Chapter 53
Vers. 1. Who will believe our report? and to whom is the arm of the Lord revealed?
We will not stand to speak of the division, or rather dismembering of this Chapter: for it should rather have begun at the 13th verse of the former Chapter. And this ought to be joined to that which was said a little before: for the Prophet stays here as it were in the middle of his speech. For having said before, that the name of Christ should be published far and near, even among strange nations; and yet that he shall be so contemptible, that these things shall in a sort be esteemed no better than fables, he now suddenly stops in the mid way as it were, and cries, that none would believe him. And therewith he also expresses his grief, to think that men should be so incredulous, as to reject their own salvation. This is a holy complaint then: for his will is, that all should know Christ, and yet he sees but a few which believe the Gospel: which makes him to utter this lamentable cry; Who has believed our report?
Use. Let us then sigh and complain with the Prophet: indeed, let us be even grieved in our souls, if we see little fruit to come of our labors, and let us pour forth our complaints before God. For thus ought the faithful servants of God to be affected, if they mean sincerely to discharge their duties. Isaiah shows then, that the number of those shall be very small, that shall submit themselves to the Gospel of Christ: for when he cries; Who will believe our preaching? it is as much as if he had said; That of a hundred that hear the Gospel, scarcely one of them will prove a believer.
Neither speaks he of himself only here, but as one representing the person of all the faithful Ministers, Although God send many of his servants then, yet there are but a few that believe: What shall become of them that enjoy no preaching at all? Shall we need to wonder much at their extreme blindness? If the earth that is well husbanded, brings forth but little fruit; what is to be expected from that that is utterly barren, and unhusbanded? But the Gospel loses no whit of its excellence, though it gets but few followers: neither does the small number of believers diminish the authority thereof, nor yet obscure the infinite glory of it: but rather so great is the mystery of it, that it can hardly find any welcome in the world: for it is esteemed folly (1 Corinthians 1:23), because it is far above the reach of their carnal reason.
In the second member Isaiah more clearly sets down the reason why there are so few believers. What is that? None can come to God, without the special illumination of his holy Spirit. But those are deceived in my judgment, who think that arm here signifies Jesus Christ. For it is a rendering of the cause, why the Gospel gets no more attendants; namely, they cannot comprehend the mysteries thereof by the dexterity of their natural wit. This is a very worthy sentence therefore, and it is alleged both by Saint John and Saint Paul to this very purpose: John says; that although Christ had done so many miracles, yet they believed not: that the word which Isaiah had spoken might be fulfilled; Lord, who has believed our report? and to whom is the arm of the Lord revealed? (John 12:37) And Saint Paul says; But all have not obeyed the Gospel: for Isaiah says; Lord, who has believed our preaching? (Romans 10:16).
Both of them show, how we are not to wonder if that which was so long since foretold, does still come to pass, that so they might remove that scandal which otherwise would remain, in regard of this people's revolt, who in stead of acknowledging and receiving Christ when he came, did obstinately resist him. And yet Isaiah meant not to tax his own countrymen alone with this sin, but comprehends all those that shall succeed them to the end of the world: for as long as Christ shall have any kingdom on earth, this prophecy must be daily accomplished. And therefore the faithful ought to be confirmed with this testimony, against such an offence. Moreover, this refutes their ignorance, who imagine that faith is in every man's power, because the word preached is common to all. For though all be called to salvation by the ministry thereof, yet the Prophet expressly affirms, that the outward voice which calls, profits nothing, unless the particular grace of the holy Ghost concur therewith. But from where is this difference? Only from God's secret election, who reserves the cause thereof hid in his own counsel.
Vers. 2. But he shall grow up before him as a branch, & as a root out of a dry ground: he has neither form nor beauty: when we shall see him, there shall be no form that we should desire him.
This sentence has reference to verse 14, where it was said, that at the first appearing of Christ, he should have no form nor beauty in men's eyes; but before God, he should be highly exalted into a sovereign degree of honor, and greatly esteemed. By which we are taught, not to judge of Christ's glory according to outward appearance, but by faith; so to apprehend him, as the holy Scriptures have described him. And therefore this particle Before him, is opposed to human reason, which cannot comprehend this his admirable greatness.
He uses almost the very same similitude with that in (Chapter 11:1), where he said, that a rod should come forth of the stock of Ishai: for the house of David was then like a withered stock of a tree, which had no sap nor any appearance of beauty left. And therefore in that place he names not the house royal, but of Ishai, whose name was then little renowned. Only the Prophet adds here, a dry ground: thereby signifying, that Christ should take no force from the moisture of the earth, to cause him to grow as trees do: but should increase after a supernatural manner. Those who allegorize here, and think that the Virgin Mary is called a dry ground in this place, because she conceived by the holy Ghost, and not by the seed of man, do miss their mark: for the question is not here touching Christ his birth, but of his whole kingdom.
