Chapter 32
Vers. 1. Behold a King shall reign in righteousness, and the Princes shall govern in judgment.
His meaning is to say, that God will yet be good to his church; so as he will restore it to the former estate. Now the best way to bring it there, is when civil policy is rightly administered, and all things ordered according to justice and equity. No doubt this prophecy belongs to Hezekiah, and to his reign; under whom the Church was reformed and brought again into her first glory: for before she was miserably scattered. That wicked and cursed hypocrite Ahaz, had corrupted all after his own fantasy, and had overthrown both the civil and ecclesiastical policy. The Prophet therefore promises another King, to wit, Hezekiah, who by his justice and equity, should set those things in order, which before were confused. In a word, he here sets forth the happy state of the Church, as in a glass: which seeing it cannot be erected without Christ, it is therefore certain that the things here spoken of, ought to be referred to him; of whom Hezekiah was but a figure, both touching his office and Kingdom.
He mentions justice and judgment, according to the usual phrase of the Scripture, which by these two words understands a well ordered government: for justice signifies equity and moderation: and under the word judgment, is comprehended that part of equity by which the good are maintained and preserved from the violence of the wicked. It is very certain that the office of a good Prince, stretches itself further than justice and judgment; for he ought principally to uphold the honor of God, and the purity of religion: but the Scripture is accustomed to express the whole observation of the Law, under the duties of the second table. For if we abstain from violence, if (as much as in us lies) we labor to relieve the poor and oppressed, if we hold the bond of peace one with another, we therein give good testimony that the fear of God is in our hearts, from which such fruits of faith do spring forth. Under a part then the Prophet has comprehended the whole.
But it is not without cause that he mentions Princes. Why so? It is not enough that he himself be a good King, unless he also have good governors and counselors about his person. For it often falls out, that the people behave themselves lewdly under good Kings; as we read of Nerva, under whose reign, every one might do as he liked: so as the condition of many was much worse at that time, than in the days of Nero; for the carelessness of one only, gave occasion to many to become wicked. Kings therefore ought to be furnished with good governors, which may be as eyes, ears, and hands to his body, in helping him to order things aright. If this be wanting, a good King shall never be able so to advance religion and justice; but his officers will be ready more or less to hinder the course of good proceedings. And if there be not among the highest, such a harmony and agreement touching these things, as is in a well tuned instrument of music, the Church and Commonwealth shall seldom prosper. The counsel therefore which Jethro gave Moses his son in law, is to be hearkened to by every good King; let him choose for his officers such as be men of courage, fearing God, and hating covetousness; indeed, let him appoint such for his Captains over tens, fifties, and hundreds.
But nowadays, bawds, ruffians, flatterers, and jesters, are indeed advanced by Kings, to whom are assigned the chiefest dignities and places, as just rewards of their flatteries and bawderies. Are we to wonder then when we see commonwealths everywhere almost fall to ruin, and come to nothing, and all true administration of justice and judgment abandoned and rejected? No, truly. For it is the just punishment of our sins; indeed, and we ourselves deserve to have such governors, because we will not suffer God to have the government of us. How is it possible they should enjoy this so singular a benefit, which are known rebels, profane or malicious hypocrites, who cast the Lord and his commands behind their backs, and will not endure the sweet yoke of Christ, which would bring with it this happy and flourishing estate of the Church here promised?
Vers. 2. And he shall be as a hiding place from the wind, and as a shadow from the tempest, as the rivers of waters in a dry place, the shadow of a great rock in the desert land.
In this verse he lets us see how exceeding needful it is to have a well ordered Commonwealth, when he calls this King a hiding place for the wind; and the shadow from the tempest. For the world is never in such good case, as when every one willingly abstains from that which is evil, and when all quietly seek the benefit of one another, without constraint. For as much then as many take liberty to offer violence to their neighbors, by reason of their intemperance and unruly passions, men shall be in continual strife and debate, if there be not remedies at hand by law, and judgment seats to still and pacify them: but because many by their lordly authority are ready rather to raise up troubles than to allay them: it is not without cause that this good King is here adorned with such titles.
And if this were rightly spoken touching the person of Hezekiah, how much more does it fittingly appertain to Christ, in whom we have our sure and only refuge in these tempests? Amidst which we must be tossed as long as our conflicting days shall last in this world. Are we then parched with heat? Let us learn to shelter ourselves under his shadow. Are we ever and anon tossed with waves, so as it seems we shall be swallowed up of them? Let us run to him as to our most safe and sure haven. He will easily still and quiet all tempests. He will set all things in order which before were confused and out of frame.
Vers. 3. Then the eyes of the seeing shall not be shut, and the ears of them that hear shall hearken. 4. And the heart of the foolish shall understand knowledge, and the tongue of the stutterers shall be unloosed to speak distinctly.
