Chapter 42
Vers. 1. Behold, my servant; I will stay upon him: my elect, in whom my soul delights; he shall bring forth judgment to the Gentiles.
It seems the Prophet breaks off his speech to speak of Jesus Christ: but we must call to mind what we have said elsewhere: to wit, that it is usual with the Prophets in promising any thing, hard to be believed, forthwith to make mention of Christ: because all the promises are confirmed in him, which otherwise would be doubtful and uncertain. All the promises are in Christ, indeed, and Amen, says Paul (2 Corinthians 1:20). For what acquaintance have we with God, unless this mediator come between? We are so far separated from his majesty, that we can neither be partakers of salvation, nor of any other benefit without Christ. Now when the Lord promised any deliverance to the Jews, his purpose therein was to lift up their minds far above the thing itself, that so they might conceive of better and greater things than their bodily liberty, and return into Judea. For these things were only as preparatives to that great redemption which they at last obtained, and which we now obtain by Christ Jesus. Indeed, that grace of God that shined in the return of the people, had been imperfect, unless he had even then been known to be the perpetual governor of his Church. We have also told you before that the deliverance out of Babylon, comprehended in it the absolute and full restoration thereof. It is no wonder then if the Prophets join this beginning of grace with Christ's kingdom, for they use so to do almost in all their sermons. We must come to Christ then, without whom there is no hearing nor help in God: that is to say, we can lay no claim to the right of being in the number of God's children, unless we be grafted into that body, of which he is the head. The very scope of the text therefore shows, that he is spoken of in this place, as of the head and first born. Why so? Because the things here mentioned, cannot be attributed to any other than himself: but if this reason will not suffice, the Evangelists shall end the controversy for us. See (Matthew 12:18-21).
He calls Christ God's servant, by way of excellency: for although this name belongs to all the faithful, because they are adopted for his children, on condition that they sacrifice and consecrate themselves and their whole lives to his service and obedience: indeed, although the faithful teachers, and all those who have any public charge in the Church, be particularly called God's servants, yet there is a special cause why this title agrees more properly to Christ, than to any of them. For he is called servant, in respect that God the Father has not only given him the charge of teaching, or to do some other thing; but also in regard that he has called him to perform an excellent and peerless work, which is common to none but him. Furthermore, although this name be attributed to the person of Christ, yet it ought to be referred to his human nature: for his Godhead being eternal, and that in respect thereof he has ever obtained equal glory with his Father, it was necessary he should take our nature upon him, that he might submit himself to the obedience of a servant. And therefore Saint Paul says; that he being in the form of God, thought it no robbery to be equal with him; and yet notwithstanding emptied himself, and took upon him the form of a servant, &c. (Philippians 2:6). Christ then is a servant, but voluntarily, lest we should imagine his dignity might be somewhat impaired thereby. Which the ancient Doctors signified under this word dispensation: whereby it came to pass, as they say, that Christ subjected himself to all our infirmities. The affection by which he became subject to God, was voluntary: in the meantime it was to the end he might become our servant also: notwithstanding this his so abject a condition, hinders him nothing at all from enjoying his sovereign majesty; for which cause the apostle says, God has given him a name above every name (Philippians 2:9).
He uses the demonstrative particle, Behold, to bring the Jews as it were to the sight of the thing done: for that which they saw in Babylon, was able to have put them clean out of heart. He wills them therefore to turn their eyes from beholding things present, and to fix them only upon Christ. Some expound the verb Tamach, which signifies to stay, passively; others, actively. If we take it in the passive, the sense will be, that God so stays himself upon his Christ, that he will give him charge of all things, even as masters do to their trusty servants. Now it is a sign of great trust which the Father reposes in him, that he gives him charge of all things, and commits into his hands his own rule, authority, and power. Yet I reject not the active signification; to wit, I will erect or set him up; or, I will establish him in his estate: for that which follows immediately after, I will put my spirit upon him, is but a repetition of the same thing. He says in the first place then, I will stay upon him: then he shows the manner of this stay, in saying, that he will govern him by his Spirit: and thus he shows that he will sustain and help Christ in all things, and will not suffer him to fall under any difficulties. Now it was necessary that Christ should be endowed with the Holy Spirit from above, in regard he was to take upon him that divine office of being mediator between God and men: for according to his human nature, he was unable to bear the weight of so great a burden.
Elect is here taken for excellent: as in other places young men which are in the flower of their youth, are called men of choice. He is called a servant elect then, because he shall bear the message of reconciliation, and all his actions shall be disposed of by the Lord. Yet, behold here a testimony of that love which God has showed us in his only Son; for in him the head, we may see our election shine, by which we are adopted to the hope of a better life. Seeing then that there is a heavenly power dwelling in the human nature of Christ; when we hear him speak, let us not so much look upon flesh and blood, as lift up our minds higher, that so we may see his divinity shine in all his actions.
