Chapter 56
Vers. 1. Thus says the Lord; Keep judgment and justice: for my salvation is at hand to come, and my righteousness to be revealed.
This is a notable place. For the Prophet shows what God requires of us, as soon as he manifests the signs of his favor, or promises to be reconciled to us, to the end our peace may be assured. The thing he requires of us, is such a conversion as changes both our judgments and affections: so as having forsaken the world, we immediately aspire to heaven: and with all he requires the fruits of repentance.
Under the words judgment and justice, he comprehends all the duties of charity, which consists not only in abstaining from evil, but in doing good to our neighbors, according to our abilities. And this is the sum of the second table: in the observation of which, we give testimony of our piety, if there be any at all in us. The Prophets always bring us there: for by this means it will quickly appear what we are within: and the true integrity of the heart is thus discerned, from those outward ceremonies wherein hypocrites please themselves; as we have showed heretofore. Now he renders a reason, and immediately shows the beginning from where all must frame themselves to newness of life; namely, that inasmuch as God's justice is at hand to be revealed to us, we in like manner ought to present him with ours.
The Lord calls himself just, and says that justice is his; not that he holds it shut up in himself; but because he sheds it abroad upon men. He also calls that his salvation, by which he delivers men from destruction.
Besides, however these words be directed to the Jews, that with a sincere affection of heart, and with an unfeigned desire of godliness, they might show themselves thankful to their redeemer; yet it also belongs to us all in general: for the whole world is lost in itself, unless it recover salvation in God. Let us also note this exhortation; for thereby we are taught to be so much the more moved to the true fear of God, as we are near to him: and therefore Saint Paul admonishes the faithful, to cast off the works of darkness, and to put on the armor of light; because our salvation is nearer us than we be aware of (Romans 13:12).
Vers. 2. Blessed is the man that does this, and the son of man which lays hold on it: he that keeps the Sabbath, and pollutes it not, and keeps his hand from doing any evil.
In calling them blessed, who having embraced this doctrine, do submit themselves to God, walking in uprightness, he closely insinuates, that there are many deaf, or unteachable. But to the end their perversity or sluggishness might not discourage the faithful, he recommends his exhortation to them by the fruit which comes thereof. That the faithful then should not recoil back, but casting off all impediments, they might readily prepare themselves to walk uprightly, he cries out that such only are blessed, to whom grace is given to be thus wise-hearted.
Objection: In the former verse we have said that the duties of the second Table were comprised under the words of justice and judgment. But here he mentions the Sabbath, which pertains to the first Table. Answer: I answer (as I have touched before) that such as live innocently and justly with their neighbors, do give good testimony of their sincerity toward God. It is no wonder then if after the Prophet having spoken of the second Table, he now mentions the first, because they must be joined both together. In a word, Isaiah meant to say, that he shall be a happy man who submits himself to God in the observation of the whole law, for to such a one the righteousness and salvation of God belongs (verse 1).
But because men wander and err in their imaginations, and seek various means how to draw near to God, the Prophet shows that there is but one way, namely, when we study how to order and rule our lives according to the Decalogue. Besides, here is an excellent place, for it teaches us, that nothing is pleasing to God, but the observation of his commandments. Question: If it be asked whether men can obtain righteousness and salvation by works; Answer: the answer is easy: for the Lord offers us not salvation as being prevented by our merits (nay he rather prevents us) but he offers himself freely to us, and only requires that we draw near to him. Seeing then that of his own good will he calls us to himself, and offers his righteousness freely, we are to take heed, that we deprive not ourselves of so great a benefit.
Now because the Sabbath (as it appears by Moses and Ezekiel (Exodus 31:13-17; Ezekiel 21:13)) was the principal sign of God's service, therefore by the figure Synecdoche it contains in itself all the exercises of piety, a part being taken for the whole. We must understand the Sabbath then, with all his circumstances. For God rests not himself contented with the outward ceremony, neither delights he in our idleness, but he requires that we freely renounce ourselves, that with heart and hand we may yield him absolute obedience. The Prophet also adds another Synecdoche in the end of the verse, to note out charity. The sum is, That God is not served aright, unless true piety and innocence of life go together: as also under these two parts he has distinguished the manner of well living. In a word, here is an exposition of that true righteousness which is contained in the law of the Lord, that in it we may rest, for in vain shall any man seek a way of perfection out of it. This then overthrows all devised worships, and all superstitions.