Hence we may yet better perceive that the Prophet so sets forth the government and reign of Hezekiah, that his meaning is also to lead us higher. For he treats here of the restoration of the Church, of which there was some resemblance under Hezekiah, but the full accomplishment of it was under Jesus Christ. We know the Church never prospers well if it lacks just and wise governors. But which way can this be attained unless Christ reigns? It follows therefore that himself and his kingdom are here commended to us. Now this promise is opposed to that fearful judgment of blinding, mentioned in (Chapter 29:10-11). Here on the contrary he promises that true light: so as those which were blinded before shall now see clearly; the deaf shall begin to hear, the foolish shall understand knowledge, and the flatterers shall speak distinctly.
He calls them seers and hearers, which ought to have taken heed to the word of the Lord when it was published to them: but they chose rather to remain willfully blind and deaf, and estranged both their minds and thoughts from wholesome doctrine. Now the Lord promises them that he will restore eyes, ears, tongue, and understanding to them. Sure it is that whatever is here promised proceeds from the free grace of God: for the question is not now simply what men shall do of themselves, but of that which God shall work in them. These then are the special gifts of God: as on the contrary, when he shuts the eyes, takes away understanding, and the right use of speech, and suffers ignorance and barbarousness to reign; these are to be accounted horrible judgments, whereby God avenges himself upon the unthankfulness of men, and also of their contempt of his word.
The Prophet then promises that God taking pity on his Church will at the last restore to her what before he had justly withheld, and that for the love which he bears to Christ, from whom we must receive a tongue to speak, eyes to see, ears to hear, and a heart to understand, for till then we are more than blockish, and smitten as it were with a fearful sottishness. Let us know then that out of Christ there is no spiritual life in the world. Why so? Because every mother's son of us is blind, deaf, dumb, and foolish, until we be gathered into that body of which he is the head: from where it follows that all these benefits fail when his kingdom is defaced.
We are also to note that the chiefest benefits which above all others we are especially to desire are here commended to us: for riches and the like, in the enjoying of which men usually place their happiness, ought to be esteemed as nothing in comparison of these things. Shall we not be more than miserable in the midst of all abundance, if the Lord deny us these spiritual blessings of which the Prophet speaks in this place? Take away these, and we may be sure Christ is gone; neither can we have any part in him. For from him do these heavenly graces flow, as Saint Paul teaches us (Ephesians 1:3). Seeing therefore we now enjoy these benefits of which we have been so long deprived, let us blush for shame that with our tongues we have not rendered to Christ that glory which is due to him; also that we have neglected to apply the understanding which he has given us to the advancement of his kingdom, and to the furtherance of his service: for by neglecting these things, we have manifested to all the world that his kingdom has no place in us. To conclude, forasmuch as fools are accustomed to be rash and headstrong, therefore the Hebrews take hastiness for folly: for wise men are commonly wary and slow in that which they take in hand.
Verse 5. A miser shall no more be called liberal, nor the churl rich.
The Prophet's meaning is that all things shall be brought into their order, that men should not esteem vices as virtues, as they did in times past. For where government is confused, the covetous reign as lords; because men usually judge of virtue by power and riches. Let a poor man be never so honest, religious, indeed, and liberal, according to his ability, yet he is generally despised of all. In an ill-governed Commonwealth therefore all things are out of frame, but the contrary easily discovers all such jugglings. For let virtue once be in request, vice will immediately be brought to light. The godly also have greater liberty to repress the pride of such as before trod all justice and equity underfoot.
Besides, in regard the Prophet speaks here touching the state and reformation of the Church, the government of which is spiritual, we must yet raise up our minds a little higher, that we may refer all this to Jesus Christ, whose peculiar property it is to discover the vices that are hid, and to take away the veils and impediments which change the outward face of them: by reason of which, they are for the most part praised no less than if they were virtues indeed. This he does by the Gospel. How so? Through the preaching thereof, he lays those wickednesses open which before were close and secret, and makes them appear in their own likeness: so as none shall be beguiled by outward appearances, unless he will knowingly close up his eyes. Will you see the reason then why the Gospel is so generally hated of the world? No man would willingly have his secret filthy thoughts and vile actions made manifest.
The Philosophers dispute very well in many places touching covetousness and liberality, and in some sort discover the differences between them: but they do not gauge the consciences to the bottom, neither do they truly distinguish between the one and the other. This cannot be done but by Christ's light, when he shines by his Gospel, discovering the inmost secrets of our hearts, bringing us to a spiritual and willing obedience. We are here therefore called to the judgment seat of Christ, who only unmasks hypocrisy, causing us to see whether we be truly liberal or niggardly.
Verse 6. But the miser will speak of miserliness, and his heart will work iniquity, and do wickedly, and speak falsely against the Lord, to make empty the hungry soul, and to cause the drink of the thirsty to fail.
