Chapter 55

Vers. 1. Ho, every one that thirsts, come to the waters, and you that have no silver, come, buy, and eat: come I say, buy wine and milk without silver, and without money.

The Prophet here greatly magnifies and extols God's goodness, which should be spread abroad largely, and in greater abundance than was usual upon the Church, under the kingdom of Christ, to whose custody all the treasures of God's graces are committed, for in him God gives himself wholly to us. So as the saying of Saint John is truly accomplished, namely, that of his fullness we all have received grace for grace (John 1:16). I grant the fathers under the law felt this goodness and spiritual liberality of God, which is here mentioned: Oh how great says David is the goodness which you have laid up for them that fear you (Psalm 31:19). Notwithstanding, this goodness was much more fully and liberally shed abroad under Christ. Behold here then a singular commendation of God's grace, which is set before us in Christ's kingdom. The Prophet then not only teaches that which should be once done, but that also which is daily effected when the Lord summons us by his doctrine to the enjoying of all these benefits.

Some refer the word waters to the doctrine of the Gospel, others to the Holy Spirit: but both (as I think) are deceived. For those that understand it of the doctrine of the Gospel which they oppose to the Law (whereof the Jews suppose the Prophet speaks in this place) do only comprehend one part of that which Isaiah meant to say. For the others, who refer it to the Holy Spirit, they have a little more color, and they allege that place of Saint John: If you knew the gift of God, and who it were that says to you, Give me drink, you would have asked of him, and he would have given you waters of life (John 4:10). And a little after, it seems that Christ expounds this text of the Prophet, when he says, Whoever shall drink of this water shall thirst again; but, he that drinks of the water that I shall give him shall never be more thirsty; but the water that I shall give him, shall be in him a well of water springing up into everlasting life (John 4:13-14). Yet I doubt not but Isaiah under these words waters, milk, wine, and bread, here comprehends whatever is necessary to the spiritual life: for they are similitudes taken from that ordinary food with which we are daily sustained. Look then how we are nourished with bread, wine, milk, and water, so also let us know that our souls are fed and sustained with the doctrine of the Gospel, with the Holy Spirit, and with the other gifts of Christ.

Now the Prophet makes a loud exclamation, and cries Ho, for men are rocked so fast asleep, that they can hardly be wakened: they feel not their poverty though they be famished, neither do they desire that food of which they have great need. This drowsiness of men therefore ought to be roused with great and continual cries. The carelessness then of such as are deaf at this exhortation is so much the more hateful and detestable, and the slothfulness of such as flatter themselves in their sloth, though they have been spurred to the quick.

Moreover this is a general summons. For who is he that stands not in need of these waters, or, to whom Christ cannot bring much profit? For this cause he calls everyone, without exception of persons. But men are so wretched, that notwithstanding they feel well enough what need they have of Christ, yet they seek out means by which to deprive themselves of such a benefit: and do rather give credit to Satan, who furnishes them with various impediments, than to give ear to this so gracious and gentle a call.

We are to know then wherein the true preparation consists to receive this grace, which he expresses in saying, he that thirsts: for such as are swollen up with a vain confidence, and are fully gorged: or, who being bewitched with earthly delights, feel not the poverty of their souls; neither will they give place to Christ. Why so? Because they feel no relish in the sweetness of this spiritual grace. They may well be compared to sick folks that have need of good nourishment, but because they are filled with wind, with disdain they reject their food; or, being carried with some fond imagination, they feed upon their own dreams, as though they stood in need of nothing at all. And in this sort, such as are swollen with pride, or with a false persuasion of their own righteousness; or, possessed with the allurements of the flesh, do either despise, or reject this grace of God. It is then required that we be thirsty, that is to say, to have an ardent desire, that we may be fitted to be partakers of so great benefits.