Vers. 3. And let not the son of the stranger which is joined to the Lord speak and say, The Lord has surely separated me from his people: neither let the Eunuch say, behold, I am a dry tree.
The Prophet shows that this grace of God shall be such, that those who were far off from him before, and against whom the gate was shut, should now obtain a new estate, or should be placed again in their right. And thus he meets with their complaints, that they should not say they were rejected, unworthy, aliens, or shut out for any infamous note; because the Lord would take away all obstacles and impediments. Now this may be as well referred to the Jews, whose temporary rejection had made them like to strangers, as to the profane nations: and for my own part, I refer it both to the one and to the other, that so it may agree with the prophecy of Hosea, I will call them my people which were not my people (Hosea 1:10).
Moreover when he says, that they shall be joined to the Lord, it is to admonish them that this consolation only pertained to such as followed the voice of God's call. For there were many eunuchs to whom the Lord showed no mercy, and many strangers, which were not joined to the Lord. This promise therefore is restrained to those, who being called, should obey. Under strangers and eunuchs, he notes out all such as seemed unworthy to be reputed among the number of God's people, who once had chosen them for his peculiar inheritance, and afterwards banished them out of his land. Other nations were shut out of his kingdom, as it appears in every place of the holy Scripture. Saint Paul says in the Epistle to the Ephesians (Ephesians 2:12-13), that the Gentiles had nothing to do in the Commonwealth of Israel, but were strangers from the covenants of promise, without hope, and without God in the world; but now in Christ Jesus, says he, you which were once far off, are made near by the blood of Christ.
Thus then the Gentiles might in the beginning doubt whether this benefit of adoption belonged to them or not, seeing it was properly appropriated to the Jews. And therefore we see how the Apostles avoided this thing; though the Lord had commanded them to preach the Gospel throughout all the world (Mark 16:15). For they thought the doctrine of the Gospel should have been profaned, if they should indifferently publish it as well to the Gentiles, as to the Jews. And the same scruple might also trouble the minds even of the elect people, in regard their banishment out of the holy land, was a sign to them of their rejection. The Prophet therefore wills them to remove all such doubts as these out of their heads.
Under the word Eunuch, by the figure Synecdoche, he comprehends all those that bore any note of infamy upon them, which might be an occasion to separate them from God's people. For it seemed that the eunuchs, and such as had no children, were rejected of God, and excluded out of the promise: wherein he had said to Abraham, that his posterity should be as the stars in the heavens, and as the sand of the sea (Genesis 15:5 and 22:17). In a word, he withdraws all men from the consideration of themselves, that they may wholly fix their minds upon the calling of God, that thus they might imitate the faith of Abraham, who considered not his body now dead; neither the deadness of Sarah's womb; so as to enter into any dispute with himself through his own incredulity touching the power of God: but above hope, believed under hope (Romans 4:18-20). The Prophet then speaks to the vile and contemptible, lest they should be discouraged; because, as Saint Peter says, God is no accepter of persons; but in every nation, he that fears God, and works righteousness, is accepted of him.
Vers. 4. For thus says the Lord to the eunuchs that keep my Sabbaths, and choose the thing that pleases me, and take hold of my covenant.
Now follows the confirmation. For the faithful servants of God which kept the Sabbath, and cleaved to the righteousness of the Law, should have place in the Church, although they were eunuchs, or had any other impediment. And thus it seems the Prophet abolishes all the external marks and visible ceremonies, wherein the Jews only gloried. For the dignity of the new Church is not outward, but spiritual: and albeit the faithful have no appearance of glory before the eyes of worldlings; or rather, they are rather despised and wronged by them, yet are they of precious esteem in the sight and presence of God.
When he joins obedience to the observation of the Sabbath: from this we may easily gather, that in speaking of the day of rest, he had not so much respect to the bare ceremony, as to a perfection of holiness. Where again he imposes bonds upon the faithful, that they should not start the least step from the duties of the whole Law: for it is not permitted them to choose anything that pleases them, but that which God has revealed to be pleasing and acceptable to him. Hypocrisy and inconsiderate zeal therefore are here condemned, in that God opposes his commandments to men's inventions, and enjoins them to take sure hold of his covenant.
