Chapter 4

Vers. 1. And in that day shall seven women take hold of one man, saying, We will eat our own bread, and we will wear our own garments: only let us be called by your name, and take away our reproach.

He still follows the same matter; and no doubt but this Sermon was made together with the former. And therefore we must not separate this verse in any wise from it. By this circumstance he more fully expresses what that ruin and destruction which he had before threatened against the Jews, should be. For unless threatenings be redoubled against hypocrites, either they will play the deaf men, or else they will extenuate them in such sort, as the severity of God shall not touch them to the quick. He here shows then by the effect what horror of imminent destruction shall come upon them, to the end they should not promise an escaping from it at their pleasure: as if he should say, Think not that a little skirmish shall lessen your number in some part: but it is rather an extreme ruin which threatens you; so as there shall scarcely one husband be found for seven women. And to this pertains the word, shall take. It is a thing contrary to the modesty of a woman, to go and offer herself of her own accord to a man. Now the Prophet says, that they shall not only do so: but that there shall be seven women, which shall lay hands upon a man to take hold of him; so small shall the number of men be.

That which immediately follows does yet amplify this extreme waste; when they say, We will eat our own bread, etc. For seeing it is the proper office of the husband to provide for his wife and family, the women do seek husbands with unequal and base conditions, when they discharge them of all care of getting their maintenance. There must needs be a very small number of men left then, when many women having cast off all modesty are not only constrained to content themselves with one husband, but do also agree to get their own living, and desire no more but that the husband will keep the faith of marriage with them.

Let your name be called upon us.] We may render it in another sense, Let us bear your name. For when the woman comes into the family of the husband, she takes his name, and loses her own: inasmuch as the husband is her head: and therefore her veil is a sign of her subjection. As Abimelech said to Sara, Abraham your husband shall be the covering of your head: (Genesis 20:16). But if the woman does not marry, she remains covered under the name of her family. Now it sufficiently appears by the 48th chapter of Genesis, that this is the true sense of this manner of speech: where Jacob blessing his nephews, says, Let my name, and the name of my fathers, Abraham and Isaac, be called upon them: that is to say, Let them be of our stock, and partakers of the covenant, and never shut out thereof, as it came to pass in Esau and Ishmael. The profane authors also speak after this manner: Martia desiring to return again to Cato, (as it is in the second book of Lucanus) says, Give me only the bare title of marriage: let it be lawful to write upon my Tomb; Martia wife of Cato.

Now they say, Take away our reproach: because it seems that they bear some reproach, when they find no husbands: not only in that it seems they are despised as unworthy, but because it was a singular blessing of God among the ancient people to have posterity: and therefore the Prophet says, they shall not only have need with care to think how to avoid this reproach; but shall use all possible persuasions to attain to that end. Lastly, he signifies that the destruction shall be such, that almost all husbands shall die.

Vers. 2. And in that day shall the bud of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and pleasant for them that are escaped of Israel.

This consolation is added in very good season, in regard that the faithful might have been utterly discomforted with the news of such a horrible waste, and might doubt in themselves how the covenant of God could stand fast in this so great a ruin of the people. For there is great difference between these two things, that the people shall be as the sand of the sea for multitude, and yet notwithstanding that they shall be so rooted out by a horrible ruin, that there shall be no dignity nor glory at all remaining in those that shall escape, no, not so much as a glimpse of any name. Isaiah therefore according to his custom, as also the rest of the prophets, prevents the mischief in due time, and moderates the terror by adding this consolation, to the end that the faithful should assure themselves, that notwithstanding all these things, the Church shall be saved, and that by this means they should fortify their hearts in good hope. Even as then in the second chapter he disputed touching the restoring of mount Zion, so now also he promises, that a new Church shall spring up, even as a bud or sprig shoots up in the field, which was undressed before. They do commonly expound this place of Christ: and so much the rather is this opinion received, as it seems to have some color by the sentence of Zechariah; Behold a man whose name is Branch (Zechariah 6:12). Which is also further confirmed, in that our Prophet speaks not barely of this branch, but with addition, of honorable: as if it had been the meaning of the Prophet to speak of the Divinity of Christ. And after when the Prophet adds the fruit of the earth, they refer that to his human nature. But when we shall consider all things advisedly, I doubt not but he takes the bud of the Lord, and the fruit of the earth, for an abundance of most ample and unusual grace, which abundance shall recreate the famished: for he speaks even as if the earth after a waste should be so barren and dry, that it should never promise any bud to come out of it, thereby to cause the grace of God to be the more longed for in so sudden a fruitfulness, as if seared and barren fields should bring forth grass beyond all hope.