In whom my soul delights.] By this testimony we may conceive that Jesus Christ is not only well pleasing to God his Father, but is also that his only beloved Son: so as there is no obtaining of any grace, but by the means of his intercession. In this sense it is alleged by the Evangelists (Matthew 3:17, Luke 9:35). Saint Paul also teaches, that we were reconciled with God through this his well-beloved one, for whose sake God loves us (Ephesians 1:6). According to which, our Prophet shows that Christ shall not be adorned with the virtue and power of the Holy Spirit for his own particular only, but to shed it abroad also far and wide upon others.
By the word judgment, he understands a well ordered government, and not the sentence which the judge pronounces upon the judgment seat: for the verb, To judge, among the Hebrews signifies to rule, govern, and direct things. He adds, that this judgment shall extend throughout all the earth, as well to the Gentiles as to the Jews: which promise was then new and strange: for God was only known in Judea (Psalm 76:1), so as foreign nations were excluded from any hope of grace. We therefore that are Gentiles, stand in exceeding need of these so clear and evident testimonies, that we may grow daily in the assurance of our vocation and calling: for without these promises, what assurance is left us? They nothing at all pertain to us. Christ was sent then to bring the whole world under the rule and obedience of God his Father. From where it appears, that all things without him, are but a confused chaos. Before he comes therefore, it is impossible to see any right order or government among men. Let us then learn in all things to submit our necks to his sweet yoke, if we desire to be justly and rightly governed.
Now we must judge of this government according to the nature of his kingdom that we live in, which, as you know, is not of this world, but consists in the inward man: for it consists in a good conscience and integrity of life; approved not of men only, but of God chiefly and principally. The sum then comes to this, that our whole life being perverted since the time we were altogether corrupted by the fall of Adam, Christ is now towards the end of the world come with a heavenly power of the Spirit, to change our hearts, and to reform us into newness of life.
Vers. 2. He shall not cry, nor lift up, nor cause his voice to be heard in the streets.
The Prophet shows after what manner Christ shall come; to wit, without such pomp and preparations as earthly Kings have. For when they come in, trumpets are sounded on every side, and the Heralds make a great noise and crying; so as a man would think heaven and earth would go together. But Isaiah says, that at Christ's coming, none of this din shall be heard: not so much to manifest his modesty, as to teach us that we should look for no outward pomp in him. Secondly, that by the beholding of his meekness, by which he seeks to draw us to him, we might run with all our might to meet him. Thirdly, that our faith might not languish, in respect of his base and abject condition.
He shall not lift up his voice.] That is to say, he shall make no stirs, but shall be quiet and still. And surely he was so far off from popularity, that he forbade the publishing of his own miracles; to the end we might thereby know that his government and authority differed much from that which Kings and [2 pages missing] power of God, that so we may credit that which he has spoken accordingly: for Isaiah speaks not these things at random, but thereby meant to dispatch our minds of all scruples, because nothing is impossible to God, who holds the whole world under his subjection: but in the Chapters following we shall meet with the like phrases of speech. Some translate the word El Mighty, others, God: but the matter is not great, because the sense comes all to one reckoning: for he describes his power and Majesty, and adorns him diversely with such titles, to teach us, that he can easily raise up and restore that which was fallen to the earth.
Vers. 6. I the Lord have called you in righteousness, and will hold your hand, and will keep you, and will give you for a covenant of the people, and for a light of the Gentiles.
He repeats the name of God again, in which we must supply that which was said in the former verse touching God's power. All almost do think that he speaks here of the end of Christ's calling, because he was sent of the Father to establish righteousness among men, of which before they were destitute, while he is absent from them, and being given to all sorts of vice and unrighteousness, were detained prisoners under Satan's tyranny. But because the word justice, or righteousness, extends itself further, I leave this subtlety: neither is it said that Christ should be called to righteousness, but this phrase of speech must be resolved into the adverb justly, or holily. I rather think that Christ is called in righteousness, because his calling is lawful, and therefore shall be firm and stable: for we know that things disorderedly done can not long continue, unless any had rather expound it, that God in ordaining of Christ the restorer of the Church, seeks no other cause of it than in himself, and in his own righteousness: notwithstanding it is certain that this word notes out to us stability, and is as much to say as faithfully.
By the holding of the hand, he means the Lord's present help: as if he should say, I will govern and uphold you in the vocation to which I have called you. In a word, as your calling is just, so also will I sustain and maintain it, even as if I led you by the hand. And the verb will keep, which is forthwith added, shows sufficiently what the holding by the hand signifies, to wit, that Christ shall be so governed of his Father, that he will be his teacher and protector in such wise that he will succor and assist him in all things.