We may also translate, The wicked will speak wickedly: for the word Nebalah, signifies all manner of villainy or wickedness, which we commonly call, a man of no worth. We may also translate, The fool will speak wickedly: and thus there should be some allusion in the words Nabal and Nebalah; but the sense would be diverse. Notwithstanding, because he used the very same word in the former verse, when he spoke of lawless persons and niggards; I do the rather follow this interpretation. I take the word Aven for impiety; for he speaks of a continued liberty to do evil, as the sequel sufficiently shows. Why so? Because he directs his speech to such as plunge themselves into all manner of lewd behavior; being without touch of breast, and as it were past feeling. They jest out all admonitions, and scorn both God and his messengers. But Christ draws even such forth into the light, and lays that open to the view of their consciences, which before lurked in secret: for to him it belongs to divide (with his two edged sword of the Gospel) even between the marrow and the bones, that every thought may lie naked and bare before his judgment seat.
Our Prophet then continues on the same matter which he began to handle in the former verses. Others expound it otherwise, (yet not so properly as I think) for they take it to be a proverbial speech, and expound it in the present tense; The villain speaks of villainy. But if I be not deceived, the Prophet points out to us a higher matter; to wit, that Christ who is the Judge of the world, will ascend into his judgment seat to manifest what is in the heart of every one. For as long as he forbears to execute the office of a Judge, all things run out of course: wicked men are applauded because they carry a fair show of virtue; and the godly are counted as the off-scouring of the world. But Christ will bring every man's doings to the touchstone that sow wickedness, which before carried some color of virtue, might be discovered. For which cause it is said, he has his fan in his hand to separate the good corn from the chaff. This fan is the Gospel, whereby God as a just Judge, puts the wicked as it were upon a rack, and maugre their teeth, makes them to utter their inmost thoughts. We have good proof of this again and again, while we discover that gross idolatry which was so masked under the papacy, that men took it for God's true worship. Oh how wonderfully were the poor people wrapped in superstitions! Who would ever have thought that there had lain such horrible monsters (in those times of darkness) within the hearts of men: such as they are now manifested to be. For the contempt of God so overflowed, that some showed themselves beasts rather than men. But what do the Papists? They cry out as if we by our doctrine had let loose the bridle to men, and had set open the door to epicurism; so as it should be lawful for any among us (without blushing) to do what he list. But let them hear our Prophet's answer; who tells them, that the truth of God being once brought to light, vile persons will behave themselves vilely, and the wicked will then speak wickedly: otherwise, how should Christ be a spiritual Judge, if he did not manifest the secrets of the hearts, and discover the things that were most deeply hidden?
But besides the scoffs which the reprobates cast forth against God, he taxes also their cruelty, namely, They make empty the hungry soul. Wherein the Prophet orderly recites the sins that are against the second table. The wicked begin at the contempt of God: afterwards, they fall into their sins; to wit, they spare not to exercise cruelty against their poor neighbors. What rigor can be greater than to deprive the hungry soul of his bread, and the thirsty soul of his drink? For the very instinct of nature must needs cause our bowels in compassion to yearn within us. But when men are grown so iron hearted, and have so far degenerated, that they are without sense or feeling of their brethren's wants, do they not show themselves worse than savage or wild beasts, who will pity their like?
Verse 7. For the weapons of the churl are wicked: he devises wicked counsels to undo the poor with lying words, and to speak against the poor in judgment.
We must always retain the future tense, because he disputes not so much what covetous men are, as what they will be, when Christ by the light of his Gospel shall discover their hypocrisy, lest they should deceive any. For he speaks of that heavenly light which should break forth to cause secret wickednesses appear; as we have said. Christ then manifests the venom that is hid in the covetous, and shows with what unlawful weapons they fence themselves. If any will interpret the word Kelai, measures; I hinder him not: but the word weapons agrees best, and has a larger sense; for under it are comprehended all sorts of instruments. He means then by a metaphor to set forth the cunning practices and subtle jugglings, wherewith the covetous beguile the simple, and snare them in their gins.
In the next place he shows the reason of it; to wit, they are always hammering of wicked plots in their heads. Surely he here describes the manner of the wicked, who busy their brains about nothing else but how they may fill their purses; be it by right or wrong, it is no matter. Such people does our Lord Jesus Christ here unmask, and lets all the world see their privy packing. Our Prophet amplifies the indignity of their fact yet further, by other circumstances. For is it not a more grievous sin to circumvent the innocent who are unable to shift for themselves, than such as have reaching heads? Again, if with sweet bait, they deceive under pretext of friendship? In the third place, if they do this to the poor, who had more need to be delivered? Lastly, if snares be spread even in the open judgment seats? No doubt the sin is greater to spoil the poor under color of justice, than to set upon them in the high way. For judgment seats ought to be like cities of refuge for the distressed to flee to. What shall we say then, if such places be made dens of thieves? On the high way a man may perhaps shun a thief, and may wind himself out of his nets: but which way shall a man escape out of the snares which are laid in places of justice? The circumstances of this text therefore ought diligently to be observed.
