Chapter 49

Vers. 1. Hear me, O Isles, and listen, you people from far, The Lord has called me from the womb, and made mention of my name from my mother's belly.

Having discoursed of the redemption to come, he now descends to speak of Christ, under whose leading, the people were delivered from the captivity of Babylon, as in old time they were out of Egypt. Now it was needful the former prophecy should be confirmed with this present doctrine: for they would hardly have been drawn to expect this redemption from the Lord, had he not set Christ Jesus before their eyes, in whom all God's promises are Yes, and Amen (2 Corinthians 1:20), who only also is able to cheer up and refresh the fainting spirits: for we are no less to look for temporal salvation from him, than that which is eternal. Add, that the prophets are wont in speaking of the restoration of the Church ever to mention Christ, not only because he is the minister thereof, but also because our adoption is grounded upon him. The Jews who have any sparke of sound judgment do confess, that this place is to be understood of Christ only. But all have not kept the order which we have noted. For the Prophet speaks not of Christ at the first brunt, but uses this preface, for without it the people could look for no redemption, in regard their reconciliation with God depended thereupon. Now that it might have the greater efficacy, he brings in Christ himself speaking, not only to the Jews, but to the nations beyond the seas, and to the strangers far remote from the commonwealth of Israel, who are specified here under this word isles, as we have shown in another place.

The Lord has called me from the womb.] Some ask what this vocation is? For seeing we were elected in Christ before the foundations of the world (Ephesians 1:4), it follows that he is before us, because he is the beginning and foundation of our election. It seems the Prophet therefore has spoken less than the thing imports, in affirming that Christ was called from the womb, seeing he was before all time. But the answer to this is easy, for the question is not here touching God's eternal election, whereby we are adopted for his children, but only of the establishing and consecration of Christ ordained to this office, that we should not think he intruded himself into it at random. For no man takes this honor to himself, but he that is called of God, as was Aaron (Hebrews 5:4-5). So Christ took not upon himself the office of the high Priest, but he which advanced him to it, said, You are my son, this day have I begotten you (Psalm 2:7).

Moreover, the Prophet defines not of the beginning of time, as if God had then begun to call him from the womb, but it is as if he should have said, Before I came out of my mother's womb, God ordained me to this office, as Saint Paul says, That God had chosen him from his mother's womb (Galatians 1:15), though notwithstanding he had elected him also from before the foundations of the world. It is also said of Jeremiah, Before I formed you, I knew you (Jeremiah 1:5). In a word, the sum is, that Christ took our flesh by the ordinance of his Father, that he might fulfill the work of our redemption to which he was destined. To this pertains the last member of the verse, for the mentioning of his name, signifies as much as a familiar knowledge of him. He separates him then from out of the common rank of men, because he is chosen to a rare and singular piece of service.

Vers. 2. And he has made my mouth like a sharp sword: under the shadow of his hand has he hid me, and made me a chosen shaft, and hid me in his quiver.

He uses two similitudes; to wit, the sword and quiver, to express the efficacy of his doctrine: and then he shows to what end he was called and dignified with so noble a title; namely, that he might teach: for that is it he signifies by the word mouth. Christ then was not sent of the Father to conquer by force of arms, as earthly Princes do; but his conquest is obtained by the sword of the Spirit; that is to say, by preaching the whole counsel of God, in which he will be sought and known: for he is not to be found elsewhere. Now he shows what the force of his mouth is; that is to say, of the doctrine which proceeds out of his mouth, when he compares it to a sharp sword. For the word of God is lively in operation, and more piercing than all two edged swords: for it divides between the soul and the spirit, and the joints and the marrow; and is a discerner of all the intents of the heart (Hebrews 4:12). He compares it also to an arrow, because it not only hits near, but also far off, and comes even to them who seem far remote.

But after Isaiah has spoken of the efficacy of his doctrine, he adds, that God will maintain both Christ and it by his power: so as nothing shall be able to hinder the course thereof. For as soon as Christ opens his mouth; that is to say, as soon as the Gospel begins to be sincerely preached, the adversaries band themselves on all sides, and infinite enemies conspire how to suppress it. So as this efficacy whereof he speaks, and which he attributes to his doctrine, would not stand, unless God's protection and shadow came between, to abandon the adversaries.

But he speaks not here only of Christ, but of the whole body of his Church. I grant we must begin at the head, but from there we must descend to the members, and apply it to all the ministers of the word; which is here spoken of Christ, in regard this efficacy of the word is given them, that their voice should not beat the air in vain, but that it should enter to the pricking of the heart (Acts 2:37). The Lord also causes the trump of his word to sound, not in one place only, but to the uttermost ends of the earth. Lastly, in regard, the Lord faithfully keeps them under the shadow of his hand, though they be subject to many reproaches, and that Satan on every side assails them; yet they break not off their course, which experience might well have taught us. For there is not one of us, but we had long since been utterly rooted out by the secret and open practices of our enemies, had not the Lord been our defense. And truly I cannot but wonder, that any one minister of the Gospel should stand safe, in the midst of so many and so great dangers. But the cause is, the Lord keeps them under the shadow of his hand, and hides them as shafts in his quiver, that they should not be hurt nor destroyed of their enemies.

Verse 3. And he said to me; You are my servant Israel; for I will be glorious in you.

This verse must be joined with the former. For hereby it appears, that he speaks not of one man, but of the whole people: which the expositors have not considered: for this place neither ought to be restrained to Christ's person, nor yet referred to Israel only. But we must here observe the course of the Scriptures. When the body of the Church is mentioned, then Christ is placed in the middle, as it were, who under him comprehends the children of God. We hear what Saint Paul says; The promises were made to Abraham, and to his seed. He says not to his seeds, as speaking of many: and to your seed, which is Christ (Galatians 3:16). For he comprehends not the multitude of children which came of Abraham according to the flesh, seeing all were not partakers of this blessing. Ishmael was rejected (Galatians 4:30). Esau was hated (Malachi 1:3). And many others were cut off.

When the people were delivered from under the captivity of Babylon, the number of those which returned were very small; for the greatest part rejected this excellent benefit of God. Where was this seed then? Even in Christ who is the head, and under him contains the rest of the members: for in him, by an inseparable band, is the whole seed assembled and knit together in one. And in the same sense that Isaiah has noted out Christ under the name of Israel, so also has he comprehended the whole body, as the members under the head. Which is no new thing. For when Paul speaks of that union which is between Christ and the Church, having set it forth under the similitude of a man's body, he adds, even so is Christ (1 Corinthians 12:12). And in this place the name of Christ is attributed to Israel: that is to say, to the whole company of the faithful, which are united to Christ as the members to the head. Afterwards, the Lord gives this title to the Church, which is the spouse of Christ, as the wife is dignified with the name and title of her husband.

Now he calls Israel his servant: that is to say, his handmaid the Church; for she is the pillar and ground of truth, because he has committed his word to her, as a pledge to keep; that by her ministry it may be published throughout the world (1 Timothy 3:15). In the latter part of the verse, he shows what the end of this ministry is, and why those that preach the Gospel are called to it of God; to wit, that they make his glory by all means to shine clear in respect of themselves, and to advance it also among others. Which Christ teaches in the Gospel saying; Father, glorify your Son, that your Son also may glorify you (John 17:1). But does not God show us a singular favor, when he appoints us, base and vile wretches, to be procurers of glory to him? Oh! let this quicken us up to obey him carefully, and to employ ourselves faithfully in his service. And yet the Prophet meant to express somewhat more, namely, that however Satan and his imps lay all the plots they can, yet God's power shall overthrow them all: so as Christ shall triumph notwithstanding gloriously, and God his majesty shall shine most bright in his Gospel still.

Verse 4. And I said; I have labored in vain, I have spent my strength in vain and for nothing: but my judgment is with the Lord, and my work with my God.