I will give you for a covenant.] Now he expresses the cause why God promises to be the protector of Christ. Moreover, he distinguishes between the Jews and the Gentiles; not that they differ at all in nature, or, as if the one were more excellent than the other (for all have need of God's grace, and Christ brings salvation indifferently to both) but in regard the Lord had attributed the first degree to the Jews, therefore it was good reason they should be distinguished from others. Before the partition wall then was broken down they were the more excellent, not by way of merit, but by the free grace of God, because the covenant thereof was first made with them.
But some may ask why Christ is named in the covenant, which was ratified long before: Objection. for there were two thousand years and more past from the time that God adopted Abraham: the original of this separation then was long before the coming of Jesus Christ. I answer, Answer. that the covenant made with Abraham and his posterity was founded on Christ: for thus run the words of the covenant, In your seed shall all the nations of the earth be blessed (Genesis 22:18). The covenant was confirmed then only in Abraham's seed, that is to say in Christ: at whose coming it was confirmed, and established by effect, though it was done before in regard of the promise. Therefore it is that Paul says, All the promises of God are Yes, and Amen in Christ (2 Corinthians 1:20). who in another place is called the minister of circumcision, to fulfill the promises made to the fathers (Romans 15:8). And in another place he shows yet more plainly that Christ is our peace, so as those who were furthest off, are made near by his blood, and that both are by this means reconciled to God, and made members one of another (Ephesians 2:17). By these places it appears that Christ was promised not to the Jews only, but to the whole world.
And here we have again another testimony touching the vocation of the Gentiles, seeing our Prophet expressly affirms that he is given for a light to them. Now he mentions the light, because the unbelievers were plunged in most palpable and profound darkness, during the time that the Lord enlightened the Jews only. What is our lesson then? Surely we are worthy to bear the blame forever if we remain in darkness, and have this light of life in the meantime shining before us. For the Lord calls all to him, none excepted, and gives Christ to all, that he may be our light. It remains then that we only open our eyes, then will he alone chase away all darkness, and will illuminate our minds by the word of truth.
Verse 7. That you may open the eyes of the blind, and bring out the prisoners from the prison, and them that sit in darkness out of the prison house.
Isaiah recites here more at large to what end Christ shall be sent of the Father, that we may the better perceive what fruit we shall reap by the same, and how necessary his help is. Now he taxes all men of blindness, to the end we should acknowledge it, if we mean to be illuminated by Jesus Christ. To be short, he shows under these borrowed speeches what our condition is, till Christ appears for our redemption: namely, that we are all miserable, poor, and destitute of all good things; environed, and overwhelmed with infinite miseries, till Christ has set us free from them. But however the words be here directed to Christ, yet the intent of the Prophet is thereby to instruct the faithful, and to teach them that it is in Christ, and in none but him, upon whom they must depend, and to assure them that the remedy of all their evils is ready at hand, if so be they seek to him for succor. For the Prophet sets not Christ to school here, as if he stood in need either of instruction, or of a commandment: but he speaks to him for our sakes, that we might know why he is sent of the Father: as it is in the second Psalm, I will preach the decree: ask of me, and I will give you the heathen for your possession. For Christ's dignity and authority is there magnified, to assure us that the Father has given him sovereign dominion over all, that so we might have good hope, and might boldly put our trust and confidence in him.
Verse 8. I am the Lord, this is my name; and my glory will I not give to another, neither my praise to graven images.
Hence we may gather how great the disease of incredulity is, seeing the Lord uses so many repetitions to heal it, as if he could hardly satisfy himself therewith: for we are by nature so inclined to distrust, that it is impossible we should believe anything the Lord speaks, unless he first of all mollifies the hardness of our hearts. Besides that, we fall ever and anon into the same evil by our own heedlessness, if we be not withheld by many persuasions. This is the cause then why he returns to confirm that which he spoke before, namely, that his promises might not lack their credit and authority.
The word Hu, is sometimes a substantive, and so it is a proper name of God: but I willingly expound it, This is my name: that is to say, this name, The Lord, is proper to me in such a way, that they sin grievously who attribute the same to any other. To be short, by this manner of speech he confirms all whatever he has spoken touching the office of Christ, and now adds (as you would say) a seal to the promise. As if he should say; He that pronounces these things, testifies that he is the only God, and that this name belongs to him, and to none other.
I will not give.] That is to say, I will not suffer my glory to be diminished; which must needs be, if I should be found either a liar, or inconstant in my promises. Thus you see that he will perform his promises, because he will thereby provide for the maintaining of his own glory, lest the same should any way be impeached. Truly this is a singular text; for it teaches us that God's glory shines especially in the accomplishment and fulfilling of his promises: from where we also gather a wonderful confirmation of our faith; namely, that the Lord will never fail nor be wanting in his promise; neither can anything hinder or stay the course of that which he has once determined. But because Satan labors by all means to obscure and darken this glory of God, and to give it either to false gods, or to men, therefore he protests that he cannot endure to be taken for a falsifier of his promises.