Vers. 5. Even to them will I give in my house, and within my walls, a place, and a name better than of the sons and of the daughters: I will give them an everlasting name that shall not be put out.
Here we may evidently see, that the door is set open for all persons to enter into God's kingdom (however unworthy they may be). The Prophet alludes to Jerusalem, and to the Temple, wherein the Lord had put the memorial of his name. Now none but the Jews had any place there: for they would have thought the Temple profaned, if any Gentiles had come within it. And this, as you know, was the cause that so great a multitude arose against Saint Paul, who had brought some uncircumcised ones into it (Acts 21:28). But here the Lord receives all those without exception, whom before he had rejected: and has abolished that difference, by bringing us, who were strangers, into the Temple; that is, into the Church. For it is not now shut up within the bounds of Judea, as once it was; but it extends itself far and near, throughout the whole world, as in (Mark 16:15).
The word [reconstructed: yad], is taken here, as in many other texts, for place. It may also be taken for power or authority, in regard they are advanced to such dignity, as to be held for the children of God. Where he adds, a better name; it may be demanded whether the Lord compares the Jews which were then in the Church, with the faithful which afterwards he will call into their room: or the estate of the people to come, with that it was then. For it is certain that the name of the Gentiles is more honorable now, than the name of Jews, who for their infidelity were cut off: and we have succeeded them, who being wild olives, were grafted into the natural stock: as Saint Paul speaks (Romans 11:24). We may expound it then, that the eunuchs and strangers shall have a better name than the children, and those of the household; who were to God as his heritage. But I had rather take it in another sense, namely, that the dignity of the faithful shall be greater under Christ, than it was under the law. The Patriarchs had an excellent name, in respect that they called upon God as their Father, and were knit to him by a perpetual covenant: but at Christ's coming, God's grace was more abundantly shed abroad; and therefore we at this day have obtained a better, and much more excellent name than they.
He calls it an everlasting name, because it is written in the heavens, where it shall not wither, but shall flourish forever. The wicked will have their names to be remembered in this world, and use all the means they can that their renown may continue perpetually; but it is perishable, and therefore lasts not long. But this is another kind of name; for we are so made heirs of the heavenly kingdom, that we are accounted for God's children in the presence of his Angels. The word Mibbanim, may also be interpreted, for the name which a man gets by means of his children: for men make their names after a sort perpetual by their offspring. Now the Prophet promises that this name shall be much more excellent. But I had rather follow the first exposition.
Verse 6. Also the strangers that cleave to the Lord, to serve him, and love the name of the Lord, and to be his servants: everyone that keeps the Sabbath, and pollutes it not, and embraces my covenant.
He repeats that he said before, namely, that God will so open the gates of his Temple to all without exception, that there shall be no more distinction between Jew and Gentile: but such as the Lord shall call by his word (Acts 2:39), which is the bond of our adoption, shall be joined to him. And therefore these are those espousals, in compassion, and faithfulness; whereof Hosea speaks (Hosea 2:19-20). Now he not only allots them an outward court to worship the Lord in, as the people in old time did (Luke 1:10), but he attributes to them a more honorable order, to wit, that God will avow them for Priests and Levites, which were profane before.
But the end of their vocation which immediately follows, is to be noted, namely, that the Prophet says, they shall be Ministers of the Lord, on condition that they love the name of the Lord. And thus all hypocrites are here rejected, because the express tenor of our vocation runs thus; that we serve the Lord with a free and ready affection of the heart: for we cannot serve him, unless we yield him a frank and voluntary obedience. That therefore which is said of almsgiving, ought to be applied to all the parts of our life; namely, God loves a cheerful giver (2 Corinthians 9:7), that thus to our Lord and Master, we may render such a service as proceeds from love.
In adding, whoever shall keep: he again mentions the Sabbath; under which (as we have said before) the whole worship of God is comprehended. But the people neglected that which they should principally have observed upon this day: for in contenting themselves with the outward ceremony, they omitted the truth; that is to say, amendment of life. The Lord on the other side meant they should so rest, that yet in the meantime they should keep their hands (verse 2) and their souls pure from all uncleanness and iniquity.