This manner of speech also is much used in the scriptures, to wit, that the gifts of God shall bud out of the earth, as the Psalmist says, Truth shall bud out of the earth, and righteousness shall look down from heaven (Psalm 85:12). Also hereafter in Chapter 45, The earth shall open, and salvation shall bear fruit. It appears by the course of the text that this is the true meaning of the place: for Isaiah adds in the words following, that the deliverance of Israel, to wit, this handful yet remaining, which the Lord will save from this destruction, shall be the glory and beauty of this bud. Also the word Pheliath which they commonly turn Deliverance, is collective in this place as in many others. But yet there may be a double exposition, either that those which shall be delivered shall be a fruit of glory and a bud of honor: or that the graces of God shall bud among them. The first exposition pleases me best, because it seems the Prophet adds the explication in the verse following, when he says, That those which shall remain, shall be called holy. Unquestionably the Prophet's meaning is to say, that the glory of God shall appear clearly, when a new Church shall be born, as if he should create a people of nothing.

Those who draw and restrain this place to the person of Christ, make themselves a scorn to the Jews; as if for want of testimonies of scripture they should pull in places by the ears to serve their turn. For there are other places of scripture, by which we may more clearly prove that Christ is true God and man, so as it is no need to coin proofs thereof from here. But yet I confess that the kingdom of Christ is here spoken of, upon which the restoration of the Church is grounded. Nevertheless, let us observe that this consolation is not sent to all indifferently, but only to the remnant which should be drawn out of death as it were by wonderful means. Again, lest the consolation might seem to bring but cold comfort if it had been only said that a small number should be delivered; he speaks of an exceeding glory, and excellent brightness, to the end the faithful might assure themselves that they should receive no hurt by this their diminishing, because the Church of God takes not her dignity from the multitude, but from purity, which is, when God shall gloriously and excellently beautify his faithful ones with the gifts of his Spirit. From where we ought to gather a most profitable doctrine; namely, that however the faithful be small in number, and that they be like brands taken out of the fire, yet notwithstanding that God will be glorified in the midst of them, and will no less show a proof of his excellent greatness among them, than if he were in the midst of many.

Vers. 3. Then he that shall be left in Zion, and he that shall remain in Jerusalem, shall be called holy, and every one shall be written among the living in Jerusalem.

He holds on his former speech still, showing, that when all the filth of the people shall be purged out, then that which remains shall be called holy. Whereas some think that those are called holy which shall be found written in the book of life, it seems to me an overstrict sense. We should rather read these two members apart: All those which shall be [reconstructed: found] in Zion, shall be holy; and all those which shall remain in Jerusalem, shall be written in the book of life. And this repetition is very frequent, and much used among the Hebrews, namely, when the Prophet sets forth one benefit of God by many titles; as when it is said, There shall be salvation in Jerusalem, and remission of sins in Zion; both which are to be referred to one end: yet nevertheless the grace of God is the better manifested, when the cause of salvation is placed in the free pardon.

There is the like reason in this place: for he says, that the Church being washed from her filthiness, shall be clean; and that all those who have place in her shall be truly the elect of God. But yet it is certain that this pertains not to all the visible Church, in the which there are oftentimes many mingled, which only carry the name of the faithful, and yet have not any true mark of their profession: indeed, these surpass the little flock in number for the most part, even as the chaff does the good corn. And however the Lord had cleansed them from the chaff in their exile in Babylon, as if he had taken the fan in his hand: yet we know that the Church was very far off from her right hue notwithstanding. But in regard that the image of this purity did then shine in some part, which truly appeared after the sheep were separate from the goats, Isaiah according to his accustomed manner, in speaking of these beginnings, comprehends the continual course of time even to the end, when God should fully accomplish that which he had then begun.