The Prophet adds a grievous complaint here, in the name of the Church; yet so, as he begins at the head, as we have said before. Christ then with his members complains, that he has in a manner utterly lost his labor: for after he has greatly praised and commended the efficacy of that word which issues out of his mouth, verse 2, now he shows that it has done little or no good notwithstanding: so as this glory which God requires to shine in the ministry of his word, appears very little. For Christ says, he has labored in vain, because men will not repent, nor turn to God by the preaching of the heavenly doctrine. It was to great purpose that the Prophet added this. First, to teach us that this fruit whereof he spoke, shall not always appear in the eyes of men; for otherwise we should be ready to call the truth of God's word into question; and would also be brought to doubt, whether this doctrine, which is rejected of so many with such impudence, were the word of God or no. Secondly, that we might bend all our forces with invincible constancy to perform our duties, and to commend the success of all our labors to the blessing of God, who will not suffer it to be fruitless in the end. And thus the Prophet meant to meet with a dangerous temptation, that by the rebellions of men, we should not faint in the middle of our course. And truly Christ so begins here with a complaint, that he yet comforts himself by and by, knowing that nothing shall be able to direct him from the performance of his charge. And the text would be somewhat plainer, if we read it thus: Although my toil be in vain, and that I have spent myself without fruit; yet it suffices that my work is approved of my God. To which pertains that which is added; but my judgment is before the Lord.

Although then the fruit of our labors does not appear before us, yet must it content us that they are done before that God whom we serve, and to whom our service is agreeable. For Christ exhorts and encourages the faithful ministers to fight valiantly, until they have overcome this temptation: so as, setting light by the malice of men, they cheerfully go on still in their calling, without suffering discontentments or carelessness to hinder their course. If the Lord has a purpose then to try our faith and patience, so far as that it shall seem we labor in vain, yet must we satisfy ourselves with the testimony of a good conscience. But if this consolation takes no place in us, then is it certain that we are not carried forwards with a pure affection: neither do we serve God in this function, but the world and our own ambition. Therefore it is needful for us to have our recourse to this sentence in such temptations.

In the meantime we may note that the whole world is accused here of ingratitude, both by Christ and his Church: who so complain before God, that notwithstanding they expostulate with the world, in regard the doctrine of the Gospel, which is so effectual in itself, works no better effects in the inhabitants thereof. But this fault wholly rests in men's unthankfulness and obstinacy, who reject the grace which God offers them, and choose wittingly to perish, rather than to be saved. They therefore which charge the Gospel of unfruitfulness, and wickedly belie and slander the blessed truth, scoffing at our labors as being idle and unprofitable, and babble that it is the cause of commotions, and sets men together by the ears; let them now come forth and accuse the Son of God: let them consider well with whom they have to do, and what profit their impudence will bring them in the end. For men are in all the fault, in that themselves make frustrate and void the preaching thereof, as much as in them lies. But the faithful ministers who are vexed in their souls to see men perish so miserably by their own fault, who also waste and kill themselves with sorrow when they have trial of such an obstinacy, ought notwithstanding to arm themselves with this consolation, and not to be so disquieted as to cast down the bucklers, though at sometimes it seems best for them so to do. Let them rather meditate that Christ is partaker with them in this their burden: for he speaks not only of himself, as we have said before, but of all his faithful servants, who here in all their names, as a careful protector, enters their accusation for them. Let them therefore rest themselves upon his defense, and leave the maintenance of their cause to him. Let them make their appeal (as Paul does) to the day of the Lord (1 Corinthians 4:4), and never stand to break their brains about the lies, slanders, and outrages of their enemies; for as their judgment is before the Lord, though the unthankful world disgraces them a hundred times, so will God be the faithful approver and rewarder of their service. Contrariwise, let the wicked, profane contemners of the word, and all hypocrites tremble; for when Christ shall accuse them, all their defenses will not be worth a rush, neither shall any be able to absolve them from his just sentence of condemnation. We must look to it then that the fruit which should come of the Gospel perish not by our fault, for God manifests his glory, that we may be made the disciples of Jesus Christ, and bring forth much fruit (John 15:8).

Vers. 5. And now says the Lord that formed me from the womb to be his servant, that I may bring Jacob again to him (though Israel be not gathered) yet shall I be glorious in the eyes of the Lord, and my God shall be my strength.

He confirms the former sentence, and sets before us a more full consolation by a repetition of the duties of his calling, and the testimony of his own conscience. And this ought to be a strong tower for us to run to; for nothing disquiets nor troubles our minds more, than when we be uncertain under whose leading it is that we enterprise this or that. Isaiah therefore brings us to the certainty of our vocation. First then the faithful ministers say with Christ their Prince and Captain, that God has formed them, in regard he always endues them whom he sends and calls to the office of teaching, with necessary gifts, for they draw all the graces with which they are furnished from the only fountain of grace the Holy Spirit. Thus then in the first place God has set his seal upon Christ: next to him, upon all his ministers, whom according to their measure he fits and prepares, that they may have with which to execute their charge. Therewithal he sets down the end of their calling: for the apostles and teachers of the Church are ordained and sent to gather the scattered flock of Christ together, that all his sheep may be folded under him into one body. For there is a woeful scattering in the world, but in Jesus Christ all are gathered in, as Saint Paul says (Ephesians 1:10), other band of unity there is none.

As touching the word created, or formed: many trifle in descanting about the human nature of Christ, which indeed was created: for it is more clear than the sun at noon day that this creation is to be referred to his office.

Though Israel be not called.] The Jews read this by an interrogation, Shall I not bring Jacob again, and shall not Israel be gathered? But this reading is constrained, neither do they consider the Prophet's meaning, but as much as in them is, corrupt the text, that they might cover the shame of their nation. Others expound, He shall not be lost: or, He shall not perish. For the verb Asak signifies, to truss up; for, they gather together that which is to be kept, or to be consumed: and so when we speak of one that is dead, we commonly say, he is trussed up.

This sense agrees not ill, I am sent, that Israel perish not, but I had rather follow another exposition. Although all Israel be not gathered, yet shall I be glorified: for in this place we may see that two contraries are opposed one to another. If the ministers of the word be ordained to save men, it is a great honor to them when many are brought to salvation; if not, it makes them abashed and ashamed: for Saint Paul calls those whom he gained to Christ, his joy, and his crown (Philippians 4:1; 1 Thessalonians 2:19). Contrariwise if men perish, we bear shame and disgrace by it, in regard it seems God curses our labors, in that he vouchsafes us not that honor, as to be the advancers of his kingdom by our ministry. Notwithstanding our Prophet affirms, that such as have served Christ in this office, shall be glorified: for he comprehends the members under the head (as we have often said before.)

Will not Israel be gathered then? yet shall Christ's ministry lose no jot of glory thereby. For if men be not gathered, the burden will lie wholly upon their own necks. In which sense Saint Paul affirms, that although the preaching of the Gospel be a savor of death to death in the reprobates, yet even that is a sweet savor to God, who by the means of preaching, will make the wicked the more without excuse. God is glorified double, if the effect answer his desire. But, if the ministers of the word, having omitted no part of their duties, shall (to their grief and smart I confess) see no fruits to come of their labors; yet let them not repent that they have herein pleased God, whose approbation is here opposed to all the perverse judgments of the world. As if the Prophet should say; Be it that men abhor you, and charge you with many faults; yet must you swallow this, and much more too with patience: for God has another end, and will crown your patience with glory and honor, which the wicked so proudly and scornfully despise.

He adds in the same sense, that it ought to suffice them that God is their strength, to the end that neither the multitude nor power of their enemies does astonish them, seeing in their God consists their strength.

Verse 6. And he said; It is a small thing that you should be my servant, to raise up the tribes of Jacob, and to restore the desolations of Israel: I will also give you for a light to the Gentiles, that you may be my salvation to the end of the world.

He goes on further and shows, that the labors of Christ and of all his servants, shall be glorious indeed; not only before God, but also before men. For however they be esteemed vain and unfruitful in the beginning, yet in the end the Lord will cause them to bring forth fruit contrary to all the opinions of men. It was enough that in the first place God approved their labors: but in that he now adds, that the same shall not prove unprofitable, no not in regard of men: this ought to be as a spur to put life into them, and much to comfort their comfortless spirits. From where it follows, that we ought to hope that the issue of that which is committed into God's hands, shall be good, because the blessing which he promises to our labors, shall in the end appear; so far forth, as he sees it expedient, and for his own glory.

Besides, he adds that this labor shall not only bear fruit among the people of Israel, but among the Gentiles also: which (blessed be our God) is now come to pass. In fact, more than that; for seeing the Jews with an obstinate hardness, became so graceless as to reject Christ; the Gentiles are now grafted into their stock. And thus Christ is appointed of God to be a light to the Gentiles, and his salvation manifested to the utmost parts of the world.

