Chapter 52
Vers. 1. Arise, arise, put on strength O Zion; put on the garments of your beauty, O Jerusalem, the holy city: for henceforth there shall no more come to you, the uncircumcised and the unclean.
He confirms the former doctrine, that he might the better awaken and rouse up the people's minds, which were drenched in grief and anguish: for it was necessary this should be added to the former, as a spur to quicken them up, and to make way for this doctrine, that it might the more easily enter into their amazed and insensible hearts. He speaks to the Church, as to one astonished and in a slumber, and bids her arise to gather new forces, and to resume her soul afresh. Which he repeats twice, and not without cause: for it is very hard to awaken, and to cause such to take heart again to them, that are smitten; indeed, laid flat upon all fours with the feeling of God's wrath.
Put on your strength.] As if he should say; You have hitherto wallowed yourself in dust and ashes, as one forlorn, by reason of your anguishes: but now arise, and fit yourself to receive that happy estate into which the Lord is purposed to set you. He opposes strength then to faintheartedness, with which we are usually encumbered, when things grow desperate; and the beautiful or glorious garments, to filthiness and nastiness.
Then he adds the reason; to wit, that God will henceforth suffer the wicked no more to take their swing, as they have done in wasting and spoiling his Church at their pleasures. She has now cause therefore to rejoice, being rid out of the tyrant's hands: and also for her safety, wherein there is plentiful occasion of joy and gladness ministered to her for the time to come. But herewith Isaiah summons us to a common and general rejoicing, when the Church is received again into God's favor: for questionless, if there be any spark of true godliness in us, we ought to be exceedingly moved at her happiness, and to laugh and sing for joy when she flourishes, and to weep with her when she is persecuted. In a word, she should be the very fullness of our joy: according as the Psalmist says; Let my tongue cleave to the roof of my mouth, if I prefer not Jerusalem to my chief joy (Psalm 137:6).
By the word come, he means that which we say commonly, To have entrance: for the Lord shuts up the passage against the wicked, that they cannot range abroad at their pleasures unpunished, as they were wont. By uncircumcised and unclean, he means all such profane ones, as corrupt the pure service of God, and oppress men's consciences by their tyranny. They are wont to call all them uncircumcised, who were strangers from God's Church, who had the sign of circumcision; for with that all the faithful were marked. But in respect that many bore this badge of the covenant, who were no better than the rest; to remove all ambiguity, he adds, the unclean. For the cutting away of the foreskin, was nothing in itself; and is by Saint Paul accounted as uncircumcision, if the purity of the heart be not joined therewith (Romans 2:25; Galatians 3:6). Thus the Prophet shows then, that such kind of persons shall have no place in the Church; that all corruptions being abolished, and the true worship of God restored, she may enjoy a perfect and happy estate. In the meantime, I consent to those who refer this to the open enemies of the church, whom the Prophet brands with these odious names; that the severity of this chastisement might put the Jews in mind of the greatness of their iniquities.
Vers. 2. Shake yourself from the dust: arise, and sit down, O Jerusalem: loose the bands of your neck, O you captive daughter Zion.
The Prophet describes the Church's deliverance more at large, and sets it forth in very excellent terms. In bidding her to shake off the dust, and to arise, let us not straightaway gather, that we have free will to use it when we think good: for it belongs to God only to pull us out of the dust, and to set those that are fallen upon their feet, and to let loose the prisoners, by taking off, or breaking asunder their bands and fetters. Quest. But why does the Prophet then enjoin us that, which ought not (as it seems) to be required of us, seeing it is not in our power to perform it? I answer, Ans. that to speak in this commanding sort, has much greater force in it to awaken us, than if he had only said in plain terms, that we should do this or that: and therefore he pronounces, that God having set her into her first liberty, she should now come forth of the mire.
The word to sit, signifies a flourishing estate, and is opposed to the verb to lie, whereby is meant an extreme misery. I grant, that sometimes to sit down, signifies to be made low: as when it is said to Babylon, Sit you in the dust (Isaiah 47:1). But it is here taken in another signification, for having commanded her to arise, he straightaway adds, and sit down, meaning, that she should no more lie along, but should be restored to her former estate, and should no more afterwards be trodden down by her enemies.
Vers. 3. For thus says the Lord, you were sold for nothing, therefore shall you be redeemed without money.