Under the particle, and shall embrace: he expresses the zeal and constancy of such as subject themselves to God, and cleave fast to his word. If therefore we be joined to the Lord by covenant, we must keep it steadfastly, and be fast glued as it were to the pure doctrine, that nothing whatever may turn us back, or divide us from him.
Verse 7. Them will I bring also to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon my altar; for my house shall be called a house of prayer for all people.
By these phrases of speech he expresses that which he said before, to wit, that the strangers which were shut out of God's Church, are called now to it: so as the difference between the circumcised and the uncircumcised, shall be abolished forever. For these words cannot be referred to the proselytes; that is, the strangers converted to the Jewish religion, who were taken into the body of God's people by circumcision: for then the Prophet had spoken of no new or unwonted thing. But he testifies that God's grace shall be spread over the whole world; which could not be done, but the Gentiles must needs be united with the Jews, to make one body with them: which came to pass, when the difference touching uncircumcision and circumcision was taken away. There is nothing now therefore that can hinder the Gentiles from serving of God, seeing they are called into the Temple: that is to say, into the society of the faithful. Indeed, as a little before we noted, the priesthood was translated from the Tribe of Levi; not only to the whole body of the Jews, but even to very strangers also. It is well enough known, in how great detestation the Jews have this sentence. For although they read these words of the Prophet, yet they hold it for a thing extremely prodigious, that God should call the Gentiles to the participation of this so excellent a benefit, which was peculiarly allotted to them. And yet that which the Prophet says is so manifest, that none can without gross impudence, call the truth thereof into question.
He extols this grace by the fruit that should flow from it; for the true and solid felicity stands in our being united with God as his children. I grant that the wicked overflow in jollity; but all their joy shall be turned into wailing and gnashing of teeth, because it is accursed of God. In the meantime, he fills the hearts of the faithful with unspeakable joy, as well in showing himself pacified towards them, as in causing them to feel his favor and good will, by giving a happy success to their affairs. Yet the chief and principal joy consists in the peace of conscience; which Saint Paul attributes to the kingdom of God (Romans 14:17), which we then enjoy, when we are reconciled to God by Jesus Christ (Romans 5:1).
He also promises to accept of their sacrifices: for we are all called of God, to the end we should offer up our bodies, and all that we have, as sacrifices to him. By the word sacrifices, he means God's spiritual worship, such as the Gospel describes to us: for the Prophet spoke according to the customs of his own time, wherein the worship of God was wrapped with diverse ceremonies. But now, instead of sacrifices, we have praises, thanksgivings, good works, &c. And lastly, we offer up our bodies and souls: (Romans 12:1). When he says their sacrifices are acceptable: let us not think the same proceeds from their merit or excellence, but from the free bounty of God: for he might justly reject them, if he only looked upon them as they are in themselves. And yet by this goad are we quickened up with a prompt desire to serve God, seeing he assures us that our works (which are nothing) are yet no less pleasing in his sight, than if they were pure and spotless sacrifices.
He adds, upon mine altar: for the sacrifices were not allowed of God, unless they took their holiness from the altar upon which they were offered. And thus, whatever we offer, shall be unclean, unless it be sanctified by Christ, who is our altar. See (Chapter 60:7).
For mine house shall be called, &c.] The Temple was only destined to the Jews, by whom the Lord would especially be called upon. And therefore when Paul would show that the Jews were above the Gentiles in dignity, he says, that to them belonged the service of God: (Romans 9:4). Thus then the Temple was built among them by a special privilege, seeing no other nation in the world was permitted to have the like. But now that difference is taken away, and every person, of what place or country whatever, may enter into the Temple: that is to say, into God's house, because all nations are called to worship God. Here then we see the manifest difference between the Law and the Gospel: for under the Law, there was but one people which might serve God purely; for which cause the Temple was particularly built: but now all may freely enter into God's Temple, there purely to worship him: that is to say, everywhere.