Verse 8. But the liberal man will devise of liberal things, and he will continue his liberality.
We have told you before that these sentences have a more spiritual sense than our bare reason can attain to: for the Prophet speaks not so much of commonwealth matters, as of the reformation of the Church. These things therefore appertain to the regenerate, over whom Christ reigns by the scepter of his word. For however many be called outwardly by the voice of the Gospel; yet few are brought by it to yield sound obedience to God, or to bear that sweet yoke. Those few does the Lord make benefactors and truly liberal, in such wise, as they seek not so much their own things, as how to benefit the poor; and that not once or twice, and so away, but continue the same from day to day, so as their heat does rather increase than decrease.
This place is commonly translated otherwise; to wit, that those who are liberal, go on forward, and abound in well doing, because God enriches them, and recompenses them with greater benefits. This sense at the first, has some show of reason: but the Prophet rather meant, that the liberal shall never cease giving. Why so? Because they shall grow more and more; they shall have the same will and affections, and shall continue constant in their good course: as it is said, (Psalm 112:9) He has distributed abroad, and given to the poor: his righteousness endures forever. Now this is added because it is an easy matter to counterfeit the liberal person for a time: many also think they have acquitted themselves well, when they have given a little; but they grow faint-hearted by and by, and change their minds: whereas on the contrary, true liberality is not an hour's bird, as we say, but grows on to perfection. Those that are endued therewith, persevere therein constantly: their liberality is not by fits and starts; neither are they like a seething pot, that is now ready to boil over, and by and by stands as still as a stone.
This is what our Prophet meant to express by the verb, shall go forward or continue. Many things fall out often times, which cools the heat, and hinders the course of our charity. First, we meet with the strange ingratitudes of men; so as it seems all our cost is ill bestowed. Again, many are too greedy, like horse-leeches, that still suck in other men's blood. Yet let us often and always bear in mind what Saint Paul says, (Galatians 6:9) to wit, that we shall reap in due season if we faint not. For the Lord exhorts us not to such a kind of liberality as should last for a day or a week, but for our whole life.
Verse 9. Rise up, you women that are at ease: hear my voice you careless daughters, hearken to my words.
It seems there should be no coherence between these words and the former. For before he spoke of the restitution of the Church; but now he threatens that God's judgments are ready to seize upon those who gave themselves to a pompous, delicious, and an idle course of life. It would seem therefore that Isaiah takes up a new matter in this place. Yet will there be no great inconvenience, if this prophecy be joined to the former: for the Prophets usually keep this course; first, they lay forth promises of grace to the faithful; then they direct their speech to the hypocrites, testifying that the mercy which God promises to his children, shall be so far off from benefiting of them, that they shall surely bear the reward of their sins.
Whereas he bends the force of his speech in particular against women, the Hebrews under this word (according to the use of their tongue) understand cities: but I think this should be no figurative manner of speech, and therefore I rather rest in the bare letter. Now he speaks to women rather than to men, to signify the greatness of this desolation: for women and maidens are commonly spared in such times, by reason of their sex, being also destitute of warlike defenses. Well, he says the destruction shall be so barbarous, that none shall escape scot-free.
And note that he speaks expressly of women of rest, who commonly are the most delicate: for according to their abundance, so they may better shift for themselves, and may more easily escape dangers, when the poor must be fain to go to the wall. But Isaiah tells them that they shall be constrained to rise and tremble: therein opposing this trembling, to that rest and ease which they quietly enjoyed. For he commands them to arise, as giving them to understand, that it was no time for them now to sit still, because the Lord was about to awaken them out of their secure course of life.
When he adds, hear my voice you daughters: by daughters, the Rabbis understand cities and towns; but this ought to be taken literally, as I said before. He shows from where this terror and violence shall proceed, which shall cause them thus to arise and tremble; to wit, from the judgment of God. But he mentions the voice, to show that this shall be no vain prophecy, because this war was proclaimed against them by the commandment of God. As if he should say; You shall one day feel by experience, what power and efficacy there is in the word of God to awaken you.
Now he blames their idleness, security, and delicacy so often, not only because it should be unkind for those that had been accustomed to be at their ease, to be so rudely roused up; but also in regard it is a thing almost impossible, that the world (in this corrupted and depraved estate of man's nature) should not be too careless in abusing rest and abundance. For we then by little and little fall into a sottishness of mind, deceiving our own souls with vain imaginations: so as all fear is abandoned by every one: in which false security, we easily are drawn audaciously even to rush against God himself.
Verse 10. You women that are careless, shall be in fear above a year in days: for the vintage shall fail, and the gathering shall come no more.