This verse has been ill expounded by many, who have descanted here too subtly, for they have invented many things besides the Prophet's purpose. Now this agrees with that which he has said in Isaiah 50:1, where he asks for the creditor to whom he sold them: and here he says in like manner, you were sold for nothing: as if he had said, that he took no money, neither was he engaged to any creditor at all that could challenge them by right of sale. This serves greatly to confirm the promise: for the Jews might doubt touching the truth of this promised freedom, in regard the Chaldeans, the mightiest of all nations, held them prisoners a long time. But the Lord prevents this doubt, saying, I neither sold, nor pawned you. You were sold for nothing, and therefore I may require you again, and claim you as my own. Stand not so much then whether the matter be hard to compass or no, seeing I have promised you liberty, neither dispute you too and fro of the matter by your carnal reason, for the Chaldeans have no right at all to keep possession, neither can they be able to hinder your passage. To conclude, even as in the place before alleged he cleared himself from the imputation of an unthrift, who is compelled to make sale of, or to pawn his children for debt, so in this place he shows that they were taken from him, and were let go of him freely, for no other cause, but in regard they had provoked him to it by their iniquities (Isaiah 50:1). Therefore there is no more difficulty to redeem them, than there was in parting from them.
Some expound this more subtly, that we are redeemed freely by Christ. The doctrine no doubt is true: but it agrees not with the Prophet's intention (in this place) for his meaning is to correct the diffidence of the Jews, that he might assure them of their freedom. Let it suffice then that when God is purposed to redeem his Church, he will not stand much about beating the price with the Chaldeans, whom he will easily chase from their unjust possession, and that whether they will or no.
Vers. 4. For thus says the Lord God, My people went down formerly into Egypt to sojourn there, and Ashur oppressed them without cause.
The expositors soar aloft here, and in the mean while [reconstructed: come] nothing near the matter. The Jews forge three captivities here. The Christians differ from them, in supposing that it is spoken here of the third captivity under Antichrist, from which Christ shall deliver them. But in my judgment the Prophet has a far other meaning, for he argues from the less to the greater, and alleges the captivity under Pharaoh, from which the people in old time were delivered by the wonderful power of the Lord. His argument stands thus then: If the Lord punished the Egyptians because they dealt so barbarously with his people, much more will he be revenged on the Chaldeans, who no less cruelly tyrannized over them. For Pharaoh had much more show of reason to domineer over the Jews than the Chaldeans had. For Jacob going down into Egypt with his family, subjected himself thereby under Pharaoh's power, who in thankfulness for the good service which Joseph had done him and the kingdom, assigned out to his father and brothers a very large country, fit to nourish their cattle in for their abode. The successors of Pharaoh proving unthankful, and forgetting the benefits received by Joseph's means, they afflicted all Jacob's posterity in various ways. Neither was the Lord behind hand with them in recompensing this unkindness and ingratitude with a swift and severe vengeance. But the wickedness of the Chaldeans was far worse, and more insupportable, in that they cast the Jews out of their country, to which they had a just title, to lead them away captive. If the Lord then could not endure the ingratitude, nor the unjust taxes which the Egyptians laid upon the Israelites, though they might claim a just possession, how much less would he suffer this violence and cruelty of the Chaldeans, who had no right at all to retain his people, but oppressed them by force and tyranny?
By Ashur, he means the Chaldeans, who were joined under one monarchy with the Assyrians: but he names the Assyrian especially, because he was the first who greatly afflicted Judea, and made way to this captivity.
Vers. 5. Now therefore what have I here, says the Lord, that my people is taken away for nothing, and they that rule over them make them to howl, says the Lord? and my name all the day continually is blasphemed?
He prosecutes, and confirms that which I have said, namely, that he has no reason to suffer his people to lie any longer under this servitude: in these words therefore he does as it were blame his own delay. As if he should say, Shall I not manifest my power? Shall I not defend my people? If Pharaoh who was so lawful a possessor, could not resist me; shall these thieves and robbers be stronger than he?
In the next place he recites the causes that should move him to call back their captivity. But we must here supply a close opposition in the word taken: for the Egyptians led not Jacob captive forcibly: he went down there willingly when famine pressed him; and yet his posterity was set free. How much more shall they be violently plucked out of their hands, who forced them out of their own country, to subdue them as slaves against their will?
