Chapter 11

Vers. 1. But there shall come a rod forth of the stock of Jesse, and a graft shall grow out of his roots.

Because the description of such horrible calamities might astonish the faithful, and might also minister matter of despair to them, it was very requisite to set some word of consolation before their eyes. For the beholding of the kingdom wasted, the cities overthrown, and all parts of the country destroyed, could not but work sighs and deep groanings in them, so as they might very easily have been shaken, and in the end utterly become desperate if the Lord had not prevented them by this consolation. The Prophet then shows what the Lord will do in time to come, as also how he will restore the kingdom. Now he still continues the similitude which he had used in the former chapter, for there he said that Judea should be brought to nothing, even as the fire consumes the forest. The deformity of this country then should resemble a waste ground, where nothing can be discerned but ashes, after the trees have been consumed with fire. But to the end there might be some resemblance between things opposite, he says, that a rod shall come forth of a stock, which yet shall become a tree, and shall spread his branches and fruits far and near. For this cause I have chosen rather to translate the word Gueza, a dry stock, than root: although the matter is not great whether of them both we use; and yet this word stock, notwithstanding, does better express the Prophet's meaning: for he signifies, that however the stock be dry, yet the graft which shall come forth of it, shall be more excellent than all the forests in the world.

From where we gather, that this prophecy cannot agree to any other person than to Christ; because no such graft was seen to come forth, before he came into the world. Truly this can no way be applied to Hezekiah, neither yet to Josiah; because they were advanced even from their birth to be kings at the length. As touching Zerubbabel, he never came to the thousandth part of that dignity which the Prophet extols in this place. We see then that the consolation of the poor and desolate Jews, is here set before them in one only Messiah, and that their hope concerning the same, is deferred even till his appearing. For when he was manifested, there was no hope left of any restoring, or reestablishing of the kingdom; neither indeed could they have had any if this promise had not been added: because it seemed that the house and lineage of David was utterly extinct. For this cause he mentions not David, but rather the family of Jesse; because the dignity of this family was so diminished, that it seemed rather the house of a country farmer, than the house of a king: for such indeed was the house of Jesse, when David (little thinking thereon) was called to the government of the kingdom. Thus then after they had lost their ancient glory, and had received so great a discomfiture, he calls it the family of Jesse, because it was the most inferior of all others. And therefore I think that the consolation rather begins here, than at the end of the former chapter. The Jews might doubt in so horrible a destruction, who should be their defender: Isaiah promises one to them, however he must come forth of a dry stock.

He continues still the former similitude of the forest (as I have said) because it has greater elegance than if he had simply said, that Messiah should come. For having shown heretofore that the forest should be utterly consumed, he adds notwithstanding, that a rod shall come forth, which shall restore the abundance and beauty of this burnt forest again: and this rod is Jesus Christ, who should come to be the protector and Savior of his people. Now it is not needful to show how abject and base the beginnings of this kingdom was. Truly all that was to be seen therein was so poor and weak, that to outward appearance all things (the original of the royal blood excepted) seemed to be directly contrary to this which should be accomplished in the person of the Redeemer. Indeed so low were they brought, that this royal race was as good as utterly extinguished: for who would have thought that a poor carpenter had been begotten of the royal seed? Besides, in what place, I pray you, was Christ born, and what was his upbringing? To conclude, after he had spent his whole life in contempt, and continually exposed to shame and derision; was he not cruelly and shamefully put to death, by which he was to begin his kingdom? Yet notwithstanding all this, he grew into an infinite greatness, even as a great tree grows up of a small and little seed: as Christ also himself teaches us (Matthew 13:31), of which we have daily examples. For it must come to pass of necessity, that the same should befall his kingdom, which came to pass in his own person.

Vers. 2. And the Spirit of the Lord shall rest upon him: the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge, and of the fear of the Lord.

Now he begins to speak of Christ plainly and without any figure. It had been sufficient to have proposed the consolation under the former similitude: and fitly did the opposition answer between the burning of the forest, and the new restoring of it again. He therein described the twofold estate of the people: for having spoken of the calamity, he by and by adds the hope of restoration: the beginning of which notwithstanding, must come forth of a little bud: but now he manifestly shows what this deliverance shall be, and what the condition both of Christ and his kingdom should be also.

Some think this should rather be referred to Hezekiah, who was a figure of Christ: but how inconsiderately we showed heretofore. For when Hezekiah was born, the name and royal dignity of the house of David had yet vigor and strength in his successors: and besides, he was far short of this greatness, of which he will speak by and by.

Moreover, from here we gather, that the spiritual kingdom of Christ was promised in times past to the ancient people, inasmuch as the virtue, power, and majesty thereof is here established in the gifts of the Holy Spirit. Now although Christ had little need of these gifts and graces: yet was it needful for us that he should be thus enriched with them, because he took our flesh upon him; to the end he might afterwards pour out again all those benefits upon us, of which we should otherwise have been utterly destitute. For out of his fullness must we all draw grace upon grace, even as out of the fountain; according to that in John 1:16.