Buy without silver.] The Prophet means not that there are any which have silver in abundance: but it must be thus resolved; Notwithstanding you be extremely poor and needy, yet the way is open for you to come to Christ, through whom these gifts are freely given. Objection. But will some say, How can a man be said to buy, without paying anything? Answer. That the means by which we attain anything, is here improperly called buying. The verb to buy here then, is taken for to get, or obtain. And the price, for the labor or industry; or, any other way by which men obtain anything. He shows then that we are utterly poor and beggarly, having nothing in the world to get this grace of God, but are here gently allured to receive all things of his hand freely, without any recompense on our part.

Vers. 2. Therefore do you lay out silver, and not for bread? And your labor without being satisfied? Hearken diligently to me, and eat that which is good: and let your soul delight in fatness.

He complains of men's folly and ingratitude, who either reject or disdain God's bounty, in offering them all things liberally: and yet in the mean while, weary themselves much in following after sundry trifles, which can bring them no profit at all. For the devil has so bewitched them, that they had rather err in their forlorn by-paths, indeed and to kill themselves for nothing, than to rest upon that grace which God presents before them. The experience of the time in which we live shows sufficiently, that the Prophet took not up this complaint only against them of his own nation, but against all men, of whatever time or age. For all the successors of Adam are carried away with this rage, namely, that while they pretend to seek the way to eternal life, they wholly err and go astray, and rather follow their vain opinions than the voice of God. The Prophet then complains not only of their slothfulness, who having utterly forgotten both God and themselves have no care at all of the spiritual life of their soul, (the numbers of which kind of persons are very many) but of those who seem to desire life, and yet neither keep nor observe the way or means to attain to it, but wander in their own crooked paths.

Here then are condemned all such means to obtain salvation by, as men have forged to themselves, without God's word; and are therefore called unprofitable costs. For by silver, he understands all industry, study, and pains of men: not that God esteems a rush of all that which we offer him in vain to serve him; but in regard the sense of the flesh esteems those labors very precious, which we have foolishly taken up.

By the word bread, he understands that which he said before touching waters: and by labor, that which he called silver. As if he should say; Men weary themselves much for nothing. For when they follow their inventions, they must look for no reward, though they vex and martyr themselves never so much. Therefore the Prophet says, that those who labor inconsiderately, shall never be satisfied. For if they forsake God, to seek out new means of salvation, they shall never be filled; because, as Hosea says, they are fed with wind (Hosea 12:1). They may well seem to be full, while a vain conceit blindfolds them; but they shall be like those, who being swollen with wind, feel not their hunger. And yet it were much better for them to be so pinched with hunger and thirst, that they might thereby be provoked to cry earnestly to the Lord to be filled: according to that in Psalm 63:2, My soul thirsts for you, like the dry ground. But bread or water alone, would not suffice to fill us, neither can our life be sustained with one of them. That is the reason then why the Prophet has used diverse words, to show that God furnishes us with all things abundantly, that are necessary to preserve life, lest we should use any unlawful shifts to succor ourselves elsewhere.

But because every one rushes himself into error by his own counsels; and all having forsaken God, do vanish away in their own perverse imaginations, the Prophet here adds a remedy, namely, that we wholly depend upon the mouth of God. For whoever submits himself to his word, needs never fear that he has misspent his time. And here we see a wonderful goodness of God, in that he offers his grace, though men be unthankful and unworthy of it.

Yet notwithstanding he adds a condition; for the entrance into life, cannot be made, unless we give ear to him. And as the cause of our ruin is, that we stop our ears against God's word: so the way to heaven is open to us, if we hearken to him diligently. He repeats the same admonition again, the better to move our affections: and redoubles the word, Hear, in hearkening. And that he might the better win us with sweet allurements, he protests the fault to be our own, if we be not fully satisfied with all sorts of good things.

Vers. 3. Incline your ears and come to me: hear, and your soul shall live: and I will make an everlasting covenant with you, even the sure mercies of David.