Afterwards, to augment the indignity of the fact, he says his people were constrained to howl, or cry, without ceasing. Some expound it otherwise: but I think it is said to augment the fault, in regard he expresses what violence and oppression the Chaldeans exercised over the Jews: for they contented not themselves to usurp an unjust dominion over them, but they handled their prisoners cruelly. Moreover, to cry or howl, argues a deeper misery than when we sigh or weep. Doubtless there is appearance that the sorrow is violent, when the same extorts yellings and pitiful cries. It is indeed a similitude taken from wild beasts, which shows an extreme despair.
And that my name should be exposed all the day long to blasphemies.] This is the third and principal reason why the Lord will deliver his people; namely, that his name may not always be made a scorn, nor laid open to the outrages of the wicked; for he respects his own honor, and therefore conserves his Church, and the worship of his name: but when the Church is scattered, then the wicked by and by take occasion to belch forth their blasphemies, and offer proud contempt even against the highest Majesty. It is rightly said then, that in delivering his people, he will defend his own cause. I will neither stand to recite nor confute the diversities of expositions upon this place, because I think it sufficient that I have briefly touched the native sense of the Prophet's words.
Vers. 6. Therefore my people shall know my name: therefore they shall know in that day, that I am he that does speak: behold it is I.
The Prophet concludes that from this verse, which he touched in the two former verses; namely, that the people should in the end be delivered by the Lord, who will not be found contrary to himself. For if he has redeemed their fathers: and if he has always assisted his Church (in former times) he will never suffer their successors to be overwhelmed, whom he has adopted. We are diligently to observe the verb Shall know: for the knowledge of the name of God, consists first, in rejecting all superstitions: secondly, to know him in his word, which is his lively image: and thirdly, by his works. We must not forge a god after our own fantasies and lusts; but so comprehend him, as he has manifested himself to us. Thus the Lord concludes then, that he will effectually assist and accomplish whatever he has promised; that the people may know their expectation is not in vain, and may hereby be more and more confirmed in the knowledge of his name.
But we must remember what we have said previously touching that experimental knowledge, which subscribes to the authority of the word. Moreover, God's speaking is to be referred to his promises, and his presence to his actual power. As if he should say; Although you hear nothing now but the sound of words, in which I promise you things almost incredible, yet hereafter you shall see the performance thereof: for I purpose really to act that which I have promised. Hence we may gather a general doctrine; namely, that the promises and the execution thereof, are knit together with an inseparable bond. As often as Satan then solicits us to distrust, as if God had quite and clean rejected us; let us remember this point, and let us trust boldly in the name of our God, who never promises anything in vain: and if it falls out that he performs not the same forthwith, yet he will do it in convenient time.
Vers. 7. How beautiful upon the mountains are the feet of him that declares and publishes peace! that declares good tidings, and publishes salvation, saying to Zion; Your God reigns.
The Prophet confirms the faithful again in the certainty of God's word: First, to give them certain assurance of being restored to their first freedom: and next, that he might in the meanwhile sustain their hearts in good hope, during this sore bondage. He speaks elegantly in the commendation of this message, that the faithful might content themselves in this calamity, with the offer of the hope of their salvation to come. For indeed, they were to embrace this consolation propounded to them, that being fortified therewith, they might quietly and patiently expect a happy issue of the promise. That the faithful then might bridle their desires by patience, he adorns the word of God with excellent titles. (As if he should say) Can you be so ungrateful, as not to content yourselves with this inestimable treasure of God's word, which brings so many benefits with it? Will you let loose the reins to your unbridled affections? Will you indeed complain of God? For his meaning is to call back the people from their diffidence, who were carried away through various allurements, and would not rest securely upon the truth of God's word. For this cause he extols the excellence of his doctrine, and shows, that the Lord will give much more by it, than we can ask or think.
Besides, it is plain that he speaks not here of every kind of doctrine, but of that only which is fit to yield consolation. He shows then that the feet of such as bring glad tidings from God's mouth, are pleasant and desirable. Why so? Because this consolation serves not only to assuage our sorrows, but brings with it inestimable joy: for he speaks here of the doctrine of salvation; and therefore he says, that by it, peace, good tidings, and salvation is published. By the word peace, he understands a happy and prosperous estate: but we have previously treated at large touching the signification of this word.
Saying to Zion, etc.] Hence we gather what the beginning of this doctrine is, which Isaiah publishes, and what it is we ought principally to desire; namely, that the kingdom of God may be established among us: for if he reigns not, all things must needs fall to ruin, and so by consequence, our estate must be miserable. As on the contrary, the only way to salvation is, when God vouchsafes to take the care of us: and it is also the means whereby we obtain peace, however confused or desperate things otherwise are.