This consolation then was very necessary, as well for the Prophets, as the Apostles (Acts 13:47). For they had but too woeful and daily experience more and more, of the stubbornness of the Jews. In which regard, they might have called the certainty of these promises into question, seeing so little fruit of them appeared. But understanding that Christ was also sent to the Gentiles, they were not so unwilling to go through thick and thin, as otherwise they would have been. I grant it was a thing incredible; in fact, prodigious: but thus the Lord is wont to work far above the reach of man's reason. Saint Paul calls it a secret hidden (Ephesians 3:9) from the foundations of the world, and is yet unknown to the very angels (1 Peter 1:12) further forth than it is manifested to them by the Church (Ephesians 3:10). Thus then, although the Jews were once the only wise people under heaven (Deuteronomy 4:6), yet they are here matched with the Gentiles: neither is there any more distinction now between them before God (Romans 10:12).

The Rabbis read this verse by an interrogation; Is it a small thing? As if he should say; that it is enough, and that nothing greater nor further is to be required. But they do maliciously pervert the native sense of the Prophet's words; and make themselves believe, indeed, that they shall one day become lords over the Gentiles, and reign over all nations. But the true meaning is, that this shall be an excellent and glorious work in itself, when God shall restore and reestablish the tribes of Israel. And yet this work shall be much more glorious, in respect that he will join the Gentiles to the Jews, that they may with one mouth and heart, profess the name of one Christ. He speaks not in this place of the rejection of the ancient people then; but of the increasing of the Church, when Jews and Gentiles shall be made one body. I grant that after the Jews fell away from the covenant of grace, the Gentiles supplied their empty place: so as their revolt was the cause that those which were strangers before, were now made children by adoption. But here (as in many other places) Isaiah foretells that the Church shall have a large extent, when the Gentiles shall be received in, and made one body with the Jews.

Now although the word light may be understood as joy and felicity, yet I doubt not but the Prophet respects the doctrine of the Gospel, which gives light to our understandings, and pulls us out of darkness. He also says, that this light which Christ shall bring, shall be salvation: for as Christ is called the way, the truth, and the life, because we obtain life by the knowledge of the truth: so in this place he is called the light and salvation of the Gentiles, because he enlightens our minds by the doctrine of the light of the Gospel, that he may bring us to salvation. Let us observe these two things then: first, that our eyes are opened by Christ's doctrine: secondly, that we which were dead, shall be raised up to life; or rather, that life is restored to us.

Vers. 7. Thus says the Lord the redeemer of Israel, and his holy one, to him that is despised in soul, to a nation that is abhorred, to a servant of rulers; Kings shall see and arise, and Princes shall worship, because of the Lord that is faithful: and the holy one of Israel which has chosen you.

Isaiah goes on with the same argument, that the people might conceive a better hope in their mind, touching their estate and condition, when they should see themselves afflicted under so many tedious calamities. And the rather to confirm his saying, he calls God, who promised to perform these things, the redeemer of Israel. But may some object; Object: How can these things stand together; that God should be called the redeemer of his people, whom he suffered to be overwhelmed with miseries? For where was this redemption and sanctification become, seeing the people had just cause to complain of their poverty and calamities? I answer, Answer: that the memory of that which had fallen out long before, is here propounded and set before them, to minister to them matter of hope and trust. For the Jews being pressed with despair, the Prophet prevents it by advertising them, that that God which in times past had delivered their fathers, is now no less almighty than he was then. Although then for a time, he withdraw the light of his countenance from them, to exercise and try their faith, yet he commands them not to cast away their confidence, because their certain and full redemption is in his hands: and yet they were herein to look far above the reach of human reason. This therefore is a very excellent place: out of which we may gather how carefully we ought to believe God when he speaks, although he does not forthwith accomplish that which he has promised, but suffers us to languish under afflictions a long time.

Some translate the word Veze, Contemned: others, Contemptible; which I approve of. But this augments the misery of the people, when the Prophet calls them despised in soul: for many are despised of others, who notwithstanding are worthy of honor, in regard of the graces with which they be endowed: or being puffed up with pride, cease not with a higher contempt, to tread under their feet the contempt of others. But Isaiah affirms, that the Jews are not more despised and contemptible in the eyes of others, than they are in their own. Thus then he notes out an exceeding ignominy and low estate; therewith comprehending the affliction of the spirit: to teach them that God shall come in fit time to succor them, when they shall be thoroughly humbled.

I see no reason why some have changed the number in the word nation, seeing the Prophet uses the singular number Goi; it being certain that he addresses his speech to the posterity of Abraham. Afterwards he calls them servants of rulers: as if he should say, that mighty tyrants oppressed them: for by the word Moschelim, he means those that have so much force and power, that it is a hard matter to escape their hands.

When he says that Kings shall see, he speaks in high and glorious terms of the deliverance of his people; but in the meantime, he is contented they should be tried in the furnace, to prove their faith and patience: for where were the trial of faith, if God should forthwith give that which he has promised, (as we said before.)

In the word Princes, there is a repetition much used among the Hebrews. But we will speak it thus shortly; Kings and Princes shall see, they shall arise, and bow down.

By the verb To bow down, he expounds what he meant by arising: for we rise up to give honor. The sum is, that the greatest Princes of the world shall be awakened to confess that the restoration of the Church is an excellent work of God, and worthy of respect and reverence.

Because the holy one of Israel who has chosen you, is faithful. See the cause of this great astonishment, touching the honor which Princes shall perform to God; to wit, because they shall acknowledge his faithfulness and constancy in his promises. For the Lord would not be acknowledged faithful from a bare and naked imagination, but from experience itself; to wit, in the preservation and protection of his people, whom he has adopted. Hence therefore let us learn not to judge of God's promises by our present estate, but by his truth and faithfulness: so as when we perceive nothing but death and the grave to compass us round, yet we may remember this sentence, by which the Lord calls us to him, even the vile and contemptible (2 Corinthians 7:6).

Hence also we are to consider how glorious and admirable a work the deliverance of the Church is, in that it constrains Kings, be they never so proud (thinking nothing, be it never so excellent worthy to behold them) to behold, to admire, yes and to honor and reverence the Lord, whether they will or no. This new and extraordinary work then, is here greatly recommended to us in this behalf. For not to mention ancient histories; by what means has God delivered us out of that woeful tyranny of Antichrist? Truly we were as those that dream, as the Psalmist says (Psalm 126:1), especially if we do but seriously consider of the thing itself: for the Lord has wrought a miracle in bringing us to do homage to Christ.

In the end of the verse, the Prophet repeats that which he touched before; namely, that this people were set apart to be the Lord's. But in election we must seek the beginning of sanctification: for the people were the holy inheritance, because God had vouchsafed of his mere grace to choose them. Isaiah, then means that secret will of God, from which sanctification flows; that Israel might not think they were chosen for their own deserts. As if he had said, The Lord which has elected you shows, that you are so indeed by the effects. As we ought then to acknowledge God's faithfulness and truth in our salvation, so must we attribute this salvation only to our free election. And yet it behooves every one that will partake in so great a benefit, to be a portion of the true Israel, that is to say, of the Church, out of which there is neither truth nor salvation to be found.

Verse 8. This says the Lord, in an acceptable time have I heard you, and in a day of salvation have I succored you, and will preserve you, and give you for a covenant of the people, that you may raise up the earth, and obtain the inheritance of the desolate heritage.

From this verse we may yet more clearly gather that which we have handled in the beginning of this Chapter, namely, that the Prophet so speaks of the whole body of the Church, that he begins at the head thereof. And this, as I have said, ought to be well observed, for the expositors have balked it, and yet without it we shall not be able to make these verses to cohere. Saint Paul plainly shows this, in applying this very sentence to the whole Church (2 Corinthians 6:2). But yet that which follows, I will give you for a covenant of the people, suits to none but Christ only. How shall we make these things agree then? Namely, if we shall consider that Christ is not so much his own as ours. For he was not born; neither did he die, nor rose again for himself. He was sent for the salvation of his people. He seeks nothing at our hands: for he stands in need of nothing. Thus then, God makes his promises to the whole Church: and Christ, who is as it were the surety or pledge between both, receives these promises, and procures nothing to himself by them, but altogether for the Church's behalf, for whose salvation he was sent. He speaks not then of Christ, as singling him out by himself, but as of one that is joined and made one with his Church forever. It is an inestimable favor then which the Father shows us when he hears his Son for our sakes: indeed, that he directs his speech to his Son while he is speaking of our salvation. For by this we may perceive how near the conjunction is between Christ and us. He represents our person. He has nothing which is not ours: and is heard of his Father in respect of us.