We see the very same thing effected every day: for although the Church be not wholly purged from her spots by being exercised under the rod and correction, yet notwithstanding she recovers part of her purity when the spots are taken away. So then she sustains no loss by her afflictions, because that as she is diminished one way, so she is much more comforted another way, by casting out from her many hypocrites. For example, the health of a sick body cannot be recovered unless you first purge the rotten and corrupt humors away which is in it. From here we gather a very fruitful consolation, for we are wont to desire a multitude, and would by that judge of the good estate of the Church: but we should rather desire to be a small number, that so the glory of God, rather than of a multitude, might shine in the midst of us. But because our own glory carries us away, from there it comes to pass that we more regard the number of men than the virtues of some few. We must also gather what the true glory of the Church is, for it then truly flourishes, when the Saints have place in her: and although they be few and despised of the world, yet they nevertheless make the estate thereof flourishing and desirable. But because it will never be in this world that the Saints should occupy the place alone in the Church, we must patiently bear the mingling, and in the meanwhile hold it for a singular benefit as often as it approaches anything near to this purity.

We have said already, that by those which are written in the book of life, we must understand the elect of God, as if he should say, The profane multitude shall be cut off, who only have their names written in the earth. Now the Prophet alludes to the place in Moses in the 32nd of Exodus, where he desires rather to be blotted out of the book of life, than that all the people should perish. But although God has no other book but his eternal counsel, by which he has predestined us to salvation, in adopting us for his children, yet this similitude agrees very well to our weakness, because our understanding cannot otherwise comprehend how God should know his flock, in such a way that none of the elect should ever be deprived of eternal life. Seeing then that God has his chosen written, the decree of adoption, by means whereby eternal felicity is assured to them, is called the book of life. As for the reprobate, although for a time it seems they are equal to the children of God, yet notwithstanding they are not enrolled in this catalog, as we see how they are driven away when he gathers together, and puts his own apart. Now the accomplishment thereof shall not be, till the last day: nevertheless to God's children, because they are assured of their election, when they persevere constantly, while the reprobate fall to revolting, it is a great comfort in calamities, when being shaken with temptations, we continue steadfast in our vocation.

Vers. 4. When the Lord shall wash the filthiness of the daughters of Zion, and purge the blood of Jerusalem out of the midst thereof by the spirit of judgment, and by the spirit of burning.

He still goes on with the same doctrine: for inasmuch as we commonly think that the Church receives great hurt through the afflictions by which she is diminished, the Prophet insists more and more upon the contrary sentence. And now to beat back this error, he reasons by the contrary, to wit, that God rather washes and purges out all the corruptions from his Church by means of afflictions. By blood, I understand not only murders, and such other notorious crimes, but all manner of filthiness and uncleanness whatever. Now there is a redoubling in this similitude, by which he repeats one and the same thing twice, because that which before he called filthiness in general, now he calls it blood in particular, as the flux of blood, or some such like thing. In sum, he shows the fruits which these corrections bring, to wit, that by them our filthiness is cleansed. For while ungodliness spreads itself here and there without punishment, then we grow as corrupt as others, for which cause it is necessary that the Lord should awaken us by admonitions, indeed, as a good physician, that he purge, lance, and sometimes that he sear, and burn.

He takes judgment for purity, to wit, for the effect of judgment, when the things which were declining are set again in their first estate. He adds, the spirit of burning, by which their filthiness is purged and consumed. Wherein we are to note two things: First, that the purgation of the Church is wrought by the spirit. Secondly, that the name is imposed upon the spirit by the effects; now of Judgment, now of burning — as if he should say, The judgment of the spirit, and the burning of the spirit. As often then as these manners of speech are encountered in Scripture, to wit, The Lord will do these things by the spirit of truth, power, and righteousness, etc., we may turn this phrase of speech thus: In truth, in power, and in righteousness of the spirit. For the spirit of God, from whom both the beginning and end of the work of our salvation comes, works thus in us. From these epithets then we must observe what the principal effects of the spirit are: the Lord purges out our dross by his spirit, that he may amend and reform us. By the word judgment, he shows what the chief virtue is in the restoration of the Church: to wit, when those good things which were confused and overthrown are restored, and set in their right order again. Burning also shows the manner and way which the Lord uses to restore the Church to her first purity.