The Spirit of the Lord.] We must keep that in mind, which I touched earlier; to wit, that this is to be referred to the human nature of Christ; because it could not be that he should have been enriched with the gifts and graces of the Father, but as in respect that he was made man. Besides, as he descended from heaven for our sakes; so did he also receive the gifts of the Holy Spirit from heaven to adorn us with them: and this is that anointing whereby he obtained this name of Christ, the which he communicates to us. For from where comes it that we are called Christians but by reason that he receives us into his fellowship, and that he distributes to every one of his fullness, according to the measure of his [reconstructed: liberality]? And in very deed, this place does not so much teach us what Christ is in himself, as rather what he received of the Father, that he might fill us with his abundance. Now albeit there is no great need that we should stand long in opening the meaning of the words, yet notwithstanding if any will have a short difference between wisdom and understanding, I am of opinion that the word wisdom, does generally comprehend whatever belongs to the order and rule of life: and then that understanding is added in stead of the exposition thereof. For if we have the foresaid wisdom, we shall have understanding enough. This word counsel, signifies as much as the word judgment; whereby we are able to give resolution in doubtful things: for it were not sufficient to have understanding, unless we were therewith endued with counsel, to guide us safely in matters of importance. The word strength, is sufficiently known. As touching knowledge, or skill, it differs little from understanding, unless it should rather appertain to knowing, and so it should declare the act. The fear of the Lord, signifies a sincere affection to serve and honor God. Now the Prophet reckons not up all the graces of the Holy Spirit here, as many have thought. For the Papists have sottishly and unlearnedly drawn their seven-formed grace from this place: and some of the ancients have been no less absurdly deceived therein than they. Isaiah mentions but six, and they have added the seventh of their own head. And as one error lightly follows another, so they have endeavored to restrain the gifts and graces of the Holy Spirit to be but seven in number: and yet notwithstanding in other places we see that there are as many epithets more attributed to him, according to the diversity of his effects. Moreover, it is a thing sufficiently known, that we ourselves are made partakers of many other benefits by the means of Christ, than those which are here recited; to wit, meekness, chastity, sobriety, truth, holiness, and the like, which comes to us from no other fountain than from Christ himself. He recites not all the gifts here then, which were conferred upon the Lord Jesus, neither was it needful so to do: his meaning was only to show that Christ was sent to us furnished and adorned with all graces fit to enrich us with all.

If these things had not been added, perhaps we might have conceived the restoration of this kingdom to be carnal rather than spiritual, as the Jews do: or might have imagined Jesus Christ had been unfurnished of all necessary graces. And therefore he shows first generally, then particularly, that the gifts of the Holy Spirit were poured into him, to the end we might boldly go to him to ask those things we stand in need of. For he will enrich us with wisdom and understanding, he will give us counsel when things are confused, he will make us strong and valiant in combats, and will beautify us also with godliness; that is to say, with the true fear of God: in a word, he will furnish us with all things needful for our life and salvation. The Prophet then comprehends all gifts and graces here, so as it is too foolishly done of them, who have gone about to suppress that which is not here expressed.

Now he shows that all graces are in Christ, to the end they might be communicated to us: for which cause we are called his companions in the 45th Psalm, verse 8. For as the strength of the members flows from the head, so Christ pours out the virtue of his heavenly unction upon the whole body of his Church. From where it follows, that those who are barren and dry, have no communion at all with Christ, and therefore do falsely challenge to them the name of Christians. As often therefore as we feel in ourselves the want of any of these gifts, let us accuse our own infidelity as the cause of it; because true faith makes us partakers of all Christ's benefits. Let us humbly entreat the Lord then, that he will not suffer the lusts of our flesh to reign in us, that so Christ may wholly unite us to himself. Let us also observe, that it is only in Christ, in whom we are to seek all good things. For we greatly deceive ourselves, if we think to obtain anything at the Father's hand by any other means.

Vers. 3. And shall make him prudent in the fear of the Lord: for he shall not judge after the sight of his eyes, neither reprove by the hearing of his ears.

The verb Riach, which is put here in the conjugation of [reconstructed: Hiphil], signifies properly to smell. It may also be expounded in the active signification, To give a piercing smell: which I think agrees as fittest to this place; that this prudence might also be placed among the gifts of the Holy Spirit. And this effect also agrees particularly to the person of Christ; to wit, that he is wise and prudent to govern his own beyond all that the capacity of any of the faithful is able to comprehend. First, we are to note the similitude of the verb, To smell; which signifies that Christ shall so abound with judgment and discretion, that he shall not need to apprehend anything either by sight or hearing, because he shall be able by his only smell, to discern the most secret and hidden things.

The most part of the expositors take the particle, In the fear of the Lord, as if all the affections of the heart should be discovered before Christ, so as he should be able easily to judge who are the true servants of God. But let the readers consider if the sense would not agree better to say, that the fear of God is taken here for a certain rule of judgment. For the Prophet does of set purpose distinguish the heavenly judgment of Christ, from the judgment of men; to the end we might know that the outward appearance of holiness or integrity, is nothing at all approved before him. The sense then is, that when we come before the tribunal of Christ, he will not only examine things according to the outward actions, as men do in civil policy: but the life is there examined and squared out, according to the rule of true piety. Neither indeed is it fit for men to be the searchers of the heart: and we shall often see, that there is only a vain appearance in those whom we shall esteem honest men: but Christ judges not by the outside, because he knows and sounds the uttermost and most hidden secrets of the heart. His judgment then is far different from man's judgment, who though they be never so expert and witty, do yet too foolishly oftentimes overshoot themselves. From there it follows, that none can be the true servants of God, but those whom Jesus Christ approves. Now they cannot be approved of him, unless they show a pure and upright heart: for we cannot deceive him by any false and vain appearances.

Vers. 4. But with righteousness shall he judge the poor, and with equity shall he reprove for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.

Here he teaches that Christ shall be the protector of the poor: or rather he shows who they are to whom the grace of Christ properly belongs; to wit, to the poor and meek: that is, to those who being humbled under the sense of their own misery, have thrown to the ground this high and proud conceit of themselves, with which men are usually puffed up, till being humbled by the word, they have learned to humble themselves. The Prophet here protests then, that Christ will not be the defender and protector of all in general, but of those who acknowledge themselves poor, and destitute of all good things. And this Jesus Christ himself showed to the Disciples of John the Baptist, when he told them that the Gospel was preached to the poor (Matthew 11:5). For all are not indeed indifferently capable of this doctrine, but those only who being stripped of all overweening of the flesh, have their recourse to this heavenly safeguard and protection.