Let us also remember that this message pertains to Zion; that is to say, to the church. For what have the profane and ignorant sort to do with it? The Apostle Saint Paul alleges this place (Romans 10:15) to prove that the preaching of the Gospel is of God, and not of men; and that it is he who sends the ministers, which bring the glad tidings of salvation. Now he uses this gradation: Whoever shall call on the name of the Lord, shall be saved: but we cannot call upon him whom we know not? For what gives prayer entrance but faith, by which, having embraced God for our father, we may familiarly discharge all our cares into his bosom? But on what is this faith grounded? Upon the doctrine of the Gospel, whereby the Lord manifests his love to us: and for this end uses the labors and ministry of men. In conclusion therefore, the Apostle adds, that none is fit to preach this word, unless he be sent of God. But it seems as if Saint Paul wrested these words of the Prophet, Objection. to serve his own turn: for he speaks not here of God's sending forth of ministers, but rather how welcome their coming ought to be to us. Answer. I answer, that the Apostle has held this resolved principle; namely, that we must desire none, but such as are sent of God. But from whom comes this salvation? Comes it from men? No such matter: for a benefit so excellent, can come to us from none but God himself. He rightly concludes then, that this salvation proceeds from God, and not from man.
Vers. 8. The voice of your watchmen shall be heard: they shall lift up their voice, and shout together: for they shall see eye to eye when the Lord shall bring again Zion.
He continues on his speech, showing, that the restoration of the people shall be such, as the messenger shall boldly publish it.
By the lifting up of the voice, he signifies the same that he spoke of before touching these words, upon the mountains: for the thing shall not be done in a corner, but it shall be so manifest and apparent, that all shall be smitten with astonishment. Those who speak of things doubtful, mutter them out between the teeth, and dare not lift up their voice: but this shall be no perplexed or doubtful matter. The Prophet borrowed this similitude from watchmen, whom they were wont to place in cities: though all the Prophets indeed are called by this name, because they are placed in the watch-tower to watch for the people's safety.
When he says, they should lift up their voice, it is to show, that during the captivity, there should be silence; because the tongues of the Prophets should then cleave to the roof of their mouths: for although they admonished every one privately, yet they should not have liberty to preach publicly. In which respect also, Jeremiah says; I will put my mouth in the dust (Lamentations 3:29). But when the Lord shall cause the captivity of his people to return, then the watchmen which were dumb before, should have their mouths opened to publish their freedom: for they should not speak in hugger mugger, neither should they content themselves to give some privy token of this consolation; but should boldly proclaim this salvation upon the mountains (verse 7). Which also appears by that in (Isaiah 40:1-3) where we have handled this matter more fully.
Eye to eye.] That is to say, plainly and openly. These things are indeed to be extended to our spiritual conversion. I grant we are to tie ourselves to the literal sense; yet so, that we are to comprehend under the same, that favor which God showed to this ancient people: for these things were accomplished when he set the Jews free; and for this end he used the ministry of Zerubbabel, Ezra, and Nehemiah. But yet we must stretch the same even to Christ's coming, at which time the Church was gathered from all the parts of the world: yes, more than that, even to Christ's last coming, in which all things shall be set into their perfect estate.
Vers. 9. O you desolate places of Jerusalem, be glad and rejoice together: for the Lord has comforted his people: he has redeemed Jerusalem.
He exhorts the faithful to thanksgiving. But his special drift is to confirm their hearts in the expectation and assurance of this salvation, as if the enjoying of the thing called them presently to thankfulness. For the truth is, we are too little affected when the Lord protests that he will assist us: yes, we think he does but mock us, unless he effect that which he has promised. The Prophets therefore are wont to insist very much upon this point, namely, in confirming the people's hearts, and in setting their deliverance as it were before their eyes. Now however it seems [reconstructed: awkward] and absurd to call to songs of joy in the time of heaviness, as in (Psalm 137:4) yet we have formerly shown, that this manner of speech is very fit to awaken such as groan under the burden of care, fear, or sorrow. He mentions the deserts, or desolate places of Jerusalem, to the end they should hope for the re-edifying thereof, notwithstanding she now lay in the dust: for this title agrees better for the removing away of fear, than if he had called her a happy or flourishing city. From the time then that she fell into this most miserable estate, they would have thought these promises had concerned them nothing at all, unless the miseries against which they were to encounter had been manifested to them. It also taught them to wait for this restoration [reconstructed: in] assured hope, though they now saw nothing but horrible ruins, and desolations.