But we must note the phrases of speech which are usual and familiar among the Prophets: for they use such figures as fitted their own times (as we have already showed:) for by the Temple and sacrifices they mean God's pure worship and service. The Prophet here therefore sets forth or describes the spiritual kingdom of Christ, under which it is lawful to call upon God, and to lift up pure hands in every place (1 Timothy 2:8). And neither in this place nor at Jerusalem, says Christ, shall men worship the Father any more: but the true worshippers shall worship the Father in spirit and truth, verse 23. With our eyes therefore do we behold the accomplishment of this prophecy, namely, that God's house is made the house of prayer to all nations, that so in all languages he may be called upon, Abba Father. The Jews therefore can no longer boast that they only are God's peculiars. Thus you see then how necessary it was that the Prophets should suit their manners of speech to the times and customs then in use, that so all might understand them: for the time of the full and open revelation of things was not yet come, but God's service was clothed with diverse figures.
And yet no question but this Temple thus consecrated for the service of God, was truly and really his house: for he had told by Moses, that he would be present in every place where he should put the remembrance of his name (Exodus 20:24). And Solomon in dedicating the Temple said, When they shall come and pray in this house, then you will hear in heaven your dwelling place (1 Kings 8:33). Which is the cause why Christ reproaches the Jews for making his Father's house a den of thieves (Matthew 21:13), and thereunto adds this our text to that in (Jeremiah 7:11). Now Christ called the Temple the house of prayer, as having respect to those times in which the Gospel was not yet published. For although he was come, yet he was not then known, neither were the ceremonies of the law abolished. But when the veil of the Temple was rent in two (Matthew 27:51), and remission of sins preached in his name (Luke 24:46-47; Acts 13:38), then these high praises touching the Temple and other ceremonies took their end, for then God began to be called upon of all nations.
And yet herewith let us mark that we are called into the Church upon condition that we call upon the name of God. For those do but glory in vain who hold a place therein, and yet make little or no account of prayers, nor of true invocation. In what place whatever we be then, let us beware we despise not this exercise of faith, seeing it sufficiently appears by the words of our Prophet, that prayer is the greatest and the most excellent service that God requires of us: as also it is said in (Psalm 50:15), that the holiness of the Temple consisted in the prayers which then had their force there.
Verse 8. The Lord says which gathers the scattered of Israel, yet will I gather to them those that are to be gathered to them.
He again confirms that which he said before touching the reestablishing of the people, for he has heretofore wonderfully extolled that grace of God whereby he should deliver his chosen: but the estate of the Church was such, that these promises seemed ridiculous. These are no needless repetitions therefore, but were of necessity to be added for the sustentation of the weak, that that which otherwise was incredible, might be assuredly confirmed to them.
Who gathers &c.] Isaiah gives God this title in regard of the circumstance of the matter in hand, because it is his office to gather in the Church when it is scattered abroad, which is confirmed in the same sense out of the words of (Psalm 147:2). The Lord builds up Jerusalem, and gathers together the dispersed of Israel. For this cause then he promises to assemble them again, yea, and to join diverse nations to them, that so the Church might grow and multiply into a great number. As often then as we doubt of the restoration of the Church by being astonished at the sight of so many storms and tempests wherewith it is tossed, let us lay hold upon this shield, and cover ourselves therewith, namely, that it is the Lord's office to gather together the dispersed of Israel; yea, though they were divided and scattered to the uttermost part under heaven, yet, that even from there will the Lord easily gather us, and restore us to our perfect estate: (Deuteronomy 30:4).
Yet will I gather upon him.] I willingly retain the propriety of the Prophet's words: Gnal, that is, to, or upon: for (as I think) he has an eye to that which he said in the former verse, namely, that the Temple should be set open to all people: and here signifies, that God shall add to the Jews which should be gathered a great number of others, which is now indeed accomplished. For he not only gathered together those which were dispersed in Babylon, but also gathers together other scattered sheep, which often, and almost every day came to pass (John 10:16), so as he never ceased gathering till he had added a great heap to those which were first gathered.
Vers. 9. All you beasts of the field, come to devour, even all you beasts of the forest.
