Chapter 54
Vers. 1. Rejoice, O barren, that did not bear: break forth into joy, and rejoice, you that did not travail with child: for the desolate has more children than the married wife.
Having handled the doctrine of Christ's passion, he now fitly turns his speech to the Church; to the end we might feel in ourselves the efficacy of his death. For we cannot perceive it in Christ, if we consider him by himself: and therefore we must come presently to his Church, which is his body, because he suffered for it, not for himself. This order we know is observed in the articles of our Creed. For having confessed that we believe in Jesus Christ, who suffered and was crucified for us, we add, I believe the Church; which has issued as it were out of his side (Genesis 2:1, 22-23). And therefore after Isaiah has delivered the doctrine of Christ's sufferings, of his resurrection, and triumph he descends now in due season to mention the Church, which can never be separated from her head: to teach all the faithful from their own experience, that Christ has not suffered in vain. If he had omitted this doctrine, the faithful could not so well have confirmed their hearts in the hope of the restoration of the Church.
Now this exhortation to rejoicing, plainly shows, that after Christ by his death shall have got the conquest over death, sin, and hell, that he shall not live so much for himself, but that he therewith will inspire life into the members of his body. He calls his Church barren, because she seemed to have no issue, while this woeful servitude lasted. And indeed, if a man had only looked upon her outward estate, he would surely have judged her near to destruction. Moreover, besides the misery that appeared externally, there was nothing sound within, all were corrupted and defiled with superstitions. They had also profaned themselves with the idolatries of the heathen.
Neither does he content himself to call her barren, but he also terms her a widow: although one of them had been sufficient enough to have taken from her all hope of posterity. But when both are joined together, what was to be expected but a horrible desolation? Notwithstanding he exhorts the people to be of good courage, in the midst of so many miseries: for she that is desolate, shall have more children than the married wife. This place may be expounded two ways; either that the Church is compared to the Gentiles, which flourished like a woman that had a husband: or to the estate she was in before her captivity: both senses will agree well. But I had rather follow one less constrained: for I do not think the Prophet makes a comparison here between two estates. But it is rather a form of speech usual with him, to signify the extraordinary fruitfulness of the Church, that so we should not judge of her, according to the order of nature. Why so? Because God will work in his behalf wonderfully and miraculously. And yet I confess that she was then in widowhood; for long time before, God had put her away by his Prophets, and sued out a divorce between him and his people, which was then effected, when he banished them out of their country. But the Prophet pronounces that this judgment shall be temporary, as we shall more fully perceive hereafter.
Vers. 2. Enlarge the place of your tents, and let them spread out the curtains of your habitation: spare not, stretch out your cords, and make fast your stakes. 3. For you shall increase on the right hand, and on the left: and your seed shall possess the Gentiles, and dwell in the desolate cities.
He prosecutes his argument under other figures, and promises that the Lord will not only restore his Church, but will also dignify her with a more excellent estate. Those who think that there is a comparison here between the Church and the Synagogue, are deceived, as I think. Neither do they anything else hereby, than confirm the Jews in their obstinacy, who perceive well enough that violence is offered to the sense of this text, by such an exposition. For my own part, I do indeed confess that these things appertain to the kingdom of Christ, and that they were then only fulfilled, from the publishing of the Gospel. But it does not therefore follow, that the Prophet should not also respect that time which went before Christ's coming: for the accomplishment of this prophecy began under Cyrus, who gave the Gospel leave to return: then it extended itself to the coming of Christ, in whom it received the full accomplishment. The Church then conceived, when the people returned home: for at that time the body of the people was gathered, of whom Christ should be born; that so the pure worship of God, and his true religion might again be planted among them. I grant this fruitfulness did not then appear; for the conception was hidden as it were within the mother's womb, which outwardly could not be discerned at all. But after the people multiplied; and after the birth, they were at the first like a child: then they grew to man's estate, even till the publishing of the Gospel. Which time indeed, was the true infancy of the Church. Afterwards, she grew to woman's estate, and shall so continue even till Christ's last coming, when all things shall be set in their perfect estate. We must therefore comprehend all these things together, if we will attain to the true meaning of the Prophet's words. And in this sense it is that Zechariah, Malachi, and Haggai do encourage the people touching the hope of their estate to come, while they thought they lost so much time in rebuilding the Temple (Zechariah 2:5; Haggai 2:7; Malachi 4:2). For they promised that the glory of the second Temple should be more glorious than the first: but yet this was not perceived. And therefore they extended these promises to Christ: for it was needful they should be sustained with the expectation of him, and with the assurance of his coming, in the building of the Temple. This consolation then was common both to the Jews that lived under the Law, and to us, who now see this restoration of the Church in Christ more evidently.