For the Lord has comforted.] The Lord turned the people's mourning into joy, and of captives, Objection. set them free. Some may object that this was not yet come to pass. Answer. But in God's promises we must behold those things plainly, which as yet appear not to our senses, however far they surpass the reach of our reason.
He has redeemed his people.] Here we see that the deliverance of the Church is the proper work of God. And if this ought to be affirmed in regard of that deliverance out of Babylon, which was but a figure or shadow, what shall we say of our spiritual deliverance itself? Can that be attributed to men, without offering great wrong to God? Let us conclude then, that as it pertains to God only to deliver his Church, so none but he can preserve her free estate.
Vers. 10. The Lord has made bare his holy arm in the sight of all the Gentiles, and all the ends of the earth shall see the salvation of God.
Has made bare.] This is a similitude taken from men of arms, who turned up their sleeves when they prepared themselves to the combat. Though to make bare here signifies not so much the making of the arm naked, as the manifesting of it, and stretching it forth. For when we sit still, our arms are lightly folded one in another, or we cover them: so in regard of our senselessness, we imagine that God sits idle, as men are wont to do, until he manifests his power.
He calls it the arm of his holiness, in regard that he should display his power for the salvation of the people: for there is here a mutual correspondence between God and his Church, which is consecrated to him. I grant that his arm is made bare in the government of the whole world: but it is never called the arm of his holiness (as in this place) but when he gives some special relief to his Church. The power of God must be considered two ways: first, generally, in the conservation of all the creatures: then, especially in the protection of his Church, for the care he has thereof is particular, and not common to others.
In the sight of all the Gentiles.] His meaning is, that this deliverance shall be worthy of so great admiration, that even the blind themselves shall see it. Whereas this noble spectacle is manifested to the ends of the earth, we therein perceive that the Prophet speaks not only of the bringing again of Zion, as in verse 8, which should happen some few years after, but of the general restoration of the whole Church both of Jews and Gentiles. The Rabbis therefore do maliciously restrain this to the deliverance out of captivity from Babylon. And the Christians on the other side unapt to our spiritual deliverance, which we obtain by Christ: for we must begin at the deliverance under Cyrus, and go on still even till our own times. Thus then the Lord began to manifest his arm among the Medes and Persians, but afterwards he made it appear in the sight of all nations.
Vers. 11. Depart, depart: go out from here, and touch no unclean thing: go out of the midst of her: be clean, that bear the vessels of the Lord.
He now exhorts the people to be always ready to depart, and yet in the meantime patiently to endure their misery: for as the over-great haste of the people to be loosed deserved to be repressed, so their drowsiness was to be quickened, in respect that before their deliverance every one's desire was wonderfully kindled to return; but when the time was expired, their long expectation had abated their heat, and had deprived them not only of all hope, but of all will or desire to return, so as the number of those that came back again into Judea was very small. They were mingled among the Babylonians, who had so enticed and corrupted them, that they made little or no reckoning at all of their country. It was very needful therefore that they should be awakened and quickened up to be of good courage in this their long attendance, and that they should not suffer themselves to be stained with the filthinesses of the Babylonians.
The second member wherein he forbids them to touch any unclean thing, does better confirm that I was about to say. For he commands them to keep themselves pure and clean from the pollutions in which the Chaldeans plunged themselves, because there was danger that they might be corrupted with heathenish superstitions, to which vice we are by nature too much inclined, and are therefore easily misled by evil examples. He exhorts them then notwithstanding their captivity, not to yield to anything whereby to please their cruel Lords, in hope to mend their condition: not to be drawn away by any allurements from the pure worship of God; nor to defile themselves with Babylonish idolatries: that they should not so much as in outward show bow down to the idols, nor consent to false religion, for this is that accursed pollution which the Lord exhorts them here to avoid. Such temptations as these aforementioned are incident to poor prisoners that are oppressed under tyrants, which sometimes so faint, that they give themselves leave to do many wicked and unlawful things, under pretense that they would thereby assuage the fury of tyrants. But in this place we see how frivolous their excuses are. For the Prophet not only requires this purity of the Jews when they shall be set free, but also during the time of their slavery and bondage, yes, though it were with the loss of their lives in the very place.