There is here then a close opposition; to wit, that Christ governs not the rich: that is to say, those who are blown up with a false opinion of themselves: because that however he calls all men to him, yet notwithstanding the most part refuse to subject themselves under his government; for they are the poor only, which suffer themselves to be guided by him. This text admonishes us to strip ourselves quite and clean of all pride, and to put on the spirit of meekness and modesty, if we desire that Christ should rule us under his hand. Behold here then the spiritual poverty which the Prophet recommends to all the members of Christ, which is not to be swollen with an overweening, but truly to be humbled with the feeling of our poverty and misery, to the end we may depend upon Christ only. Having once resolved thoroughly upon that, this King and faithful protector will take care of our salvation, and will defend us even to the very end against all our enemies: we also here learn, who they be that he calls to him, Come to me all you, says he, that travail and are heavy laden (Matthew 11:28). Needful it is then that we travail and be pressed under the weight of our burden, if we will feel and have experience of his succor.

We have also to observe the order which the Prophet keeps here: for first he places poverty, and afterwards meekness or gentleness: because we must be poor before we can be brought to be meek and lowly. As long as we think ourselves to be anything, being puffed up with a vain confidence of our own worth, our heart forthwith overflows into all pride and conceitedness, so as we cannot be humbled nor brought into any order: but when we once know our own misery, then we begin to abase ourselves, and being weak and oppressed, we are forced to sigh under the burden. He here describes then the condition of Christ's people, as heretofore he had set forth the nature of their King: from where also we are to learn, that all do not indifferently partake in these excellent gifts of the Holy Ghost, with which Christ was adorned, as we have seen heretofore, but the poor and humble only.

Now this word, to judge, signifies government; the principal part of which is, that Christ makes us partakers of those gifts which he has received of his Father, to the end he might live in us, and we in him.

And shall smite the earth.] In this place the Prophet extols the efficacy of the word, which is the royal scepter of Christ. For the rod of the mouth is as much to say, as a verbal scepter: and in the second member, speaking of the breath or spirit of the lips, he repeats the very same thing: as if he should say, Christ shall not need to borrow strength from others to beat back his enemies, and to overthrow whatever is contrary to his dignity and Empire; for his only breath or word shall be sufficient to that end. Now this may be a general sentence, seeing it is of necessity that the faithful do first die, to the end they may be renewed into a spiritual life. And in this sense, the Gospel is called the sword of the Spirit, dedicated for the killing of the sacrifices: but the latter part of the verse requires another sense. And yet notwithstanding, if any be minded to use a distinction here, the smiting of the earth shall be referred as well to the elect as to the reprobate, because the Gospel is a two-edged sword, piercing into the inmost and darkest corners of the heart and discerning the thoughts and affections: but it wounds one of them after one manner, and the other sort after another. For in mortifying the vicious nature of the elect, it kills their lusts, that they may be a living and sweet-smelling sacrifice before God: but it strikes and kills the reprobates outright, because they rot in their perdition; indeed, it is made to them the savor of death to death as the Apostle speaks (2 Corinthians 2:16). And I could easily grant that he speaks here of both effects indeed, were it not that the use of the Hebrew tongue does contradict it, because the Hebrews do often repeat one and the same sentence in diverse words.

Now it follows presently after, that Christ is armed with the breath of the lips to slay the wicked withal; unless some will say that Isaiah added this second member for amplification's sake. And in very deed it is much more to slay, than to smite only. Seeing then it is the property of the Gospel to humble all men generally, it is a thing accidental in the reprobate when he strikes them with a deadly wound. Thus the Prophet should conjoin the special to the general, thereby showing that the wicked fall upon the sword of Christ to eternal destruction, because they are not consecrated to be acceptable offerings. However it be, undoubtedly this last member ought to be wholly restrained and referred to the wicked, and therefore it was added, in as much as this efficacy appears not at the first in the preaching of the Gospel: and on the contrary many despise and jest at it, holding whatever Jesus Christ has said in his word to be no better than a fable. But however they feel not his power immediately, yet can they not escape it, but at the last they shall be struck to death with it. And yet it seems the Prophet's meaning should not be sufficiently explained, because he not only speaks here of the inward feeling with which the wicked are touched whether they will or no, but also even of that impiety itself which shall be scattered and abolished by the virtue and efficacy of this scepter, as the Apostle Saint Paul expounds it in (2 Thessalonians 2:3), who doubtless had respect to this place when he spoke of the ruin of Antichrist, and in that place he opens to us the meaning of the Prophet. He shows then that Jesus Christ shall never be without enemies, which shall endeavor to overthrow his kingdom, to abolish or stop the free passage of his Gospel (otherwise the Prophet had said this without cause) but Jesus Christ shall destroy them by the sound of his word, as well every one of them in particular, as all of them in general, with their head and Captain also. Thus Saint Paul sets before us a double use of this doctrine in another place, requiring this of a Pastor, that he be not only fit to teach, but also that he convince the gainsayers (Titus 1:9). For the Pastor ought not only to feed the flock, but also to keep and maintain it against all harms. Christ performs all these things, and therefore he is furnished with force of arms fit and necessary to surmount the lies of Satan, the cruelty of tyrants, and all sorts of enemies. It hereby appears, that false doctrines can not otherwise be abolished but by the Gospel; for the Magistrate shall use the sword in vain (which yet must be used notwithstanding) to repress false teachers and false prophets: all this, I say, will serve to no purpose, unless the sword of God's word be first at work: which we ought diligently to observe against the Papists, who being destitute of the word of God, have their refuge to new weapons, by means of which they think to make their party the strongest. And which is worse, they are so impudent to brag that heretics can not be overcome by the word, although both the Prophet, and the Apostle Paul also, establishes no other means but it.