Of your tents.] This is a simile taken from tabernacles which were commonly used in that country. The Church then is compared to pavilions, because she has no settled habitation in this world: for she seems to be fleeting, and a pilgrim, in that she is subject to be often transported here and there, by reason of her diverse changes. And yet I doubt not but he aims at that first deliverance, (according to the custom of the Prophets) at which time, the Israelites dwelt under tents the space of forty years: for which cause, they every year celebrated a solemn feast of Tabernacles by the commandment of God (Leviticus 23:33-43).
Object: But some will object, that the building which the ministers of the word do rear up, is so firm, that it ought not to be compared to tents. Answer: I answer, that this simile of tabernacles is rather to be referred to the outward estate of the Church, than to her spiritual or inward estate: for the true building of the Church, is the very kingdom of God, which is not unstable, nor like to pavilions. And yet the Church ceases not for all that, to be transported here and there, in regard she can find no sure resting place in this world. But she is more firm than a rock touching her inward estate: for in respect she is upheld by the impregnable power and strength of God, she boldly contemns all dangers. She resembles tents also, because she is not built upon riches nor earthly forces.
In the next place the Prophet adds the reason why he commands her to spread abroad the cords, to enlarge her pavilions; namely, because a little place would not contain that great multitude of people which God would gather together in one, from all parts. Now inasmuch as Judah was wasted with ruins and desolations which had befallen it: therefore he says, that the desolate cities shall be inhabited.
Vers. 4. Fear not, for you shall not be ashamed; neither shall you be confounded: for you shall not be put to shame; indeed, you shall forget the shame of your youth, and shall not remember the reproach of your widowhood any more.
He here confirms (as before) the hearts of the faithful, and speaks to the whole Church: for the calamity was universal, and her estate was almost utterly ruinated. Now he bids her be of good cheer, and adds the reason; namely, that her deliverance should be so famous, that she should not be confounded. As if he should have said: Though now for a while your case be desperate, yet your matters shall succeed prosperously: for those that trust in the Lord, shall not be confounded: as the Psalmist says (Psalm 25:2; Chapter 49:23).
He repeats it twice, be not ashamed: that is to say, Hope still, and trust confidently. For such blush for shame, who being frustrated of their hopes, are forced to hang down the head. Then he adds the like reason to the former, in the word Ci, for I take it here as before, for a particle rendering the cause: so as it is one and the same sentence repeated in diverse words; unless you will, that the first member be referred to the inward affection, and the other to an outward cause. But the plainest sense will be, that there is in both a promise touching a happy and joyful issue. As if he should say: Your calamity shall have an end.
But you shall forget your shame.] This is a confirmation of the former member, by which he understands the calamities that should befall the Church, when she should begin to grow: for the felicity she should afterwards enjoy, would utterly deface the memory of them. We told you before, that she is called a widow in respect that at this time God had forsaken and put her away from him (Chapter 50:1).
Vers. 5. For he that made you is your husband (whose name is the Lord of hosts) and your redeemer the holy one of Israel shall be called the God of the world.
Here he renders a reason why she shall forget all the sorrows and afflictions which she sustained before; namely, because God would accept her into his favor again: for the captivity was a kind of divorce; as we have showed in Chapter 50:1. Now he says, he that made you, shall be your husband: for so the words should be construed. He calls himself the maker or creator of his Church, not only because he has created her with the rest of the world, but in regard he has vouchsafed to adopt her for his spouse: which prerogative is as a new creation. Now although the Jews were fallen from their excellency, (in regard men are apt by and by to decline out of the right way, if they be not regenerated by the power of the Holy Spirit) yet their spiritual creation was not wholly defaced, for the memory of the covenant remained still, by means whereof, God also created them anew.
Where he calls himself the Lord of hosts, it is to be referred to his power, in which we have cause to rejoice, if we be his children: for the greater his power is, and the more renowned his name is, the greater is our glory, as long as he accounts of us as of his children; and that we boast not of such a title in vain. Now the Prophet amplifies this benefit, when he shows that God does us the favor, to admit us into the place of his wife; for so we may indeed lay claim to this his almighty power.
