Chapter 51
Verse 1. Hear me, you that follow after righteousness, and you that seek the Lord: look to the rock from where you are hewn, and to the hole of the pit from where you are dug.
Now the Prophet exhorts the Jews not to faint, though they were few in number: for they were so humbled and diminished, that they seemed near their utter ruin: even as if they had been hopeless of any posterity to succeed them. He therefore brings them to their original; to teach them that however they were but a small handful now, yet God was able to increase and multiply them. Then he commands them to look to their father Abraham, who being but one man, yet grew into a great number, and God gave him children as the stars in the firmament (Genesis 15:5) (and as the sand upon the sea shore: Genesis 22:17). From there they might collect, that if God in so small a space was able so admirably to multiply their fathers, he was no less powerful to make them increase hereafter, seeing his power is no whit abated, nor his will changed.
Look to the rock.] Some think that Abraham is here called a rock, because he was strong in faith: as Saint Paul says, (Romans 4:19). Others allege a reason clean contrary to this simile: for they think Abraham is here called a rock or stone, because he was unfit to beget children: and that Sara was called a cave, because she was barren. But all of them, as I take it, are deceived: for it is a plain simile taken from stones. He says then, that they were hewn or dug out of Abraham and Sara, as stones are hewn or dug out of a rock or cave. There was exceeding need that the faithful should be upheld by this admonition, in the ruin of the whole nation. God had promised (as we said before) that Abraham's seed should be as the stars, and as the sand. This promise in outward appearance was abolished in the destruction of Jerusalem: for then those that remained, were like a small cluster of grapes that remains after the vintage. But in regard they had already proved how powerful God was, to create a great people of nothing; the Prophet exhorts them to hope well still, that they may not be taxed of unthankfulness towards God. And thus he directs his speech properly to the faithful, who had much ado to sustain so sharp temptations: for he speaks not to all in general, but to those only that rested upon the promises, whom he calls followers of righteousness.
The country was filled with unbelievers and hypocrites, who had for a long time been apostates from the exercise of piety: the more praise those deserved then, who constantly followed a godly and a sincere course. Where there is a desire of righteousness, there God has audience: but where unbelief reigns, there is no place at all for the promises. Thus then, albeit they boasted they were Abraham's children, yet all were not capable of this doctrine. In the next place the Prophet shows the way how to follow this justice, to wit, in seeking the Lord: for it must needs be that such as seem to follow righteousness, and yet aim not at this mark, do err in all the parts of their life. These two things then, to follow righteousness, and to seek the Lord, must be joined together.
Verse 2. Consider Abraham your father, and Sara that bore you: for I called him alone, and blessed him, and increased him.
This application shows sufficiently to which end the Prophet's exhortation tended; namely, to confirm the people's hearts in the hope of a better estate. He says he called him alone, not only because Abraham had no companions with him when he was called to forsake his country; but because the Lord suffered him to inhabit the land of Canaan, without having issue, till his old age: so as he looked not to have any at all. And besides that, Sarah his wife was also barren: but at the last they had a son given them to comfort their old years in their afflictions. Which was no sooner given, but it seemed that God had appointed him to the slaughter: and yet for all this, the Lord furnished him with a great number of children. I told you a while ago how necessary this consolation was for the Jews; which we may also judge by that woeful and miserable estate in which they then were; as histories do at large record.
It is also no less needful for us at this day, in regard of the scattering of the church; that so our small number may no whit discourage us. No, we are rather to hope that God will one day multiply the same, by means to us unknown. For we have here a manifest and an excellent example thereof in this blessing, whereby we see how the Lord in Abraham's old age, weakness, yes and out of death itself multiplied his offspring. Which promise pertains not only to the Jews, but to other nations: and therefore his name is no more called Abram, but Abraham (Genesis 17:5).
Verse 3. Surely the Lord shall comfort Zion, he shall comfort all her desolations, and he shall make her desert like Eden, and her wilderness like the garden of the Lord: joy and gladness shall be found therein, praise and the voice of singing.
The Prophet shows that the example proposed in Abraham's person, agrees to all ages. For as the Lord created so great a stock out of one man in a moment; so will he replenish his Church by extraordinary and unknown means: not for once only, but as often as in the world's account she is become a widow and barren. And thus after Saint Paul has spoken of Abraham's faith, and commended the excellence of it, he applies the same doctrine to every one of us in particular (Romans 4:24).
Where he adds, and shall comfort all her ruins; it may be thus expounded: The Lord will comfort his Church, not only while she flourishes, but even when she shall be brought to desolation and solitariness. And it was necessary indeed that she should be [reconstructed: wasted] and deformed even to the utmost, before she could rightly taste the help whereof he here speaks. Whereas it follows, that her desert shall be as a place of pleasure, the Prophet has respect to that place of Moses, where he shows how man at the beginning was put into the garden of Eden (Genesis 2:15), that is to say, into a place of pleasure: from which by his own fault he was banished. Now we which are deprived of this benefit and blessing which God bestowed upon our first father, are also scattered upon the face of the earth, and deprived of these pleasures. Therefore when many desolations befall us, and that we see the order of nature overturned, and nothing to be perceived but miserable wastes and scatterings, let us acknowledge that this is the just punishment of our infidelity, and of the rest of our horrible iniquities. Let us also remember the sentence pronounced against our father Adam, or rather against his whole posterity, which as we are to do in the whole course of our lives, so then principally when we see the desolations and wrecks of the Church. For the earth which otherwise of itself would abound with all sorts of pleasures, is now brought into a wilderness by our fault, and the Church which everywhere flourished, is destroyed and laid waste. Now in the next place the Prophet adds joy and gladness, whereby he signifies, that there shall be such a wonderful change, that the Church shall mourn nor lament no more: for while she was oppressed under so heavy a bondage, there was nothing heard but sighs and groans, but being restored, she shall rejoice, and sing praises to God. Here then we are admonished to praise and bless the name of God, after we have tasted of his liberality (Psalm 14:7).