Now the Prophet says that he shall be like a branch issuing out of dry ground, which in appearance will never grow to any stature. For indeed, if we shall consider by what means Christ has established his kingdom, and what persons he has used; the weak beginnings; and the numbers of adversaries that resisted him, we shall easily perceive that all things came to pass as Isaiah foretold. What were his Apostles, that they subdued so many kings and nations by the sword of the spirit? May they not well be compared to little sprigs? Thus the Prophet shows then by what means Christ's kingdom should be erected and established, that we should not judge thereof as of a worldly kingdom. The deformity whereof he speaks in the next place, is not only to be referred to Christ's person, which being contemptible and despised of the world, was at last adjudged to a shameful and cursed death: but also to his whole kingdom, which has no form, beauty, nor glory at all in the eyes of men: in a word, no appearance at all to procure any great admiration in the eyes of worldlings. For although Christ rose again, yet the Jews always esteemed him a man crucified, and full of reproach, so as they proudly disdained him.
Vers. 3. He is despised and rejected of men: he is a man full of sorrows, and has experience of infirmities: we hid as it were our faces from him: he was despised, and we esteemed him not.
This present verse tends to the same purpose with the former; namely, that men should reject Christ, because nothing was to be seen in him but sorrows and infirmities. The Jews needed to have this often repeated to them, that they might not conceive a false opinion of Christ, nor of his kingdom: for he that will rightly see his glory, must pass from his death, to his resurrection. Many are offended at his death, as if he had been overcome and overwhelmed of it. But they must pass forwards to that divine power and majesty which shined in his resurrection (Romans 1:4). Yet if any shall begin at his resurrection, he shall not follow the order here prescribed by the Prophet; neither shall he comprehend the mighty power of the Lord.
We almost hid our faces from him.] It is not without cause that he uses this word we: for thereby he shows, that thus all men shall judge of him. Neither shall any man be able ever to conceive otherwise, unless the Lord correct and reform his judgment by the Holy Spirit. And however he seems here to tax the Jews principally, who should disdainfully reject the Son of God promised and offered; indeed and puts himself in the number, as being a member of that body: yet let us learn from this place notwithstanding, that the whole world is here taxed and condemned of ingratitude, for contemning of Christ; because they judge him unworthy the looking upon; or rather they turn their eyes from him, as from an abominable thing.
Vers. 3. Surely he has borne our infirmities, and carried our sorrows: yet we did judge him as plagued, and smitten of God, and humbled.
The particle Surely, is not only an affirmative, but also serves for an exposition; to wit, when any thing is brought to light that seems strange and unwonted. For is it not wonderful, in fact monstrous, that he to whom God has given sovereign power over all creatures; should be thus abased and humbled? So then, if the cause were not rendered here, all would esteem this no better than a fable. Why was Christ thus covered over with dolors and infirmities? Surely because he bore our sorrows. Saint Matthew alleges this prophecy, after he has told how Christ healed diseases of diverse kinds (Matthew 8:17). And yet it is most certain, that he was appointed rather a physician of men's souls, than of their bodies. Add also that the Prophet speaks of spiritual sorrows. But in the miracles showed in the healing of men's bodies, Christ manifested a plain proof of that power he had to heal the sicknesses of their souls. This healing then whereof Saint Matthew speaks, extended further than to their bodies: for he was ordained a physician of souls (Matthew 9:11-12). And this is the cause why Matthew attributes that to the sign, which agrees to the thing signified.
In the second member the Prophet shows the greatness of this people's ingratitude and perversity, in that they did not see the cause why Christ was thus far humbled and afflicted, but did rather judge that he was smitten of God for his own sins: and yet they knew well enough that he was innocent; indeed the judge himself testified it (Matthew 27:24; Luke 23:4, 14, 22; John 18:38). Since then they saw well that he being not guilty, bore the punishment of sins which he never committed, why did they not conceive some rare excellency to be in him? But in regard they saw him smitten and despised, they never stood to examine the cause, but judged only by the events, as the foolish are wont to do. And for this cause Isaiah complains of the perverseness of men's judgments: which considered not of the reason why Christ was so greatly afflicted. And especially he bewails the senselessness of the Jews, in esteeming God the sworn enemy of Christ, without thinking of their own iniquities, which by this means were done away.