Your redeemer.] He attributes this name to himself, that he might the better confirm the people in good hope; and also to assure them, that notwithstanding the first deliverance out of Egypt seemed to be abolished when they were now carried away captive; yet they shall be so restored, that they shall well perceive God's grace shall not be fruitless. The verb, Shall be called, may be either referred to the redeemer, or, to the Holy one: or to them both. For my own part, I willingly refer it to both; to wit, The holy one of Israel shall be called your redeemer, and the God of the whole earth. He mentions all the earth, (that is to say; the whole world:) for before, the name of God was only known in Judea (Psalm 76:1); but after the publishing of the Gospel, the Gentiles were also called to one hope of salvation with them. God is now the God of the Gentiles, as well as of the Jews (Romans 3:29). With whom he has assembled under his dominion the Gentiles also, who before were far off.
Vers. 6. For the Lord has called you, being as a woman forsaken and afflicted in spirit, and as a young wife when you were refused, says your God.
He meets with a doubt which might have troubled the minds of the faithful, under this grievous servitude: for they seemed to be so rejected of the Lord, as if they were to expect nothing but utter ruin. The Prophet therefore admonishes them in time, not to quail, though they were forsaken, because God according to his accustomed favor, is inclined to be reconciled with them again: indeed, and to recover them out of their graves.
He calls her a young married wife, or wife of youth; that by this similitude he might the better confirm the people's hope: for the newly married couples are more easily reconciled, than those that have dwelt long together. Young years, and tender love, allure young folks to keep amity. And thus he shows that God will be easily pacified. As if he should say; I grant you are now divorced from me, but the divorce shall not long hold, but the Lord will be at one with you: indeed, of his own accord he will allure you to be reconciled.
Vers. 7. For a little while have I forsaken you: but with great compassion will I gather you. 8. For a moment in my anger I hid my face from you for a little season: but with everlasting mercy have I had compassion on you, says the Lord your redeemer.
The Prophet now expounds the former sentence at large, and shows the manner of this divorce; to wit, that the Church shall be shortly restored to her first estate. Now he sets forth this mercy of God very excellently, and thereby assuages the sorrow which might press down the hearts of the faithful: for it was not enough to put them in hope of some kind of restoration, unless they were therewith assured that God would also be quickly appeased. We are out of heart right away, and quail, if the Lord is not near presently to reach forth his hand to us. And therefore after Isaiah has mentioned the Church's restoration, he forthwith adds, that her rejection shall not long endure, but that God will have compassion on her with everlasting mercy.
When he says, he forsook his people: it is as much as if he had confessed it to be so: for God has in such wise adopted us, that men's disloyalty cannot frustrate the same. Why so? Because he is faithful, and will never therefore finally reject or forsake his elect. This rejection then, must be referred to our apprehension, and to our seeming in outward appearance: for we think God has cast us off, when we neither feel his presence, nor protection. And yet it is necessary we should taste the bitterness of God's wrath, (as the wife whom her husband has put away, laments her estate) that we may know he has just cause to deal so severely with us. But on the other side, it is as needful that we forthwith should drink a deep draught of his mercy, which being infinite and everlasting, will make all our afflictions seem light; indeed, and of short continuance, in respect of that. As often then as calamities do press us down, let us have our recourse to this consolation.
We may also note that this was said, and that truly, of the whole body of this people, who had made this divorce by their iniquities (Isaiah 50:1). And however God did not indifferently receive them all to grace, but that remnant which he had chosen; yet there is no absurdity nor inconvenience at all in it, that he directs his speech to all. He repeats the same thing again in the next verse, that it might take the deeper impression in the hearts of the faithful: as also, that no adversity might too much dismay them. And had he just cause to do so? Indeed doubtless: for in this horrible darkness, the poor captives could not easily behold the loving countenance of the Lord. And however that which is here said, for a moment in my indignation, is properly to be understood, that God in fit season brought his banished home again into Judah: yet from there we may gather a general doctrine, namely, that the afflictions of the Church are but for a short space, when we lift up the eyes of our minds to the eternal and blessed life. For we must remember the admonition of Saint Paul, to wit, that all the afflictions of the faithful, are light to bear, and ought to be esteemed very short, if we look to that eternal weight of glory which is laid up for us in heaven (2 Corinthians 4:17; Romans 8:18). And if this comparison does not come between; days will seem to us as long as years. Neither were there any reason to compare seventy years' captivity to a moment, if the continual progress of God's favor were not opposed to it.