Verse 4. Hearken you to me, my people, and give ear to me my people: for a law shall proceed from me, and I will bring forth my judgment for the light of the people.
It is not without cause that the Lord so often calls for audience: for we have too woeful experience how dull we are of hearing, and chiefly in adversity. When we stand in greatest need of consolation, then by our impatience and faint-heartedness we put it far from us. Therefore it stands every one of us in hand to pluck up our spirits, especially when adversities do pinch us to the quick, that by this means we may rouse up and awaken our spirits, and banish all slothfulness to receive comfort. Such an attention then is here required as may confirm our hearts in patience, till the time of grace be come. And thus the Lord's meaning is, that he will reign again, and restore his Church to her first estate, in which he will have his name called upon.
Albeit the word law signifies as much as the edict which the Lord will publish when he is determined to gather together his scattered Church, yet therewith he shows by what means he will reign, to wit, by his law, and by the doctrine thereof. And thus we see that where the doctrine of the law is rejected, there God reigns not: that is to say, there men acknowledge him not.
By judgment, he means the rule of a well ordered government, by which he will restore his kingdom. He says, that this judgment shall be for the light of peoples, because miserable men by nature are drawn out of darkness when God begins to reign, and are then enlightened by the doctrine of the word.
The verb I will bring forth, is diversely translated by the interpreters, because the Hebrew word Raga has diverse significations, for sometimes it signifies to cut, and to open, sometimes to rest. Some then expound, I will cause to rest: that is to say, I will make firm, and this sense agrees not ill. Many among the Jews understand it otherwise, but I will not trouble the reader with their harsh and intricate expositions, I rather willingly receive this translation, I will bring forth; or cause to come forth: that is to say, I will manifest my judgment, for this I think suits best with the former member. Now we know that the Hebrews are wont to use many repetitions. And therefore albeit the Lord repeats one thing twice, yet the sense is but one and the same. For where he said, that a law should proceed from him, now he promises to bring forth, or to manifest his judgment.
Verse 5. My righteousness is near: my salvation goes forth, and my arms shall judge the people: the Isles shall wait for me, and shall trust in my arm.
He confirms the former doctrine. The righteousness of the Lord has relation to men, who have experience that he is just. When the people were oppressed under so sore a bondage, they had good cause to think they were justly chastised for their sins. But they might wonder they were thus left and forsaken, that God's worship was dissolved, and his holy name blasphemed by the profane and ungodly, who committed many outrages against him without punishment. That he might give them some consolation then, Isaiah promises that God will shortly assist them, that so his truth and righteousness may be published throughout the whole world. But by the word justice, he means not that recompense, which he gives to every one, but that faithfulness of the Lord, who protects his saints, and bestows many graces upon them, and keeps his promise concerning their deliverance, in not suffering them to be overwhelmed. This appears yet better to be so by the member following, where by way of exposition he adds, that his salvation is gone forth: for the righteousness of God appeared in the salvation of the people. The captivity of the Jews in Babylon was to them as a kind of death, and this is the cause why he calls this deliverance salvation.
My arms shall judge.] By arms he signifies the manifestation of his power, for it is a figurative manner of speech much used in the Scripture. Now because God's sovereignty and power seems to be limited within very narrow bounds; indeed, sometimes appears not at all, therefore he mentions his arms, thereby signifying that his kingdom shall be spread far and near.
Verse 6. Lift up your eyes to the heavens, and look upon the earth beneath: for the heaven shall vanish away like smoke, and the earth shall wax old as a garment, and they that dwell therein shall perish in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished.
While we see so many changes fall out in the world, and that the Church as we often think shall be violently swallowed up therein, it is very needful that our minds should be gathered up far above the whole order of nature, otherwise the salvation of the Church shall seem to hang in a net, and to float up and down in the midst of these tempests, we may easily discern with what wisdom God governs all things both in heaven above, and in the earth below: secondly, with what a fatherly care he upholds and preserves his work, and the whole frame of the world: thirdly, with what equity he disposes and provides for all his creatures therein: but his care and providence over his Church is surpassing great, which indeed he has separated from the rest of the world. The Prophet has here comprehended both these points, for he commands the faithful to turn their eyes on every side of them, to consider God's admirable providence as well in the heavens, as in the earth, by which he has constantly continued from the creation that goodly order by him then established. He adds, that although these things seem to fall to decay, yet it is impossible that the Church which has her sure foundation in God should ever be shaken. As if he should say, Heaven and earth shall perish a hundred times rather than the promise (upon which the salvation of the Church is grounded) should be abolished. He therefore puts salvation in the first place, and then he adds righteousness, which is the solid foundation wherewith this salvation is upheld: when dangers threaten us on all sides then, let us learn to flee to this city of refuge.
To this sentence also belongs that which is in Psalm 102. The heavens shall wax old as does a garment, but you, Lord, are the same, and your years shall not fail: and therefore your children shall dwell, etc. Both places do admonish us, that the favor which God shows in the conservation of his Church, far surpasses all the rest of his works in excellence; for the whole matter and substance of the heavens and earth is but perishable and transitory, but the salvation whereby God preserves his Church neither is nor can be liable to such changes and alterations, because it is eternal.
Verse 7. Listen to me, you that know righteousness, the people in whose heart is my law. Fear not the reproach of men, neither be you afraid of their rebukes.