By the acceptable time, the Prophet meant to keep the faithful within their bounds, that they should not be too eager in their desires, but might patiently wait the Lord's leisure even till his prefixed time were come, in which sense Saint Paul calls the coming of Christ the fullness of time (Galatians 4:4). He would have them then to depend upon the will of God, and in the meanwhile to bear his wrath with a quiet and meek spirit. Moreover, although the Prophet meant to exhort the faithful to patience, and to learn to subdue their wills to the will of God, yet he also teaches, that our salvation flows from the free favor of God. For his free accepting of us is the foundation of our salvation. And salvation is the effect of this grace. We are saved because we please God; not for our own merits, but of his mere goodness. And yet he also shows that our salvation is certain, in that we have so sure a pledge of God's grace: for in assuring us of his favor, he removes all doubts.

This place serves to set forth the commendation of God's word, without which, there is no inquiring after salvation: as also Saint Paul says (2 Corinthians 6:3), where he shows that God's favor is plainly manifested to us in the preaching of the Gospel, so as that which is written here touching the day of salvation, is thereby accomplished. Thirdly, the Prophet admonishes us, that when the Gospel is sent to any place, there God discovers a sure pledge of his favor, and good will. For is it not evident that he pities us, when he so graciously allures us to himself? He might let us err in darkness without this light, but it comes to us only from his free grace, that so he might remove all doubts and stumbling blocks out of our way. Let us lay it up in our hearts then, namely, that this mercy wholly depends upon God his free will.

If it be asked, Quest. why the Lord has illuminated us rather in this time than in any other: We must answer, Ans. Because it was God's good pleasure so to have it. For Saint Paul in the place previously cited, brings us to this point. Behold now the acceptable time, behold now the day of salvation; which place will help us much to understand the Prophet's meaning, that so we may learn to join God's free accepting of us, and our salvation together. A pledge of which favor we have in the preaching of the Gospel.

We are also to note that these prophecies were not to be restrained to a certain time, seeing they appertain to the Church to the world's end. For when we begin at the redemption out of Babylon, we must come forward till the redemption purchased by Christ, of which the first deliverance was but as it were a preparation. And seeing there are still certain relics of this servitude remaining, it must continue to the world's end, at which time all things shall be restored, and set again into their perfect estate.

Hence it appears, that whatever was said of Christ before, was not promised in regard of his own particular profit, but for our sakes. For he was ordained to be the pledge of the covenant, because the Jews by their sins made a divorce between God and them, who had contracted a perpetual covenant with them. The renewing of this covenant then, which was broken or annulled, is attributed to Christ. In which regard, that which Paul says (Ephesians 2:14 and 17) is to be noted: Christ is our peace which has made of both one, and has preached peace as well to those that are far off, as to those that are near. But our Prophet had a special eye to that horrible dissipation, which none but Christ alone was able to remedy. It remains now then, that we apply this grace to our use: we (I say) who were strangers and enemies, far from the covenant of grace in respect of the Jews, before the Gospel was published; without which, we had never tasted of our reconciliation with him. Christ then was given for a covenant to the people, because there was no other way to come to God, but through him. The Jews were then the only people; but the partition wall being broken down, all, both Jews and Gentiles have been gathered into one body.

That you should raise up the earth, which was desolate. For the return of the people was as a new creation: as we have shown elsewhere. To which also pertains the words of the Prophet, that we might know there is nothing but a woeful waste and scattering in the world: for Christ is sent to raise up that which was destroyed and fallen to the earth. If all things stood in a perfect estate, then he should be sent to us in vain. We ought therefore diligently to consider of our estate: for in ourselves we are strangers from God, and excluded from all hope of salvation; but Christ has raised us up together with him, and has reconciled us to his heavenly Father. Besides, Isaiah adds the benefits which we obtain by Christ, after we be reconciled.

Verse 9. That you may say to the prisoners; Go forth: and to them that are in darkness; Show yourselves, they shall seek in the ways, and their pastures shall be in all the tops of the hills.

Behold here a description of the change, that happens at Christ's coming. Notwithstanding it is very sure that the Prophet meant in this place, to give some consolation to the Jews, things being then in such a desperate state, to the end their restoration might not seem incredible; no, not albeit they lay in darkness of death. Yet in general terms, he shows wherein the office of Christ consists; to wit, in restoring the desolate heritage: verse 8. For before his coming, we lie manacled hand and foot under a miserable slavery, and are plunged into the darkness of hell. By these two similitudes then he shows, that we are wrapped in all sorts of miseries, as long as Christ is absent from us. For by darkness, he excludes us from all the benefits which pertain to Christ's kingdom [illegible] as faith, righteousness, holiness, truth, and the like graces: we are in darkness then, till Christ say; Show yourselves: we are bound till he cry, Go forth. Now there is great weight in the clause; That you may say: for he shows that the preaching of the Gospel, is the means by which we are delivered. If we then desire the liberty and the light of God's kingdom, let us hearken to the voice of Christ, for else we shall be oppressed under the perpetual tyranny of Satan.

Where is now the liberty of our free will? For whoever attributes to himself light, reason, or understanding, can never have part in this deliverance by Christ. Why so? Because liberty is promised to none but to such as acknowledge themselves captives; nor light and salvation to any, but to such as confess themselves to sit in darkness.

Moreover, in that he promises God's children that their pastures shall be in all ways, and in all high places: by these similitudes he shows, that those who are under the protection of Christ, shall fare well: for he is a vigilant and careful shepherd, and furnishes his flock with all things necessary: so as nothing can be wanting to them, that pertains to their sovereign good. This advertisement was of great use for the Jews, in that time in which they were to pass through hot and scorched paths, and to come at length into a land wasted and desolate. The Prophet therefore says; that albeit human helps should fail, yet God of himself is rich enough to supply all their wants. This is the reason why the Spirit of God delights so much in comparing the faithful to sheep; that feeling their own weakness, they might willingly and wholly submit themselves to be governed under the protection of this good shepherd (John 10:11).

But withal it is very likely that the faithful are admonished not to affect great delicacies, for they shall never taste of such abundance, but they shall feel many wants mingled therewith. Besides, it is not fit they should be pampered or full fed, in regard they are subject to many dangers: for we know that the ways are fraught with thieves and enemies, and the tops of the mountains are for the most part barren and dry. The Church of Christ is so defended then, that she is never far from assaults and outrages of enemies, and so replenished, that yet she dwells in waste and terrible deserts. But however her enemies environ her on every side, yet the Lord protects her from their violences. If we be in hunger or want, he is ready to furnish us with all necessaries in abundance, and to nourish and sustain us: indeed, in these necessities, we better perceive the care he has of us, than if we were in a place of the greatest safety.

Verse 10. They shall not be hungry, neither shall they be thirsty, neither shall the heat smite them, nor the Sun: for he that has compassion on them, shall lead them, even to the springs of waters shall he drive them.

The Prophet confirms that which was said in the former verse; to wit, that God has provision ready to sustain the Jews in the way; so as no necessaries shall be wanting to them. And no doubt he puts them in mind of that time in which their fathers were ready to perish in the desert for want of food; in which necessity, God gave them manna from heaven the space of forty years (Exodus 16:35). Also in speaking of the shadow against the heat, it is certain that he has respect to the pillar of a cloud, with which the Lord covered them by day, to the end they should not be parched up with the heat of the sun (Exodus 14:21). For the Prophets are wont, as we have said, to mention the people's departure out of Egypt, as often as they were to confirm their hearts in the assurance of God's goodness, either towards all in general, or towards any one in particular. In that he mentions the springs of waters, he also alludes to those waters which issued out of the rock, when the people were almost dead for thirst. For these things fell not out in the deliverance of Babylon, but in putting them in remembrance of former benefits, the Prophet sets before them the power of God, which has always been sufficient to procure the salvation of the Church.

Vers. 11. And I will make all my mountains as a way, and my paths shall be exalted.

He here expressly and fitly mentions the people's return: for to what purpose should he promise such felicity to the Church, unless they had been restored to their first liberty? He signifies then that all obstacles and impediments shall be removed, which might any way hinder their passage: and that the mountains, the tops of which might seem impossible to be climbed, shall be made passable and easy to be attained. In a word, that he will make all rough and hilly places smooth, that they may with ease return into Judea. When the Church then was to be restored to her perfect estate, no obstacles whatever, were they never so great, were able so to overmatch the Lord, but that in the end he would easily overcome them all.