Vers. 5. But he was wounded for our transgressions, he was broken for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed.
He once again repeats the cause of these so great afflictions of Christ, to prevent the scandal that might arise: for the spectacle of the Cross drives many far from Christ. That is to say; while they only consider of that which is present before their eyes, not looking to where the same tends. But all offense is removed, when they see that by his death, he has not only done away our iniquities, but has also obtained salvation for us.
Some think that chastisement, is here called the chastisement of peace; because men were grown senseless, and hardened in their sins: and therefore it was needful Christ should suffer. Others refer this peace to the conscience; namely, that Christ has suffered, to give our consciences rest. To which purpose Saint Paul says; Being justified by faith, we have peace with God (Romans 5:1). But I take this word simply for reconciliation; because Christ bore the chastisement which was due to us. And thus the wrath of God justly inflamed against us, is appeased, and the peace made between God and us, by means of this mediator, so as we are now reconciled.
Hence we gather a general doctrine; to wit, that we are freely reconciled to God, because Christ has paid the ransom of our peace. The Papists will confess thus much I grant: but by and by they restrain this doctrine to original sin: as if after baptism, free reconciliation had no more place; but that we are to satisfy for the rest by our works and merits. But our Prophet deals not here with one kind of remission only, but extends this benefit to all the parts of our lives: so as it cannot be lessened nor restrained to one certain time, without committing horrible sacrilege. And by this also it is easy to overthrow the frivolous distinction of the sophisters, touching the remission of the punishment and the fault: for they will not have the punishment remitted, unless it be abolished by satisfactions. But the Prophet plainly shows, that the punishment due to us for our sins, is laid upon Christ. What do our Papists then but make themselves joint redeemers with Christ, attributing to themselves the same power with him?
And with his stripes we are healed.] He brings us again to Christ, that we may have recourse to his wounds, if ever we mean to recover life: for the Prophet here opposes him to us, in respect that there is nothing to be found in us, but death and damnation; and in Christ only life and salvation. It is he alone that has procured us a plaster; yea, by his sickness has he given us health, and by his death, life: for he alone it is, who has pacified and reconciled the Father with us. I confess here is ample occasion afforded me to speak of many things touching the fruits that come to us by the passion of our Lord Jesus Christ: but my purpose is now rather to expound, than to preach. Let us therefore content ourselves now with this short and plain exposition. And I wish every one by himself to gather consolation from hence, and to apply the fruit of this doctrine to his particular use: for these matters do as well concern all in general, as every one in particular.
Vers. 6. All we like sheep have gone astray: we have turned every one to his own way, and the Lord has laid upon him the iniquities of us all.
That he might the better imprint the benefit of Christ's death in our hearts, he shows how necessary this healing is, which he mentioned in the latter end of the former verse. For if we acknowledge not our misery and poverty, we shall never know how desirable the remedy is, which Christ has brought us; neither shall we ever hunger or thirst after the same, with such a longing affection as we ought; but being acquainted with our own forlorn estate, then feeling our wants, we will run with greediness to receive the remedy, which otherwise we shall lightly esteem. That Christ then may be received as he deserves, let every one consider and examine himself, and acknowledge that he is lost, until Christ seek him out.
We see here that none are excepted, seeing the Prophet comprehends all: for all mankind had been utterly lost, if Christ had not wrought our salvation. No, he excepts not the Jews, who yet were puffed up with a false opinion of their dignity; but he even wraps them up in the same condemnation. Now he compares them to sheep, not to lessen their fault, as if themselves for their parts were harmless: but the more plainly to show that the proper office of Christ, consists in gathering from among the dispersed, those who resembled brute beasts.
In adding afterwards every one: he descends from the general in which he comprehended all, to the particular: to teach every one apart, whether it be not so indeed: for a sentence generally propounded, moves us not so much, as when every man considers that it belongs to him in special. Let every one then awaken up his own conscience, and let him present himself before the judgment seat of God, confessing his misery.
In the next place the Prophet shows wherein this straying consists, namely, that every one has followed his own way: that is to say, has lived after his own pleasure. And thus he shows that there is but one way to walk in; out of which, if any one turns, he can do nothing but wander and lose himself. Neither does he speak of works only, but of our very nature, which causes us all to go astray. For if we could recover the right way again, and deliver ourselves from error, either by the instinct of nature, or by our own wit, Christ had died in vain. We are all lost then till Christ has delivered us: and the more we shall rely upon our own wisdom or industry, the more shall we draw perdition down upon our own heads.
