Chapter 58
Vers. 1. Cry aloud, spare not: lift up your voice like a trumpet, and show my people their transgressions, and to the house of Jacob their sins.
This present Chapter was ill divided, in regard this is knit to the former: so as if we will understand the Prophet's meaning, we must read this as if there were no breaking off. Isaiah has testified that the people should be so chastised, that yet some hope of peace remained for them. Now he confirms this doctrine, and teaches that the Lord has charged him to cry out of the throat, or as we commonly say in our speech, with open throat. To what end? Forsooth, to show the people their sins. Neither does he speak only of the lifting up of the voice, but of that vehemence and severity of speech (whereof hypocrites stand especially in need) as if God thundered upon them from heaven. For they flatter themselves in their vices, if they be not roundly dealt with, and be forced to come into the light: no, no good is to be done upon them, unless they be laid upon with main blows.
Where he adds, spare not: it is a form of speech much used among the Hebrews; I speak, and will not hold my peace: as we also commonly say; Cry without ceasing. We have told you that the Prophet speaks not here simply of the sound of the voice, but signifies a sharp and biting kind of reprehension, with which hypocrites must be galled to the quick: as for example, if the Prophets should only propound the Law of the Lord, and show wherein the rule of a well ordered life consists, should fall into the praise of God's worship, and without any vehemence reprove iniquities; what would hypocrites have been the better for such a cold manner of preaching? For their consciences are so drowsy, that they cannot be awakened, but with loud and shrill cries. A cold manner of preaching then would do them no good, unless they were sharply pressed and thundered upon with terrible threats.
Saint Paul (imitating the Prophets) having proved all mankind guilty and worthy of death, he rises up with great vehemence, against such as had some appearance of holiness, and yet abused God's patience. Behold, says he, you are called a Jew, and rest in the Law, and glory in God, you know his will, and approve the things that are excellent, being instructed in the Law. You take upon yourself to be a leader of the blind, a light to such as are in darkness, an instructor of the ignorant, and an instructor of them that lack discretion, having a form of knowledge and of the truth in the Law. But you who teach others, do you not teach yourself? You that preach another should not steal, yet do you steal? (Romans 2). Against such, in conclusion, he denounces judgment, and the horrible vengeance of God; because they abused God's goodness, and gloried in his name in vain. Likewise in this place the Prophet taxes the Jews in particular, who gloried in the name of the Lord, and in the mean while rose up in arms against him.
This is the course then that must be taken with hypocrites, who content themselves with an outward mask of holiness, if we mean to discharge our duties profitably, and as we ought. And even as the Lord has exercised his Prophets in this combat, so [reconstructed: must] we also at this day be in like manner exercised; that we may not fear the faces of hypocrites, nor content ourselves to have reproved them lightly, in two or three words, but to cry aloud with might and main against them.
But, may some say, If the Lord command such to be reproved for their sins, to whom he promises peace, then no doubt but his meaning was to leave them some hope of salvation: and yet it is out of question, that this speech is directed to the reprobates, against whom before he proclaimed open war. I answer, the faithful were then few in number: for a small remnant only embraced this peace which was offered them. When Isaiah then gives hope of a peace near hand, he had respect to that little flock: when he proclaimed war, that was to terrify the multitude, who were revolted from God, and contemned all admonitions. For the state of the people was such that nothing was sound nor pure among them, as we have seen in (Isaiah 1:21).
He mentions the house of Jacob, in regard the most of the people were corrupted. Now this distinction in the Prophet's sermons is diligently to be noted by us, in that they now speak to the whole body of the people: and by and by restrain their speech to a small number of the faithful. But it is not without a very sharp and biting reproach that he calls those his people, and the children of Jacob, which were degenerate from their original, and had shamefully revolted from the faith of the Patriarchs. This therefore is a yielding of so much to them: but with a plain mock. As if he should say, There are no deserts at all of theirs which shall privilege them from hearing their own.