And in that he calls them his mountains; it is to show, that he has not only power to command them to give his people way; but he further expresses, that it shall be himself who will bring the Jews home; no less than if he went in person before them. He carried them up (says Moses, Deuteronomy 32:13) to the high places of the earth, when they passed through the wilderness. Also he says, that the Lord went before the Israelites, when they departed out of Egypt (Exodus 13:21). Here we see then what singular love the Lord bears to his Church, in that he vouchsafes to be a companion with her in her journey, and takes upon him the whole care touching her necessary provision therein: so that in succoring her, he seems to provide for himself.

Vers. 12. Behold, these shall come from far: and lo these from the North, and from the West, and these from the land of Sinim.

Whereas some think the Prophet notes out here the four quarters of the world, it has no great likelihood. And yet I reject not this opinion altogether, because it is probable, and agrees with many other texts of Scripture. First he says, these shall come from far: then he adds some particulars, for an exposition of the general sentence. In stead of Sinis, some read Sinius: and the Hebrews themselves read it diversly. Saint Jerome thinks it is meant of the south part from Mount Sinai, lying towards the South. And this is the most received opinion. Others think it to be the name of a city or region, called Sienes, situated towards the turning of the sun, when it is at the highest. But these opinions make nothing for the explanation of our Prophet's meaning, which is clear and manifest in itself. For doubtless he speaks of such as were far remote, and scattered in diverse quarters, whether they were to be gathered in from the North parts, or beyond the seas. Isaiah then so promises the return from Babylon, that therewith he also extends this prophecy to Christ's time: as we may easily gather from that which we have said, Chapter 36:6. For we must still hold this principle, that the second birth of the Church under the kingdom of Christ, is here described: for he not only promises that the Jews shall return to Jerusalem to rebuild the Temple; but that those also, who before were strangers from the Church, should be gathered from out of all quarters of the world.

Vers. 13. Rejoice, O heavens, and be joyful, O earth: burst forth into praise, O mountains; for God has comforted his people, and will have mercy upon his afflicted.

Though he exhorts and stirs up all the faithful to thanksgiving: yet he has a special drift to confirm that promise, which otherwise in itself seemed doubtful. For our consciences waver, and are perplexed in affliction: so as it is an easy matter to settle them firmly upon the truth of God's promises. In a word, either men stagger, tremble, fall, or utterly despair. For if the least fear, distress, or affliction do but arise, much ado there is to fasten any consolation upon us. For this cause we have need to have our faith confirmed by all sorts of arguments. See the reason then why Isaiah speaks so gloriously of the benefit of this deliverance; namely, to the end that the faithful, who saw nothing round about them but ruin and death, might notwithstanding be of good [reconstructed: comfort], and in hope to wait for a happy change. He sets the deliverance therefore before their eyes, as if it were already accomplished; that so they might have all matter of joy and rejoicing: though at that time there appeared nothing but cause of sorrow and mourning.

As often as the Lord therefore promises any mercy, let us ever be mindful to join praise and thanksgiving thereto, though we see not the accomplishment thereof: that so we may the better waken our drowsy spirits: next, let us lift up our eyes also to God's power, by which he overrules all creatures both in heaven and in earth: for he no sooner beckons with his finger, but they all stand up together, as it is in Chapter 48:13, to fulfill his commandment. If the signs of his admirable power then do everywhere appear, shall we think he will not make the same much more glorious and admirable in the salvation of his Church? Under this figure then Isaiah teaches, that neither the heavens, nor the earth can yield a more acceptable service to God, than when they join and combine themselves together to aid the Church.

Moreover, that the faithful should not sink under the weight of the calamity, before he promises that God will comfort them, he exhorts them quietly to sustain their sorrows. For by the word poor, he signifies that the Church in this world is subject to many afflictions. Therefore that we may be fit to partake of God's mercy, let us learn under the cross, and under many miseries, tears, and groans, to wait till we attain to the possession of it.

Vers. 14. But Zion said, The Lord has forsaken me, and my Lord has forgotten me.

The Lord minding further to amplify his grace, complains that the hearts of the Jews were so closed up, that they had almost discouraged him, had not his infinite bounty surmounted all their perverse imaginations. Yet with that he endeavors to correct this vice, that they might joyfully embrace, and (as it were) see the promised deliverance beforehand which was offered them: as also that seeing his forwardness to succor them, they on the contrary might prepare themselves to hope well. But this doctrine does now also pertain to us, for when God defers his help, all of us for the most part are too much perplexed, we think by and by God has forsaken and rejected us. And thus despair easily prevails, unless we be wise to prevent the same in time: which we ought to do, lest we be bereaved of God's grace.

Truly our unbelief manifests itself to the utmost in such doubts, in that we neither quietly rest upon God's promises, nor patiently bear his corrections, which lead us to repentance: nor yet the trial of our faith, by which he disposes us to mortification: neither any other afflictions, which he uses for our humiliation. For God justly complains of the Jews, who by their distrust rejected his salvation offered, and could not endure to hear of his help. Now he restrains not this only vice to a few, but comprehends also the whole Church, to [reconstructed: show] that he will be liberal and beneficial towards the Jews far above the measure of their faith: indeed, he will oppose himself against their unbelief, that he with his salvation may pass through all the hindrances and impediments which stand in his way. Let every one of us beware then how we flatter or soothe ourselves in this vice, for the Lord pleads against his Zion, that is to say the whole Church, because she uses such speeches as savor and proceed from a (bitter) root of distrust.

Vers. 15. Can a woman forget her child, and not have compassion of the son of her womb? Though they should forget, yet will not I forget you.

To correct this distrust, to the complaint he adds an exhortation full of sweet consolation. For by a very fit similitude he shows what great care the Lord has over his Church in comparing him to a mother, whose entire affection and care is so great towards her child, that the father's love in comparison thereof is as nothing. He propounds it not then, you see, in the example of a father, which notwithstanding is often used: (Deuteronomy 32:6; 2 Corinthians 6:18) but that he might the better express his singular love, he rather compares him to a mother: and he names not children only, but the fruit of the womb, to which usually the woman bears much greater affection. For the love that a mother bears towards the little one which she nourishes and suckles at her breast, is almost unutterable. Also what care does she use, even to spend many nights together without sleep, by reason of the frowardness of the child! And to speak all in a word, she spares not to waste and consume herself daily, so as her love makes her clean forget herself. And this care we see is not only in the reasonable creatures, but in the unreasonable also: indeed, even in wild beasts, who yet are gentle and loving in this behalf, however otherwise they be of cruel and fierce natures.

Now in regard women sometimes prove more unnatural than wild beasts, indeed, and overcome them in cruelty, by neglecting the fruit of their bodies, the Lord adds, that if this should fall out, that yet he will never forget his people. For the firm and immovable affection he bears us, far surmounts the vehement love and amity of all fathers and mothers in the world. Let us then call to mind what Christ says, (Matthew 7:11) If you which are evil can give good things to your children, how much more will your heavenly father! Is it possible that he should empty himself of this fatherly affection? No verily. Men which are of perverse natures, and love themselves, yet will not neglect their children, and will the Lord (the fountain of mercy, who needs nothing, but gives to all men liberally, and has not the less) neglect his Church? Therefore however it falls out sometimes that mothers reject and forsake their children (which yet is prodigious) yet notwithstanding, God, who loves his children with a stable, constant, and perpetual love, will never reject them. To conclude then, our Prophet here sets out the inestimable care of God, who watches night and day for our salvation, to assure us, that he will never leave nor forsake us, though we be tossed to and fro with many and great calamities.

Vers. 16. Behold, I have engraved you upon the palms of my hands: your walls are ever in my sight.