Thus then the Prophet shows in what estate we are, till we be regenerated by Christ: for all are wrapped up in the same condemnation: there is none righteous, no not one: there is none that understands, there is none that seeks God. They have all gone out of the way, they are all become unprofitable: there is none that does good, no not one (Psalm 14:3; 53:4). As Saint Paul also manifests it more fully (Romans 3:10-12).
And the Lord has laid upon him.] Here is a goodly opposition: for in ourselves we are scattered, in Christ we are gathered: by nature we err, and run headlong into destruction; in Christ we find the way by which we are directed to the haven of salvation: our sins press us down to hell; Christ discharges us of them, to lay them upon his own back: while we were lost then, and so estranged from God, that we run post haste to hell, Christ took upon himself all our filthinesses and iniquities, that he might deliver us from eternal death. But we must refer this only to his condemnation and punishment: for he was no way guilty, otherwise than by imputing of our sins to him. Let every one of us then make a diligent examination of his own iniquities, that so he may bring himself to a true taste of this grace, and may feel the fruit of the death of Christ.
Vers. 7. He was oppressed, and he was afflicted; yet did he not open his mouth: he is brought as a sheep to the slaughter; and as a sheep before her shearer is dumb, so opened he not his mouth.
He here praises Christ's obedience which he showed, when he was to suffer death, for had he not done it willingly, he might have seemed not to have satisfied for our disobedience. As by the disobedience of one then, all were made guilty, (as Paul says) (Romans 5:19) so by the obedience of one, many were made righteous. And in another place; He was obedient to the death, even to the death of the Cross: (Philippians 2:8). This is the cause why he held his peace before Pilate's judgment seat, (Matthew 27:12, 14) though he might have pleaded his just defense. But in regard he had bound himself to suffer for us, he willingly submitted himself to an unjust judgment, without muttering one word; that we with full mouth might rejoice, in being freely justified by faith, and so acquitted from the righteous sentence of our condemnation.
And here also by the way we are exhorted to patience and meekness, that by Christ's example we may be ready to endure reproaches, injuries, wounds, and torments for his sake. In which sense, Saint Peter alleges this place, (1 Peter 2:22, 23) showing that we ought to be conformed to our head Christ, that so we may follow him in patience and modesty.
In the word lamb, there may be an allusion to the sacrifices under the Law: in which sense he is called the Lamb of God: (John 1:29).
Vers. 8. He was taken out of prison, and from judgment: and who shall declare his age? For he was cut out of the land of the living: for the transgression of my people was he plagued.
This place is diversely expounded. Some think the Prophet prosecutes the argument which he began to handle, verse 6, namely, that Christ was smitten with God's hand, and afflicted for our sins. The Greeks translate; And in his abasing, his judgment appeared. Others, He was lifted up without delay. Others expound; That he was lifted up upon the Cross: that is to say, Christ was led to the place of execution, immediately after his apprehension. For my own part, I rather agree with those who think that the Prophet passes now to the glory of his resurrection, having before spoken of his death: and by this means, meant to meet with men's perplexed thoughts, which might trouble and grieve the hearts of many.
For when we see nothing but stripes and shame, we remain astonished: men's natures abhor such spectacles. The Prophet then teaches, that Christ was lifted up: that is to say, delivered from prison, and from judgment or condemnation; and afterwards was exalted into a sovereign degree of honor, lest any should judge that he was overcome, or swallowed up by this horrible and shameful kind of death. Truly he triumphed over his enemies in the midst of death itself: yes, he was so condemned of it, that now himself is ordained the sovereign Judge of all, as it well appeared in his resurrection. Isaiah then keeps the same method that Paul does, who having in Philippians 2 spoken of Christ's humiliation even to the death of the Cross: adds, that for this cause, he was advanced to a high exaltation; having now obtained a name, to which every creature in heaven, earth, and under the earth, must bow their knees, and yield their obedience.