Verse. 2. Yet they seek me daily, and will know my ways, even as a nation that did righteously, and had not forsaken the statutes of their God: they ask of me the ordinances of justice: they will draw near to God, saying.
He meant here to take from hypocrites all occasions of replies, for they had their exceptions ready, We fear, serve, love, and seek God with our whole hearts. Therefore why do you blame us as if we were infidels? For we would you should well know we order our lives according to the ordinances of the law. But to meet with this objection, he denies that they do anything purely or sincerely: but that all is hypocritical, and from the teeth outward; and therefore God who chiefly requires a perfect heart, rejects such a feigned service.
And we are to observe the order which the Prophet here follows. For having proclaimed open war against the wicked and hypocrites, he now severely reproves them, and strips them quite of their feigned pretense, under which they shadowed themselves. For thus they were to be handled and to be ferreted out of their lurking holes: otherwise doctrine would profit them but little or nothing. Which order as all the faithful are to observe in regard of others; so ought every one to apply this doctrine to his several use, that he may not please nor flatter himself in his vices, lest he deceive his own heart, or suffer himself to be seduced by the illusions of the devil. Let every one bring with him a pure and an upright heart, if he means to profit in the pure doctrine; and to be acceptable to his God.
Moreover, although Isaiah attributes to these dissemblers and disloyal some kind of holiness: yet he again taxes them with a very bitter flout, as if he should say, Your impudent boasting is accompanied with too manifest an obstinacy. And thus it is not only a plain mock, but there is a complaint mingled therewith, for presuming to serve God in hypocrisy. Whereas if their shows were rightly examined, and that the whole course of their lives were sufficiently sifted, it would be found that their hearts were far remote from God.
They ask of me.] Those who think that hypocrites do here complain of God, and rise up against him as it were to plead the matter with him, have not rightly conceived of the Prophet's meaning. I confess we shall see this hereafter: but before that he plucks off from them that mask of feigned holiness. Having said then that they sought God daily, as if nothing had been dearer to them than religion, he prosecutes the same sentence, and says, that they asked of him ordinances of justice, to the end they might honor God, and follow an upright course of life; to wit, when they made show to burn with zeal.
And no question but the Prophet here recites the chief exercises of the faithful, which sometimes hypocrites in appearance seem to imitate. Now the main point of true godliness consists in seeking to God's revealed will, that our conversation may be squared according to the rules which he gives, and to depend upon his sacred mouth. But the hypocrites do counterfeit this in such wise, that for the most part they seem to practice that which appertains to God's worship in a higher measure than the faithful.
Verse 3. Why have we fasted, and you see it not? We have punished ourselves, and you regard it not. Behold, in the day of your fast you will seek your will, and require all your debts.
He passes on further in the same argument, and says, that besides this hypocrisy which thus blinds those that serve God to the halves, pride does so superabound in them, that they dare in plain terms make opposition against God himself: and when he presses them near, they burst forth into complaints, as if he offered them great wrong. As if they should have said; Have you any reason to reject our services, fasts, and prayers? Why should you not accept of them? Can you in equity suffer us to punish ourselves thus for nothing? He has already granted to the hypocrites some show of holiness, whereby they deceived the world: but now he shows that they were besotted, and ready to burst with pride inwardly, under pretense of their painted works, with which they thought to satisfy God, and in regard thereof, outfaced the Prophets, and flattered themselves in their wickedness, namely, in their infidelity, rebellion, and obstinacy against God; distrust, cruelty, deceit, and oppression. These were light matters with them, and they thought they might easily purge themselves of them, by fastings and such bodily exercises: for these were their goodly merits in which they imagined the whole worship of God consisted, and by which they hoped to be absolved from all their sins. And thus they strained at a gnat, and made no bones to swallow a camel (Matthew 23:24).
But if the Jews had only been such, and that the world were now grown better, then should we be forced to seek out examples here of far hence: but seeing we have experience every day of the like dealing, we need not spend much time in the exposition of this text.