Because the wicked having all things at their wish, deride and scorn our hopes, and make themselves sport with our miseries and calamities, the Prophet exhorts the faithful to suffer with patience, and not to fear their rebukes; neither to be discouraged for their outrages, because the felicity which they enjoy, shall be but of short continuance. For notwithstanding their merriments stuffed so full of derisions and proud disdainings, they are already ordained to be meat for moths and worms: as on the contrary, that God holds the salvation of the faithful (which for a time he seems to neglect) safe in his own hand. But we are again to note the repetition of this verb, To listen, for this is the third time the Lord has required audience in this Chapter: for when we be in perplexities, and tremble in regard of our miseries, we have much ado to apprehend or embrace the promises. There is great need then that we should often be roused and wakened up to attention, until we have wound ourselves out of all entanglings.
But he directs not his speech here to the hypocrites, but to such as know righteousness. For however the faithful do not of set purpose reject the word of God, yet they often shut the doors against this righteousness, and so hinder the same from having any entrance, because in adversity they stop their ears, and nourish discomfortable thoughts within them. To the end then that they might give the promises entrance, and suffer themselves to be comforted, the Prophet awakens them again, and bids them listen.
The order of his words is also to be noted, for first he shows who they be of whom the Lord would have audience, namely, of such as know righteousness: secondly, expounding what this knowledge is, he adds, the people in whose heart my law is written and planted, for there is no righteousness without God's word. Let men make never so many laws, and that in the best form they can devise, yet they can not bring us to true righteousness: they may well bring us to some shadows of it, but they shall never attain so far as to express it to the life. He also therewithal shows the way how to profit in the law of the Lord: for the law has not his seat in the brain, but in the heart, that so being leavened with this heavenly doctrine (Matthew 13:33) we may be wholly transformed into it (2 Corinthians 3:18).
Verse 8. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation.
Because the faithful servants of God were to endure many injuries and wrongs which the enemies of the world would load them with: therefore the Prophet exhorts them again to bear these things patiently: for the disgraces and checks which we often receive from the wicked, wound us more to the heart than their fires or swords. But we must hold it our glory and crown of rejoicing, that we be despised of them, and accounted as the offscouring of all things. From there arises that fortitude; though the world rejects us as the scum of the world: for God holds us precious in his sight, in regard our cause is his own. Let us then with Moses, esteem the rebuke of Christ above all the riches of Egypt (Exodus 2:11; Hebrews 11:26). Let us with the Apostles rejoice, who went from the Council with glad hearts, in regard they were counted worthy to suffer rebuke and wrongs for the name of the Lord Jesus (Acts 5:41).
Now because it were little joy to us to see the wicked brought to nothing, unless we might enjoy our freedom and safety; the Prophet shows what our condition shall be, namely, never to be destitute of the righteousness and salvation of God. But this comparison seems not very fitting, when the ruin of the ungodly is opposed to his righteousness. For it might have been more properly and plainly affirmed, that however the wicked rejoice, yet they shall shortly perish, and the faithful, who now resemble dead men, shall live. For seeing he mentions not them at all, but only recommends to them the perpetuity of his righteousness; it might be objected, what profit shall we have by this, that God's righteousness shall remain for ever, while we in the mean while, are overwhelmed with miseries? But the Prophet in these words advertises us, that the consolation which belongs to us in afflictions, must arise from hence, that our health and salvation is after a sort shut up in God. For while men rest in themselves, they cannot conceive so much as the least dram of hope, which will not forthwith vanish. And therefore he turns our eyes to God, whose mercy endures for ever, upon them that fear him, and his righteousness upon their children's children, as David says (Psalm 103). In regard that our salvation then is founded on God's mercy and truth, Isaiah brings us to it, that all men being accounted as nothing, we may wholly trust in the salvation of the Lord. For thus we must reason; Salvation is in God; not for himself, but for us: as also his righteousness, which he is ready to manifest for our defense. From the salvation and righteousness of God then, we ought to gather that his servants can never perish. Which we have also proved from the testimony of David; You are always the same, and your years shall not fail: the children of your servants shall continue, and their seed shall stand fast in your sight (Psalm 102:27-28). We see then how he applies this perpetuity to God's children, who stand not by their own strength, but in God, who is the rock of their salvation.
Verse 9. Rise up, rise up, and put on strength, O arm of the Lord: arise as in the old time in the generations of the world. Are you not the same that has cut Rahab, and wounded the dragon? 10. Are you not the same which has dried the sea, even the waters of the great deep, making the depth of the sea a way for the redeemed to pass over?
The Prophet here teaches, that when God raises us up by his promises, we on the other side ought instantly to entreat him to accomplish that which he has promised. For he gives us not comfort to nourish us in idleness; but the more to inflame us with a greater affection of prayer, and to a daily exercising of our faith. Now the Prophet speaks here according to our understandings. For we think that God sleeps, as long as he defers to relieve our miseries: and yet the Lord bears with us thus far, that he suffers us to pray with such words, as savor somewhat of the infirmity of our natures. The faithful then pray that God would arise, or awake: not as if he were idle, or asleep in heaven; but they rather acknowledge therein their own dullness or slothfulness, in regard they cannot conceive anything else of God, as long as he defers to help them. Notwithstanding however the flesh imagines that he sleeps, and neglects our miseries, yet faith looks higher, and apprehends his infinite power.