By this heap of words we may the better conceive of that which I have said before, namely, that God omits no means to awaken and correct our dullness: and yet here is a reprehension. For it must needs be granted that such are too drowsy-headed, who being so lovingly called, do not forthwith yield their obedience. An excellent place: which shows that our happiness consists in that obedience which we ought to yield to the word. Now when he speaks thus, his meaning is, to bring us to salvation: and therefore the fault rests wholly in ourselves; for we contemn this saving and quickening word. Moreover, if God should only command us to do that he has enjoined us, he should therein show us the way indeed how to obtain life, but yet without any profit to us. For the law, as it comes forth of God's mouth, is the minister of death (2 Corinthians 3:7), but when he calls us to himself, and adopts us for his children, when he promises remission of sins and sanctification; this causes them which hear, to receive life of him. We are then to consider what kind of doctrine it is that has life in it, that we may therein seek our salvation.

From this place also we gather, that there is no hope of salvation, unless we be obedient to God and his word: and by this all men are convinced, so as they can pretend no cause of ignorance; for he that does not deign to hear, shall never be able to allege one sound reason for his own defense. But, as I have said, these repetitions set forth the patience of God in calling us. For he summons us not for once only; but if he perceive that we be slow, he admonishes us the second, indeed the third time, that he might overcome our stubbornness. He rejects not those then at the first which disdain him; but after he has many times allured them.

Furthermore here is expressed the nature of faith, when he commands us to come to him: for we must so hear the Lord, that the fruit thereof may also follow. Those also who receive the word of God in faith do cast away their lusts, and reject the world with which they were fast bound, that they may willingly draw near to God, and that with much joy and gladness of heart. Yet faith cannot be conceived without hearing (Romans 10:17), that is to say, without understanding of the word, and therefore he commands us to incline our ear before we come. When mention shall be made of faith then, let us remember that it must be joined to the word, in which it has its foundation.

Where he adds, and I will make a covenant: some demand, Question, whether God had not made a perpetual covenant with the Jews before: for he seems to promise a new and unaccustomed thing here. I answer, Answer, he promises no new thing, but that which God had before contracted with the people, and therefore it is but a renewing and a confirmation of the covenant, to the end the Jews should not think that God's promise was abolished, though they saw themselves so long banished. For while they were driven out of that country which was promised and given them, being without the Temple, and without the sacrifices, and had no marks at all left, but the covenant of Circumcision; who would not have thought but that God had utterly shaken them off? Isaiah then has fitted this phrase of speech as you see to the capacity of the people, that they might know how the covenant of God made with their fathers was firm, stable, and eternal, and neither mutable nor temporary.

He signifies the same thing by the mercies of David: but by this clause he shows that the covenant is free, because it has its foundation laid in nothing but in the mere goodness of God. As often then as we meet with this word covenant in the Scriptures, we must therewith also call to mind the word mercy, or grace.

Now he pronounces he will be faithful therein: and immediately he signifies, that he will be found true and constant, so that none shall be able to charge him with double dealing, as if he had broken his covenant. In fact, the Jews themselves rather were become treacherous and disloyal, in regard they had revolted from him: for, he for his part cannot repent touching the promise or covenant, which he had made.

He calls them mercies of David, because this covenant which was now so solemnly confirmed, was made in David's hand. True it is that the Lord made the covenant first with Abraham (Genesis 15:5 and 17:7), and afterwards confirmed it by Moses (Exodus 3:15), and lastly he established and ratified it in the hand of David (2 Samuel 7:12), that it might continue forever. When the Jews then thought of the redeemer, that is to say, of their salvation, they were to remember David as the mediator, representing the person of Christ. For David must not be considered here as a private man, but with that title and person above mentioned.

The time also is to be noted, for the dignity of the kingdom being extinct under this captivity of Babylon, and the royal title obscured and profaned, it might seem that the truth of God was abolished in the ruin of this family. He therefore commands them by faith to look to that royal seat of David, which for a time was thrown down.

Verse 4. Behold I gave him for a witness to the people, for a Prince and a master to the people.