Doubtless these advertisements also belong to us, who by Saint Paul are exhorted to purge ourselves from all impurity both of body and mind (2 Corinthians 7:1). Moreover, Isaiah directs this exhortation particularly to the Priests and Levites, who were to show themselves most constant, in regard they were the standard-bearers: not that it was lawful for others to defile themselves, but he speaks principally to them, that they might give good example to those over whom God had placed them as Captains and Leaders. We are also to remember what we have seen heretofore, which Isaiah also will repeat again in the end of his book, namely, that there should be a new Priesthood planted over the redeemed people. And yet I willingly consent, that the Levites and Ministers of the Temple are here mentioned by way of excellence, for all the people. Thus this doctrine then pertains at this day not only to the Ministers of the word, but to all Christians in general, who are also called a royal Priesthood (1 Peter 2:9), and are not only appointed to bear the vessels of the temple, but are also themselves the temples of God (1 Corinthians 3:6). For this cause Ezekiel has foretold, that in the restoration of the Church, the Levites should be high Priests, and all the people should be put in the place of Levites. Seeing then that the Lord has advanced all to so high a degree and dignity, it necessarily follows, that this purity is required of all without exception, and therefore Saint Paul applies this place to the whole Church (2 Corinthians 6:17).
Vers. 12. For you shall not go out with haste, nor depart by fleeing away: but the Lord will go before you, and the God of Israel will gather you together.
The Prophet again amplifies this benefit of their redemption, for they were all so swallowed up with despair, that they thought it a matter incredible. He especially speaks to them that were to go into captivity, that they should not faint in being brought to such a woeful condition. But he promises them that this deliverance shall not be by flight, as that out of Egypt was. For there is here a close comparison between their deliverance out of Egypt, and this out of Babylon. For they fled by night out of Egypt, feigning as if they had only meant to have gone three days' journey to offer sacrifice to God (Exodus 3:5 and 8:27). Afterward, they went forth hastily and with tumult, as it was enjoined them (Exodus 12:31), and then Pharaoh pursued them, thinking utterly to have destroyed them (Exodus 13:5-9).
But here it is said, it shall be far otherwise with the Jews (at this time) for they shall go forth like conquerors, so as none shall dare to stop their passage. In a word, they should depart from there (as we are wont to say) with banners displayed. This deliverance then shall be much more excellent and admirable, than that of Egypt.
The Lord shall go before you.] That is to say, he shall lead you, and be your captain in the way. But will some say, Quest. Did not God also conduct the ancient people, when he brought them out of Egypt? It is true indeed: Ans. but he showed not his majesty so fully then as he did here. For now he brought out his people as a valiant captain does his soldiers, after he has gotten the field of the enemy. To this appertains the word, shall gather: for they should not be scattered one from another, as it falls out in some sudden astonishment; neither should they wander to and fro, but should march in troops in good array, as under their colors. It is as much then as if he had said, God will conduct you like an army assembled by himself, one shall not follow another as it were by stealth, but being knit all together, you shall march boldly without fear, none shall hinder you, for you shall be gathered under the leading of God, to return home into your country.
Vers. 13. Behold, my servant shall prosper: he shall be exalted and extolled, and be very high.
Isaiah having spoken of the restoration of the Church, comes now to Christ, in whom all things in heaven and in earth are gathered together, as says the Apostle (Ephesians 1:10). Some expound the verb Iascil, Shall behave himself prudently: but because it is by and by added, that he shall be exalted, the scope of the text requires it (as I think) that we should rather translate, He shall prosper, seeing the infinitive, Sacal, signifies so much. He speaks then touching the prosperous estate of the Church. But because there was no such thing to be seen in outward appearance, he brings us to the sovereign King, who should set all things in their perfect estate, and bids them to wait for him. Now the oppositions which the Prophet here uses are diligently to be marked, for he opposes the highness of this King whom the Lord would exalt, to the poor and miserable condition of this people, who were almost brought into despair. And he promises that this King shall be the head of the people, who shall flourish under so worthy a leader, though now they be afflicted and brought to the gates of destruction. Why so? Because all things shall prosper that their King takes in hand.