Vers. 9. For this is to me as the waters of Noah: for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I will not be angry with you, nor rebuke you.
This may be read two ways: first as we have translated, This is to me as the days of Noah: but the matter is not great. The principal therefore is to have an eye to the Prophet's meaning: for the expositors have but roved far off at it, as I think. They expound in general terms; that the Lord by oath promised Noah, there should never be any deluge again, and that this oath should remain for ever: for without this, the good man might have trembled and feared death at the next shower of rain that had fallen, but that the Lord had sworn to him it should never come to pass. And thus, when afflictions are at hand, we may justly fear to be overwhelmed by them, unless the Lord had promised that his Church should be preserved in safety. But as I think, this should be restrained to the captivity of Babylon: for he compares this captivity to the deluge, which then deformed the face of the whole earth; so as the Church seemed to be utterly wasted, the people were all in a manner carried away, and transformed into a strange nation, the kingdom and government were overthrown, their bondage was extreme, and no man would have imagined but that their memory and name had been wholly blotted out. And undoubtedly that which our Prophet said in the first chapter, came to pass, namely, that if the Lord had not left a small remnant, they should have been like to Sodom and Gomorrah.
It is not without cause then, that he compares this captivity to the waters of Noah: that is to say, to the deluge. For which cause, I am of their opinion who read: For this is to me as the waters; because this reading seems more solid, as I think: and all the Rabbis have followed it. These words, This shall be to me, ought to be well weighed also, as I take it; which the expositors notwithstanding have lightly passed over. For his meaning is, that this calamity shall be to him as the deluge: that is, as he contented himself with one deluge, so as he will never send a second: so will he also satisfy himself with this only waste of the Church, and he will never suffer it to be any more thus ruined again. Thus then I suppose this text ought to be expounded and applied to the similitude, namely, that the overthrow of the Church shall be the same now to God, as the deluge was, which happened in the days of Noah: for even as he then swore, never to punish the sins of men more with this so heavy a chastisement, so will he never consume the Church any more, as he has done under the captivity of Babylon. And truly whatever waste there happened after, yet the Church always stood, and continued in some form, till Christ his appearing: for then the seed of the Gospel was sown abroad every where, that it might bring forth children to the Lord, out of all the nations under heaven. To conclude, the Lord promises hereafter to mitigate his wrath, and never to punish his people so severely again.
But some will object, that since that time the Church has endured wonderful straits, so far forth as in man's judgment she was nearly brought to nothing: which being so, then have I not given a right exposition of the Prophet's words? I answer, God never afterward so afflicted his Church, that the whole face thereof was abolished, as it fell out when the people were carried away captive into Babylon. For albeit Antiochus and others made terrible wastes, after which followed those revolts which Saint Paul foretold (2 Thessalonians 2:3; 1 Timothy 4:1), and that all the world in a manner was defiled with infinite superstitions, so as Christianity was almost razed out: yet there evermore remained some form of a Church, though much disfigured. Neither was the building so defaced, but some relics thereof remained unwasted above the deluges, that so this oath of God might stand fast.
So have I sworn.] This must not be barely understood as it is in itself, but by way of comparison, for he opposes this member to the former, promising never to correct his people so severely again, but that he will both mitigate and moderate his stripes. Although tyrants then play the wild beasts in running upon us with a desperate fury; and that Satan on the other side leaves no plot unattempted to bring the Church to destruction; and that God for our unthankfulness lets loose the reins to them, yet will he never suffer it to be utterly swallowed up of them.
Verse 10. For the mountains shall remove, and the hills shall fall down: but my mercy shall not depart from you, neither shall the covenant of my peace fall away, says the Lord, that has compassion on you.
He confirms the former sentence, and shows, that heaven and earth shall pass and come to nothing, before his mercy shall fail. Some are so fond to demand here how mountains can remove, or, how hills shall fall down? But they deserve no answer, for it is a comparison taken from things that seem to be fast and firmly rooted, thereby signifying, that the Church is much more stable and unmovable. The mountains are very firm and strong; neither do earthquakes happen so often there as in open countries. The Lord then pronounces, that though these great and huge mountains should remove, or that heaven and earth should meet (Psalm 46:2), yet his covenant shall stand immovable, and his mercy shall be perpetual towards his Church.