It seems this prophecy agrees not with the former, because whatever the Prophet has hitherto spoken was full of sweet consolation, and now he denounces terrible threatenings, and a horrible destruction. Truly one would take these things as contradictory one to another. But having comforted the faithful, we must not think it strange if he now advertise them notwithstanding touching the calamity which should ensue, to the end that when they should see all things in an uproar and confusion, yet they should not faint nor be discouraged: as also that their necessities might therewith stir them up to run to the free grace of God with the greater zeal and diligence. There was yet another reason. For the hypocrites abuse God's promises, and glory thereof falsely: they are ready to conceive a vain hope, proudly insulting in those matters which do nothing at all belong to them. Now you see the cause then why the Prophet meant to disappoint them of all matter of rejoicing. And thus this prophecy has a two-fold use: First, to preserve the faithful from desperation at the sight of so many calamities which should in a manner overwhelm them: and that even while all things were quiet, by faith foreseeing the evils to come, yet they should content themselves with this only remedy. Secondly, that the hypocrites might be astonished with fear and trembling, that they should not insult in their overweenings, nor bless themselves, under pretense of these promises.
God therefore calls not men, but cruel beasts to devour the people. He commands the faithful then not to be troubled, nor to suffer themselves to be transported in their minds by distrust when these wild beasts should be sent. And yet therewith he meant to awaken them that he might draw them to repentance: and to exhort them patiently to wait for God's mercy, that so the promises might not lose their authority.
By the beasts of the field, he means all sorts of beasts, and so comprehends not only the Chaldeans, and Assyrians, but also Antiochus, the Romans, and other nations, who afflicted this people with diverse wars. But he especially respects that discomfiture of the people by the Chaldeans, who afterwards led them captives into miserable thralldom.
Vers. 10. Their watchmen are all blind: they have no knowledge: they are all dumb dogs: they cannot bark: they lie and sleep, and delight in sleeping.
Now he adds the cause why the people were destined to this destruction, namely, in regard they were governed by wicked princes and pastors. Not that the fault rested wholly in them, and that the people were innocent; but because their sin was the beginning of this mischief. For if we follow blind guides, that shall not excuse us; but we rather worthily bear the punishment of our own iniquities, in regard the Lord takes away good governors from such as he means to chastise for their unthankfulness.
By the word watchmen, he not only understands the prophets which had the gift or charge of teaching, but the judges, governors, and kings, whose duty it is to administer all things with equity and uprightness. And thus he comprehends two sorts of governors, namely, both civil, and ecclesiastical, whom the Lord had established as the two eyes in the body for the well ordering of the Church. If they be wicked or faithless, there can not a more dangerous plague happen to the Commonwealth.
In the first place then the Prophet reproaches them for their ignorance. For as the principal virtue of a good pastor is to know what belongs to his charge, that he may be able to discern and judge what is profitable or hurtful for his flock, and then to watch over them carefully, and to stand as it were upon his watchtower, that by all means he may procure the salvation of his sheep: so is there nothing in the world that does worse beseem him than ignorance and blindness. No man then shall be fit for this office, unless he be acquainted with the right manner of governing the people. Hence it appears what account is to be made of the idol ministers of our time, who proudly vaunt with intolerable insolence of the title of pastors, though in the meanwhile they be unlearned, and grossly ignorant.
Secondly, in calling them dumb dogs, he taxes them of idleness, and carelessness. For seeing it is required of a good pastor that he be diligent and industrious: in calling them slow-bellies, he shows there was nothing in them worthy the title of pastors. When we then are deprived of good pastors, and that either sots, or cruel wolves succeed them, let us see and acknowledge God's wrath therein; and let us assure ourselves that destruction is not far off. For from there, the Prophet gathers his threatenings, and denounces desolation to the people, when their pastors are dumb (Proverbs 29:18). It follows then, that pastors are ordained of God to perform the office of dogs: that is to say, to watch, to scare away thieves and robbers, and not to suffer them to enter into the sheepfold. If dogs then stand so carefully upon their watch, and in such wise regard their master's profit, as to be always watching for his safety, and will never cease barking at those, who it may be are able to kill them: ought not the sleepy and idle pastors blush to be overmatched by a brute beast?
Vers. 11. And these greedy dogs can never have enough: and these shepherds cannot understand; for they all look to their own way, every one for his advantage, and for his own purpose.
The third vice he reproves in these wicked pastors, is their insatiable covetousness. Though they be idle in governing, says he, yet they are valiant and hardy enough in supping up the broth. Some extend these words of the Prophet further, namely, that such rule with cruelty: and this vice is expressly reproved by Ezekiel (34:4). For false prophets are ordinarily fierce, and behave themselves uncivilly and barbarously over the poor people. But he that shall advise himself well touching these words, he shall see that the Prophet taxes their unmeasurable avarice, which he also in the next words paints out at large.