By these words he means, that the calamity shall last long: for it is a great relief to a sorrowful mind, when he thinks that the miseries and afflictions which press upon him so nearly, shall last but a while. But when there is no hope left of some comfortable issue, nor promise of deliverance, what can ensue thereof but despair? He shows then, that they shall not suffer this extremity for a year only, but that they must expect new afflictions, one in the neck of another. By the word to fear, he privately taxes their drowsiness; showing that they shall be led away with terror and trembling, seeing the sweet and still voice of wholesome doctrine was so tedious to them. And inasmuch as the Jews were too much besotted with the love of earthly and transitory things, he threatens them with want of bread and wine. And thus he applies himself to their capacity.
If they had been better purged from their earthliness, he would rather have awakened them with the fear of that judgment which Jeremiah bewails (Lamentations 1:7), to wit, that the sacrifices and feast days should cease, and that the holy assemblies should be abolished. But because they had plunged themselves in voluptuous living, and had not so well profited as to esteem spiritual benefits, the Prophet applying himself to their weakness, addresses his speech rather to their bellies, than to their minds.
Now he touches the wasting of the fields, which should undoubtedly follow this war: for abundance is the mother of idleness and security. It is therefore as if he had said: The Lord will deprive you of your belly cheer, he will rouse you up with a witness, and will deprive you of all matter of rejoicing. By this verse then we are admonished not to lie snoring in our prosperity; neither to dream of such a rest, as if we were to enjoy the same in this world forever. No, let us use the good things which God bestows upon us moderately, unless we mean that God should awaken and overwhelm us unawares: and by this sudden change which shall befall us, vex us worse than we can expect or think of.
Verse 11. You women that are at ease, be astonished: fear, O you careless women: put off the clothes, make bare, and gird sackcloth upon the loins.
This is no superfluous repetition, but rather an amplification of that which he spoke of before: for while men are thus rocked asleep, hardly can they be awakened by the voice of God's Prophets. It is needful then to cry aloud, and to add rebuke to rebuke. Therefore in that he multiplies his threatening, he thereby shows how great our security is, when men are once blinded with prosperity. It is almost a thing impossible for them to hear the voice of God when he admonishes them. And to speak the truth, men are in much more danger by prosperity, than by adversity: for when all things fall out well, they are ready to flatter themselves; indeed, and to be bewitched with their felicity. This was the cause why he was fain to rebuke the Jews so sharply; even to quicken them up if it were possible out of their drowsiness. This exhortation then ought to be referred to the time to come, as if the Prophet should have said: In the end you shall tremble, for I can assure you, your rest shall not last always.
Thus he shows that this calamity which was to ensue, should be as a seal set to his prophecy, whereby God would manifest by the effects, that these words should not vanish away in the air. Where he bids them to make bare, and to gird them with sackcloth, he describes the estate of mourners. For when adversity presses any, then they put on sackcloth, and make the rest of the parts of their bodies naked: and so by outward gestures and garments, and the like, they manifest the inward dolor of their minds. He calls the women then from their delicious and dainty fare, and voluptuous living wherein they plunged themselves, to sackcloth and other testimonies of sorrow.
Verse 12. Men shall lament for the teats; even for the pleasant fields and for the fruitful vine.
This verse is diversely expounded: for some, without any figure, understand that there shall be such great want of food, that women shall lose their milk, and therefore that the infants shall weep over the empty and dried breasts of their mothers: which we see to fall out when people are pined away in great famines. But the most received sense, and that which agrees best, is: that by teats, under a figure we understand fields and vineyards, which also is expressed in the very words of the text: because from them, as from the teats of our mothers, we daily suck milk and blood as it were out of the earth. His meaning is then, that the fruits of the earth shall fail, because the Lord will so curse her, that she shall not be able to yield any increase. Thus men shall lament in regard of this great penury, as over the teats of their mother, which were wont to feed them with delicacies. This sense I take to be fittest, as best agreeing to the natural scope of the text: for it was necessary it should serve as an exposition to that which is afterward added, touching the pleasant field, and the fruitful vines.
Verse 13. Upon the land of my people shall grow thorns and briars: indeed, upon all the houses of joy in the city of rejoicing.
He now confirms the former sentence, and shows that the cause of this famine and barrenness shall be, in regard that thorns and briars shall grow upon the land; that is to say, the fields shall be laid fallow and barren, whereas before they were fat and fruitful.
Now this must needs be a horrible change: for this country, as we know, had the praise for fruitfulness above any other; not so much in respect of the soil, as by God's blessing, who had said, I will give you a land flowing with milk and honey (Exodus 3:8 and 17). Hence, I say, came this fruitfulness of that land.
Whereas he calls it the land of his people: he prevents an objection which they might thus make; what reason have we to fear the barrenness of that land, or that it should not yearly yield us fruit, seeing God who is good to all, will be much more a nursing father to us, and that in a more particular manner? They thought it then a thing utterly impossible, that this land being bestowed upon them, who were the children of Abraham, should ever be overgrown with thorns and briars. And thus the Prophet rebukes the Jews the more sharply, because by their rebellion, they had not only made void these blessings of God, but had also pulled down his wrath so far upon them, as to lay their fruitful land waste and barren.