By another similitude he sets forth this inestimable care that God has over us. We use to say in our common proverb, that one has that upon his fingers ends, which is seriously imprinted in his memory. And when Moses commands a daily meditation in God's law, he says, "You shall bind them upon your hands" (Deuteronomy 6:8), that so they might always have God's commandments before their eyes. Here our Prophet uses the same similitude, as if he should say, I can no sooner look upon my hands, but I behold you there: I bear you so engraved upon my heart, that nothing is able to blot out the remembrance of you: In a word, I cannot forget you, but I should also forget myself. True it is that God has neither hands, nor any bodily shape: but thus it pleases the Holy Ghost to stoop down to our slender and weak capacities, that he might the better set forth the infinite love which he bears us. And because the Church is in many places called the Temple, or City of God (from where also comes that similitude of building so much frequented in the Scriptures, (Psalm 102:16; Jeremiah 24:6; Matthew 16:18)) therefore the Prophet brings in the similitude of walls: by which he notes out the quiet and peaceable estate of the Church: as if he should say, I will always see that Jerusalem shall flourish, and be in good plight. From where also we observe, that here is set forth to us a right order of government and discipline, of which the Lord will be the perpetual protector and defender, as himself here protests. Let us also remember that this prophecy took place in that woeful desolation when the walls of Jerusalem (which were the lively image of the Church) were thrown down, the Temple razed, good government abolished, and in a word, when all things were out of joint, and almost brought to utter confusion: for he promises that all the Church's privileges shall forthwith be restored to their first perfection.

Verse 17. Your builders make haste: your destroyers, and they that have made you waste, are departed from you.

He amplifies that which he touched in brief in the former verse: for his speech might have been esteemed ridiculous and vain, concerning this continual care that God has over the Church, and her walls, which he now suffered to be razed to the very foundations. For this cause, I say, he adds an exposition, to wit, that it is ruinated indeed, but ere long it shall be rebuilt anew.

From this word builders, we may gather wherein the right way of repairing the church consists; namely, if the Lord be pleased to send forth master carpenters and masons to frame it anew. Secondly, in driving out the destroyers, which build not, but break down. For albeit God can build up his church without the help of men, yet is he pleased to use their labors: and however he finishes the whole building himself alone, by the secret work of his Holy Spirit, yet he blesses the endeavors of his servants, that the same should not become altogether unfruitful. To him we must pray, and from him alone we must expect workmen; for he is able to fit them with gifts and graces, and to appoint out to every one his task, as Saint Paul says (2 Corinthians 3:5). Thus we are then, not only to pray that God would send forth laborers into his harvest, but also that he would furnish them with power and efficacy, that they may not bestow their pains in vain. Is the doctrine of the Gospel then preached with some fruit? It comes to pass by the singular goodness of God.

But this were not enough, unless he therewithal should drive far off the destroyers: for Satan invades and assaults the Church by infinite ways: neither does he lack his supports and catchpoles, who employ all their forces either to slake, hinder, or overthrow the Lord's building: and therefore we ought continually to pray, that God would still defeat all their enterprises. But if that good be not done, which we desire, let us accuse ourselves and our own ingratitude; for the Lord is ready to bestow his benefits upon us in great abundance.

Verse 18. Lift up your eyes round about, and behold; all these gather themselves together, and come to you: As I live, says the Lord, you shall surely put them all upon you as a garment, and gird yourself with them like a bride.

He awakens the Church by setting her deliverance before her eyes, to the end she might view this so glorious a work, and might behold the troops of men which should flow in to her on every side. Now as this gathering together served to sustain the minds of the faithful in captivity: so was it their duties, who saw it accomplished indeed, to render thanks to God. From where it appears, that this prophecy was of good use in both the times; as well while their deliverance was yet hidden under hope, as when it was ratified by the effects. And albeit also he speaks to the Church in general, yet this speech belongs to every one in particular that so, all generally, and every one particularly, might embrace these promises.

When he commands them to lift up their eyes; it is to show, that the cause which moves us to faint, is, in that we do not so diligently observe the work of the Lord as we ought; but suffer our eyes to be covered as it were with a veil, by reason of which, we cannot see three paces before us. From there also it comes, that we can hardly conceive any hope, but are ever and anon plunged into despair, when the least troubles arise.

Now if this be said of the whole Church, let every man examine his own heart, [Use to us.] and see how subject he is to this vice; and let him ever stir up, indeed awaken his spirits, to behold the works of the Lord, and to rest himself upon his promises with his whole heart.

In that he says, the children of the church shall be gathered; the meaning is, to be one body with Christ, and as one fold under one shepherd, we must be gathered into one lap of the Church. For Christ holds none other to be in the number of his sheep, but such as are joined into one body by the unity of one faith (John 10:16). Whoever then would be accounted among God's children, let him be a child of the Church: for as many as are separate from her, shall always be held as strangers before God.

As a garment, or, ornament.] The Prophet shows wherein the chief ornament of the Church consists; to wit, in having many children gathered into her lap by faith, and governed by the Spirit of God. Behold the true beauty; behold the glory of the Church; which otherwise is deformed, and ill favored, yea torn and rent in pieces, if she be destitute of these ornaments. Hereby we see that the Papists have great skill in discerning of the right ornaments of the Church, for they please themselves in nothing but crucifixes, paintings, images, stately buildings, gold, precious stones, and glorious vestments: that is to say, in baubles and puppets, fit for little children. But the true dignity and glory of the Church is all inward (Psalm 45:13), because it consists in the gifts and graces of the Holy Ghost: in a word, it consists in faith, and in good works. From where it follows, that she is then clothed with royal robes, when people being knit together by faith, do assemble into her lap, and worship God in spirit and in truth.

Now that this promise might have the greater weight, the Lord adds an oath, that he might draw credit to the same; to the end that when the Church (as we think) is at the very pit's brink, we should then wait and expect her restoration. Which doctrine, if ever there were need of it, it is now much more. For wherever we turn our eyes, what see we else but horrible desolations? What are we to do then? Let us deliver our souls from despair, by staying ourselves on this oath, As I live? And let not our small number dismay us, though for that cause the world despises and disgraces us. No, the Lord, we doubt not, has his elect scattered here and there, whom at the length he will assuredly gather into his Church. Let us pluck up our spirits then, and lift up our eyes by a true faith, that we may not only extend our hopes to one age, but to many.

Verse 19. For your desolations and waste places, and your land destroyed, shall surely be now narrow for them that shall dwell in it: and they that devour you shall be far away.

He confirms that which went before, but in other words; to wit, that the change by him promised, is in God's hand, who will cause his Church, which has a long time lain desolate and waste, to be suddenly inhabited again; and that in such wise, as the land shall not be large enough to contain so many inhabitants. He uses a similitude of a city broken down, whose walls and buildings are rebuilt: to which also the people flow in such troops, that the bounds thereof must be enlarged, because the first circuits are too narrow for them all. And thus he not only speaks of the people's return from Babylon, but also of that restoration wrought by Christ, when the Church was not only spread throughout Judea, but also throughout all the quarters of the world.

Moreover, he adds that succors shall be in a readiness to defend the Church against her enemies, which would molest her with outrages and injuries. These shall not be able to hurt her. Why so? God will drive them far away: not that the Church had ever any perfect rest in this world, or could be exempt from all violence of enemies: but however it be, God, who still supports the infirmities of his servants, has always resisted the wicked, repressed, or utterly defeated their plots, that so the kingdom of Satan might never wax great by the ruins of the Church.

Verse 20. The children of your barrenness shall say again in your ears; The place is narrow for me, give place to me that I may dwell.

Isaiah goes on with the same argument, and under another figure, promises the Church's restoration. Now he compares her to a widow (or rather to a wife) that is barren: to set forth the miserable and desolate condition of this people, who were oppressed under so many evils, that the memory of that nation was in a manner extinct: for they were mingled among the Chaldeans, who held them prisoners; so as they were almost incorporated into one body with them. We are not to marvel then if he compares the church as a barren wife, for she conceived no more children in her womb. In former time the Jews flourished; but now their kingdom was torn asunder, their power utterly overthrown, and their name in a manner buried in oblivion, when they were led into captivity.

He promises then that the Church shall come forth of these sinkholes, and that she who now sits solitary, shall return to her first estate. Which is signified by the word again, for thereby he assures them, that God was able to render them that again, which in former time he had bestowed on them, though now for a season he had deprived them thereof.

Whereas many take children of barrenness for orphans, it seems to me it suits not with the text, because widowhood and barrenness is referred rather to the person of the Church. And therefore by way of amplification he calls them so, who beyond all hope were given to her that was a widow and barren.

Give place:] That is to say, for my sake give way. Not that it is seemly for the faithful to drive their brethren out of the place wherein they dwell: but the Prophet borrowed a phrase of speech which is commonly used, to signify, that no inconvenience whatever shall hinder many from desiring to be received, and that place may be given them. This came to pass when the Lord gathered an infinite number of souls from all parts of the world. For in a moment, and above man's reason the Church which was empty before, was replenished: her bounds were enlarged, and extended far and near.