When the Prophet says by the spirit of the lips, we must not restrain it to the person of Christ only. For this is to be referred to the word which is preached by the ministers of it; because Christ works so in them that his will in their mouth should be reputed his mouth; and their lips as his own lips: that is to say, when they speak by his mouth, and preach his word faithfully. On the other side, the Prophet sends us not here to secret revelations, that Christ might reign in us: but he openly extols the outward preaching of the word, and teaches that the Gospel preached and sounded forth, is a royal scepter in the hand of Christ; otherwise he had improperly made mention of the mouth and of the lips. From this it follows, that all those which reject the outward preaching of the Gospel, do as much as in them is to shake off, or at the least would pluck from Christ the scepter which he holds in his hand: not that the efficacy of which the Prophet speaks depends upon the voice of men, but in regard that Christ himself works by his ministers, who will not have their labor become vain or unprofitable, but that they should bring in the elect under his obedience, and kill the reprobates, as Saint Paul glories in a certain place, that he has vengeance ready against all unbelievers and rebels (2 Corinthians 10:6).

Here we must again remember what is the nature of the kingdom of Christ: for as he has neither crown upon his head, nor yet material armor upon his back, no more does he rule in the world by force of arms, neither does he get himself authority by shows and great preparations; nor yet does he bring his people to his obedience either by fear or constraint; but the doctrine of the Gospel is his kingly banner, under which he assembles the faithful to his service. Therefore in whatever place the doctrine of the Gospel is preached, there it is certain the Son of God reigns; but where it is rejected, there is his rule and dominion abolished by the same means. From where it appears how ridiculous the bragging of the Papists is, when they say that the Church is among them only, when as yet in the meantime they put Christ himself to silence, and cannot endure his voice: in fact, do they not on the contrary disgorge their edicts with full mouth, their laws, decrees, and tyrannical constitutions against it?

Verse 5. And justice shall be the girdle of his loins, and faithfulness the girdle of his reins.

Others translate girdle: but because the Prophet sets Christ before us decked as it were with his royal ornaments, I have rather translated it sword-girdle, or hangers: for this also is a kingly ornament as was the scepter which was given him previously. And Job, meaning to show that God will strip kings of their honor, says that he will unbuckle their girdle (Job 12:18). Therefore to be girt with a sword-girdle is nothing else but to be placed in royal dignity, as we also shall see later in another place (Chapter 22:21). Now the Prophet here describes two sorts of girdles, namely justice, and faithfulness: unless any had rather say that the word faithfulness being a substantive, should be put in the place of an adjective, as if he should say, that Christ shall be girt with faithful justice. For faithfulness is not added here as a diverse thing from justice; but to declare what this justice is with which Christ is girded. Some think he speaks here of that justice which Christ communicates to us, so as it should not only be in him, but in his members also. By faith or truth they understand that faith by which we embrace the salvation which is offered to us.

The Chaldean Paraphrast expounds it thus: The just shall come about him, and the faithful shall approach to him. But I take it more simply, as if he should say, He shall not appear as kings clothed with purple, and crowned with a diadem, or girt with a sword-girdle, but justice and faithfulness shall shine in him. I confess that justice is not so enclosed in Jesus Christ that it also does not belong to all his members: yet notwithstanding we must observe this manner of speech, that Christ girded with righteousness, comes forth to govern his members by it, which also he immediately pours out upon them by a secret power of the Holy Spirit. If we distinguish the word faith from justice, I think it should be put for faithfulness or steadfastness; as if the Prophet should say, that Christ will never deceive those that are his, because he will always continue like himself.

Verse 6. The wolf also shall dwell with the lamb, and the leopard shall lie with the kid, and the calf and the lion, and the fat beast together, and a little child shall lead them. Verse 7. And the cow and bear shall feed, their young ones shall lie together: and the lion shall eat straw like the bullock.

He again describes the qualities and conditions of those which shall be subdued to Christ. For because there is a mutual correspondence between the King and the subjects, he sometimes ascends from the body to the head, and by and by from the head to the members: and we have already said, that Christ reigns not for himself, but for his faithful ones: from where it follows, that he frames our understandings to his will, by the operation of his Holy Spirit. Yet notwithstanding the Prophet aims at a further thing: for it is as if he should promise a happy reestablishment to the world, describing as it were the order which was at the beginning, before that woeful and sorrowful change happened by the revolt of man, under which we are constrained to sigh at this day. From where comes it that the brute beasts are so cruel, that such as have any strength give themselves to snatch, rend, and devour with violence? Certainly there should have been no discord between God and the creatures, if they had continued steadfast in their first and pure original. When they rise up then one against another, and the weakest have need of defense against the strongest, is it not a testimony of that confusion which has issued from the sin of man? Now seeing Christ is come to the end, that having abolished the curse, he might reconcile the world to God; it is not without cause that the reestablishment of a perfect estate is attributed to him: as if the Prophet should say, that the golden world should return, during which time all felicity should flourish: that is to say, before the fall of man, and the change and ruin which followed upon it.

God by Hosea speaks thus: I will make a covenant for them with the beasts of the field, with the birds of the air, and with the creeping things (Hosea 2:18): as if he should say, After that God shall become merciful to the world for Christ's sake, he will also show the signs of his good favor to it: to the end that whatever corruptions did proceed from the sin of man, might come to an end. To conclude, the Prophets under these figures teach the very same which Saint Paul affirms plainly; namely, that Christ came to gather the things which were scattered both in heaven and in earth (Ephesians 1:10). The sum of all then is, that Christ shall come to chase all hurtful things out of the world, and to restore it to the first beauty in which it was before it was accursed.