Besides, this complaint may as well be referred to the word as to the power of God. For the Lord judges hypocrites both ways. First, he reproves them by his word: and secondly, he punishes their wicked obstinacy. This may then be referred as well to his corrections, as to the former reprehension. But yet I had rather refer it to the word: and I think that the hypocrites who vaunted of their fasts, are here rebuked for opposing these exercises against the Prophets' admonitions. As if forsooth they had been the true servants of God, and that they were wrongfully reproved.
Neither am I of their mind who think that the people complain of God for using them so severely in this their banishment. But I rather think they complain of the Prophets of God, who as they thought, rebuked them too sharply. For the Jews would needs be held for zealous and devout men, and could not endure that any should condemn them of impiety or iniquity. And for this cause the Prophet discovers their affections; and tells them that they strove against God: that so they might know they had not to do with a mortal man.
In the second part of the verse (in the person of God) he refutes the virtues which the hypocrites proclaimed with sound of trumpet. The reason is, because they never made any reckoning, touching [reconstructed: the putting] off of their froward and carnal affections, nor began at the denial of themselves. For he condemns them especially for being given to their lusts: and then mentions certain particular vices: from where we may gather, that they were touched with no care of repentance.
Verse 4. Behold, you fast to strife and debate, and to smite with the fist of wickedness: you shall not fast as you do today, to make your voice to be heard above.
This verse must be joined to the former. For in regard the Lord brought in the hypocrites complaining of the Prophets' vehemence and sharpness in the first member: now in this second he yields a reason why the Lord regarded not their fasts and other works: namely, because none of these things proceeded from a pure affection of the heart. Now he shows what their hearts were by the fruits: for he brings them to the commandments of the second table, whereby it is easy to discern what we are within.
The purity of the heart manifests itself in an upright conversing with our neighbors, and in abstaining from all fraud and violence. These are the lively representations of a pure affection: without which God rejects, indeed abhors all external services. For where deceit, extortions and robberies have the full scope, it is most certain that there the fear of God has no place at all. He reproaches the hypocrites then that under color of their fastings, they took the greater liberty to oppress their brethren, and to follow their lusts the more freely. We have experience of this every day: for many fast, not only to obtain pardon for their frauds, and thefts, and liberty to play the thieves the more freely; but also that during the time of their fasts, they may have the better leisure to cast over their reckonings, to read their bills and obligations, to count what gains are come in by their usury, and to devise ways how to entangle the goods of their debtors within their nets. And therefore for the most part our hypocrites put off this business until Lent, and to the set fasting days; and such as are the most notorious hypocrites, will hear many Masses every day, that under pretext of religion, they may plot their cozenages and treacheries with more freedom, that so no man may come to interrupt them. Last of all, the Prophet rejects their fasts, notwithstanding the high account which they made of them; because by means hereof, God's wrath was the more provoked.
And by and by after he also rejects their prayers: from where it appears (as we have more largely showed upon the first chapter) that God approves no services at all, unless they proceed from the sincere affection of the heart. Truly there is no sacrifice more excellent than prayer, and yet we see notwithstanding that the impurity of the heart pollutes and defiles all our prayers. Moreover, in regard that fasts are usually joined with prayer, the Prophet takes it for granted, for indeed, it is a dependence of prayer. He forbids such kind of men then to make solemn prayers with fasts, because they shall gain nothing thereby, unless perhaps that the Lord will punish them the more severely for it. And hence we gather (as we have said before) that the Lord rejects all external works, if the true fear of his majesty goes not before.