Every one looks to his own way.] That is to say, they are diligent in their affairs. Every one seeks his advantage. In a word, his meaning is, that there was none, but preferred himself first: as if every one had been born for himself only.
The word Mikkatsehu, is diversely expounded; for some translate; To his end: that is to say, to his affairs: but this agrees not with the Prophet's meaning. Others; After the limits of his covetousness. But the most natural sense (as I think) is right: which phrase of speech, is also common among us. Every one then being given to covetousness, they drew and appropriated all things to themselves, seeking their own commodity, without regarding the good of others.
Hence we gather; that he which is given to inordinate lusts, can never serve God: and whoever he be that busies his brains to heap up riches, will never apply his mind to build up the Church of the Lord. I know not a more dangerous blindness than covetousness. A true Pastor therefore ought above all other vices to flee that, if he will serve God faithfully. Do we see then that the Prophet complained thus of the wicked Pastors of his time? Let us not be troubled if the like befall us now: Application: neither let us think it any new thing, if we see so few to employ themselves in good earnest, in the work of the Lord.
Vers. 12. Come, I will bring wine, and we will fill ourselves with strong drink: and tomorrow shall be as this day, and much more abundant.
Having reproved the covetousness and idleness of the Pastors: now he sets forth their malice and desperate obstinacy: for he brings them in speaking, and describes their wicked talk: whereby we may discern, they could not be reduced into the right way, neither by any admonitions nor threatenings; but audaciously contemned whatever was said to them. In Chapter 22:13 and 28:15, the Prophet has recited the flouts of scorners, who invited one another to play the epicures and drunkards, while by the servants of God they were exhorted to fast in sackcloth and ashes. Let us eat and drink, say they, for tomorrow we shall die: as if they should have said; What mean these Prophets to importune us so much? We shall look but with lean cheeks, if we follow their counsel. These and the like blasphemies they were not afraid to utter: as we have seen in Chapter 22 and 28. And Isaiah repeats the same complaint here, to wit, that the Pastors hardened their hearts, and obstinately contemned the judgments of God.
Now he reproves them not for drinking wine and strong drink, which in itself is no unlawful thing: but he taxes their brain-sickness and brutishness, which makes men proudly and presumptuously to despise the word of the Lord. The abuse of wine is condemned in other places. But the Prophet in this place inveighs against this frantic malapertness, whereby they loftily combined themselves against God, and trampled under feet all threatenings, admonitions, reprehensions; and in a word, all religion. And yet no doubt but he taxes this horrible and hateful vice, in that they overcharged themselves with wine and meats, when they had no need; that neither shame, fear, nor reverence of God or man, might disquiet their merriments. For it is the custom of the wicked, to glut themselves with all the belly-cheer they can devise; that so they may with the greater boldness and intemperance, plunge themselves in their filthiness. But is it not a horrible and fearful example to see such a contempt of God; not in strangers, not among the common people; but in the heads and governors, who by their godly conversation, (in this holy and sacred order, which was the figure of Christ) should have been guides to others? For the Kings and Priests bore in them his image, and were types of him. We may easily judge how insupportable this pride is, whereby men thus furiously oppose themselves against God's word. For when we come once to reject this sovereign and last medicine, our case is desperate; we are past cure; because we will not suffer the Lord to bring us again into the right way. For this cause, in Chapter 22:14, the Lord vows, that this iniquity shall never be pardoned.
Thus then the Prophet notes out an extreme impiety: and let us observe his words diligently; Tomorrow shall be as this day: that is to say; Have we been merry today? We will be yet more merry tomorrow: let us not pine ourselves away before the time.
He amplifies their fault, because in deriding God's patience and long-suffering, they promised to themselves impunity: as if God slept, or sat idle in heaven, as often as he defers his judgments. Men at this day endeavor to benumb and bewitch their own consciences with such diabolical proverbs as these, mentioned in this text, that they may the more freely wallow themselves in all sorts of voluptuousness, and take liberty to commit wicked and execrable impieties. That we then may escape this horrible judgment of God, let every one search and try his own ways, and afar off let us espy the wrath of God; lest being overtaken unawares, we be suddenly overwhelmed therewith.