Verse 21. Then you shall say in your heart, Who has begotten me these, seeing I am barren and desolate, a captive, and a wanderer to and fro? And who has nourished them? Behold, I was left alone: From where are these?

By these words he shows, that the restoration of the Church of which he now speaks, shall be admirable: and therefore he brings her in wondering, indeed astonished, that she is exalted by so extraordinary and unexpected a manner. And to say the truth, this is no superfluous description. For the children of God, and of the Church, are not made new creatures by the will of flesh and blood, but by the secret virtue of the Holy Ghost; neither are they born into this world as we see men daily have a new offspring to replenish commonwealths, for naturally we have no part in the kingdom of God. If any man then will but consider of this new and unaccustomed change, and then by what means the Church was multiplied and nourished a long time in her poor estate, he shall be constrained to admire and [reconstructed: wonder] thereat.

Now he shows that this shall be no feigned admiration, in which art flatterers have great skill, but it shall proceed from a true affection of the heart. Why so? Because there shall be just occasion to wonder, in regard the Lord has so long, and in so many dangers not only preserved his Church, but has made it multiply into a new generation unhoped for. For who would have imagined that when the Jews were in the most contemptible condition that might be, covered over as it were with miseries and reproaches, that any one of the Gentiles would have desired society with such? Moreover, there was no likelihood that men's minds could feel so sudden an alteration as to join themselves to such a religion as themselves both hated, and despised before: or rather more than that, the wall of separation then stood, which shut out all strangers and uncircumcised ones from entering into the Church of God.

But he adds the reason of so great an astonishment, to wit, that she was barren before, and therefore was utterly destitute of children. For the word of God which is the spiritual seed with which the children of the Church were begotten, ceased: the sacrifices also were broken off: in a word, whatever served to maintain a state in perfection, was abolished.

Besides, the Church is called barren, not because God ever forsakes her, but in regard his gracious presence does not always appear. We saw a woeful spectacle of this barrenness when the Lord to punish men's ingratitude took from us his blessed truth, and suffered us to walk and err in darkness, then we might well say that she was a widow and barren indeed, when she was left quite destitute of children. Hence also we may perceive how foolish the Papists are, in that they will always have Christ so to dispose of his Church, that she must never know the state of widowhood nor barrenness. For however the Lord at no time utterly rejects his Church, yet he often withdraws from her the signs of his presence, because of the world's unthankfulness.

Who has nourished these?] Those who are banished and often remove their habitation cannot well nourish nor bring up children: So, when the law and doctrine of godliness sounds no more in the temples, spiritual nourishment must needs fail. But the Lord who stands in no need of human helps, begets to himself children after an extraordinary manner, by the incredible virtue of his Holy Spirit, and these he nourishes, how, and in what place it pleases him. Now to accomplish this prophecy, he has contrary to all hope, raised up nurses, so as the Church admires not without cause at the fostering and bringing up of her children.

When we read this prophecy we are admonished not to vex ourselves above measure if at any time we see the Church left like a widow. Use. Neither so far to give way to distrust, as to think that God who is all sufficient, cannot in a moment renew and restore her to a perfect estate, though for the present we see no likelihood nor appearance at all of it.

Verse 22. Thus says the Lord, Behold I will lift vp mine hand to the Gentiles, and set vp my standard to the people, and they shall bring your sonnes in their armes: and your daughters shall be carried vpon their shoulders.

Isaiah confirms that which he said earlier, to wit, that the Lord would cause the Church which a long time was a widow and barren, to bring forth an innumerable offspring, so as she herself should be constrained to admire at her own fruitfulness. And this he does to remove all scruples and doubts, which perhaps might arise in their minds. But the Lord pronounces, that he will not only give children to his Church among the Jews (as in former time) but among the Gentiles also: and yet he shows, that this generation shall be spiritual, to wit, by the grace of adoption. To which purpose pertains the similitude of the standard, for thereby he encourages the faithful to hope for a new kind of generation, far different from that which we see in the common course of nature. It was necessary then that the Lord should set up his standard, and to discover his secret power by the preaching of the Gospel, that among so many sorts of languages and differing dispositions, he might bring children to the Church, and to be made one with her in the same faith, even as brothers gather together into the lap of their mother.

Those are deceived who by the metaphor of the hand, and standard, think the preaching of the Gospel is only signified, separating it from the efficacy of the Holy Ghost, for both must be conjoined together. The virtue of the Holy Ghost must in no way be separated (I say) from the preaching of the Gospel, witness 2 Corinthians 3:6. We must run therefore to this hand of God, and to this standard, when we see the Church oppressed under the tyranny of the wicked. For although they be ever plotting all sorts of mischief utterly to overturn it, yet is God's hand stronger than all, and men in the end shall gain nothing by resisting him, for at last he will subdue and bring down their rebellion, that his Church may have some breathing time in despite of them all. In that he promises the children of the Church shall be brought in between the arms, and upon the shoulders, it is a figurative manner of speech, in which he would signify that God will no way be hindered, when he means to gather his Church from the scattering, where he shall find her, because all the Gentiles shall help him. And however this be in the first place to the banished and dispersed Jews, yet no doubt it is to be extended to all God's elect in all places, who are, or shall be received in, to participate of the same grace.

Vers. 23. And kings shall be your nursing fathers, and queens shall be your nurses: they shall worship you with their faces towards the earth, and lick up the dust of your feet: and you shall know that I am the Lord: for they shall not be ashamed that wait for me.

Having spoken of the obedience of the Gentiles, he shows that it not only pertains to the common people, but even to kings also, whom he compares to foster fathers, who bring up other men's children, and queens to milk nurses, which are hired forth for that purpose. Why so? Because kings and queens shall furnish the Church with all things necessary for her children. For whereas before they banished Christ out of all their coasts, now they shall from henceforth acknowledge him for their sovereign King, and shall yield him honor, homage, and service. And all this came to pass after God manifested himself to all the world by his Gospel, for the great kings and princes thereof not only submitted themselves under the yoke of Christ, but also employed their wealth and riches to restore and maintain the Church, so as they became the protectors and defenders of it.

From where we note that a special and particular duty is here required of princes, besides their ordinary profession of the Christian faith. Why so? Because the Lord has clothed them with power and authority, to the end they should provide for the Church's good, and also procure the glory of God. I grant this duty belongs to every one, but by how much the greater power princes are endowed with, the more careful should they be to employ their studies and pains about these things. That is the cause why David expressly names them, and exhorts them to be wise, to serve the Lord with fear, and to kiss his Son (Psalm 2:10-11). From here also we may discern of their folly and madness, who affirm that kings can be no Christians unless they give up this office and dignity. For this was accomplished under the kingdom of Christ, when kings being converted to God by the preaching of the Gospel, came to this high degree and dignity, which far surpasses all sorts of rule and principalities, to wit, to be the nursing fathers, and defenders of the Church.

The Papists think none can be right nursing fathers to the Church unless they leave to priests, monks, and idle bellies, great revenues, large possessions, and fat prebendaries, to fatten them up as swine in a sty. But this nourishment tends to a far other end, than to cram and stuff the guts of such a company of insatiable gulfs. For the question is not here touching the enriching of their houses, who under a feigned pretense of holiness will needs be taken for the ministers of the Church (who have been the only poisoners and corrupters of the Church of God, with the deadly venom of the whore's cup) but rather to root out superstitions, and utterly to overthrow all idolatry, to advance the kingdom of Christ, to preserve the purity of doctrine, to remove scandals and offenses, and to purge out the filthy dregs of false doctrine, whereby the wholesome doctrine of God is corrupted, and whereby his glory is darkened and obscured.

When kings have taken order for these things, then are they also to furnish the pastors and ministers of the word with all things necessary, let them relieve the poor, and look that the Church sustain not by their negligence beggary, or indecent wants. Then let them erect schools, and endow them with sufficient pensions for the teachers: let them foster and cherish students, let them build hospitals for the aged and diseased, and perform other offices which serve for the maintenance and conservation of the Church. But these excessive expenses superfluously bestowed towards the founding of masses and oratories, and employed for the making of vessels of gold and silver, rich and gorgeous vestments, in which Papists glory and brag; only serves for a pomp and ambition to corrupt the pure and sincere nourishment of the Church; indeed, to choke and extinguish God's seed, which is the only food by which the Church lives.