The Scripture therefore is wont to say, that God awakes, and puts on strength, when he manifests some testimonies of his presence and power: for without this, we esteem him either idle or asleep. Now when the Prophet calls it the arm of the Lord which was then hid; he sets it here before them, as if it were present, that they might conclude; surely our enemies could not afflict us thus cruelly, if the Lord had not withdrawn his arm, and helping hand from us. We have showed you the cause of this delay in (Isaiah 50:1), namely, for their revolt from God.
By the days of old he shows, that they ought to remember all the wonderful works which God had in former time wrought for their salvation. For however he seems to sit still as one utterly careless of us, yet is he the same God still, who of old has governed his Church, and therefore can never now reject or abandon those whom he has received into his protection.
In the generations of old.] This repetition does yet better express, that we ought not only to consider what was done yesterday, but those things also which were done long ago: for we must extend our thoughts even to the most ancient generations, that we may overcome those temptations, which otherwise would seem to overwhelm us. The Prophet does here then gather together in one, all the testimonies of God's favor, which he has from time to time manifested to his people, that if two or three were not sufficient, yet at least the great numbers of them might wholly confirm the faith of the elect.
Now because it was too tedious to draw a long catalogue of all, he names this first and excellent miracle among the rest; namely, the wonderful deliverance of the people out of Egypt. For by Rahab, I doubt not but he means proud and cruel Egypt: as in Psalm 87; I will make mention of Rahab and Babylon, among those which know me. Also, Ezekiel calls the King of Egypt a dragon (Ezekiel 29:3): Behold, I come against you Pharaoh King of Egypt, the great dragon, that lies in the midst of the rivers. Thus it sufficiently appears, and all (in a manner) are of the same opinion, that the Prophet here puts them in mind of that strange deliverance of the people out of Egypt. If the pride and loftiness of Egypt was at that time brought low; if the dragon was then slain; why should we not still hope for the like?
Art not you that arm?] The Prophet reasons from the nature of God: for this cannot be said of the arm of flesh: the strength whereof (be it never so great) yet decays and diminishes in succession of time. Milo, who was the stoutest and strongest among many, waxing old, and looking upon his arm, sighed, because he felt himself destitute of that force which once he enjoyed: but it is not thus with God, for his power can never diminish. These words then, Art not you that arm? must be read with a certain vehemence: for the Prophet shows that the Lord is the same which he was wont to be, in regard he continues always one and the same.
Now however Isaiah recites not all the miracles which God did, when he delivered his people from under the bondage of Egypt; yet he meant in a word to comprehend whatever Moses expresses at large; that the Jews being admonished by this brief sentence, might from there call to mind after how many ways God did then manifest his power.
He mentions the Red Sea, which was dried up; not only for the rareness of the miracle, but because all the former miracles tended to this end, that the people being now set free from an unjust oppression and tyranny, might pass out of Babylon into the land of promise: and therefore he makes express mention of the way which was opened for the redeemed. From this example we may consider what a one God has been toward us, that from there we may conclude, that he will for the time to come, be always like himself, as plainly appears by the coherence of the text.
Vers. 11. Therefore the redeemed of the Lord shall return, and come with joy to Zion; and everlasting joy shall be upon their heads: they shall obtain joy and gladness, and sorrow, and mourning shall flee away.
Now he shows that more plainly, which he briefly touched before: for having recited the wonderful works of God, whereby in times past he manifested his power in Egypt, for the deliverance of his people, he concludes that neither the high rocks, nor the bottomless gulfs, no nor the gates of hell themselves shall be able to prevent him from bringing back his people out of Babylon. Now the better to confirm and apply this, he calls them the redeemed; to teach them that God entitles not himself to be the savior of his people, but for their sakes: and also to assure them, that he will show such a testimony of his power for their deliverance, as he once did; in regard the cause is now the same.
To Zion.] That is to say, to that place where he once appointed his name to be called upon, that so he might assure them that the Temple should be re-edified, and God's pure worship established. For when the Jews who were in Babylon, were to look for that deliverance which their fathers formerly had, in regard God was also the redeemer of their children: they had yet a privilege above their fathers, because God had chosen Mount Zion, in which he had promised to rest forever (Psalm 132:14). But because the work of God promised here by Isaiah, was extraordinary, therefore he exhorts the people to thanksgiving. The word Rinna may be simply taken for joy: but because it often signifies that praise, which we yield to God in the acknowledgment of his benefits, I had rather take it for a song in this place. The Prophet's meaning is then, that there shall be an unwonted, and an unexpected change; so as the faithful shall have an exceeding cause of joy and thanksgiving.
In saying that everlasting joy shall be upon their heads; he alludes to those crowns and garlands of flowers, with which they were adorned at banquets. He adds, that they shall obtain joy: meaning thereby a firm and solid joy. Lastly, for amplification's sake, he says, that all sorrow shall flee away: and this was to confirm them against that ordinary fear which men have; namely, when as all their joy in a moment is turned to mourning. And yet with this the Prophet admonishes them to wait patiently for that happy issue which he has promised, though for a while (if need be) they are in heaviness and sorrow.
Vers. 12. I, even I am he that comforts you. Who are you, that you should fear a mortal man, and the son of man, which shall be made as grass.
The Lord not only promises salvation and grace here to the Jews, but complains that they would not believe his word, neither would they make that account of his power, which they should have done. For what an unworthy thing is it, that the threats of men should so terrify us, as to make us set light by the promises of God, who is ready to manifest his power, that so at the least we might be fortified against all assaults? We show ourselves flat contemners of God then, when we nourish in ourselves an inordinate fear of men. From where it appears how odious a thing it is to make a tumult in our minds, by reason of men's threats, when God calls us to rest quietly in him. Truly the ingratitude of men is too gross, if in hearing that God is of their side, they conceive not hope from so many famous promises, to cry with boldness; If God be with us, who can be against us? (Romans 8:31). That is the cause then that when dangers appear, they stand as men amazed; and attribute more power to a mortal man to harm them, than to God to help them. He justly reproaches the Jews then, that they had fortified themselves no better with these promises, and that by them they were no better armed against all dangers. For what greater dishonor can we do to God, than to call the truth of his promises into question, which yet falls out, when men so affright us, that we cannot quietly rest in the things revealed?