As touching the exclamation following, it has been racked and rent by diverse expositions. The ancient Fathers abused this place to confute the Arians, who denied the eternal generation of Christ. But they should have contented themselves with plain and manifest proofs of the holy Scriptures, that so they might not have made themselves a scorn to heretics, who by this means oftentimes take occasion to grow the more impudent: for they might have replied, that the Prophet had no such meaning. Chrysostom refers it to Christ's humanity, because he was miraculously conceived in the virgin's womb, without the use of man's help: but he roves far off from the Prophet's meaning. Some others think that the Prophet cries out upon them that crucified Christ. And some again refer it to the posterity which should succeed; to wit, that Christ's lineage or offspring should greatly increase, though himself died. But seeing the word Dor, signifies Age, or lasting; I doubt not but he speaks of Christ's age, namely, that notwithstanding the sorrows with which he was oppressed, he shall not only be freed from them, but shall also have a flourishing age, yes such a one as should endure for ever. For he shall not resemble those that are delivered from death, and yet must die nevertheless afterwards, because he rose again to live eternally. For as Saint Paul says, (Romans 6:9) He can die no more, death can have no more dominion over him. And yet we must remember that the Prophet not only speaks of Christ's person, but comprehends under it, the whole body of the church, which must never be separated from her head. We have here then a notable testimony touching the perpetuity of the church: for as Christ lives for ever, so will he not suffer his kingdom ever to perish: (John 14:19). In the next place we are to appropriate this immortality to every member in particular.
For he was cut off.] It may seem strange at the first blush, that the death of Christ should be the cause and wellspring of life. But in regard he endured the punishment due to our offenses, all the ignominy which appeared in the Cross, ought to be laid and charged upon us. And yet in the meantime we may see a wonderful goodness of God shining in Christ, who has so manifestly discovered his glory to us, that we ought to be carried into a wonderful admiration of it.
For this cause he once again repeats, that he was plagued for our transgressions: that we might diligently consider how he suffered for us, and not for himself: for he bore the torments which we had deserved; and should for ever have borne them, had not this ransom and satisfaction come between. Let us acknowledge then that the fault is ours, of which he bore the punishment and condemnation, by offering himself to his heavenly Father in our name, that in his condemnation we might receive our absolution.
Vers. 9. And he made his grave with the wicked, and with the rich in his death, though he had done no wickedness, neither was any deceit in his mouth.
Saint Jerome translates: "And has given the wicked for burial"; as if the Prophet spoke of the punishment, whereby the Lord will avenge himself of those which crucified Christ. But he rather speaks of Christ's death, and of the fruits of it, and touches not this vengeance. Others think that the particle Et, signifies As: and they translate, "He has made his grave as that of the wicked." Some again translate With: and by the rich, understand Joseph of Arimathea, in whose sepulchre Christ was buried: but this exposition is constrained. Where he adds, and to the rich: I think the singular number is put for the plural, according to the custom of the Hebrews. I see no reason why Oecolampadius has translated: "He has exposed his high places to the rich." By the rich, understanding tyrants and proud men; for they are wont to wax insolent and intemperate, in regard of their riches, which they abuse to play the [reconstructed: tyrants].
Thus I think that by the wicked and rich, he understands one and the same thing. Isaiah's meaning is then, that Christ was subject to the insults, insolencies, and lusts of the wicked. For the Scribes and Pharisees on the one side rushed upon him with a desperate fury: and on the other side, the factious people cried nothing but crucify him, crucify him (Matthew 26:66). Pilate contrary to all equity and law, gave an unjust sentence of death upon him, though he were informed of his innocence (Mark 15:14). And the Roman soldiers greedy of any prey, put the cruel and wicked sentence cruelly and wickedly in execution (John 19:16). Who would not have thought now, but that Christ had been utterly overwhelmed, and buried among the bloody hands of these cruel murderers? For I take the grave here by a metaphor, in regard the wicked and their executioners had almost overcharged him. Objection. And if any object that Christ was buried honorably; Answer. that this burial was the beginning of his glorious resurrection. But here he speaks of his death, which is often signified by the grave. This then I take to be the true meaning: and yet I give every man leave to judge as it pleases him.
Though he had done no iniquity.] The Prophet sets Christ's innocence here before us, not so much to defend him against the slanders of the wicked, as to recommend to us the fruit of his death, lest we should imagine that he suffered at random. He was innocent and suffered by God's decree, not for his iniquities, but for ours: for he bore the punishment due to us. Now in two words he expresses Christ's perfect innocence; to wit, that he sinned neither in word nor deed. Surely every one will confess that this cannot be affirmed of any mortal man: it follows then, that it belongs to Christ only.
Verse 10. Yet the Lord would break him, and make him subject to infirmities: when he shall make his soul an offering for sin, he shall see his seed, and shall prolong his days; and the will of the Lord shall prosper in his hand.
By this we may the better discern of that which I have briefly touched; to wit, that the Prophet, propounding Christ's innocence, had a further drift than to defend him against the insults and reproaches of the wicked. The mark he aims at then, is to make us look to the very cause, that so we might feel the effect thereof in our souls: for God neither ordains, nor executes anything at random. From where it follows, that the cause of Christ's death was lawfully undertaken. The exposition also is still to be remembered by us, Objection. which we touched in verse 6. There was no sin in Christ: but why would the Lord then have him suffer? Answer. Even because he sustained our person and cause: for there was nothing at all that could satisfy God's justice, but the death of his only begotten Son.