And therefore he says, that the lion shall feed the bullock: for if the contagion of sin had not infected the world, we should not have seen any beast given to blood nor to the prey, but the fruits of the earth would have sufficed all things; which kind of food indeed was prescribed to them by the Lord. In the meanwhile, although Isaiah says, that the wild and the tame beasts should live quietly together, to the end the blessing of God should appear and shine everywhere; yet notwithstanding he aims chiefly at that which I have said, to wit, that no hurtful affection should be discerned among the people of Christ, neither yet any cruelty or inhumanity whatever. And whereas before they had been as lions and leopards, they should now become [reconstructed: like lambs and sheep]; because they shall have put off all cruel and brutish affection. For by these kinds of speech, he meant nothing else but to say, that those which in times past had been like outrageous and cruel beasts, should become gentle and tractable. And therefore he compares violent men and robbers, to wolves and bears, which live of the prey and spoil: and pronounces that they should become tame and meek, so as contenting themselves with a common and ordinary diet, they will carefully avoid the doing of wrong or hurt to any.

Now here we must argue from the less to the greater; to wit, if Christ does appease and set the brute beasts at unity together, much more will he nourish brotherly concord between men, whom he will govern by the spirit of meekness. And yet it is not the Prophet's meaning that any are thus gentle and peaceable of their own nature, before they be reformed by grace; but he promises, that however perverse their nature shall be, yet they shall forsake their cruelty, and shall become as meek as sheep or lambs.

Whereas he adds, that a little child shall lead them: it signifies, that those beasts which were otherwise cruel and untamed, shall readily yield cheerful service, so as there shall be no need to use any violence to repress their cruelty. In the meanwhile, we must keep in mind the similitude which we have touched; to wit, that those shall obey Christ, which shall be given to him, although they were outrageous beasts before; and shall obey in such wise, that they shall by and by follow him, and that at his least beck: as it is also said in (Psalm 110:3), 'Your people shall come willingly.' Neither ought they to be placed in the rank of sheep, which are not endowed with this meekness. Let us suffer him then to master and rule us, and let us willingly submit ourselves to those to whom he has given us in charge, although they be like little children. Thus it seems that the ministers of the word should here be compared to little children, because they have no external power; neither do they show themselves to have any civil authority.

Objection. But it may be demanded, whether there be not some who are meek and gentle, who yet have not been tamed by the doctrine of the Gospel. For it seems indeed that the Prophet should say so, when he compares some to sheep, Answer: and others to bears and lions. I confess we shall find a marvelous diversity in men, who yet are led by the very instinct of their own nature: some are meek and peaceable, others turbulent and inhumane; but yet it is certain that all are savage and outrageous, till Christ has tamed them by the Gospel. All are puffed up with ambition and pride, before they be purged with this medicine. True it is that many may well counterfeit a false appearance of modesty and humility, but in the meanwhile they burst with pride inwardly. To be short, where the Spirit of Christ dwells not, there let us not look to find any true humility.

Verse 8. And the sucking child shall play upon the hole of the asp: and the weaned child shall put his hand upon the cockatrice hole.

He continues his former speech; to wit, that when men shall be received again into favor with God, and that they shall be purged from their vices by the spirit of regeneration, they shall then also be freed from their hurtful nature. For men should not need to fear the biting of venomous serpents, but in regard that they are unworthy that God should subject the parts of the whole world under their authority. And in that the serpents have this liberty to hurt little children, truly it from there appears, that all the posterity of Adam is infected with sin from the conception in the womb. Now we are to observe this similitude of which we have spoken; to wit, that those who are filled with a hidden venom to hurt, shall in such wise change their natural inclination, that they shall not hurt so much as little children.

Some are openly fierce and cruel; others carry and nourish their malice in secret, as a serpent does his poison; as David also describes it (Psalm 55:22). For some are more ready to manifest their malice; others more slow. In a word, whatever they be, he signifies that all must be purged from their malice, as well open as secret, after they shall be once subjected under Christ. He also signifies, that from now on there shall be a general security everywhere, so as those who are destitute of all help, shall live in safety, in such wise as they shall venture to expose themselves even to the most perilous dangers.

Verse 9. Then shall none hurt nor destroy in all the mountain of my holiness: for the earth shall be full of the knowledge of the Lord, as the waters that cover the sea.

Now he plainly shows, that even men themselves having subdued their natural perversity, shall be inclined to equity. He speaks then of the faithful, who are truly regenerated into newness of life. For although there are many hypocrites full of iniquity, mingled in the Church with the elect of God; yet notwithstanding they are like to the Ishmaelites, whom God will drive out from there when his time is. To this purpose we are to note that which is said in (Psalm 15:2 and 24:4), that none but the lovers of justice shall have any settled or sure rest in the Temple of God, to dwell there perpetually. This then pertains to the lawful citizens of the Church to be pure and exempt from all desire to do hurt. From which we gather also, that it is a singular gift of the Holy Spirit, when men abstain from violent courses; because ambition, pride, cruelty, and covetousness, will ordinarily push them forward to wrong their neighbors every kind of way, and therefore the Prophet adds to very good purpose that this inestimable gift flows from the knowledge of God. Thus then it behooves that all flesh be humbled, and that men learn to put themselves into the protection and safeguard of God, and to maintain brotherly kindness between themselves when they know that he is the father of them all. For although many which are not yet renewed by the Spirit of Christ may have some appearance of humanity, yet it is very certain that they are carried away therein with the love of themselves, because all have this naturally so rooted in them, that they will always seek their own profit rather than the profit of another, and therefore think they are put in this world only to serve their own turn and not their neighbors: indeed, they would have all the world at their command if it were possible, which Plato also wisely considered.

From hence proceed deceits, perjuries, thefts, robberies, and an infinite number of other such like wickednesses. There is no fit remedy then to tame this unbridled lust but the knowledge of God only. Now we see how the Prophet does again establish the dominion of Christ in the faith and doctrine of the Gospel, it being the means (indeed) without which he does not ordinarily gather us to himself: for thereby he illuminates our understandings to manifest to us the heavenly life, which is nothing else (as himself witnesses) but to know him to be the only true God, and him whom he has sent, Jesus Christ (John 17:3).