Now the Prophet explains that yet better which he briefly mentioned before touching David, to wit, because the promise of the redeemer was made to him; and that this speech therefore was fitly applied to his person, in regard he was the pledge of the covenant: for he was not placed in that office to perform his own affairs, but was set there as the mediator between God and the people. Notwithstanding, it is certain that Isaiah brings us directly to Christ, to whom we may easily descend from David: as if he should say, this successor of David shall come, by whose hand perfect salvation and felicity is promised. And in calling him a witness, he signifies that the covenant by him contracted shall be ratified and established in Christ. There is great weight in this word witness then: for the Prophet shows, that this covenant shall be approved in Christ, through whom God's truth shall be manifested, because he shall testify that God is true.

But this testimony consists in doctrine, for without it we should receive but little profit by Christ's coming, in which sense it is said in (Psalm 2:7), I will preach the decree. And in the same sense Isaiah in (Chapter 49:2) says, that Christ's mouth should be like a sword, or, an arrow. For this cause also he calls him a Leader, and a Master, that to him and to his doctrine audience might be given: for if we hear him not speak, nor with certain confidence embrace that which he says to us touching the good will of his Father, his power is abolished. For after this sort the name of Christ makes a great sound among the Papists: but seeing they will not receive him for their Doctor and Master, but only acknowledge him in name, their boasts which they make thereof, are but vain and ridiculous.

These words, to the peoples, are added by way of amplification: for the Church could neither be established in her first dignity, nor get increases, but by the calling of the Gentiles. It was therefore necessary that the voice of Christ should sound through all the quarters of the world, because he is ordained to be the witness, conductor, and teacher of all mankind.

Verse 5. Behold, you shall call a nation that you know not; and a nation that knew not you shall run to you, because of the Lord your God, and the holy one of Israel: for he has glorified you.

Isaiah expounds that now at large, which he touched before but in a word: for he shows that Christ shall be the conductor, not of one people only, but of all. To call here, notes out the possession: so as there is a correspondence between the word To call, and, to answer. Christ then being called by authority, as he which is furnished with a sovereign power, he calls the nations to bring them in order touching their duties, and to subject them to the word. Now he says they shall be ready to obey, though they were not known of him: not that the Son of God who created them, knew not what they were (Psalm 94:9), but it is spoken in regard they were rejected and despised, until they began to have a place in the Church: for God had particularly called the Jews; and the Gentiles seemed to be utterly excluded, as if they had nothing at all appertained to them. But now, speaking to Christ, he promises that he shall constrain them to obey, though before they were wholly estranged from under his dominion.

Afterwards, he declares this more plainly in the progress of the text, where indeed he uses the plural number, that he might the better show that the Church shall be gathered out of diverse nations: so as those who were separated and scattered, should now be assembled into one body: for the word, shall run, is to be referred to the consenting of faith.

Moreover, he says here, that the Gentiles have not known: but it is to be taken otherwise than that which he said before, namely, that Christ knew not them: for ignorance is properly attributed to the profane and unbelievers, in regard they are deprived of the heavenly doctrine, without which we shall never know God. And however this knowledge is naturally engraved in the hearts of all; yet it is so obscure and confused, and wrapped in so many errors, that if the light of the word be not added to it, while they know God, they shall be ignorant of him, and not know him at all, but shall miserably err in darkness.

We have here an excellent testimony then touching the vocation of the Gentiles: for whom Christ is ordained a redeemer, as well as for the Jews. From this also we gather, that God has now care of us, if we will submit ourselves under his government: so as he will not only watch over us, as he does over the rest of his creatures, but as a father that is vigilant over his children. The word shall run, does better express the efficacy of this vocation: for the end thereof is, that we may obey God, in yielding ourselves teachable with a ready and glad heart in his presence, and willingly to receive from his mouth, the least of his commandments. For as Saint Paul says (Romans 1:5 and 16:26), obedience is the end of our vocation. But because the Gentiles were far estranged from God, it was necessary they should valiantly enforce themselves to break through all impediments, to draw near to him.

Because of the Lord.] Isaiah shows from what fountain this willingness and cheerful alacrity shall spring, namely, the Gentiles shall know they have to do with God. For if we consider Christ as man only, his doctrine will not much move us: but if we apprehend God in him, we shall be inflamed with a wonderful affection. Now he is here described to us as a Minister, ordained of God to perfect his work. For in taking upon him our nature, he also took upon him the form of a servant: and in this behalf it is no disparagement to him to see him subjected to the Father, as one of us.