The word Asham, signifies sin, and oblation for sin; and so oftentimes it is found in the latter signification in the Scriptures (Exodus 29:14; Ezekiel 45:22). For the beast sacrificed, was so offered, as that bearing the punishment and curse of the sin, it also blotted it out. And the Priests signified so much by the imposition of hands; even as if they had laid upon the beast the sins of the whole people (Leviticus 4:4). And if any private man had offered, he also put his hands upon the head of the beast; as if he had thereby transferred his sin from himself to it (Leviticus 4:27-29). And therefore Saint Paul calls Christ the curse, or execration, saying: Christ has redeemed us from the curse of the law being made a curse for us (Galatians 3:13). And in another place: He made him to be sin for us, which knew no sin, that we might be made the righteousness of God in him (2 Corinthians 5:21). Also in (Romans 8:3): For that which was impossible to the law, in that it was weak by reason of the flesh, that has God done by sending his own Son in the similitude of flesh, subject to sin; and for sin, has condemned sin in the flesh, that the righteousness of the law might be fulfilled in us. The Prophet then by this word Asham, signifies the same, which Paul calls curse, and sin, in the places formerly alleged.
Now here the fruit of Christ's death is expressed, in regard that by his sacrifice, sins are done away, and God is pacified toward man: for the virtue of this word sacrifice, must be referred to this. From this it follows, that the abolishing of sin, and satisfaction for sin, is nowhere to be found, but in Christ. Now that we may the better remember these things: first, we must note that we are all guilty before God; so as we are accursed and loathsome in his presence. Will we then be brought again into his favor? Sin must be taken away. But this cannot be done with purifications devised by man. How then? We must resort to Christ's death, because we cannot otherwise make satisfaction to God. In a word, Isaiah teaches that sins cannot be pardoned, unless we flee to this death. If this language seems harsh, and not seemly for the person of Christ, let such a one enter into his own heart, and consider in good earnest, how fearful and terrible God's justice is, when nothing is able to appease it but the sacrifice of Christ. And so the inestimable grace, which shines in the curse of Christ, will easily remove all offense.
He shall see his posterity.] The Prophet's meaning is, that it shall be so far off, that Christ's posterity shall be diminished by his death, that contrariwise, it shall be the means to raise up seed to him. For in quickening the dead, he begets a people which he afterward will cause to multiply exceedingly. Neither is there any absurdity at all in it, to call the faithful the posterity of Christ (though they be his brethren) for they be his offspring.
Where he adds; He shall prolong his days, some supply the relative Asher, Which: saying, that the posterity shall endure long. But I expound it more simply; that the death which Christ shall suffer, shall not cut off the length of his days: that is to say, from living eternally.
Some departing out of this life, do leave children which shall survive them; yet upon condition that their fathers be first dead. But Christ shall have his children with him: for he dies not as men do, but obtains eternal life both for himself and his. And thus the Prophet shows, that both the head and the members shall live eternally.
The will of the Lord shall prosper in his hand.] This word hand, is often taken for ministry: as where it is said, that the Lord gave the Law by the hand of Moses (Numbers 36:13). Also the Lord did this by the hand of David (2 Samuel 3:18), meaning, that he used his service. In this sort also shall the will of the Lord prosper in the hand of Christ: that is to say; the Lord will cause Christ's ministry to bring forth his fruit, that it may not seem he was exposed to so many cruel torments in vain. Under these four or five words, is comprehended a very large and ample doctrine, which every one may collect by himself: for we will content ourselves now with expounding the text only.
The will of the Lord, is taken in the same sense here, as it was in the former member: for he uses the word Kephets, which signifies a frank and liberal affection, full of mercy. This text then sets two benefits of God before us: First, that he spared not his own Son, but delivered him up for our sakes, to redeem us from death (Romans 8:32). Secondly, that he suffers not this his death to be fruitless, and unprofitable; but causes it to fructify very largely: for what benefit should we reap thereby, unless we felt the power and efficacy thereof in ourselves.
Vers. 11. He shall see the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
Isaiah prosecutes the same argument. For he shows that after Christ has suffered death, he shall reap the fruit thereof, from the salvation of men. To the words shall see therefore, must be supplied the fruit and efficacy. Surely these things contain wonderful consolation in them: for Isaiah could no way better express Christ's infinite love to us, than in showing that he takes a singular pleasure in the work of our salvation: and does herein as it were refresh himself, as with the fruits of his own labors. Even as one that rejoices to see that which above all things he desired to enjoy, as if nothing but that could content him.