The opposition which is between the only God, and idols, is to be referred to the circumstance of the time: for if God had not delivered his people, the infidels might have boasted, as if the true religion had been built upon a sandy foundation. His meaning is therefore, that he will not suffer the wicked to make their triumphs over the Church's ruin. And why is it, I pray you, that God has hitherto spared us, and has to this day dealt so favorably with us? Even because his Gospel should not be exposed to the horrible blasphemies of the Papists. Hence let us gather a general doctrine then, to wit, that the Lord will have his glory wholly reserved to himself; for he will maintain and defend it every way to the utmost: showing that he is exceeding jealous of it, when he cannot abide that the least jot thereof should be taken from him to be given to creatures.
Vers. 9. Behold, the former things are come to pass, and new things I do declare: before they come forth, I tell you of them.
Now he calls to mind the former prophecies, by the accomplishment of which, he shows he ought to be believed for the time to come: for our former knowledge and experience of God's goodness, is of great use to confirm us for hereafter. It is as much then as if he should have said; I have spoken often to your fathers, and you know that nothing has failed of that which I have promised, but all is come to pass: and yet when I tell you of things to come, you will not credit me. The experience you have had touching things past, cannot move you; neither can it provoke you to forsake your infidelity. This is the use then which we should make in remembering God's former benefits, that our salvation being for a time hidden under hope, we may stick to his word and promise, and may be the better confirmed in it all the days of our life.
By the pronoun Behold, he evidently shows, that they knew by the effects that God never deceived them that trusted in him, nor never spoke any thing by his Prophets in vain; for his truth was apparent to all, by infallible signs and tokens.
Before they come forth.] By this clause he separates God from idols, because it is he only which knows and foretells things to come: but idols know nothing at all. Now although the gods of the Gentiles often times gave them answers when they sought to them, yet we have told you in the former Chapter, that such answers were either false or ambiguous. For those that depended upon such toys, have for the most part been grossly deceived, as they were well worthy: and if any success at the first has ensued, yet they were thereby [2 pages missing] as a womb to them, that so they might conceive hope of salvation, even in the midst of corruption. Albeit then that he was able to bring forth a new Church without pain or travail, yet to the end his grace might the better appear in such a birth, it is not without cause that he attributes the cry of a travailing woman to him. But for as much as this similitude might diminish somewhat of God's power and majesty, the Prophet joins the other affection as well: for touching his love, he resembles a mother; but touching his force and power, he is like a lion.
Vers. 15. I will make waste mountains and hills, and dry up all their herbs: and I will make the floods Islands, and I will dry up the pools.
The Prophet means that all the munitions which animated the wicked to retain these poor captives, could not hinder the Lord from setting them at liberty. It was needful this should be added to the former. For when we see the wicked armed (in a manner) with invincible power, we then tremble, and have much ado to apprehend God's power, so far as to continue steadfast in our confidence. Isaiah therefore insists upon this point, signifying that neither men nor munitions can resist the Lord, when he is minded to deliver his chosen. In a word, he shows that the change shall be such, that those who were the strongest before, shall be broken to pieces, and shall gain nothing by resisting of him. This I take to be the native sense of these words; so that it is needless to stand descanting subtly upon them any longer, as some do, who expounding these things allegorically, think that mountains and hills signify cities; herbs, the men which dwell in them. But why should we follow such sophistries, seeing the Prophet only shows that God is powerful enough to fulfill his promises, and to deliver his Church? Because he can easily surmount all stumbling blocks that shall be laid before him. This sentence therefore answers to other prophecies which we have seen previously, where Isaiah teaches, that God's power is not tied to second causes, when he is determined to prevent the enemies of their purpose; but goes through with his work after a wonderful fashion, and breaks down all impediments which seemed to shut up his passage.
Vers. 16. And I will bring the blind by a way that they knew not, and lead them by paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do to them, and not forsake them.
Having showed that the force of the enemy could not hinder God from delivering his people, he goes on with that consolation which he touched in verses 13 and 14. Now he calls them blind, which know not what way to turn them, nor which way to run, by reason things go so cross and awkward with them. In a word, such as see no issue, but bottomless gulfs ready on all sides to swallow them up: for even as the way seems plain and smooth while things do indifferently prosper; so in adversity, (but especially when all is darkened with sorrow, when all hope is gone, and death itself presses hard upon us) we stand then like amazed creatures. The Prophet teaches therefore, that when all things are desperate, then, even then is the time and hour in which we should most of all expect succor and help from the Lord.
It is sometimes also very requisite that we be brought into straits, so as no evasion be left us, that we be sometimes put to our shifts, and pressed on every side: indeed, to be left stark blind in regard of the sight of any outward means. Why so? That we may learn to depend upon the only help of God, and to rest ourselves quietly in him. For as long as we can see any leaning stock, or are able to catch hold of any stay, be it never so little, upon that we set our whole hearts: and thus it comes to pass that we are carried here and there, and utterly neglect the remembrance of God's wonted favor.