Moreover, we are to remember that which we have often touched before, touching the conjunction of the head with the members. For that which is said of Christ, appertains to his whole body: and therefore glorification is common to the whole Church. I grant that Christ always holds the sovereign degree: for being highly exalted, he rules over the whole world, to the end all nations may run to him. To conclude, the Prophet shows that men yield obedience to Christ, and submit themselves to his doctrine, because God has exalted him, and would that his excellency should be acknowledged of all men: for otherwise, the preaching of the Gospel would profit very little, unless God gave efficacy to the doctrine, by the power of his holy Spirit.

Verse 6. Seek the Lord while he may be found: call upon him while he is near.

Having spoken of the fruit of the Gospel among the Gentiles, who were before estranged from God's kingdom, he now spurs forward the Jews, that they may be ashamed to sleep while others ran: for seeing they were first called, it were a shame for them to come last. This exhortation therefore properly belongs to the Jews, before whom Isaiah sets the example of the Gentiles, that he might provoke them to follow them: which the Lord also had foretold, namely, that he would provoke the Jews to jealousy by a foolish nation (Deuteronomy 32:21).

The time To find, is not taken altogether in the same sense here, as it is in Psalm 32: but for that time wherein God offers himself; as in other places he has set down a certain limited day, within the compass of which his favor and salvation shall be found. And yet I grant that Isaiah also notes the time wherein necessity presses us to ask help of God: but we must principally remember that God is sought in a fit time, when himself comes forth to meet us; for it shall be in vain for the drowsy and sleepy to bewail the loss of that grace, which themselves have wittingly rejected. The Lord bears with our slothfulness for a time, and patiently waits for us; but if he gets nothing by it, he will leave us, and bestow his grace upon others. Christ therefore admonishes us to walk while it is day, because the night will come, in which we can walk no more forward (John 12:37).

Hence we are to gather a singular consolation, namely, that we are here assured not to lose our time in seeking God: Seek, says Christ, and you shall find; knock, and it shall be opened; ask, and you shall receive (Matthew 7:7).

The word call, may be taken here generally: but I think he notes out a particular seeking of God, such an one as is principal above others: as if he commanded us to have recourse to him by prayers and supplications. Now he then shows himself to be near, when he summons us familiarly to him, in opening the gate, or presents himself before us, to the end we should not wander here and there to seek him.

While he is near] Saint Paul's distinction is to be noted, who says the preaching of the Gospel is signified by these words (Romans 10:10). The Lord is near, and offers himself to us, when the voice of the Gospel sounds in our ears. Neither ought we to seek him far off, nor to fetch many circuits, as the unbelievers do: for he presents himself to us in his word, to the end we for our parts may draw near to him.

Verse 7. Let the wicked forsake his ways, and the unrighteous his own imaginations, and return to the Lord, and he will have mercy upon him: and to our God, for he is very ready to forgive.

He confirms the former sentence: for having called men to receive God's grace, he at large describes the way how to recover the same. We know how the hypocrites yell and cry with open mouth after God, when they would be succored in their miseries, and in the mean while they harden their hearts through a wicked obstinacy. That the Jews then might not disguise themselves in seeking of God, Isaiah exhorts them to true piety. From this we gather, that the doctrine of repentance ought perpetually to be joined with the promise of salvation: for men can never taste God's goodness, unless first of all they be displeased in themselves for their sins, and have both renounced the world, and themselves also. For no man will ever in good earnest desire to be reconciled to God, nor to obtain remission of his sins, unless he be touched with a true and sound repentance.