And to this purpose it is said in (Psalm 93:1), that the Lord shall reign, and that the world shall be established that it cannot be moved. And in (Psalm 102:26-28), the heavens shall perish, but the Church of God shall remain forever. In the word mercy we are to note what the foundation of this covenant is: for we can have no acquaintance with God, unless he freely receives us by pardoning our sins.
The covenant, is by him called the covenant of peace, because the Lord therein offers us all that which belongs to our chief good: for under this word peace, the Hebrews understand all happiness and prosperity. Seeing this covenant then contains a firm and stable blessedness, it must needs follow that all those are miserable which are excluded out of it. In that he says, it is he who has compassion, he again confirms that which we have said, namely, that he has no other reason to show mercy, but because he is pitiful, and ready to forgive (Isaiah 55:7).
Verse 11. O you afflicted and tossed with tempest, that have no comfort: behold, I will lay your stones with the carbuncles, and lay your foundation with sapphires.
He continues the same argument, and promises, that the Lord will put the Church into her first glory; indeed, that he will cause her to shine exceeding clearly, in that she shall be more gloriously beautified than before, even as if she were wholly built with precious stones. Haggai in (Haggai 2:10) shows the same in a word, when he said that the glory of the second temple should exceed the first.
We need not stand to decipher out the qualities of these precious stones, which Isaiah here mentions, seeing the Hebrew expositors themselves agree not together in this behalf. It is enough that we have the sense of the place. Now this manner of speech has great weight in it to assuage the sorrows of the faithful: for it is as much in effect, as if he had set the little bark of the Church clear off the sands, when it was now in danger of drowning. As often therefore as we see her ride in boisterous waves, and pressed with infinite calamities, indeed, and deprived of all consolation, let us remember that these miseries are means to provoke God to give her succor.
Verse 12. And I will make your windows of emeralds, and your gates shining brass, and all your borders of pleasant stones.
By these similitudes he shows, that the estate of the Church shall be more excellent than it was used to be, as we have noted before. The Church is here compared to a building, a similitude which we often meet with in the holy scriptures, and therefore the Prophet lays down a platform of a stately and sumptuous building. But we are to note, that God is here made the master workman of this building, for the whole work must be attributed to him.
Some may ask what the Prophet means by Carbuncles, Sapphires (verse 11), Pearls, and other precious stones: for Saint Paul has noted out the doctrine of the Gospel by a like similitude: I have laid (says he) the foundation as an expert master-builder: and if any build upon this foundation, gold, silver, precious stones, wood, hay, or stubble, every man's work shall be made manifest (1 Corinthians 3:10, 12, 13). I answer, the verse following will show whether the Prophet meant the same thing here or no.
Verse 13. And all your children shall be taught of the Lord, and much peace shall be to your children.
Hence we may easily collect, that Isaiah spoke not in the former verses of doctrine but of men, of whom the spiritual building of the Church is composed. I grant, the Church is built by doctrine, but that is done in gathering men in, and by fitting them to be lively stones in this building (1 Peter 2:5). See the difference now between Paul and Isaiah. Paul refers precious stones to doctrine, and Isaiah to the gifts of the Holy Spirit, with which men are enriched and endowed, so that of them a Church may be reared up. But the diversity of gifts with which the Lord adorns his servants are to be observed. For all are not Sapphires or Carbuncles: the Lord distributes to every one his measure according to his own will (1 Corinthians 12:11; Ephesians 4:7, 11). From this we are also to remember, that whatever serves for the adorning of the Church, proceeds only from the mere grace of God. For if we be Carbuncles and Sapphires because we are taught of God, then it follows that we get not this honor by nature.
Now the Lord teaches us two ways, namely, by the external ministry of man, and by the secret revelation of the Holy Spirit. Jesus Christ shows in John 6:45, which of these teachings the Prophet here speaks of: for he alleges this text, and therefore we need not seek for a better expositor. It is written in the Prophets (says he) And they shall be all taught of God. Whoever then has heard and learned of the Father, comes to me. If this place then should be understood of the external preaching, that which Jesus Christ concludes from this would not be firm enough. For this is no good consequence: The Gospel is preached, therefore all believe — for many resist it, others openly scorn it, and some are hypocrites. The elect only who are chosen to eternal life become teachable, to whom properly it belongs to be accounted in the number of Christ's true disciples. The Gospel I grant is preached indifferently both to the elect and castaways, but the elect only come to Christ, because they are taught of God. From this let us conclude then, that the Prophet speaks in this place of them, and of none other.