The word indeed, in the middle of the sentence, amplifies the doctrine: albeit some expound it, For, reading it thus: For gladness is in their houses. But this sense suits not well, in regard the construction of the words will not bear it. I rather think therefore that he enlarges the sentence, as if he meant to say, that this calamity shall not only seize upon the uttermost bounds of the land, but even upon the houses of joy also; to wit, even upon those which were sumptuous and pleasant, where they were always wont to solace themselves without let in times past.
But when the Prophet spoke these things, I warrant you the people of that time laughed a good (as we say) at him: neither could they hear such unsavory news amidst so many delights which bewitched them. In fact, they took foul scorn to be so dealt with, because of God's promises, which they took to be so sure, that they thought no want could ever befall them: but Isaiah's words have all proved true for all that. By this example therefore let us learn to use prosperity with sobriety, and so depend upon God's promises touching his blessings, to be poured out upon us, that in the meantime we yield obedience to his word with a good conscience.
Verse 14. Because the palace shall be forsaken, and the noise of the city shall be left; the tower and fortress shall be dens forever, and the delight of wild asses, and a pasture for flocks.
He yet sets forth this desolation more at large: for, having in the former verse mentioned the house of magnificence, he now adds the palaces and cities: meaning to show, that nothing (be it never so glorious or excellent) could be exempted from this common desolation. We see then that men's eyes are dazzled with their own glory until they lift up their eyes towards heaven, and thus being sweetly lulled asleep in their plenty, they grew fearless and careless of anything. Therefore he tells them that all their pleasant and gorgeous things in the land of Judea, to wit, their cities, palaces, castles, and fortresses should be laid upon heaps and brought to nothing.
By the word ever, he again admonishes them (as I have touched before) that this wound shall not be closed up again in a year, but should be long in healing: which should answer in proportion to the length of time in which they had hardened themselves in their vices; for had not the hand of God pressed them long according to their stubborn and rebellious nature, they would have been ready immediately to have rushed into their iniquities afresh.
Verse 15. Until the Spirit be poured upon us from above, and the wilderness become a fruitful field, and the plenteous field be counted as a forest.
The Prophet had to deal as we know with the Jews, among whom the Lord had planted his Church, it was needful therefore to leave them some hope of salvation, lest they should despair in the midst of so many calamities. For albeit the Lord handles hypocrites roughly because they falsely shroud themselves under the title of being his people; yet is he enforced by one means or other to provide for the good of his saints. This promise is added therefore to put them in hope that God cannot, nor will not forget his covenant; howbeit for a time he scourges his children sharply with the rods of men; for he never so threatens, but he leaves hope and consolation for the repentant to cheer up and refresh their hearts, and that even when it seems heaven and earth shall go together.
And that they might the better taste this consolation which our Prophet sets before them, he raises up their minds to the author of life. We see that when all things go well, many eat and drink till their skins crack, as they say: If famine pinch, then God is forgotten, and men run for succor to the earth. It is not without cause then that Isaiah says, the Spirit shall come from above, which warming the earth, shall cause the same to flourish with new fruitfulness. Neither do I doubt but he alludes to that sentence of David, Send forth your Spirit, and they shall be created, and you will renew the face of the earth (Psalm 104:30).
Now in regard that he also sets before them this sign as a token that God was reconciled to them, he also admonishes them, that the restoration of the Church flows only from his free grace, who can abolish barrenness as soon as it pleases him in his favor to distill some sweet dews from above: indeed, that he can do it in an instant, because at the first he created all things of nothing, as if they had been before.
The expositors do diversely translate the latter part of this verse, where he compares the desert to Carmel: but as I have shown in Chapter 29, verse 17, where there is the like phrase of speech, it seems to me that the Prophet simply sets forth the effect of this restoration: to wit, that the abundance of all things shall testify that God is indeed appeased towards his people. For the places which were deserts before should be as Carmel, which was a fat and fruitful soil, from which also it took its name.
Carmel also shall be as a desert: that is to say, so fruitful, that if it be compared as it is now with that which it shall be one day, it may well be called a desert: for it is an amplification of the extraordinary fruitfulness of it; as if he should say, The fields which now are laid fallow and bear nothing, shall bring forth fruits: and those which are tilled, and are by nature apt to yield increase, shall wax so fruitful, that the abundance which is now upon them is but barrenness in comparison of that which shall be hereafter. As if we should compare the grounds of Savoy, with those of Sicily or Calabria, we would say that it were but a desert. In a word, he signifies that there shall be an incomparable fruitfulness, which the faithful shall enjoy after they be reconciled to God; and all because they may understand what love he bears them by loading them with so many benefits.