The Prophet describes the nature of repentance three ways, or by three phrases of speech; Let the wicked forsake his ways, and the unrighteous his imaginations; and then, let him return to the Lord. Under the word way, he comprehends the whole course of our lives: and thus he requires that they bring forth fruits of righteousness, to show their newness of life. In adding thoughts, he signifies that it is not enough to correct the outward actions, but that we must begin at the heart. For though according to men's judgments, we have as it seems, changed our life from worse to better, yet we have indeed made but a weak beginning, if the heart be not first changed. Repentance therefore contains in it the change of the whole man. Wherein we have first to consider the imagination, then the deliberations, and lastly, the outward actions. Men see the actions: but the root from which they proceed, is hidden within the heart: it behooves therefore that it be first renewed, that afterward from there there may flow forth fruitful works. First, the understanding must be cleansed from all the filthiness that is in it: and then must we cast off the wicked affections and lusts; that from there, outward testimonies may afterward manifest themselves. If any one boast that he is changed, and yet lives a disordered life; his rejoicing is vain: for these two things must be required together, to wit, the conversion of the heart, and the change of the life.

Besides, God calls us not to turn to him, till the former revolt be amended. For hypocrites would be well enough contented that that which they do should be praised, so they might still be suffered to rot in their filthiness: but we can have no acquaintance with God, unless we come forth of ourselves, especially when we have estranged ourselves from him, by a wicked backsliding: therefore the renouncing of ourselves, goes before our reconciliation with God.

And he will have mercy.] This knitting together of the text ought to be diligently noted. For it shows that men can never be brought to repentance, but by setting before them the assurance of the remission of sins. Whoever preaches the doctrine of repentance then, without mentioning God's mercy, and the free reconciliation, he loses his labor. For we see how our Popish doctors think they have well discharged their duties, when they have long insisted upon the former point: and yet in the mean while, they do but babble and lie in preaching this doctrine. Indeed, though they should teach the true way to repentance, yet would it be to small purpose, seeing they omit the foundation of free remission of sins which only appeases consciences. Truly the guilty sinner will always flee the presence of God (as we have said in another place) as long as he shall be haled before his judgment seat to yield an account, neither will he ever be humbled to obey, nor fear, till his conscience be at rest. Now because it is a difficult matter to quiet terrified consciences, Isaiah draws an argument from the nature of God, saying, that he will be merciful, and abundant in pardoning. The Holy Spirit insists long upon this point of doctrine, because we always doubt whether God will pardon us or no. For however we have some opinion of his mercy, yet dare we not persuade ourselves so assuredly that it belongs to us as we ought. You see it is not without cause that the Prophet adds this member, because he thereby labors to dispossess our minds of that trembling which is incident to us, as often as we stand in doubt of his infinite mercy towards us.

Verse 8. For my thoughts are not your thoughts, neither are your ways my ways, says the Lord. 9. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts above your thoughts.

For my thoughts.] This place is diversely expounded. Some think that men's conversation is here condemned in general, to the end they should not please themselves therein, nor flatter themselves in their vices, because there is no access to God, unless we be emptied of this vain opinion of our own righteousness. For none will seek after the physician, but such as feel themselves vehemently sick, and that desire both the remedy and their health. And therefore they compare this place with that in Luke 16:15: That which is highly esteemed before men, is an abomination in the sight of God. But I think the Prophet has another meaning. Those therefore who think that God's affection is here distinguished from human affections, expound it best (as I think.) For men are wont to measure God by their own ell (as they say) and because themselves are irreconcilable, and can not be pacified but with much ado: they in like manner think that God can never be appeased, after they have once offended him. But the Lord shows that he resembles them nothing at all. As if he should say, I am not a mortal man that I should be so severe, and an enemy to you for ever: no, my thoughts are far unlike yours, for though it be impossible for you to be pacified, and that it be a hard matter to bring you to be reconciled with those which have offended you, yet it is not so with me, I will not show myself so inhumane towards you. To this agrees very well that place of David (Psalm 103) where describing God's mercy, he says, that it is higher than the heavens are above the earth: and though the application be to another purpose there, yet the sense is all one with this. In a word, there is none so gracious, or so inclined to mercy as the Lord is, and therefore we must impute it to our own diffidence, if we obtain not pardon of him.