The fast which was in use among the Jews is not here in itself condemned, as if it had been a superstitious ceremony, but the abuse of it, and vain confidence in it. Which we are well to observe: for we must go another way to work with the Papists, if we should stand to reprove their fasts, which are merely superstitious, in regard they are tied to certain days and times, as if the rest of the year it were lawful to cram their bellies. They also hold flesh to be unclean, and in the meantime stuff themselves up to the throats with junkets, and delicate foods. In a word, if so be they eat and drink their fills only once in the day when they keep their fast, they think then they have done a work of supererogation. Seeing then that there is nothing in all that which they do that may be approved of, we may simply condemn them. But Isaiah's dispute was in another kind: for the fast which the Jews observed was laudable in itself, because God had instituted it (Leviticus 23:27 and 16:29-30). But the false opinion only was condemned. As for the Papists, we must condemn not only their false opinion, but the institution of their fasts also, in regard it is wicked. The Papists join together with the Jews in this, namely, that they think God beholden to them for it, and in that they think to merit by it. But a fast alone is no service of God, neither is it required in itself as other works commanded in the law: but it is an outward action, as a handmaid to prayer; and is profitable either to tame the flesh, or to testify our humiliation. As when we feel ourselves guilty, we desire God in the day of our adversity that he would turn his wrath away from us. But he that would be further instructed touching this point, let him resort to our Institutes, Book 4, Chapter 12, sections 14, 15, 16, 17, and there he shall find a more ample discourse both concerning the use and end of it.
Verse 5. Is it such a fast that I have chosen, that a man should afflict his soul for a day, and to hang down his head like a bulrush; and to lie down in sackcloth and ashes? Will you call this a fasting, or an acceptable day to the Lord?
He confirms the former sentence, and shows that God neither approves nor condemns fasting in itself further than when it is applied to the right end. Now his meaning was not utterly to abolish it, but the wicked abuse of it, to wit, when men put holiness in it, and either in despising or neglecting true godliness, they think that the bodily exercise alone suffices. For hypocrites are ever wont to make the most they can of their external ceremonies, and that no less, than if they were satisfactions to appease God withal. Now in regard that men according to their headiness dare of themselves define what God's service is, he therefore brings us back expressly to his own definition of it, to the end our reason may not give sentence that a thing is right, unless we be first assured that he approves of it: for however men please themselves, and be highly conceited of their own understandings, and impudently boast thereof, yet the Lord rejects and abhors such pride; for he reserves it in his own power to make choice of that which he likes best, neither does it belong to any other.
To choose, is as much as to like or allow of: but he protests that this is not acceptable to him to see one continue a day without food, and to go sorrowfully with his head hanging down. The Prophet has used a very fit simile: for as the bulrush bows itself easily, notwithstanding it stands bolt upright, so hypocrites have skill to bow and hang down the head, as if they were brought low with faintness, or to signify some vain appearance of humility. His meaning was therefore to tax these superstitious gestures wherein hypocrites are wont to place a kind of holiness.
Sackcloth and ashes were added to fasting chiefly when they made solemn profession of their repentance: for they covered themselves with sackcloth, and laid ashes upon their heads. God approved this as a holy and laudable exercise. And we also see that the Prophets summoning the people to repentance have called them to sackcloth and ashes (Joel 1:13). But as we have formerly said that fasting is not here condemned in itself, no more does Isaiah condemn these external rites; only he rebukes hypocrites for separating the truth from the signs.
If any shall ask whether sackcloth and ashes agree to our times or no: I answer, that they are things indifferent, which may also be used to edification. And yet it is not needful to use such shadows now in the light of the Gospel, which has brought us greater liberty. Herewith we are also to note the difference which is between the Eastern people who use many ceremonies and the Western, who are much more sparing therein, so as if we should imitate them, it would be little better than a may-game, or apish tricks. And yet this hinders not them who are desirous to confess their faults, to clothe themselves in vile clothing after the manner of the penitents, who craved pardon and mercy.
From hence we observe that fasts were celebrated when solemn prayers were made, and that all the Church was assembled together. For fasting is but the handmaid of prayer, as we have shown before; and we also see that Christ adds it to prayer (Matthew 17:21). It is not instituted then in regard of itself, but tends to another end.
Verse 6. Is not this the fasting that I have chosen, to loose the bands of wickedness, to take off the heavy burdens, and to let the oppressed go free, and that you break every yoke?