Now Isaiah so prophesies here of Hezekiah's kingdom, that therewith he refers all things to the kingdom of Christ, as to the end and full accomplishment thereof. Come we once to Christ, then must we expound all these things spiritually, that so we may know we are renewed, as soon as the Lord sends down his Spirit from above into our hearts, of barren ground, to make them fruitful. For till we be inspired from above by this holy Spirit, we are rightly compared to deserts and parched grounds, seeing we bring forth nothing but thorns and bushes, and are unfit naturally to bring forth any good fruit. Those therefore which in times past were fruitless, being now regenerated by the Spirit of God, shall begin in some measure to bring forth fruit to him: and those who before had some outward show of goodness, shall become so fruitful after they be thus regenerated by the Holy Ghost, that comparing the one estate with the other, the first will be judged but as a desert in respect of the latter: for all the goodly works that men do before Christ has regenerated them, are but so many glorious sins. Therefore when we see the Church oppressed even to death, and that her condition seems very lamentable, let us lift up our eyes to heaven, and depend wholly upon these promises.
Vers. 16. And Judgment shall dwell in the desert, and Justice shall remain in the fruitful field.
The Prophet here teaches wherein the true glory of the Church consists, to wit, when Justice and Judgment gets the upper hand: for men are not to resemble beasts in seeking only after the abundance of earthly and transitory things. By this it appears sufficiently, that the Jews were not held by the doctrine of the law in the hope of temporary benefits only, as some fantastical spirits affirm: but they were by it commanded to rest in that which was the principal, to wit, that Justice and Judgment should flourish among them: neither is it to be doubted but they knew well enough that true felicity consisted therein. We are therefore first of all to seek the kingdom of God, and the righteousness thereof, and not to place our joy and happiness in the abundance of wheat and wine, as hogs that feed in the trough. For as Zechariah sings in (Luke 1:75), the end of our deliverance from sin and Satan, and of all the blessings we receive from God, is, that we should serve him in holiness and in righteousness all the days of our life.
By Justice and Judgment then he understands all uprightness, as we have often showed before. See verse 1. Which albeit they properly concern the equity which we ought to use one towards another: notwithstanding, because it is usual in the Scriptures by the duties of the second table to understand the observation of the whole law, the Prophet here under a part comprehends religion and the true service of God. But the Prophets are accustomed especially to mention the duties of love and those things that concern the second table, because we chiefly manifest to men thereby what affection and love we bear to God. Now where he says, that Justice and Judgment shall also dwell in the desert as well as in the plowed fields: it so much the better appears that such plenty of blessings was promised, that the beholding thereof should put men in mind of that great increase which they had seen in the fields before, was but barrenness now in respect thereof.
Vers. 17. And the work of Justice shall be peace, even the work of Justice and quietness, and assurance for ever.
Even now he inveighed against that peace in which the Jews were lulled asleep. See verse 9, 10, 11. But here he promises a peace contrary to that, which shall be a testimony of God's love towards them, who will keep them faithfully after he has received them into his favor. The close opposition between that brutish peace, which the wicked thought they had gotten when they committed all sorts of wickedness, while they lay snoring therein also without repentance, and this peace which the children of God enjoy by a godly and just life, is here to be noted. For Isaiah stirs us up to covet after this latter; and teaches us to be assured that those with whom God is appeased, shall enjoy a peace that is blessed and happy indeed. Thus he sets integrity before them for the object of their desires, that so they may attain that peace which passes understanding: for there is no better means to live such a peaceable life as is free from annoyance, than in abstaining from evil, and doing of good, as Saint Peter testifies in his first Epistle (1 Peter 3:13).
But our Prophet leads them higher, to wit, that in living holily and justly, they shall keep themselves in God's favor. For is it not a thing altogether unreasonable, that the wicked should expect peace, when they themselves will continually make war against God? Indeed there is none but desires peace; indeed, who is he that cannot highly extol it? But in the meanwhile they themselves are the cause why enemies are raised up against them, for they trouble heaven and earth by heaps as it were with their wickednesses. Now in regard that this peace which God gives is perpetual, Isaiah compares it with that which lasts but for a moment.
In that he calls peace the effect of Justice, let us from there learn that wars proceed from God's wrath, which we set on fire by our rebellion, whereas peace on the contrary proceeds from his blessing. When therefore we see the enemies boil with rage, exalting themselves furiously against us, let us seek no other matter to allay that heat than true conversion: for our God will easily calm and quiet tumults, we being at one with him: for he it is as the Psalmist says, which makes wars to cease to the ends of the earth: he breaks the bow and snaps the spears in pieces, and burns the chariots with fire (Psalm 46:9). But we have told you before that these things belong not only to the time of Hezekiah, but ought also to be referred to Christ.
Vers. 18. And my people shall dwell in the tabernacles of peace, and in sure dwellings, and in safe resting-places.