This repetition I, I am, has great weight, because he that promises this consolation is true, neither can the forces, nor deceits of men defeat him of his purpose. Who are you, etc. He shows how frail, transitory, vain, and brittle man's nature is, the better to expose the sottishness of this people, while they preferred bubbles, a smoke, and shadows to the strong God. But with this he shows, that men cannot be overwhelmed with fear as long as they retain within them the remembrance of God's power. Do we then stand amazed when dangers approach? It is a sign that we have forgotten God, and therefore he adds,
Vers. 13. And forget the Lord your maker that has spread out the heavens, and laid the foundations of the earth? And have feared all the day continually because of the rage of the oppressor which is ready to destroy? Where is now the rage of the oppressor?
It is not enough to imagine that there is one God, but we must acknowledge and embrace him by faith. In calling himself a maker, it must not be referred to the general creation, but to spiritual regeneration, as we have noted before in various places. And in this sense Paul calls us the workmanship of God, because he has created us to every good work (Ephesians 2:10). If we remember then the work of our creation and adoption, from this beginning we may hope of perseverance to the end, lest we should prove unthankful to God, when after so undoubted testimonies, he has manifested his faithfulness and truth to us.
Besides, the Prophet joins God's infinite power with his special goodness which he showed to his people: and this power he opposes to man's weakness, who in the former verse he compared to grass. He shows by his works what his power is, so as those which perceive not the same therein, are more than blind. For which way can we turn our eyes but we must needs behold most ample and large testimonies of God's power and goodness? Which he notwithstanding notes out here in a word, when he speaks of the spreading out of the heavens, and of laying the foundations of the earth. It is our brutishness then, and matchless sensuality to forget the same, seeing there are so many infinite testimonies of God's power, which may daily refresh our memories.
And has feared.] He continues the same comparison. For what are man, says he, that you should so fear them, if you compare them with God, who has promised to relieve you? Truly it is an exceeding dishonor done to his Majesty, if we believe not that he has more power to save us, than the enemies have to destroy us. The Lord therefore would have us to consider well what and how great he is, and how far his power extends itself that we should not fear the rage of the oppressor, nor the fury of a mortal man, who vanishes as a puff of wind, or as the smoke.
Vers. 14. The captive hastens to be loosed, and that he should not die in the pit, nor that his bread should fail.
This verse is diversely expounded: for some think it is to be referred to Cyrus, and so they expound the word Tsoch (which we have translated banished) he which causes to remove. But the most received opinion is, that this word is to be taken for him that is bound or oppressed: or, for one exiled, wandering here and there. The Jews were not only banished, but were so held captives, that it was impossible for them freely to return home into their country: and therefore I expound this of the Jews: but yet it may be taken both ways, either that the Prophet reproves their over-great haste to be loosed, in regard of their impatient wishing to return: or it signifies, that their return into their country shall come in due season, that their long expectation might not put them utterly out of heart. As if he should say, The time in which you are to depart home is hard at hand. This second exposition is the most approved, and I willingly receive it, because it agrees with the scope of the text.
But is it not strange that he says, the people shall shortly return, seeing the captivity endured so long a time. But it is not without cause that God says, his deliverance which he deferred to a fit time should forthwith be accomplished: for although the same seem very long to us, yet is it but short indeed, because it is the fittest and best time. And truly if we shall consider the estate of this so great and mighty a Monarchy, which had not then so much as any appearance of ever being ruinated, we may safely affirm that the time was very short.
Thus then, whereas we think God's promises long in performing, we shall esteem the time but a moment; provided that we lift up our eyes to the heavens (Psalm 123:1). This exposition is yet better confirmed by that which is added, that he die not in the pit. See how the Lord hastens then to deliver his elect in due season, that out of the dark dungeon they may come forth safe and sound. Neither does he promise his people a speedy dispatch, to free them from their bonds only, but also that he may do them good after their deliverance; for he promises them all things necessary for this life present, that so they may rest wholly upon the Lord, who is not wont to aid his people for once only, but is wont to be with them, even till their latter end.
Vers. 15. And I am the Lord your God that divided the Sea when his waves roared: the Lord of hosts is his name.
He mentions his power again. For men's distrust and slothfulness is so great, that although the same his power be manifested in their sight, yet the least temptation that is, proves sufficiently that they are not well persuaded thereof. For they always turn to their old bias again, when the evil presses them; neither can they conceive how this power which is in God, appertains any whit to them. He speaks not here generally but alleges that work of wonder, so often mentioned heretofore: for in that redemption of their fathers, he gave hope of eternal salvation to all their posterity. He therefore rightly affirms himself to be that God, who long since divided the sea (Exodus 14:21). Then he adorns this miracle, in saying, that at his voice the roaring and boiling waves were appeased. Let us know then that there are no floods so violent, but the Lord can still and assuage them, for the deliverance of his Church (Psalm 93:3-4). For it is he that calms the sea by his power, as Job says (Chapter 26:12), though it be very boisterous and untamed. He also raises the tempests when it pleases him. But the Prophet, as I have said, chiefly respected the history of their deliverance out of Egypt.
He gives God the title of the Lord of hosts; to teach us how far his power extends itself; which he is ready to manifest, as often as he purposes to give relief to his Church.