Would we be assisted and succored then in our adversities? Truly we must content ourselves to be blind then: that is to say, we must turn our eyes from beholding things present, and keep our reason short, that we may only rest upon God's free promises. I grant this blindness will not be very pleasing to us, and that the imbecility of our judgments may be easily discerned in it; yet we ought not therefore to flee it much, if we wisely consider the fruit that redounds to us by it. For is it not better to be blind, and to be led by God's hand, than to see with both eyes, and to plunge ourselves into unavoidable dangers? He confirms this, in promising to turn darkness into light. Be it then that we perceive not so much as one sparkle of light in our afflictions, yet we must not despair of God's help; but use it rather as a means to trust more confidently in God's promises than ever we did before: for God will easily change our darkness into light, he will soon make crooked things straight, and lead us in the way, that we may boldly walk in it without stumbling. But in the meantime, let us know, that these things are only promised to the faithful that put themselves into God's custody, and are contented to be governed by him: in a word, to such as being acquainted with their own dimness of sight, do willingly content themselves to follow such a leader, waiting in the darkness of their affliction, for the light of his countenance; for to such only he reaches forth his hand. Let us cleave fast therefore to his promises, and not imitate the wise men of this world, who will walk by their own light whether he will or not; or will wander in unlawful deliberations.
Verse 17. They shall be turned back: they shall be greatly ashamed that trust in graven images, and say to the molten images, You are our gods.
By this we evidently see to whom the former doctrine belonged: for now he distinguishes God's servants from idolaters. As if he should say, The Lord will lead his people, but in the meantime those that trust in graven images shall be ashamed. As if he should say, the choice is here set before you, either by grace to be saved, or miserably to perish. For all such as put their confidence in idols shall surely perish: but those that rest upon God's word and promise shall assuredly be saved. I grant they must suffer many and tedious afflictions, yet they shall not be ashamed nor confounded: for God in the end will show that this difference which he puts between them that trust in him, and those that trust in idols was not in vain.
Moreover, it is very certain that by the two marks which he here expresses, all idolaters are meant, who fix their hope in anything but in God. For although they bow not before their idols, yet in attributing to them I know not what divinity, they take that glory from the only true God which to him belongs: for the principal part of God's service stands in faith and prayer, both of which the Prophet expresses in this place. But it may be demanded, Question. whether they were so blockish as to say to a block, You are my God. For the most superstitious have confessed that God was in heaven; neither have they been so gross as to attribute a divine nature directly to wood or stone: it seems therefore that Isaiah makes them more sottish than they are. Answer. I answer, that all idolaters attribute that power to their images which belongs to God; although they acknowledge him to be in heaven: for when they trot so fast after their puppets and idols, to whom they make and pay their vows, do we not evidently perceive that they give to them what only appertains to God? It is in vain then that they labor to color and cloak their brutishness, for they make gods of wood and stone, and in thus doing offer extreme violence to the Lord. The Prophet therefore has not overshot himself, neither has he framed a false accusation against idolaters, because their own words do sufficiently testify the same to their faces, when they call their idols and images, gods. Indeed let it be granted that they be not heard to pronounce any such words, yet their madness may easily be discerned, in that they think God can neither hear, nor help them, unless they prostrate themselves before a senseless stock, and mumble up a certain stint of prayers before it. Now these things are thus uttered, to let all know, that none can be saved, but he which shall trust in God only.
Verse 18. Hear, you deaf: and you blind regard, that you may see.
He takes blind and deaf here in a contrary sense to that in the sixteenth verse, where by this similitude he noted out those who were so destitute of counsel, and overwhelmed with the weight of afflictions, that it deprived them of all sight. For by blind in this place he means such as did shut their eyes against the clear light, and would take no knowledge of God's works. By deaf, those that would not hear, but rather delighted to lie snorting in the filthiness of their ignorance. He condemns here therefore the blindness of the Jews, or rather of all men, as I take it. For although it be true that he reproaches the Jews to be blind even in seeing; and deaf while they heard: yet this also does in part belong to the Gentiles, to whom he manifested himself by the creatures, engraved in their minds and consciences the knowledge of himself, and to whom also he had and should make known his admirable works.
In that he calls for audience then, he gives them to understand, that the only cause which hinders them from comprehending God's truth and power, is their own deafness, and blindness, mixed with a malicious unthankfulness. For he is not wanting in giving them sufficient testimonies of his power, neither is he negligent in teaching them familiarly enough: but the fault is in themselves, in that they applied not their hearts to instruction, nor to meditate in his word: no, nor yet to behold his wonderful works, so as every one wittingly shut their eyes: and therefore the Prophet shows that all the fault rested in themselves if they saw not God's power.