In the next place he shows the means by which we may feel the virtue and power of Christ's death; to wit, by his knowledge. This word knowledge, or doctrine, may be read in a double sense; to wit, in the active, or passive: but in whether of them you read it, we shall easily see the Prophet's meaning. Neither shall the Jews be able to cavil so impudently, but we will force them to confess that which is here said; to wit, that Christ is the only Doctor and author of righteousness: for the Prophet manifests so much by the effect, saying, that he shall justify many. Thus then men shall not only learn in the school of Christ, to define what this righteousness is, but themselves also shall be made just, really and effectually thereby.
And here behold the difference between the righteousness of the law, and that of faith. For albeit the law shows what it is to be just; yet Saint Paul shows it is impossible to obtain righteousness by it. Which he proves by experience, in regard the law is but a looking glass, serving to manifest to us our own unrighteousness (Romans 3:9-10). But the doctrine to obtain the righteousness which Christ sets before us, is nothing else but a knowledge of him; to wit, faith: that is, when we accept the benefit of his death, and do wholly rest ourselves therein.
The Philosophers give many goodly precepts, wherein they think all justice is comprehended: but they were never able yet to make any man righteous by them. For where is he that had ever yet the power to live according to their rules? It is a small matter to know wherein true justice consists, unless therewith we taste the benefit of it. But to let the Philosophers pass, we see the law itself, which contains a perfect rule of a godly life, is not able to confer righteousness (as we have said:) Not because there is any want in it, for Moses testified and protested that he did set before them in it, good and evil, life and death (Deuteronomy 30:19). But the law is unable to confer righteousness to us, in regard of the corruption of our nature: as Saint Paul well affirms, that this impossibility proceeds from our flesh, and not from the law (Romans 8:3). For our nature is enmity to it, and our lusts overcarry us violently, as wild beasts, to rush against the commandment of God. And thus, the law engenders wrath, rather than righteousness (Romans 4:15). The law then condemns all men, and having discovered their sin, makes them without excuse. We must therefore seek out another means whereby to obtain righteousness; namely, in Christ himself, whom the very law points us to, as to the end of it (Romans 10:4). But what is that righteousness of the law? Do these things, and you shall live (Leviticus 18:5; Galatians 3:12). But none can do them. Then you must seek another righteousness, which Saint Paul collects out of a place of Moses; The word is near you, in your mouth, and in your heart. This is the word of faith which we preach (Deuteronomy 30:14; Romans 10:8). By this doctrine we are justified: not as it is nakedly and barely propounded, but as it offers to us Christ and all his benefits, by which our sins are done away, and we set at peace with God: for if we embrace this benefit by faith, we are reputed just before him.
And our Prophet also expounds his own meaning, in showing wherein this knowledge consists; for these two members must be joined together. By his doctrine, or by the knowledge of himself, he shall justify many; because he shall bear their iniquities. For as he has once offered himself for the purgation of all our iniquities: so now he daily allures us to receive the fruit of his death, by the preaching of the Gospel. The publishing of which his death and passion, is the substance and foundation thereof, that by bearing of it, we might be justified. Saint Paul also accords very well with this sentence of the Prophet. For having showed that Christ was offered for the remission of our sins, that we might be made the righteousness of God in him; he adds, we are ambassadors for Christ, and do beseech you that you will be reconciled to God (2 Corinthians 5:20).
My righteous servant.] The Prophet teaches that Christ justifies us, not only as he is God, but also as he is man; in regard he has obtained righteousness for us in his flesh. For he calls him not My son, but My servant: that while we consider him as God, we may also apprehend his human nature, in which he yielded that obedience which absolves us before God. This is the foundation of our salvation then, namely, that he offered up himself in sacrifice: as he testifies in the Gospel. And for their sakes sanctify I myself, that they also may be sanctified through the truth (John 17:19).
Verse 12. Therefore will I give him a portion with the great, and he shall divide the spoil with the strong, because he poured out his soul to death, and he was counted with the transgressors, and he bore the sin of many, and prayed for the trespassers.
Isaiah shows further, what issue Christ's death shall have: for it was necessary he should add this doctrine touching the victory which he obtained by his passion; because the knowledge of our reconciliation with the Father by his death, would not otherwise have sufficiently confirmed our hearts. Now he borrows a similitude here from those who used triumphs. For having obtained the victory, they were gloriously appareled, and received with stately shows: so Christ, as a valiant and noble General, triumphed after the conquest over his enemies.