As he has shown that spiritual justice is that which has her seat in the hearts of men, the same must be said of peace, which is the fruit of it. Thus when we hear of sure dwelling places, and refreshings, let us remember what Paul says (Romans 5:1): Being justified by faith, we have peace with God. This peace Christ left with his Disciples, which the world could not give to them (John 14:27). And what marvel? For as the same Apostle teaches (Philippians 4:7), this peace passes all understanding. Having once obtained this justice, we shall be no more disquieted with inward terrors, as we were when we felt that God was angry with us. The wicked conscience is always at war with itself, and in continual anguishes. The wicked therefore must needs be tossed to and fro with diverse commotions: for he that is destitute of righteousness, can never be in any sound peace of conscience. But where Christ reigns, there only is the true peace to be found, which the faithful have in assurance, which makes them come without fear before the heavenly throne, not so much in respect of their own piety, as for that they rest themselves upon the sure rock of God's mercies in Christ. Hence we gather, that Christ reigns not where consciences are troubled and tossed to and fro with diverse doubts; in which case the Papists must of necessity be: indeed, and all others that cast not themselves upon the meritorious sacrifices of Christ, and upon that purgation which he has purchased for us.
Verse 19. When it hails, it shall fall on the forest; and the city shall be set in the lower place.
We told you before, that the Prophets were often wont to set forth the kingdom of Christ under shadows; because they borrowed similitudes from an earthly kingdom, for otherwise (in respect of our dullness) we could hardly be brought to comprehend this inestimable treasure of all good things. The meaning is, that the Lord will remove far off from his people, all encumbrances and inconveniences, and will cause them to fall upon others. Now because in this world we are subject to diverse tempests and vexations, so as we must endure rain, hail, winds, and whirlwinds: he says that God by his admirable providence will exempt us from the harm we might receive by these things, because the violence thereof shall be driven by him upon those of other places.
By forests, he means vast and desert places, where none inhabits. By this we are advised, that being under the protection of Jesus Christ, we are so freed from all dangers and inconveniences, that notwithstanding there are many hails and tempests ready to fall upon our heads: but the Lord is our deliverer, who either turns away these imminent perils, or frees them who are in danger to take hurt by them. And that he might the better confirm that which he said touching peace; he says, that the cities which stood in the plain, shall be out of danger; for they were wont then to build their cities upon high places, the rather to prevent assaults. Now he says, that God will so defend his people, that they shall need none of these usual munitions, because the cities shall be safe, though they stand in the valleys; neither shall they receive any hurt, albeit they lie open to the fury of the enemy. Why so? For the hand of the Lord will save and keep them. Will we be secure then? Let us not trust in horses, nor chariots, nor yet in defended cities, lest the Lord suddenly dislodge us: but seeing our good and heavenly Father vouchsafes to take care of our salvation, let the protection of so good a guardian suffice us.
Verse 20. Blessed are you that sow upon all waters; and drive there the feet of the ox and the donkey.
He shows how great the change shall be, when Christ begins to reign. For he said before, that there should be such a desolation, that thorns and briars should cover the face of the holy land, that stately houses should be laid on heaps, and the cities and palaces utterly razed. All these things were to fall out when the country should be spoiled by continual incursions of the enemy: but now he says they shall be blessed, because God will give them the abundance of all things. He adorns and decks this fruitfulness with figurative speeches, which may be expounded in plain words; to wit, that they shall sow in marshy grounds, and shall feed their cattle in those places without fear.
By waters, some understand a fat and fruitful soil: but I take it otherwise, because of the generality of the particle All: for in calling them all waters, it is as if he had said, that even those places which were covered with waters, should be fit for tillage: so as they shall not need to fear the spoiling of their seed. It is our manner also to drive oxen, donkeys, and other beasts out of the fields that are sown, lest they should crop off, or mar the corn. But he says here, that it shall be so thick and fair upon the ground, that oxen and donkeys must be driven there to eat the first growth, as they usually do when corn is too rank.
He calls them blessed, according to the usual Hebrew phrase, because their labor should not be in vain. Objection: If it be objected that there was never seen such a fruitfulness of the earth, under the kingdom of Christ — Answer: I confess that in the times wherein God has provided for his children in greatest plenty, yet some tokens of his curse might always be perceived, wherein the whole race of mankind is wrapped, by reason of Adam's revolt. But because the inheritance of this world was restored to the faithful, by the means of Jesus Christ, the Prophets upon good reason affirm, that he will renew the earth in such wise, that it being purged again from her filthiness, she shall receive her first beauty. Those that reply, that this is not yet fulfilled, ought to take a view of themselves, to see whether they be yet wholly cleansed from all their sins. And if they be as yet far off from that spiritual righteousness, spoken of in verse 16, let us be contented to feel this blessing, according to the measure of our regeneration; which shall never be perfected in us, till having put off the infirmity of the flesh, we be fully renewed after the image of God, in true holiness and righteousness.