Vers. 19. Who is blind but my servant? or deaf as my messenger that I sent? who is blind as the perfect, and blind as the Lord's servant?
All expositors almost do expound this verse, as if Isaiah mentioned the outrages which the wicked are wont to belch out against the Prophets. For they cast the servants of the Lord in the teeth with the things which they have reproved and condemned, which such companions as they cannot endure. As if they should say, Who are they, I pray you, whom you accuse of blindness, and who are they you call deaf? Take it hardly to yourself. We know none so blind as you are. They think then, that it is as much as if the Lord complained thus of the Jews, I see very well that you esteem my Prophets for no better than blind and deaf. But we shall by and by see that this interpretation suits nothing at all with the scope of the text: for the Prophet shows afterwards why he calls them blind, to wit, because they saw many things, but kept them not. Now this cannot any way agree to the Prophets, let us therefore follow the pure and native sense.
Isaiah before condemned all men of blindness, but the Jews especially, because they enjoyed those means whereby they might have a clearer sight than any others: for they had not only that glimmering, which was common to all nations, but had also the word sounding in their ears, by which the Lord fully manifested himself to them. Though the whole world besides then was blind, yet these should have had eyes to see and know the Lord, in regard they had the doctrine, as a burning lamp to give light to them. Besides, he speaks to these afterwards in Chapter 60, Rise up Jerusalem, and be bright, for the darkness shall cover the whole earth, but the Lord shall give you light. Because the Jews then were blind in so clear light, therefore he taxes them by this particular reprehension. As if he should say; I strive but in vain against those which are far off from me, neither do I much marvel at their blindness; but this is strange, that such a thing should befall my servants, who have the clear light shining before their eyes. I am as one astonished to see them deaf, who have the word continually sounding in their ears. The things I teach them are so plain and evident, that the very blind and deaf may in a manner understand them: but alas! I speak to them in vain; for I think there is not a more brutish and sottish people to be found. To be short, whereas they should have had the quickest sense of hearing and seeing, they were the worst of all.
Whom I sent.] Isaiah descends by degrees from all men in general, to the Jews in particular; then to the Priests, which were the lights of the world as it were: for it was their office to interpret the Law, to walk before others in a good example of life, and to show to them the high way to heaven. Their lips, you know, were to preserve knowledge, and at their mouth men were to seek it (Malachi 2:7). The Prophet therefore complains, that those who should be lights and guides to others, were themselves as blind as the rest.
Some refer the word servant, to Isaiah: others, to Christ; and think that both were condemned of blindness. But this comes nothing near the Prophet's drift: for his meaning is, by way of comparison to amplify the former complaint made, touching the blindness of the Jews. Their fault was much greater than that of other nations: but the Priests were yet in the greatest fault of all, who were their leaders and guides. Let us know then, that by how much the more we come near to God, and the higher he shall have advanced us in dignity above others, the less shall our excuse be.
To the same purpose he calls them perfect; which indeed should have been so: for he puts them in mind by this reproach, of that perfection from where they were fallen by so unworthy a revolt, and thereby had shamefully profaned that holy and glorious name of their God. For seeing he gave them a perfect rule of righteousness to direct them both in life and doctrine, it should have been their parts not to have swerved a hair's breadth from it.
Vers. 20. Seeing many things, but you keep them not: opening the ears, but he hears not.
Now himself expounds what this blinding is, which he mentioned before; and he shows it to be twofold. Thus we may perceive well enough, that he speaks only of the Jews, who willfully and maliciously had choked the heavenly light. The fault will be double then when they shall appear before God's judgment seat, if we shut our eyes before the clear light, and stop our ears while he vouchsafes to teach us by his word. I grant the profane nations are justly left without excuse: but the Jews, and others, to whom the Lord so many ways manifested himself, shall be worthy of a double condemnation, in that they would neither see nor hear God. Let us fear this judgment then, who have so many worthy lights and examples shining before our eyes; for there is a blinding espied at this day in many, and as great a hardening as was among the Jews; but the one shall be no more excused than the other.
Vers. 12. The Lord is willing for his righteousness sake, that he may magnify the Law, and exalt it.
That he might amplify the offense of the Jews, he now shows that it was not God's fault that they were deprived of good days. He said before, that the miseries and calamities which they endured, were the punishments of their willful and obstinate blindness. Now, to fill up the measure of their iniquity, he adds that by their obstinacy they had rejected all relief. This place is diversely expounded. Some read: The Lord would have it so; others, He is gracious. But I have translated, The Lord is willing: that is to say, is inclined to deliver his people, to magnify his law, and to exalt his justice. And thus God yields the reason why he is ready to help the unworthy; to wit, because he is willing that his glory may be advanced in their salvation, that his justice by this means may also appear, and that his law might flourish in her perfect strength. Now in that the Jews were in such a distressed estate, it was because they wittingly loved darkness rather than light, and to heap sorrows upon their own heads, rather than to obey God: for had not this come between, it was his only desire to have enriched them, and to have advanced them.