Now when we see things otherwise carried at this day; to wit, that kings instead of nursing fathers to the Church, become tormentors and destroyers of the Church, that the true doctrine is rejected, the faithful ministers banished, and that greasy idle paunches, insatiable gulfs, and supports of Satan are put in their rooms, (for to such, princes distribute their riches: that is to say, the blood of the people which they have sucked) when also those princes, who otherwise being faithful, yet lacking power, and therefore having little or no courage to defend the word, or to maintain the Church. Let us acknowledge that this is the just reward of our iniquities, and let us confess that we are unworthy to enjoy such good nursing fathers. Notwithstanding after these so horrible ruins, we must be ever waiting and looking for the restoration of the Church; and for such a conversion of kings, as that they shall show themselves fathers and protectors of the faithful, and such as shall constantly uphold the doctrine of the word in their dominions.

They shall lick the dust of your feet.] The Papists in like manner offer violence to this place, to establish the tyranny of their idol: as if, indeed, kings and princes could not otherwise show themselves the true and lawful servants of God, unless in his stead they should fall down at the feet of their disguised head of the Church. This they account a testimony of great service done to God, when they will abase themselves to kiss his feet with great reverence. But first of all, if they will know what an opinion we ought to conceive of such an idolatrous and barbarous reverence, let them learn it from Saint Peter, whose seat they brag to hold: for he would not suffer Cornelius the Centurion to do him such reverence (Acts 10:26). Let them also learn it from Saint Paul, what to do in this case, who tore his garments, and rejected this honor with great detestation (Acts 14:14). Is anything more absurd than to say that the Son of God, instead of ordaining a minister of the Gospel, should consecrate a profane king, exercising a Persian-like pompous state, utterly insupportable? But let us remember that while the Church is a pilgrim in this world, that she may be humbled, and that she may be conformed to Christ her head, she is subject to the cross. And if her enemies give her any rest, yet you shall perceive that her greatest glory and beauty consists in modesty. From this it follows, that she is stripped of her ornaments, when she is decked with a profane arrogance.

The Prophet then by these words understands nothing else but that adoration by which Princes humble themselves before God, and that obedience which they yield to his word in the Church: for we must carefully bear in mind what has been said before; to wit, that the honor which is done to the Church, must never be separated from her head. For this honor and service pertains to Christ: and if it be in any sort attributed to the Church, it is in such wise, that it always remains entirely to her only head. Add also that Kings do not submit themselves to the true religion, that they should bear the yokes of men, but that they might submit themselves to the doctrine of Christ. Whoever he be then that rejects the Ministers of the church, and refuses to bear the yoke which God imposes upon all his servants by her hand: such a one has no communion with Christ, neither can he be the child of God.

For those that wait for me, etc.] I take the word Ascher, for a particle of rendering a reason: for the words run on so in a line, that those who divide them, do much darken the Prophet's meaning. For by this argument, he proves that it is good reason Kings and Princes should cheerfully bow under God's government, and need never be squeamish to humble themselves before the Church; because God will not permit any that wait for him, to be ashamed. As if he should say; This shall be no slavish, but an honorable and an amiable subjection.

Now he joins his truth with our salvation: as if he should say; Let me be held neither for God, nor true of my word, if I accomplish not that which I have promised. Hence we gather an inestimable fruit. For as it is impossible that God should lie or repent, so is it necessary that the stability of our salvation, which the Prophet draws from the truth of God himself, should ever remain steadfast, without being moved or shaken.

Verse 24. Shall the prey be taken from the mighty? Or the just captivity delivered? 25. But thus says the Lord; Even the captivity of the mighty shall be taken away, and the prey of the tyrant shall be delivered: for I will contend with him that contends with you, and I will save your children.

Having answered an objection in the former verse, which might arise in the minds of the faithful: now he confirms this solution yet better. For it seemed a thing incredible that the Jews should ever be delivered from under the hands of so mighty an enemy, who held them prisoners by the law of arms, and had justly subdued them under bondage. He adds this interrogation then (as it were) in the person of all the common people, who, as it is likely, had this speech rife in their mouths: to which he makes answer, as we shall see anon. But first we must observe the similitude, in that the Church is called the prey of the mighty, and the just captivity: that is to say, lawful. For he is called a just possessor, which has gotten it lawfully: as in a just war, he that takes the spoil, is the just possessor of it. Such was the condition of this ancient people, while they were in exile; for they lost both their country and liberty together, and the vanquisher's will only was a law.

But yet we are diligently to observe this similitude; to wit, that the Church should be oppressed by the tyranny of Princes, and made a prey to the throat of wolves: and yet notwithstanding she should be esteemed good purchase, yea esteemed a just captivity. What is more unjust? But thus were our fathers handled: and are we better or more worthy than they? But let them boast as long as they list of their just captivity, and let them glory at their pleasure in this vain title, the Lord pronounces them abominable cut-throats and thieves, in affirming that he will be avenged of them, and pluck the prey out of their teeth: for God uses not to overthrow just possessors. From this it follows, that the dominion which they usurped over God's people, was an unjust tyranny, and plain robbery. Neither could their weapons nor munitions hinder the Lord from taking from them, that which they unlawfully detained.

And this promise stands in force not only against tyrants, and visible enemies, but also against the tyranny of Satan, from which we are now delivered by the admirable power of God. I grant, Satan is a powerful adversary; but the Lord which is stronger than he, will bind him, and take away his weapons, and cast down his strongholds, that he may restore us to liberty (Matthew 12:29). Have we tried the power of God then in this behalf? The greater reason have we to rely upon his deliverance still, as often as our enemies tread us under their feet, and tyrannize over us with cruelties.

Now when he says he will contend for our sakes: first, he therein brings us to the consideration of his power, that we should not judge of things either by common reason, nor yet by the strength of man's arm. We must not look then upon that which we are able to do, or to the means which we have in a readiness; but commit the whole sum of our affairs to the good will of God, who vouchsafes both to care for us, and to defend us. And not only so, but assures us that he is furnished with strong arguments, to answer all the slanders of our adversaries. For we have said a little before, that the wicked do not only advance themselves, by violence and cruelty against the Church; but do also load her with infinite slanders, as if they had just occasion given them to tyrannize over her.

Is not this consolation more than needful then; to wit, that God will maintain our innocence, and by his allegations, will cause the vain pretext to vanish, which may any way serve to augment the cruelty and impudence of the godless? Therefore it is that he adds once more, And I will save. Here then you see we have a singular consolation, knowing that we are made one with the Lord in so fast a covenant, that he opposes himself against all those that contend with us. So as he will bless those that bless us; and on the contrary, will curse those that curse us: in a word, he testifies that he is an enemy to our enemies. From this word save, we must also note, that when we are set free from bondage, and defended against the fury of our enemies, or saved, that we impute not these things to the work of flesh and blood: lest any should ascribe that to his own industry, which God commands us wholly to expect and wait for only from himself, in regard it is a singular benefit that proceeds from his hand.

Vers. 26. And I will feed them that spoil you with their own flesh, and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I the Lord am your savior, and your redeemer, the mighty one of Jacob.

In the first place he shows what shall become of the enemies of God's Church, threatening that the time will shortly approach, in which they being enraged and set on fire with heartburnings one against another, shall at last butcher one another. Truly it is the Lord which deprives them of reason, and plunges them into frenzies, and that in such wise, that they bend against themselves the very weapons, which in times past they had drawn forth to massacre the Church with. And thus they turn their sword points one against another, till they have sought their own utter ruin, as the Midianites did (Judges 7:22). The sum of all is, that the Church shall have no need of man's help, nor of any preparation at all, when God is minded to confound and bring the wicked to nothing: for having first smitten them with giddiness, they shall fall to eat and devour one another, being set on fire with the furies of hell, every one against his fellow.

And all flesh shall know.] He repeats the same thing which we have seen in verse 23, namely, that the time shall come, in which the God of Israel shall be acknowledged of all, the true and only God: because he has saved his people from destruction. For he would have this to be noted as a special testimony of his Divinity, when he appeared in all men's sight the savior and redeemer of his people. Some read the name of Jacob in the vocative case: but I expound it in the genitive. For the Lord shows that he is the savior, redeemer, and the mighty one of Jacob; that his people might learn to rest themselves securely under his safeguard and protection.