By this we may see, how and by what means we are made living and precious stones to serve in the building of the Lord's spiritual temple, namely, when the Lord has squared and polished us by his Holy Spirit: and to the outward preaching of his word, joins the inward power and efficacy of the same Spirit. And thus we are also taught how great the perversity of man's understanding is, in that it cannot be bowed nor reformed, unless the Lord work upon it mightily by the powerful operation of his blessed Spirit.
Our Prophet has conjoined these two manners of teaching together, namely, both the inward, and the outward. For he calls those the children of the Church, who are taught of the Lord: if they be children, then have they been conceived in her womb, and nursed up in her lap, first with milk, afterward with strong meat (1 Corinthians 3:2; Hebrews 5:12, 13, 14), until they grow up, and become perfect men in Christ Jesus, as Paul speaks (Ephesians 4:13). The outward ministry of the word then is required if we will be his disciples.
From this it appears, how absurd and blockish the raving of those fantastical spirits is, who pervert this testimony, to overthrow the preaching of the word, and the ministry of the Church. For children of the Church can they not be, unless they will be nourished up in her lap. Let them go then with their secret revelations; for the Holy Spirit teaches none but such as submit themselves under the Church's ministry. Well may such be the disciples and children of Satan, but not of God, seeing they despise the order which he has established. For these two points, namely, the children of the Church, and the scholars of God, are so linked together, that those who refuse to be taught of the Church shall never be God's disciples. I grant they must be aptly distinguished, even as Isaiah also does, lest that be attributed to men which only belongs to the power of the Holy Spirit. And yet they must be so linked one to the other, that we must know that in this work God will serve his turn by man.
Moreover by this verse we are taught, that God's calling works with efficacy in his elect. Saint Augustine has prudently pondered this place, and very fitly applies it against the Pelagians, who extolled man's free will against the free grace of God. These heretics I grant seemed to attribute somewhat to God's grace, but in such a way, that they left it to the free will of man either to choose or refuse: which our Papists do at this day, who affirm that every one may reject or receive this grace. But all, says Saint Augustine, shall be taught of God. His disciples therefore are taught with efficacy, and follow his calling (John 10:27). He also alleges that sixth of John by us cited before, from which it manifestly appears that it proceeds not from any free election that man has in himself, to be able to bow his will whichever way he wishes.
We are also to note hence what account the Lord makes of his doctrine, whereby he fits us for this building, to the end we may be Pearls, Sapphires and Carbuncles. For those that go about to erect a Church without the preaching of the word, shall rather build a Sty for Hogs, than a Church for God. By this also we may learn what to judge of that implicit faith whereof the Papists tattle so much: for thus they would make men to differ in nothing from brute beasts, that so they might play the Merchants with them openly, without control. But I am sure, if we be taught of God, it is no reason we should resemble unreasonable beasts.
It may be demanded, Quest. whether the Patriarchs, Prophets, and other of the faithful were taught of God under the law or no? Ans. Certainly they were. But our Prophet speaks here by way of comparison. For under Christ the Lord spoke so evidently, that he openly manifested himself to be the teacher of his Church, and after he gathered to himself a great number of disciples. Moreover, this place accords with that of Jeremiah (Jeremiah 31:34), And they shall teach no more every one his neighbor, nor every man his brother, saying, Know the Lord, for all shall know me from the least of them to the greatest, says the Lord. Therefore if it were of necessity that all the children of God in old time were the disciples of the Holy Spirit, much more ought we to be so in these times, seeing this prophecy properly belongs to the kingdom of Christ.
And there shall be abundance of peace.] By the word peace, he means felicity, that is, all good things. Hence we are to gather wherein man's chief happiness consists, namely, in having our minds illuminated of God, to comprehend that salvation which is manifested to us in Christ. For as long as we are strangers to this knowledge we are the unhappiest people under heaven; for so the very blessings of God are turned into cursings (Malachi 2:2), till they be sanctified to us by faith.
Verse 14. In righteousness you shall be established, and be far from oppression, for you shall not fear it: and from fear, for it shall not come near you.