Moreover, the abundance of knowledge is here closely compared to that small taste which God gave to the ancient people under the law. And although the Jews were kept under such childish rudiments, yet to us has the perfect light of the heavenly wisdom shined by the means of the Gospel, as Jeremiah also foretold, "They shall not everyone teach his neighbor, nor everyone his brother, saying, Know the Lord, for they shall all know me," says the Lord, "from the least to the greatest" (Jeremiah 31:34). If so be that this fullness of knowledge has then taken possession in our understandings, it will purge and cleanse them from all maliciousness. This place also informs us what manner of Church there is in the Papacy, where the light of holy doctrine being smothered, indeed almost completely extinguished, their whole religion is to be blindfolded in a brutish ignorance.

Now if it so fall out that we have not a perfect knowledge at the first attempt, yet we must endeavor day by day to profit more and more (2 Peter 3:18), and that in such wise, that the fruit thereof may issue from this root. From which it appears that the greater part have profited but very meagerly in the school of Christ, when so many deceptions, extortions, and violences have their full sway on all sides.

Verse 10. And in that day the root of Jesse which shall stand up for a sign to the people, the nations shall seek to it, and his rest shall be glorious.

He returns again to the person of Christ, and repeats the same similitude which he took up previously in the beginning of this chapter, to wit, of the root, or sprig issuing out of the dry stock, which had no appearance of any sap in it. He says then it shall come to pass that the Gentiles, who in times past had the Jews in abomination, shall yet come and do homage to the King of the Jews. Now this might seem a thing altogether incredible: and no doubt but this promise was a long time derided, because such a change should rather have been expected when the kingdom stood and flourished in his full strength than after it was destroyed. But needful it was it should be brought thus low, to the end it might afterwards be exalted; and that the glory and power of God might hereby be better known, than if all things had been in their flourishing estate. For what is he that with the eyes of flesh could have apprehended such a height, from a little sprig that it should be discerned of all people, and should draw the eyes of everyone to it? He compares it to a standard lifted up on high: and we know that this was accomplished in the publication of the Gospel, indeed much more excellently than if Christ had soared above the clouds. To this pertains that which is said in Saint John, "As Moses lifted up the Serpent in the wilderness, so must the Son of Man be lifted up" (John 3:14).

Christ is then sought when we run to him to obtain salvation, as in many places of the Scripture, where the seeking of God, is as much to say as to put our whole hope and confidence in him. And therefore the Greeks have translated, "They have hoped," respecting the sense, rather than the signification of the word.

As touching that which immediately follows, that his rest shall be glorious, all the expositors almost do expound it of the Sepulcher of Christ, taking a part for the whole, because they by and by after refer it to his death. And to say the truth, the burial of Christ was but an appendage of his death. The sense then according to their opinion should be, that the death of Christ which was ignominious before the world, shall be full of glory and majesty. But when I consider all circumstances more narrowly, the Prophet in this place by this word rest, signifies the Church: as also it is said in the Psalms, This is my rest forever, here will I dwell, (Psalm 132:14). And thus he decks the company of the faithful with an honorable title, because in them he will have his perpetual mansion. Seeing then that the Church at that time was exposed to mocks and reproaches, he promises that it shall be brought to a better and more happy estate, and shall yet again recover her first beauty. Here then we have an excellent testimony, which gives us to understand, that God will dwell forever in his Church, although this shall not always appear so to men.

Verse 11. And in the same day shall the Lord stretch forth his hand again the second time, to possess the remnant of his people (which shall be left) of Ashur and of Egypt, and Pathros, and [reconstructed: Ethiopia], and of Elam, and of Shinar, and of Hamath, and of the Isles of the sea.

Because the prophecy touching the future glory of the Church was incredible, he now declares by what means it shall be brought to pass; to wit, that God will manifest the strength of his hand to perform as it were a famous and memorable act. Moreover, to confirm the elect people in good hope, he brings to their remembrance the deliverance past, to the end they might not doubt that God should not be as well able to deliver them now, as he was to deliver their fathers, who had experience thereof in former time in Egypt. For this word again, aims at that, and it is all one as if he had said, Now also will God be the Redeemer of his Church. This he confirms by another reason; to wit, although it seemed that God should despise his people; yet will he not be deprived of his inheritance. The sum is, that God will take care of the salvation of his Church, to the end he may not be bereaved of his right.

Notwithstanding he speaks expressly of the remnant, because this deliverance should appertain but to a little handful of seed. Lastly, he repeats that which he had said heretofore; However God separates and scatters his Church, yet can it not be that he should wholly reject it; because it is no less precious to him, than our heritage is dear to every one of us. Now he speaks not of the Assyrians, which had led the people into captivity, but also of other nations among whom the Jews were scattered. For after the greater part of the people were carried into Babylon, some fled into Ethiopia, others into other regions; because they feared lest they should be led into the same bondage with others. As touching Parthe, in the text it is Pathros, some think it should be Parthe; and this is probable, although others say that it is Arabia the Stony. Under the word Elam, he comprehends the Medes, [reconstructed: Sogdians], Bactrians, and other Eastern people. Shinar, or Ethiopia, is comprehended in Chaldea. By Hamath, some understand Cilicia, and other neighboring regions about Mount Taurus. Under this word of the Isles, the Jews understand all the regions which are beyond the sea. For according to their opinion, Greece, Italy, and Spain are Isles; because the sea is between them and others. We see then that the Prophet speaks not only here of the deliverance which was under Zerubbabel, but he aims at a further mark: for the Jews were not then carried into Egypt, neither into Ethiopia, nor yet into any other regions. This cannot be understood then of the deliverance out of Babylon, but ought to be referred to the kingdom of Christ, under which this deliverance has been, and is accomplished by the preaching of the Gospel. Moreover, we must observe, that this which is here mentioned, is a special work of God, and not of men; because he says, that the Lord shall stretch out his hand; herein attributing that to the divine power of the Lord, which men cannot accomplish by all their strength.