Now there is nothing which troubles our consciences more, than when we think God resembles us, for this makes us afraid to draw near to him: in fact, we rather flee from him as our enemy, and can never be in any rest. So those who measure God according to that which they conceive of him, do indeed conceive a flat idol directly contrary to the nature of God, neither can they do him a greater dishonor than this. Are not men who are corrupt, and stuffed full with inordinate lusts ashamed to compare the most pure nature of God with theirs? And to imprison him that is infinite within so narrow bounds, wherein they feel themselves miserably enthralled? For in what more noisome dungeon can any of us be enclosed, than within our own infidelity? I take it that this is the Prophet's true and natural meaning; and yet I deny not but he had some respect to men's manners, namely such as he has described them in the former verse.

To be short, his meaning is, that men must forget themselves when they mean to turn to God, because there is no impediment so dangerous as when we think him to be irreconcilable. Let us remove this false imagination then out of our minds.

Besides, by this place it appears how far they are out of the way, which abuse God's mercy to take the greater liberty to sin. For see how the Prophet argues; Repent; forsake your wicked ways, because God's mercy is infinite. When men doubt or despair whether they shall obtain pardon or no, this makes them more wicked and stubborn; but the feeling of mercy draws and converts them. It follows then that such as neither forsake their lewd life, nor change their minds, have no part in this mercy.

Verse 10. Surely as the rain comes down and the snow from heaven, and returns not there, but waters the earth, and makes it to bring forth and bud, that it may give seed to the sower, and bread to him that eats.

Having spoken of the tender affection and incredible love which God bears us, he again places promises in the middle, that so being grounded on them, we might be assured to pass safe and sound through all dangers. For it would serve to little purpose that one should describe to [reconstructed: us] the nature of God; or inform us of his secret counsel, if therewith we were not brought to the word, wherein the same is manifested: but God speaks plainly and familiarly to us, so as we have no need to inquire further. We must therefore come to the word, which plainly opens his will to us, if so be we will contain all our senses within the bounds of it, for otherwise we shall always remain in suspense, and doubt what shall become of us, though the Lord should tell us a hundred times that he resembles men nothing at all. And yet men (if they would confess the truth) do desire to be certain of their salvation, and to know what should befall them afterward. We are therefore to observe this order well which the Prophet here keeps. And thus Moses brought the people to the knowledge of the word, saying, Ask not who shall ascend up into heaven, or who shall descend into the deep, for the word is near you in your mouth and in your heart (Deuteronomy 30:12) and this is the word of faith (says Paul) (Romans 10:10) which we preach.

Now the Prophet borrows a similitude here from a thing ordinary among us, and it is exceedingly fit for his purpose: for if we see so great efficacy in the rain which waters and fattens the earth, much more will the Lord manifest his power in his word: for the rain vanishes, and is subject to corruption, but the word is immortal, immutable, and incorruptible, and cannot consume away as the rain does.

But that we may the better understand the Prophet's words, we are to search out his drift. Men doubt whether God will accomplish that which he has promised in his word; for we think his word hangs in the air without any effect: but by the very order of nature he shows, how detestable this opinion is. For it is too absurd a thing to attribute less to the word, than to an insensible creature: and therefore he teaches, that the word is never without its effect. Some understand it, as if the preaching of the Gospel were never in vain, but that it always brings forth some fruit. Which I grant to be a truth, for the Lord works by his Spirit, and gives increase (1 Corinthians 3:7), that the labor of his Ministers may not be in vain. But the Prophet meant another matter, namely, that God casts not the seed of his word upon the ground, without effect, neither scatters he his promises in the air, but we shall gather the fruit thereof, if so be we resist him not by our own incredulity. Now he mentions two effects of the rain, which makes the earth fruitful by falling upon it: First, that men may thereby have plenty of food to sustain them: secondly, seed to sow: the benefit of which, is to be reaped the year following. If then God's power be so great in things transitory, how much more effectual may we think his word is?

Vers. 11. So shall my word be, that goes out of my mouth: it shall not return to me void, but it shall accomplish that which I will, and it shall prosper in the thing to which I sent it.