Vers. 16. And I have put my words in your mouth, and have defended you in the shadow of my hand, that I may plant the heavens, and lay the foundations of the earth, and say to Zion; You are my people.
He returns again to the doctrine by him propounded before; namely, that God, who comforts his Church, and says "I, even I am he that comfort you" (verse 12), affirms here, that he has put that into the mouths of the Prophets, which they have in charge to deliver. Hence we may gather, that these things proceeded not from man, who commonly is mutable; but from God, that cannot lie. The Lord spoke to all the Prophets: first, to Isaiah; then to others successively; but at last we must come to Christ: and yet we need not restrain this to Isaiah, nor to Christ; but to extend it to all the Prophets. Moreover, it is the Lord's meaning that we should hearken as diligently to the consolations of the Prophets, as if he taught them us in his own person: indeed, he says here, that it is he which speaks by their mouths. Hence we gather, that others need not draw near to give comfort to the Church, but such as by whose mouth God speaks: for we ought to reject all such as broach their own inventions, albeit they shroud themselves never so much with the title of God's name.
But let us a little see into the Prophet's meaning. For having showed that men's consciences always waver, till the Lord have secured them; it teaches us to hold this principle, that it is God, who speaks by his Prophets: for otherwise our consciences would remain in doubtings and perplexities still. There is also great weight in these words, in that he recites the commandment of God: for by the authority hereof, he was heartened on to perform his office (Acts 28:25; Hebrews 1:1).
And have kept you in the shadow of my hand.] Though this was said in Chapter 49:2, yet was it no needless repetition. For hence we learn, that God will undoubtedly defend his Ministers at all times, that so being upheld by his succor, he may fit them to pass through the pikes. Now that we may be covered with this shadow, two things are required: First, that we be well assured that we publish nothing to the people but God's word: secondly, that we do this at God's command: for such as rashly intrude themselves, may well boast of the title of teachers, but to no purpose; for they shall turn their backs, when it comes to the trial indeed. But if we have the testimony of a good conscience, to witness with us that we are called of God, then may we resolve ourselves assuredly of God's aid and protection, and that in the end we shall have the victory.
The end of the ambassage is added; that I may plant the heavens, says he: that is to say, that I may bring all things into their right order. I grant this is diversly expounded: but the most natural sense, as I think, is, that heaven and earth are renewed by the doctrine of salvation; because in Christ (as Paul speaks) all things both in heaven and earth, are gathered together in one (Ephesians 1:10). For in regard that since the fall of the first man, we see nothing here but such horrible confusions as burden the very insensible creatures, and make them as it were to bear the punishment of our sin (Romans 8:22), this disorder can no way be repaired but in Christ. Seeing then that the whole face of the earth is disfigured by this woeful desolation, it is not said without cause, that the faithful teachers do renew the world, even as if God did cast heaven and earth into a new mold again, by their hand. By this let us take a taste of the grievousness of sin, seeing such a horrible downfall has succeeded in the nature of things. It is said then that the heavens are planted, and the earth set upon her foundations, when the Lord establishes his Church by the ministry of his word. This he does by the hands of the Ministers, whom he directs by his holy Spirit, and defends them against all the fury and plots of their enemies, that they may effectually accomplish the work imposed upon them.
Lastly, he shows that this ministry tends to a higher end, than to the visible form of this world, which suddenly vanishes away; to wit, that he will raise up and nourish in the hearts of the faithful, the hope of the blessed life. For the true restoration of the Church, and of the world, consists in this, that the elect may be gathered into the unity of faith, and that they all with one accord may aspire to God, seeing he so lovingly allures them by these words, I am your God. By this we may see what account God makes of his Church, and the salvation thereof, in that he not only prefers it above the whole world, but shows that the stability of the world depends upon it. We are also to observe what word it is which God will have preached: for in it we have the rule of a godly life prescribed; and besides, it testifies to us our adoption, wherein especially consists our salvation (verse 15 and "You are my people").
Verse 17. Awake, awake and stand up O Jerusalem, which has drunk at the Lord's hand the cup of his wrath: you have drunk the dregs of the cup of trembling, and wrung them out.
In regard the Church was to sustain and endure many afflictions, the Prophet furnishes her with consolation, and meets with a difficulty that might come between; namely, the enemies tyrannizing over the poor Jews, when as in the meantime, they felt no fruit of these promises. His meaning is then, that the Church should be restored and shall recover her full strength, though now she be afflicted, and tossed up and down with diverse tempests. And by the word awake then, he raises her from death, and as it were out of her grave. As if he should say; No ruin can be so woeful, nor any desolations so horrible, that can prevent God from effecting of this restoration. Such a consolation doubtless was of singular use: for when sorrow has seized upon our hearts, we by and by think that the promises belong nothing at all to us. It is very needful then that we be often put in mind of this, and may also have it ever in our sight; namely, that it is God who speaks and thus calls, not such as are in a flourishing estate, but those that are brought low, indeed and dead: for these he can awaken notwithstanding, and raise up by his word: for this doctrine of salvation is not ordained for those that are in good plight, but for the dead, which have lost all hope.
Which has drunk, &c. The cup of wrath, is taken two ways: for sometimes it is said, that the Lord gives us a cup of wrath to drink, when he smites us with giddiness, and deprives us of sense: and this we see often befalls men in their affliction. Sometimes also it is taken simply for the bitter and sharp blows, with which he corrects his children in wrath: in which sense, this word ought to be taken in this place, as it appears, because the relative His, is thereunto added. Neither does this cross that which is said; to wit, that the Church was amazed and drunk: for this happened in regard the Lord chastised her so severely. Now this is a similitude much used in the Scriptures, by which the Lord calls his rod, with which he corrects his children, a drink or potion, divided to every one. Notwithstanding when it speaks of the elect, this word cup, serves to set forth the measure which God keeps in his judgments: for he favors his blow, though he chastises his people sharply. See Chapter 27:8. Jeremiah 30:11.