Some expound it thus: The Lord is as willing to magnify his law, and to show his justice in chastising the Jews, as he was to threaten them by it; and thus they refer the word righteousness, to the punishments and plagues with which this people were visited of God. Others translate, For my righteousness' sake; and so refer it to Christ; but they deceive themselves in the word Tsidko, for doubtless the Prophet speaks of righteousness, minding to show that the Lord was willing to exalt the truth of his promises, and the signs of his righteousness in the preservation of the Jews: if they had not shown themselves unworthy of so great a benefit by their own unthankfulness. Others think that the Lord is here excused, in regard it seemed he suffered his truth to fail, when his chosen people were exposed to so many calamities; and that the Prophet meant to prevent this slander, by telling them that they were not thus scattered and made a prey, because the Lord took any delight in it, but because he respected his justice above all things. But for my part, I expound it simply in this sense, that the Lord to exalt his law, was ready to do his people good, that his glory and justice might shine in it: but that the people deprived themselves of such a blessing, and thus made their case desperate by their own obstinacy.
From here also we may gather, for what cause the Lord adorns his Church with so many of his favors; even that he might magnify his law, and bring men to the service of his majesty, that so his truth might shine more and more.
When the Prophet says that the Lord is willing, it is evident that he finds no cause outside of himself: but yet he expresses it further, in adding for his righteousness' sake; for he excludes all that men bring of their own; neither can he be moved to do good, but because he is just. Add also, that no dignity or worthiness is to be found in any man: but there was a special reason of this, in respect of the Jews, whom he had vouchsafed to adopt among the rest.
Verse 22. But this people is robbed and despoiled, and shall be all snared in dungeons, and they shall be hid in prison houses, they shall be for a prey, and none shall deliver: a spoil, and none shall say, Restore.
Now Isaiah shows that the people are miserable, and appointed to destruction by their own folly, because they rejected God, who otherwise was ready to have helped them, but they, like desperate persons rejected all remedies, and sought their own overthrow. He so excuses the Lord that he vehemently reproves the people, who unkindly did cast off the Lord, and turned his grace into wantonness. And yet, as I have said already, this is not said so much to justify God, as bitterly to complain of this nation, who had sworn to procure their own ruin, seeing they willfully threw themselves into various calamities. If we see the Church scattered and deformed at this day, let us blame our sins, for we thereby would not suffer the Lord any longer to continue his loving kindness toward us.
Some translate the conjunctive particle Vau, Therefore, which I have rather translated But, for it is opposed to the willingness with which the Lord was inclined to defend his people, if they themselves had not hindered the same. I have turned the verb To bind into the future tense: for the Prophet speaks of the people which should be led captive. As touching the word Bakurim, I think they are here two dictions, signifying in the caves; for if they should be taken for young men, it will not agree with the scope of the text.
They shall be spoiled.] Those who interpret this of all men generally, of whom Christ only is the Savior, come nothing near the Prophet's meaning: for he simply affirms that the people shall perish, without hope of deliverance, because they rejected God's grace. Hence let us gather what shall undoubtedly befall us, if we do not forthwith receive God's mercy while it is offered: truly we shall deserve to be destitute of all help, and to perish miserably, being made a spoil and a prey.
Verse 23. Who among you shall hearken to this, and take heed, and hear, for afterwards.
Isaiah goes on with the same argument, for he says that the Jews are and shall be so besotted, that they shall see nothing, though they be admonished. In the next place he speaks directly to them, and taxes their dulness, that could neither conceive nor know anything touching God's judgments, which yet were so manifest, whereas in all likelihood they ought to have been best instructed and taught of all others.
For afterwards.] That is to say, who being at the last tamed by afflictions, shall come again to bethink themselves, though very late. We see then how this admiration — who among you! — aggravates their crime and obstinacy, when he says they should be ever unteachable. In the meantime let us learn what use to make of God's threatenings and chastisements: for the Lord neither reproves nor corrects us for our sins as if he delighted in taking vengeance, or required any recompense, but that we should stand upon our guard for the time to come.
Verse 24. Who gave Jacob for a spoil, and Israel to the robbers? Did not the Lord, because we have sinned against him? For they would not walk in his ways, neither be obedient to his law.