The word goes so out of God's mouth, that it also goes forth of the mouths of men: for God speaks not from heaven, but uses men as his instruments to declare his will by their ministry. But the authority of the promises is better confirmed to us, when we hear that they proceed out of the sacred mouth of God. Although then that he uses witnesses on earth, yet he testifies, that whatever they shall promise in his name, shall be ratified and confirmed afterwards, before him. And that he might the better engrave in men's minds, the power and efficacy of preaching, he advises us that he scatters not this precious seed at random, but has ordained it to a certain end; in regard of which, no man is to doubt of the effect. For there is nothing to which men are more inclined, than to judge of God according to their own fantasies, that so they may reject his word. It was needful therefore that this doctrine should be often repeated and beaten into our heads, that we might know how God will surely perform that which he has once said. As often then as we hear of God's promises, let us consider what his meaning is in them: as when he promises free remission of sins, let us assure ourselves of reconciliation through Christ. But as the word of God is powerful to save the faithful, so has it also its efficacy to condemn the wicked: which Jesus Christ himself affirms (John 12:48). The word which I have spoken, that shall judge in the last day.

Vers. 12. Therefore shall you go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into joy, and all the trees of the field shall clap their hands.

Now the Prophet concludes the argument of this chapter: for that which he has spoken touching God's mercy, tended to assure the Jews, that God would deliver them. Now he applies his discourse touching God's infinite goodness to his purpose, and shows, that his thoughts are nothing like to the thoughts of men. Take a pattern here then of a right order of teaching, namely, when we apply general doctrines, to the present use.

Lastly, Isaiah speaks of the people's restitution, which depended upon the free mercy of God.

By mountains and hills, he signifies, that all stumbling blocks which should lie in the way, should notwithstanding serve to aid those that should return to Jerusalem. These are similitudes then by which he shows that all creatures are at God's command, and are ready to employ themselves to set forward his work: yes and rejoice to do it.

He alludes to the deliverance out of Egypt, according to the custom of the Prophets: for so it is written in (Psalm 114). The mountains leaped like rams, and the hills as lambs: What ailed you, O sea, that you fled back? O Jordan, why were you turned back? For in regard that the restoration of the church is as it were a renewing of the whole world, it is said, that heaven and earth are changed, as if they had quite altered their ordinary course. All this depended upon the former prophecies, by which they had a promise touching their return.

Vers. 13. For thorns, there shall grow fir trees: for nettles, shall grow the myrrh tree; and it shall be to the Lord for a name, and for an everlasting sign that shall not be taken away.

Again he extols God's power, which should appear in the people's deliverance: for he teaches that there shall be such a change, that the way shall be made very easy for their return. Some expound this allegorically; and by thorns, understand that such as endeavor to hurt and hinder others, should now become fir trees: that is to say, bearing fruit, and bringing profit to their neighbors: but this exposition is too curious. I deny not but these things indeed pertain to Christ's kingdom, and therefore ought to be spiritually understood. For the Prophet begins at the return from Babylon, and comprehends the whole estate of the church, until the manifestation of Christ to the world. But it does not therefore follow that this allegory is anything to the purpose, because Isaiah speaks of the people's return into Judea. For, that they might the better pass, the Lord promises to remove all impediments out of the way, and would furnish them with all things necessary, that so they might be free from all annoyances.

And so, when Christ promises the benefit of our redemption, he therewith takes away whatever thing might hurt or hinder the same: no, he turns it wholly the contrary way, that out of every evil we might draw some good: for all things turn to the best (as Paul says) to them that love God (Romans 8:27). And thus God uses the most hurtful and dangerous evils, as remedies to purge the faithful, that they may not give themselves over to the love of the world, but may be made the more lively, and ready to perform the will of their Master.

When he adds that this shall be for a name to the Lord; it is to show the end of the Church's restitution; namely, that God's name might be the more praised among men, and that the memory thereof might flourish, and be conserved. And therefore he adds, for a sign: that is to say, for a testimony, or for a perpetual memorial. Although the Church float then and be diversely tossed among these waves and tempests, yet seeing the Lord has purposed that the memory of his name shall last forever, he will both defend and maintain her.