We are also to note, that from the consideration of the benefits which the Lord has done for us in times past; we ought to be the better confirmed in hope for the time to come: so as when we call to mind the deliverance out of Egypt and out of Babylon, we may boldly conclude, that the Lord is as mighty now as he was then; and that he will no less assist us at this day, even in setting up the Church again in her primitive beauty and glory. He can perform the same thing the third, the fourth, indeed many times, which he has done once or twice. Whereas the Prophet calls those whom God delivers a remnant, let us learn not to affect a great multitude, but let us content ourselves with our small number, and not be abashed although we be but a few. For if so be the truth and righteousness of God flourish among us, we shall have true and ample occasion given us to rest therein securely.

Verse 12. He shall set up a sign to the nations, and assemble the dispersed of Israel, and gather the scattered of Judah from the four corners of the world.

This verse contains nothing in it but the explication of the former. Now this manner of speech is taken from a similitude, the sense of which nonetheless may be double; to wit, either that the Lord in making this sign, will amaze the enemies in such wise, as they shall not dare to stop the passages against the people which shall return; or rather that he will set up a sign to the poor banished, to the end they should make no difficulty to take their journey home again. Besides, the use of this doctrine has its force among us even at this day: for look how the standard is lifted up in the camp, to assemble every one to his colors, and to hold himself in battle array; so also is the standard now set up before us, to the end all of us should gather ourselves together to it; that is to say, the Gospel which the Lord has lifted up among the Gentiles, and in which Jesus Christ is preached to us. From here let us observe, that we cannot be gathered to the Lord, unless we come under this ensign, and be united to him by faith. For he will not acknowledge us for any of his sheep, if we be not gathered in from our scattering, and that all of us do assemble ourselves under this banner: as he himself also says, My sheep hear my voice, and they follow me (John 10:27). There is a repetition in the word To gather: for he shows how effectual the calling of God shall be, because he will set his people in their former estate, even as soon as he shall be pleased to make but a sign only.

The word scattering, is collective, and under it he comprehends the Jews scattered here and there. It seems also that he alludes (as he often does in other places) to one self same text of Moses, where the Lord promises to gather together his people, when they shall be scattered to the utmost parts of the world, yes even into the four corners of the earth (Deuteronomy 30:4). Now this was fulfilled under the leading and government of Christ: at this day therefore ought we to hope, that by the means of this good Captain, the poor and desolate Church shall be restored. For otherwise there is little hope that this small remnant shall be gathered together, unless the elect do bend their eyes toward this ensign. We ought often therefore to call these promises to mind, to the end we being supported by them, may be more and more established and confirmed.

Vers. 13. The hatred also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, neither shall Judah vex Ephraim.

Here he promises that there shall be such great tranquility in the Church, that the Israelites and the Jews shall not waste themselves any more by civil dissensions, neither yet be molested in any sort by their enemies: also, that they shall not be subject to hatred nor envy, as they were before. Not as if there should no wicked ones at all be found still among them; but that the Lord will root them out at the last. Yet we are especially to observe that which he adds touching the pacifications of civil hatreds and dissensions; to wit, that the children of Abraham shall no more molest one another, but shall be at unity in one religion, and in the true fear of God. For it was an odious and detestable spectacle to see them so long time sworn enemies one to another. It is not for nothing that he shows the fountain of dissensions; to wit, envy, which was the cause why the successors of Abraham did rend one another, when the Tribes of Judah and Ephraim strove among themselves for the excellency. This cursed firebrand envy, has kindled all the wars in the world, when no man will humble himself, nor part with the least jot of his right. In a word, the Lord promises here, both an outward and an inward peace, which is an excellent and desirable benefit above all things.

But some will say, that this was never yet accomplished, Objection, and that we have rather seen the contrary come to pass. For as soon as the Gospel began to be published, various wars, tumults, and horrible persecutions followed thereupon; all the world almost was in an uproar and shaken: and since I pray you, what peace has the Church had within it? Satan by sowing of his cockle and cursed seed, has stirred up horrible troubles even among Christians themselves; so as the Church has had none more dangerous nor deadly enemies, than those that have been nourished and maintained in her own lap.

I answer, Answer, that the Prophet here comprehends the whole Kingdom of Jesus Christ, and not one age or generation. For in this life we do but only taste the first fruits as it were of this Kingdom. Moreover, although the Church be vexed with enemies, as well strangers as domestic, yet even in the midst of them, God ceases not to preserve and maintain it: and thus in the end overturns all his enemies. Also, this prophecy properly pertains to the true and lawful children of Abraham, whom the Lord daily purges by afflictions and banishments; causing them by this means to forget all ambition and envy: for we shall not usually find desire of vain glory among them, who have been humbled and instructed in the school of Christ. Thus then, that which Isaiah here promises, has already been fulfilled in some part, and is accomplished every day. But we must go on still in these exercises, and have fightings daily, as well within as without, until we obtain that eternal peace which we shall enjoy hereafter, with all felicity in the Kingdom of God.

Vers. 14. But they shall flee upon the shoulders of the Philistines toward the west: they shall spoil them of the East together: Edom and Moab shall be the stretching out of their hands, and the children of Ammon in their obedience.

His meaning is, that the Lord will also assist his people by another means; to wit, that he will triumph over his enemies, and subdue them under his power. For as he has hitherto spoken of the safety of the Church; so now also he declares, that she shall obtain victory over her enemies. Now he makes mention of the nations against whom the Jews had continual wars: the Philistines assailed and molested them on the one side, on the other side they had the Ammonites and Moabites, by whom they were conjoined both by consanguinity and neighborhood. And on the other side were the Idumeans, who were not withheld by any nearness of kindred whatever, from being the sworn enemies of the Jews; they came of Esau the brother of Jacob, the remembrance whereof ought to have turned them from all hatred and rancor. And therefore the Lord promises to his Church, that although she should have enemies, that yet notwithstanding by suffering under them, she shall conquer and bring them under in the end.