His meaning is, that God shall be the workman and Master builder of his Church. I am not ignorant that others expound it otherwise, and take righteousness for good works: which exposition has some show of reason in it, because the Prophet has before spoken of the doctrine of faith: and we are taught, to the end we should live holily and righteously. But the Prophet has another scope, namely, that the Church shall be restored under the conduct of God, who would be her protector and defender. For here he opposes righteousness to that violence and oppression, whereby the Church was ruined: or rather, by this word he notes out the firmness and stability of it. As if he should say; This shall be no building of stones nor timber, which may have some fair gloss set upon it for a time, because God will faithfully maintain the work of his own hands: and in regard he is just, he will cause her, being restored to her perfect estate, to stand forever. Let men conspire what they will then to work the ruin of the Church, their practices shall all come to nothing; because God will preserve her by his righteousness. We have seen the like speech before. This plain interpretation therefore contents me, though the other may seem more plausible to many.
Verse 15. Behold, the enemy shall gather himself, but without me: whoever shall gather himself in you, against you, shall fall.
The sum is, that albeit many rise up to overthrow the Church, yet shall all their plots and assaults be defeated, and vanish into smoke. Indeed, it seems that God not only promises help against the open enemies, but also against those within: for many creep into the bosom of the Church, as if they meant to be her children: but afterward, they fall like vipers to eat out the belly of their mother. Some translate; In assembling, he shall assemble against you: understanding this of all the enemies of the Church in general. This is the most received interpretation: neither do I reject it, provided that we therewith comprehend the wiles, ambushes, and treasons wherewith the Church is assailed. And no doubt but that is here expressed, which is contained in the second Psalm; to wit, the tumults and conspiracies against Christ and his Church: for not one, but many nations rise up against her, and yet it is very likely that the Prophet here expressly joins the domestic enemies, and those from without, who crept in to assail her in her own bosom as it were. For it is said, in you, against you: that is to say, they shall set upon you from within, even in the midst of you.
To be short, his meaning is, that the Church shall never enjoy such abundance of peace, but she must look for many adversaries that will assail her. Objection. But how do these things agree together, may some say? For in the former verse he said she should be far from oppression, and from fear, for it should not come near her? And now he shows she shall have intestine conspiracies. Answer. But the Prophet has added this in very fit season, lest the faithful should promise to themselves a secure resting place in this world, as if the wicked and hypocrites should no way molest her. The Church then you see, is so delivered from reproaches and oppression, that she is perpetually to encounter with open and secret enemies: for Satan will every day be raising up new alarms against her, so as by his good will, she shall not have a minute of rest. This therefore is a correction as it were of the former sentence, teaching the faithful to be always upon their watch, and never to promise themselves any truce. But for our comfort, the Prophet adds a promise; namely, that the Lord will protect her in the midst of all dangers.
Without God, signifies as much, as in vain, or without any good success. For his meaning is, that the plotting of the wicked shall come to nothing, though they busy all their wits, and do the worst they can. They shall cast themselves headlong into a headless rage, but the only hand of the Lord shall give his people a happy evasion and issue. Now he alludes to that which was said before, namely, that the Chaldeans should come under the conduct of God, to destroy the land of Judah. The people were then destroyed because God was their enemy: but now the enemies coming to assail the Church without God, that is to say, without his favor, they shall flee and be confounded.
Which he better expresses by and by after, saying; He that shall gather himself in you, against you, shall fall. That is, whatever he has imagined against you, shall fall upon his own head: indeed, though the whole world should rise up against you, yet should it crush and overwhelm itself by its own burden.
The particle "in you" is to be noted: for when the Lord drives our enemies far off from us, then we grow confident: but if they approach and draw near, then we are out of heart. Therefore he says, though they pierce even to your inward parts, yet will the Lord destroy them, and deliver you.
Verse 16. Behold, I have created the smith that blows the coals in the fire, and him that brings forth an instrument for his work, and have created the destroyer to destroy.
The Lord shows how easy it is for him to deliver his Church from the wicked enterprises of his enemies: for they can accomplish no more than that which he permits them to do; indeed he uses them as his instruments to chastise his children with. Now this may as fitly be referred to the Chaldeans, as to the rest of their enemies, which afterward molested the chosen people of God. If we receive the first sense, God plainly shows, that in a moment he can chase them away, whom he has brought together; and bring them down, whom he has exalted. And if we refer it to Antiochus, and his like, the sense will not be much different; to wit, that even those shall not hurt as they would; for they shall not so much as remove their least finger without God's leave.