I take the word Taraela, for anguish, or trembling, with which men are seized, when they feel themselves oppressed with grievous afflictions. We may also say they are drunk, in regard they have swallowed all that was in the cup; so as their calamity and misery has grown to the height: and to this belongs the word pressing, or wringing out. Besides, the Church is here advised, that all her calamities whatever which befell her, proceeded from God's immediate hand; to the end she should not imagine that she was wrongfully afflicted, or that her miseries fell out by chance: for the Prophet's drift is to let the people see, that they are justly punished for their iniquities. Neither can a man ever be raised up, unless he confess first of all that he is fallen; nor rid out of his misery, except he acknowledge himself miserable by his own fault. In a word, what have we to do with consolations, unless the doctrine of repentance goes before?
The dregs then are not to be taken in this place, as they are in Jeremiah 25:15. where he speaks of the reprobates (whom the Lord chokes and stifles with the drink of this cup) but for a just and ample punishment, which yet the Lord meant somewhat to moderate. After he has chastised us then after his own will, and is purposed to put an end to our miseries, he says; the dregs are drunk up: as we have seen, Chapter 40:2.
Vers. 18. There is none to guide her among all the sons whom she has brought forth: there is none that takes her by the hand of all the sons that she has brought up.
The Prophet here describes a pitiful estate in which the Church was: for what greater grief, than when the children which she had brought forth, would not yield her any relief or comfort at all? But he sets forth this her misery in this way, to teach her to wait for consolation from God, albeit she were in this pitiful plight, because God will never forsake his servants, no, not although they were plunged into the depth of hell. The doctrine is then, that albeit the Church be forsaken of men, indeed of her own children, whom she has nourished up in her lap, yet God will assist her. A mother cannot be more pinched at the heart, than to see her children to abandon her, of whom she expects love for [illegible]. This ingratitude and inhumanity cuts her much more than the cruel rage of her enemies: for why does she nurse and bring up children, but that they may be a staff to her in her age? But when children neglect their duty, what can she else imagine but that she has lost her cost and labour? Thus then, however the Church had performed the office of a Mother, and had brought forth, and brought up her children to man's estate, notwithstanding Isaiah pronounces, that there is no support nor succor to be looked for at the hands of the ungrateful.
And yet the Prophet's speech has a further scope, to wit, that the children that will not relieve their mothers' necessities, are bastards and degenerate, that so she might the more quietly bear their destruction. It was a very heavy and dolorous thing to see the Church stripped of all her offspring, and to be left a widow. And yet this befell her. But the Prophet advises the Church, that her children deserve not to be bewailed of her, but that she should rather desire to have others in their stead, as it is in Psalm 102:18. that the people which shall be born, shall praise the Lord.
Moreover, that misery which the Prophet here describes belongs wholly to our time. Many now brag that they are the children of the Church, but which of them takes the miseries of their mother to heart? Who laments her ruins? Who feels his spirits so moved thereat, as to put his shoulders to undergo the burden with her? How many are there which betray; and more cruelly persecute her under this title, than the open and sworn enemies? And therefore after all the rest of her miseries this comes in at the last to make up the measure of them to the full. Again, those which will be reputed the pillars of the Church, and not only boast that they are children, but brag that they are her fathers, are even they who cowardly and treacherously have forsaken her when she called them to succor her. What marvel is it then if God cut them off, that he may hereafter give his Church natural children which may assist her.
Vers. 19. These two things are come to you: who will lament you? Desolation and destruction, and famine, and the sword: by whom shall I comfort you?
The Prophet uses the like words in a manner touching Babylon in Chapter 47. These two things shall come to you suddenly in one day, the loss of children, and widowhood. But here the Prophet promises a better issue and end to the Church, because the Lord will draw her out of this bottomless gulf of miseries: yet he threatens an extreme misery, that he might fit the faithful for patience, and that in the midst of their anguishes they should not cease to lift up their prayers and supplications to God. The sum is, that the Church shall be so oppressed under all sorts of calamities, that she shall seem even to be overwhelmed with them. How so? Without, she was to look for many sharp afflictions: secondly, she should receive no comfort nor relief from her own children (verse 18). These are the two great evils of which the Prophet speaks. But yet this division seems not to agree, for after he has mentioned one evil, to wit, that none shall give the Church comfort or consolation, he names four kinds of evils, desolation, sorrow, or breaking, sword, and famine. Some expound that the Church was famished within, and [reconstructed: vexed from without] by her enemies. But I am of another opinion, as I have already shown. For it is a phrase of speech (to speak by an interrogation) much frequented among the Hebrews, when they purpose to deny a thing absolutely. And this has its elegance among them, though it has not so much grace in another language. Isaiah then mentions these two evils, the one outward, in regard she was wasted and destroyed with war and famine, which he has signified by the four former kinds. The other inward, in that she shall be left destitute of consolation, and none would lament her. For by the interrogation he shows that she should have no consolation. This verse then answers to the former, where we have already told you to what end the Prophet describes this so lamentable and woeful an estate of the Church.
Vers. 20. Your sons have fainted, and lie at the head of all the streets as a wild bull in a net, and are full of the wrath of the Lord, and rebuke of your God.