Vers. 5. And the Lord shall create upon every place of mount Zion, and upon the assemblies thereof, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defense. 6. And a covering shall be for a shadow in the day for the heat, and a place of refuge, and a covert, for the storm and for the rain.

Upon every habitation.] As if he should say, There shall not be the least corner in the mountain of Zion, where the grace and favor of God shall not appear. I take habitation and assembly, for one and the same thing. For I take not assembly for congregation, but for the place where men meet. Now to the end he might describe and set forth a full blessing, he alludes to that which Moses recites; namely, that when the Lord would deliver his people from the bondage of Egypt, he sent a pillar of a cloud by day, and a pillar of a fire by night (Exodus 13:21). It is a usual thing with the Prophets, that when they would set forth any excellent benefit, they then call to remembrance this most glorious work of God, to wit, the deliverance out of Egypt. Because then did the Lord wonderfully display the infinite treasures of his grace, to the end he might establish his Church; not omitting in that work any testimony of his bounty and goodness, that the felicity of his chosen people might be famous throughout the whole world. But above all things, this was most memorable, that they should be preserved by day, by the covering of a cloud from the annoyance of too much heat, and that the pillar of fire should go before them in the night, to the end they should not wander or go astray. The sum is this; that when God will gather home his Church from out of Babylon, that the manner of it shall be no less admirable, than that by which the people were in times past delivered out of Egypt. Not that they should be accompanied in the midst of their journey between Babylon and Judea, with the cloud and the pillar of fire, as in the wilderness: but because he showed testimonies of his favor towards them by means no way less excellent than they. As if any should say at this day, The Lord will illuminate us by the light of his holy spirit; he will give cloven tongues, by which his Gospel shall be spread throughout the world: no man would take this literally, as if the Holy Ghost should be sent down from heaven in a visible form: but this miracle should be remembered only, to the end the faithful might learn to rest at this day upon the same power of God in the restoration of the Church, as the Apostles had experience of in their time. And withal, that by this manner of speech the Prophet mentions a continual succession of blessing; as if he should say, God will not stretch forth his hand to deliver you for a moment only, but even as he has always assisted our fathers in the desert; so after he has delivered you, he will defend you to the end.

That which he adds, upon all glory, depends upon that which he said before, to wit, that the bud which should again sprout forth, should be glorious. It is as much then as if he had said, Upon those which shall bear the signs and marks of their deliverance. It may be also that he alludes to that place of Exodus: where it is said, that the houses which the destroying Angel had marked, were not hurt (Exodus 12:23). For as then the sprinkling of the blood was a safeguard of their salvation; so also Isaiah promises that the faithful shall be in safety, when God shall have marked them. And this ought to be diligently observed. For we are admonished, that we cannot otherwise be partakers of the grace of God, unless we bear his image, and that his glory does shine in us.

And a covering] &c. Although the Prophet confirms that which we have touched already, to wit, that God will lead his chosen perpetually, until he has brought us to our wished end: yet notwithstanding we are admonished that the faithful shall be always subject to many troubles. For heat and cold, and other sharper evils than those do still fiercely pursue them: so as when they are delivered out of one danger, they fall again into another. But behold here a most sweet consolation, to wit, that against all storms, the only shadow of the Lord shall suffice us: because by it we shall be so covered, that nothing shall hurt us, or bring us the least damage. Although then that various afflictions and troubles do surround us on all sides, yet the Lord promises that he will assist us: as it is spoken in the Psalm: The sun shall not smite you by day, nor the Moon by night (Psalm 121:6). For the Lord shall preserve your going out, &c. It only remains that we follow our vocation, and discharge our duties faithfully. It befalls alike to faithful and unfaithful, to endure many troubles: but the wicked have no refuge nor shelter under which they may hide themselves; they must of necessity be overwhelmed. But the condition of the faithful is blessed. For although they be burdened with heat and cold, yet they have a sure refuge under the protection of God. Only let us be mindful that that glory whereof we spoke before does shine in us: otherwise these things do not at all belong to us. But if we bear the mark of God, let us be assured that he will be our help as often as any tempest shall fall upon us.