The stretching forth of the hands, signifies the domination which the Church shall obtain over her enemies: for ordinarily the hand, signifies power, and the Hebrews use the phrase, To stretch out the hand, to subdue this or that. So as it is said in the Psalm, I will set his hand in the sea, and his right hand in the floods (Psalm 89:26). To stretch out the hand then signifies power to rule and govern; and contrariwise he also adds the obedience which the enemies shall yield to her.

The Jews who dream of an earthly kingdom and Messiah, interpret all these things carnally, and draw them to I know not what outward power, whereas they should rather be esteemed according to the state and condition of Christ's kingdom. True it is that the effect of this prophecy was seen to be fulfilled in some part, when the Lord brought back the Jews from captivity, at which time he raised them up into a good estate in despite of all their neighbor enemies: but the faithful were to expect a more excellent victory, which in the end they obtained by the preaching of the Gospel. For albeit we must fight continually under the cross, yet we overcome our enemies notwithstanding: first, when being delivered from under the tyranny of the devil and unbelievers, we are called and maintained in freedom by Jesus Christ, that the flesh with all his lusts may be brought under: secondly, when by means hereof we live to him, and possess our souls in patience, quietly with a meek spirit bearing whatever befalls us. We also heap coals of fire upon the heads of our enemies, and by this means likewise we obtain victory over them and over all their injuries and reproaches, under which it seems we are subject.

Verse 15. The Lord also shall utterly destroy the tongue of the Egyptian sea, and with his mighty wind shall lift up his hand over the river, and shall smite him in his seven streams, and cause men to walk therein with shoes.

He means nothing else in this verse but to show that the Lord by his admirable power will open a way to his people which seemed to be shut up before. Now he speaks by a figure, for one side of the sea is called a tongue, because when the sea enters upon both lands, and occupies one part, it seems like a tongue thrust out. He speaks of the Egyptian sea then, indeed of Egypt itself, which he yet more plainly declares hereafter. But he principally names the sea and the rivers, because these be fortresses of the regions and the closings in of all passages.

Upon the river.] No doubt but he means the river Nile, which waters and compasses all Egypt in many places, by means whereof they might have shut up the passage before the people returning into Judea. I doubt not but the word Ruach is here taken for wind, although these words of the Lord be joined therewith: for all the winds are the Lord's, seeing he governs and guides them as it pleases him, and especially a vehement whirlwind raised up miraculously is so taken when this word is used.

Now he alludes to the first deliverance of the Church when it was brought out of Egypt. For when it pleased God to give them passage, he dried up the sea by the violence and force of the winds (Exodus 14:21). I grant that God needed not the help of winds, because he was able to have done it of himself: but when he uses ordinary means, first from there we learn that all creatures are ready to yield obedience to him. And however they have their natural course, yet are they all in his hands, so as he will turn their force and violence which way soever it shall please him. For example, when the wind arises, it takes his beginning of a natural cause: all the winds also have their several properties: the south wind is moist, the north wind cold, and the effects which proceed from them are altogether alike: for the south wind makes the bodies moist, and the north wind dries them. The Lord shows by admirable miracles that he has a superior power, and an overruling hand far above these natural causes, so as nature (that is to say, the disposition of things, as profane men have imagined) overrules not, but he only. Secondly he shows, that when he thinks good he changes the nature and order of things, to the end he may be acknowledged the author of them, because such a change does the better set forth his power and domination. This is the cause why Isaiah speaks not of the wind alone, but of the wind of the Lord, to the end we might know that the wind is not raised up by chance, but is directed by the hand of the Lord.

And he shall smite him in his seven streams. Others translate floods, and expound it thus, He will divide Nilus into seven parts. Now although this exposition be received of all, yet I approve not of it; and as I take it, they have failed here by forgetfulness rather than by ignorance, for I hold them learned men notwithstanding, and such as are well exercised in reading the ancient writers. It is well enough known by histories, that Nilus has seven principal mouths; others were called false mouths, because they had no name. Look then how many arms or mouths it had, so many streams and rivers it made as it seems; and his rivers would have been so many lets and impediments to slacken the voyage. Now Isaiah did purposely name them, because of the great fame of this flood. Moreover, although this flood was deep, yet notwithstanding he says, it shall be so dried up, that one shall not need to pull off his shoes to pass over it: which yet they must needs have done if there had been never so little water remaining.

The Prophet then under these borrowed speeches means nothing else but to certify them, that no power whatever shall be able to hinder God, when it pleases him to deliver his people out of captivity. He touched the history of the first deliverance, to the end they might know that the same should now befall them which had happened to their fathers in times past. This is the cause why he does thus paint it forth before their eyes, because the means of this deliverance should not appear. For this promise so barely published, would not have entered into their hearts so effectually as this notable example did, which was thus propounded and set before them.

Vers. 16. And there shall be a path to the remnant of his people, which are left of Ashur; like as it was to Israel in the day that he came up out of the land of Egypt.

This verse contains no new matter, but opens that further which went before; to wit, that the people shall feel the very same powerful hand of God in their deliverance out of Babylon, as they had formerly proved in their deliverance out of Egypt. He opened a way through the seas, also through a waste desert: and lastly, through the midst of Jordan: even thus will he make way again, Isaiah says, for his people by the same admirable means (Exodus 14:29; Joshua 3:16). Now what the Lord has once done, let us expect the same again for the time to come; and let us to this end consider the ancient histories. This also ought to be referred to the last deliverance of the Church, when we altogether shall be fully delivered out of all miseries and calamities: so as however the things which are taught us concerning the resurrection and eternal life, seems incredible to us, and that the means thereof appears not to us as yet; let us know notwithstanding, that it shall be easy with God to find both the way and means.