He sets forth this sorrowful condition of the Church at large, when he says, that her sons lie prostrate. What sorrow is more bitter to a natural mother than to see the throats of her children cut, and not only one or two of them, but the streets to be paved with the multitudes of them thus slain? He adds a similitude taken from a bear, or from some other wild beasts, thereby showing, that the strongest among the Jews were snarled as it were in the nets.
In saying that they were full of the wrath of the Lord, it is to advertise them, that it came not to pass by fortune. For he would not have them impute this work to chance; neither yet to accuse God of hard dealing, in that they were afflicted so sore. Why so? Because his judgments are always just and right: which he shows further, in telling them, that this plague proceeded from God's rebuke, or threatening. But withal, we must note his meaning, which I have touched before, namely, that the faithful should not cast away the hope of their salvation, notwithstanding their many miseries and desolations daily solicited them to that end.
Vers. 21. Therefore hear now this, you miserable and drunk, but not with wine.
Now he shows more plainly, why he has spoken of the calamities of the Church, namely, that the faithful should not doubt of the Lord's readiness to comfort them, though they endured many and great extremities. But why does he call the Church miserable? Is there any estate so blessed as to be in God's favor, especially seeing this blessedness cannot be taken from us? For it is not said without cause in (Psalm 144:15), That the people are blessed which have the Lord for their God. Answer: I answer, she is miserable only in appearance. Also the Lord calls her not by this name in vain, for himself is the helper of the miserable, and of those that be destitute of succor; as we have said before.
Where he calls her drunk: we must note that the faithful do not always endure their afflictions with such patience and constancy, that they are not sometimes astonished: but notwithstanding their bewilderment, they ought to conceive that the Lord chastises them justly; and also to be assured, that he will succor them. For he speaks not to the strong and valiant, but to the feeble, miserable, the humbled, and to such as resemble those that are drunk: to such he promises comfort. To be short, by this word he assuages the Church's sorrow, and shows that he keeps a measure in the greatest afflictions, that he may draw her out of perdition; as if he raised a dead and rotten carcass to life.
Vers. 22. Thus says your Lord God, even God that pleads the cause of his people; Behold, I have taken out of your hand, the cup of trembling, even the dregs of the cup of my wrath: you shall drink it no more.
It is not without cause that he adds three epithets to the name of the Lord: First, that he is the ruler, or patron: Secondly, your God: And lastly, the protector of his Church. For we must always consider what acquaintance we have with God, who is such a one as beckons us to come to him in familiar manner; because in making himself one with us by a perpetual covenant, he manifests that he has once chosen us to be his people. The Jews in their time no doubt, were encouraged by this preface, boldly to embrace that which is here promised: and the new people, whom God has now created, and received into his safeguard and protection, as well as the people of old, have no less cause to embrace the same promises with them. (Psalm 102:18)
Now the Lord attributes to himself the title of protector; to teach us that when we see great dangers approaching, and that we suppose they will work our ruin; even then to run to this strong tower, namely, that God is the protector of his people. It ought also to be a shield of defense to us, as well against all Satan's fiery darts, as against the assaults of our visible enemies.
Behold I have taken.] He propounds to them matter of good hope, to wit, that God chastises his Church but for a time. By which, the Jews were to learn, that all the calamities which threatened them, were just recompenses of [reconstructed: their] transgressions: as also that the rod should be tied to their backs, till God had received them to mercy. The sum is, that his wrath will be appeased in such wise, that he will mitigate their afflictions, and will cause the judgments with which he had for the present visited his Church, to cease. In the seventeenth verse we have spoken of the similitude of the cup: and this place does sufficiently confirm that which was said there. God mentions the cup of his wrath then, which caused his Church to tremble, as if she had been stricken with giddiness: notwithstanding the Prophet uses the word Taraela, which some translate Anguish: others, Trembling. By the dregs, he means that the measure of God's vengeance shall be full; so as God, for the love he bears to his children, will be satisfied.
Verse 23. But I will put it into their hand that spoil you, which have said to your soul; Bow down, that we may go over: and you have laid your body as the ground, and as the street to them that went over.
This is the other part of the consolation, where he promises, that the Lord will not only content himself to deliver his Church out of so many evils, but will also send upon her enemies all the calamities with which she was afflicted. Are we pressed then, and persecuted? A time will come, wherein God will speedily turn our captivity, and our enemies in their turn shall be plagued to the utmost. For it is just with God (as Paul says) to render affliction to those which trouble you and to you that are troubled, rest with us, when the Lord Jesus shall show himself from heaven with his mighty Angels in flaming fire, rendering vengeance to them that know not God, nor obey not the Gospel of our Lord Jesus Christ (2 Thessalonians 1:6-8).
The temporal punishments then which God inflicts upon them in this life, are the beginnings of their endless torments in hell, to which at the last they shall be judged. And the better to describe the insolence and pride of their enemies, (the like of which we taste at this day from our adversaries) he sets down their words, in which they shamefully tyrannized over the children of God: for pride and cruelty are the inseparable companions of impiety: for as the true knowledge of God makes men lowly; so the ignorance of God makes men proud and cruel. We see how such as know not God, flatter themselves, and proudly do they insult against the Lord, and against his faithful servants. I grant this is a thing full of misery, and a great indignity; but seeing he is pleased to suffer his name to be exposed to the outrages of the wicked, let us not much be moved, if we be wronged for his name's sake: for we are not better than he; neither must we expect better usage from our adversaries now, than the Church of old had from theirs. David uses another similitude, when he resembles the Church to a field that is plowed and dressed many ways (Psalm 129:3). Whereby he signifies, that she must be often afflicted and trampled on; to teach us, that we must look for no better measure here.