See why Isaiah complains, that the Jews took nothing to heart; for when they suffered, they thought it came to pass by chance, and that they wanted the power to make resistance, which their fathers had before them, through the lack of which they were overcome by their enemies. In a word, they looked so much to outward causes, that they neglected to think upon the Prophets' threatenings; neither regarded they God's judgments. He is compelled therefore to summon them before God's heavenly throne, to prove to them, that he was the author of their miseries: for it was impossible to persuade them that their corrections proceeded from God, who punished them for their offenses. And may not we say the like of the people of this age? Every one is content in general terms to confess that God is the author of all things: but come to particulars, men are ashamed to acknowledge that this and that cross proceeds from his hand. Why so? Because their minds are distracted with many thoughts, and being forestalled with this opinion of fortune, they turn their minds rather to this or that, than to the Lord. Isaiah shows then that the sins of the people are the cause of such a ruin, and that the Lord is just in bringing the same upon them: according also as Moses had testified; How should a thousand have fled at the sight of one, if their strong God had not sold them, and if the Lord had not shut them up? (Deuteronomy 32:30).
We wonder to see things fall out every day contrary to our expectation; and in the mean while, never consider the fault to be in ourselves. We must therefore be brought to the consideration of this by force of arms, as it were: it is needful therefore that this doctrine should be often pressed upon us.
Now to the end they might not charge God with cruelty, the Prophet adds, that it came justly to pass: for he snatched not up the rod rashly, but that necessity constrains him thereto; neither takes he pleasure in our afflictions.
We are to observe two distinct things here then. First, that no adversity happens but by God's providence, lest we should imagine that things fall out by chance, or by some outward cause. Secondly, that no evil comes upon us unjustly, because we have first provoked God to chastise us for our sins committed against him. It is in vain for men to accuse God then of any hard measure; for we must acknowledge his just judgments in the chastisement which are worthily befallen us.
When he says, they would not walk in his ways, he further amplifies the fault of the Jews, but he changes the person; for in the former member he put himself in among the rest, because he was one of the same body, and therefore confessed his faults. Not that he resembled the common people in any lewd behavior; or that he approved of their wickednesses, but it was impossible in so great a heap of vices, that he should be utterly untainted with some infection and contagion of it, with the rest of the parts of the body. Therefore in as much as there was great difference between him and others, he changes the person, and adds that they would not, thereby showing, that so foul a rebellion displeased him: so as he could neither wink at it, nor consent to it. For he speaks not here of petty offenses, but of a contempt and renouncing of God; in regard that they broke out into pride, after they had shaken off his yoke. This is the cause why Isaiah in the second place puts himself out of the number.
Now if these things fell out justly upon the Jews, let us know that the like hangs over our heads, and will be inflicted upon the whole world, if being admonished, we repent not: for we see how graciously the Lord calls us to him, how many ways he manifests his good will towards us, and with what love he protests he is ready to be appeased, though he be justly offended. But if after so many favorable summons, and daily experiences of his patience, we still refuse to give ear, it is most certain that we shall feel by woeful experience, that the misery which befell these, is common to all rebels.
Verse 25. Therefore he has poured upon him his fierce wrath, and the strength of the battle: and set it on fire round about, and he knew it not; and it burned him up, yet he considered not.
Because God's chastisements which had begun to seize upon them, and were afterward to be finished in their captivity, were very grievous, therefore the Prophet sets forth the vehemence of them by these similitudes. For he says, that the Lord will pour out his wrath: as if some thunderclap should fall upon their heads with great violence; or as if the waters should overflow, and make great breaches throughout a whole country; as the waters gushed forth hastily in the deluge, after the windows of heaven were broken, and that the bottles thereof were set open: (Genesis 6:11). In the next place he uses another figure, saying, that God will gather together his forces to fight with this people, and to assail them to the utmost. If any understand this of the enemies which the Lord raised up against the Jews, I gainsay him not: for it is certain that they came forth by God's just judgment. For what was Nebuchadnezzar but God's rod? Yet I rather think it should be taken by way of similitude; to wit, that God entered by violence as an enemy armed, and poured out his fierce wrath upon them.
Now he has diverse means to fight against us; for he corrects his people sometimes by plague, sometimes by the sword, sometimes by famine: and therefore I think that in this similitude he comprehends all sorts of afflictions with which the Lord smites his people. And if we think them now and then too sharp, let us consider the ugliness of our sins, and we shall perceive that they be not excessive, neither that he is too severe and rigorous in punishing us.
And he knew it not.] He cries out again against this gross sottishness with which the Jews were so possessed, that they could no way feel their misery; neither could they so much as lift up their eyes to heaven, to acknowledge God's hand which smote them.
But he put it not upon his heart. This phrase of speech signifies to consider of a thing seriously and diligently; for if we thought upon it, and had it well graven in our hearts that God is the judge, and that he justly chastises us, we should immediately repent. The world today is pressed under many calamities; there is almost no corner of it exempt from his wrath: yet who knows it, or puts it upon his heart? Do not all band themselves furiously against him with an untamed rebellion: it is no marvel then if he lay on load, and pour out his wrath on every side upon the mad world, which desperately opposes itself against him.