He shall divide the spoil with the strong.] It is the same with the former member, and a repetition much used among the Hebrews: for those which before he called great, now he calls mighty and strong. Those who translate; I will give him a portion with many; pervert the meaning of the Prophet, as I think. All the difference in the two members is, that God first shows what he gave to Christ: and in the second he adds, that Christ enjoyed this benefit. Now he enjoys it not for himself, but for us: for the fruit of this victory is made ours. How so? Christ has subdued death, the world, and the devil, for us. In a word, the Prophet here extols this victory which Christ achieved by his sufferings, who though he died according to the infirmity of the flesh, yet he was raised again by the wonderful power of the Holy Spirit (2 Corinthians 13:4), and triumphed over all his and our enemies.
To this appertains the similitude of spoils, which the Prophet uses. For he ascended into heaven, led captivity captive, and gave gifts to men (Psalm 68; Ephesians 4:8). And afterwards he adds, that the abasing of Christ, was the beginning of his imperial dignity. As also Saint Paul says, that after Christ had taken away the handwriting which was against us, he triumphed upon the cross (Colossians 2:14). So far was it from the case then, that the reproachful death which he suffered, did anything diminish his glory; that it was rather a means by which God his Father advanced him into a high degree of honor.
Isaiah also expresses the kind of death: as Saint Paul also, who having set forth Christ's obedience, and showing that he humbled himself to the death, adds by and by, that it was no common death, but the death of the Cross: that is to say, a shameful and an accursed death (Philippians 2:8).
Now the Prophet, still meaning to amplify this contumely to the full, says, that Christ was counted among the wicked. But the greater the contempt was before men, so much the greater was the glory of his resurrection. Saint Mark alleges this place, when he tells us how Christ was hanged between two thieves (Mark 15:28); for then was this prophecy truly accomplished indeed.
But the Prophet spoke generally, to show that Christ died not a common death. For that they might make him the more odious, they hanged these two thieves with Christ, and himself in the midst, as the Captain. And thus Saint Mark alleges this text to very good purpose, and according to the circumstance of this place.
He bore the sin of many.] This is added by way of correction, lest in hearing tell of the ignominy of this death, we should conceive something that might redound to Christ's indignity. With which conceit our minds being possessed, we might perhaps be deprived of the victory which he has purchased for us; to wit, the fruit of his death. The Prophet then shows, that all this was done to the end he might receive the burden of our sins upon himself: as also, that when mention should be made of Christ's death, we might at once remember our own purgation. This fruit swallowed up all the shame of his cross: so as his majesty and glory shined more fully, than if we had seen him sit in the heavens. Why so? Because in him we have a memorable testimony of God's love, in that he was thus humbled, scorned, and misused, with all the indignities that might be, that we who were appointed to eternal destruction, might with him enjoy immortal glory and happiness.
I have followed the common translation in these words; he has borne the sin of many: although by the Hebrew word Rabbim, we may understand the Great and Noble: and so the opposition would be the more manifest; namely, that Christ being accounted among the wicked, is appointed and offered as a pledge of the most noble and excellent, and bore the shame which those that are in highest degree in the world had deserved. But I leave it to the judgment of the readers to choose whichever of both readings they like best. In the meantime I approve the common translation; that he alone has borne the sin of many: in respect the condemnation of the whole world was laid upon him. And the word many, is sometimes taken for All: as it appears by many testimonies, especially in Romans 5:19. For as by one man's disobedience, many were made sinners, etc.
And prayed for the trespassers. Because the purgation wherewith we are cleansed, that is, the death of Christ, was ratified and approved in regard of his intercession towards the Father, it was necessary this should be added. For as in the Old Testament, the high priest, who never entered without blood, made prayers also immediately for the people (Exodus 30:10; Hebrews 5:7), so that which was there prefigured, was accomplished in Christ. First, he offered his body in sacrifice, and shed his blood for the ransom of our sins: and then, that the purgation might be available, he performed the office of an advocate and intercessor for all those that embrace this his sacrifice by faith: as it appears in that famous prayer which himself has left upon record (John 17:20). Father, I pray not only for these, (that is, for my disciples) but also for all those that shall believe in me through their word. If we then be of that number, let us know for certain, that Christ has suffered for us, that now we might enjoy the fruit of his death. He makes express mention of the trespassers, to advertise us that it is our duties to run with boldness to the cross of Christ, when the dread and horror of sin frightens us. For, for such is he an advocate and intercessor: without which, our transgressions would hinder us from approaching [reconstructed: near] to the majesty of God.