Objection. But does not the Prophet seem to contradict himself? For in the former verse he said, that the wicked should assail the church without the Lord: and here he shows that they fight as it were under his colors, and that under his conduct and authority, they waste and destroy the Church? Answer. We must consider the opposition; namely, that the Lord had raised up the Babylonians to scatter the Church: for we are to note the similitude of the deluge, mentioned in the ninth verse, whereby he signified an utter destruction: so as the Church was then in a manner clean wasted by the Babylonians, whom he used for that service. But he there protests to moderate his indignation so as he will never suffer the enemy to abolish his Church again, though for a time he give the same over to be chastised by their hand. Indeed that is the enemies' drift; for they employ the utmost of their power and force, to bring the Church to confusion and utter ruin, but the Lord represses their rage, in regard they do it without him (verse 15), that is to say, without his commandment.
Some expound, that the Smith is created for his work: that is to say, to practice his own death: and the destroyer to destroy himself. But I think the first sense is more simple, where the Lord says, that he creates the destroyer; it is not only referred to their nature, as they are born men, but to the act of destroying: and yet we must not lay the blame upon God, as if he were the author of the unjust cruelty which remains in men: for God consents not with their wicked will, but disposes of their endeavors by his secret providence, and uses them as the instruments of his wrath. But we have handled this matter in another place.
Verse 17. But all the weapons that are made against you shall not prosper: and every tongue that shall rise against you in judgment, you shall condemn. This is the heritage of the Lord's servants, and their righteousness is of me, says the Lord.
He again repeats that which was noted before; namely, that the wicked shall lose their labors, let them plot as much as they will: for their violent determinations are conducted and held short by the secret counsel of God. Now he uses the particle "All" signifying that the wicked should have means of all sorts, and in great number, to work the Church's overthrow: but all should vanish like smoke, because the Lord would repress them. God indeed permits them to work their wills for the trial of the faithful: but after patience has had her perfect work in them, he strips the wicked of all the force and power in which they trusted. Now having spoken in general of the weapons and instruments of war, with which the ungodly invade the Church; he names the tongue expressly, which is the most pestilent and deadly weapon of all (James 3:8). For the wicked content not themselves to rend and tear the servants of God by outrages and slanders, but they also labor as much as in them is, to extinguish the truth of God, and to alienate men's minds from the love of it: and this ought more to pierce and wound our hearts, than if we were to lose our lives a hundred times. Add also that good men are more deeply wounded with false imputations, than with the deepest gash that can be given them with a sharp sword? and therefore we must not overlook this mortal and deadly weapon of the tongue.
Afterwards when he adds, that these tongues rise up in judgment: it is to show that the wicked shall be so bold and insolent, that they shall maliciously provoke and molest the children of God; indeed they shall do it in judgment: for they cover themselves under goodly pretenses, that they may make the world believe their cause is exceeding good. As when the Papists call us dogs, heretics, and schismatics; they plead against us in judgment (as you would say) and will be esteemed the defenders of the Catholic faith, though they only be the upholders of idolatry and lies. And yet their accusations are painted over with such colors, that so they may make us the more odious among them, who are ignorant of our just cause. But admit they assail us with open violence by the smitings of the tongue (Jeremiah 18:18), or with any other weapon, yet let us not doubt but we shall be more than conquerors, as this prophecy witnesses: for the victory is here promised us. Seeing therefore we may be bold to rely upon the truth of it, let us buckle ourselves to the combat, with a stout and invincible courage.
This is the heritage.] He shows that the Lord has given this to his servants as it were by the right of their inheritance, of which they shall not be defrauded: for as there is no title so sure as that of an inheritance, so he also shows, that the servants of the Lord ought to assure themselves of this privilege above any thing in the world besides, namely, of his protection and perpetual safeguard, by which he defends and keeps all his, from all dangers whatever.
Righteousness is here taken for that which we commonly call, Their right. To conclude, his meaning is, that the Lord will show himself the protector of his Church, that he may maintain their innocence. As often then as men offer us any violence, let us learn to run straightaway to God: for in regard we seek to other helps, it comes to pass that we are destitute of his defense and protection.