He calls Christ a servant, in respect of the office which God had imposed upon him. For Christ is not to be considered here, as bearing the person of a private man; but with that office which the Father had committed to him, namely, that he might be this leader and conductor of the Church, and might restore all things. And let us for our part know, that the things here spoken of Christ, do also belong to us. Christ is given us of God, and therefore have we interest in his office. For the Prophet might have said in a word, that he should be exalted and be very high: but in attributing to him the name of a servant, it is as much as if he had said; He is thus exalted for your sakes.
Vers. 14. As many were astonished at you, his visage was so deformed of men, and his form of the sons of men.
He uses this prevention, in regard this majesty and dignity of Christ appeared not at the first blush: for which cause they might take occasion to reject him. Therefore the Prophet shows, that Christ must first be humbled and made low. And thus he prevents the doubts which might have caused them to stagger, in beholding his abject and deformed estate. As if he should say; You must not despise this his baseness and deformity, for it brings with it forthwith eternal felicity.
By men, I understand not this by way of comparison, as many expound it, to wit, More than men: or, Above that which falls out among men. But I willingly accept of the plainest sense; namely, that Christ was deformed among men: or, that his beauty was defaced, in regard of the perverse judgments of men.
All were astonished.] Some take this astonishment for that admiration which men were in, when they saw the miracles which Christ did: and yet being brought to the cross, they straightway rejected him. But they come nothing near the Prophet's meaning: for he says, that Christ shall be so deformed, that all shall be astonished at him: his baseness of birth was such, as all despised him; his glory was hid under the infirmity of flesh. And however a majesty worthy of the only begotten Son of God shined in him; yet men discerned it not: but they rather gazed upon that his abasement, which eclipsed and darkened his glory. See here the true cause of this astonishment then, namely, because he conversed among men, without any outward pomp. For the Jews expected not a Messiah of so mean an estate. Now at his crucifying this astonishment was augmented much more.
Saint Paul speaks of this abasement of Christ, and then of his exaltation, when he says: He being in the form of God, thought it no robbery to be equal with God: but he humbled (or emptied himself) by taking upon him the form of a servant, and was made like to men, and was found in shape as a man. He humbled himself and became obedient to the death, even to the death of the Cross. Therefore God has also highly exalted him, and given him a name above every name, that at the name of Jesus, every knee should bow, both of things in heaven, and things in earth, and things under the earth: and that every tongue should confess that Jesus is the Lord, to the glory of God the Father. It was needful then that Christ should first be humbled and shamefully entreated, and that this glory into which he was exalted, should not appear at the first. But after his humiliation upon the Cross, came a glorious resurrection, with a sovereign degree of honor.
Vers. 15. So shall he sprinkle many nations: the Kings shall shut their mouths at him: for that which had not been told them shall they see, and that which they had not heard, shall they understand.
Others expound: He shall distill — so, under a figure, taking it to speak. But seeing the verb Nasa signifies to sprinkle, and being so taken in the holy Scriptures, I had rather follow this interpretation. His meaning is, that the Lord shall spread his word among many nations. In the next place he adds the effect of this doctrine, in saying, that Kings shall shut their mouths in sign of astonishment: but yet diverse from that which he mentioned before: for men shut their mouths and stand astonished, when the matter is of such consequence, that they are unable to express it, because they can find no words with which to utter the same.
They shall see that which was not told them.] The Prophet shows that this astonishment shall not proceed from the bare sight of Christ's person, but rather from the preaching of the Gospel: for though he rose again, yet all esteemed him dead, if the glory of his resurrection had not been published. The preaching of the gospel therefore manifested those things which neither the eye had seen, nor the ear heard of before: as also in regard the publishing of this doctrine came to Kings and nations far off, even to the ends of the world.
Saint Paul alleges this text, and shows that it was fulfilled in his ministry, rejoicing that he had preached the Gospel to those who had never heard of it (Romans 15:21). For this is the office of an Apostle, and not of every minister now. Thus then our Prophet shows, that the kingdom of Christ shall not be shut up in so narrow bounds, as within the [reconstructed: land of Judea]; but should spread itself further off. The Jews understood somewhat by the Law and the Prophets; but the Gentiles knew nothing at all. This therefore by consequence belongs to them.
Shall understand.] By this he shows that faith consists in certainty and in assured knowledge: for where this wants, there faith questionless is not. From this we may discern how ridiculous the opinion of the Papists is, touching their implicit faith, in believing as the Church believes: which indeed is nothing else but an absurd ignorance, or to say better, a mere circle and blind imagination.