The Prophet shows wherein the true offices of piety which are principally commanded of God consist, namely, in comforting the poor and oppressed. But it seems the Prophet utterly abolishes fasting, when in place thereof he recites those works which are much more acceptable to God. I answer, that fasting is then approved, when charity is joined with it. The Prophet brings us to this principle, to wit, that our consciences may be pure and sound, and that we exercise ourselves in showing brotherly kindness one to another. For if this order be duly observed, then fasting being added to it, will be pleasing and acceptable to the Lord. But, may some say, here is not a word uttered touching the purity of the heart. I answer, it is understood by the fruits that proceed from the same, or from the works by which it is easy to discern what the heart is. In the next place he numbers up the duties of the second Table, and so under this part understands the observation of the whole Law, as we have seen in Chapter 56. For it is not enough to be beneficial to our neighbors, if in the meantime we contemn God. But we are to note our Prophet's meaning: for inasmuch as we cannot hold the bond of brotherly love with our neighbors, unless the love of God go before, to examine whether this love and fear of his Majesty be in us or no, he requires these Christian duties, as the nearest signs thereof, namely, if we live with our brethren, justly, lovingly, and without offering them any hard measure. Add also, that an outward appearance will not serve the turn: for where the Spirit of God bears not rule, there charity is cold. And therefore Saint Paul makes express mention of love among the fruits of the Spirit (Galatians 5:22). When the observation of the Law is mentioned then, we understand not only the outward actions, but the affections of the heart must also come into account.
Some expound it as the wicked thoughts, wherewith men are bound and entangled. But it seems Isaiah meant otherwise, to wit, that hypocrites are very merciless towards the poor, and lay very heavy yokes upon them. He calls that knots or bands, which we commonly term oppressions. To which agrees that which is added, to take off the heavy burdens, under the weight whereof the poor and needy groan, and are in a manner overwhelmed therewith. The Prophet then sets not down the definition of a fast, but shows what the Lord chiefly and principally requires in the first place: also by what means our service may be acceptable before him: and how those ought to be fitted and prepared that mean to fast.
Verse 7. Is it not to deal your bread to the hungry, and that you bring the poor that wander to your house? When you see the naked, that you cover him, and hide not yourself from your own flesh?
He goes on in describing the duties of love, which he touched in the former verse. For having said in the first place, that we must abstain from doing any wrong; now he admonishes us to show ourselves liberal and lowly towards the afflicted, and such as stand in need of our help. For there are two parts of equity and justice. First, that we offer no man any wrong: secondly, that we employ our riches and goods towards the maintenance of them that are in want and necessity: and these two parts must be joined together. For it is not enough to abstain from violent courses, unless we also show mercy in relieving our poor brethren's wants. Neither is it sufficient to succor one, if you rob from some to bestow upon others; for we must not relieve our neighbors' wants by thefts and pillages. And if you have committed any injustice, cruelty, or extortion, you ought not to make amends by calling in God to you, as if you would make him partner with you of your spoils. It is necessary then, you see, that these two parts be joined together, if we would have God to approve and allow of our charity.
In commanding them to break their bread to the hungry, he meant to take away all excuses from the covetous and niggardly, who are wont to reply, that their goods are their own: like Nabal (1 Samuel 25:11). It is mine own, say they, and therefore I may keep it to myself. Why should I make that common, which God has given me for my particular use? The Prophet answers, that it does indeed appertain to you, but upon condition that you deal out part thereof to the hungry and thirsty: and not that you should eat it all yourself alone. Truly common reason teaches us, that the hungry are defrauded of their right, unless their wants be supplied: indeed, such a woeful spectacle often moves the most barbarous and cruel to compassion.
Afterwards he reckons up some particulars, which are usually wont to mollify the stoniest heart, and move them to show mercy. The reason is, that their inhumanity — which are not touched with the sense of the poverty, and need of their brethren — might be the less excusable.
Lastly, he concludes, and hide not your face from your own flesh: where we are to note this word flesh; for by it he means all men in general; not one, of whom we can behold, but therein of necessity we must view our own nature, as in a glass. It is great inhumanity then to disdain and despise those in whom we are forced to acknowledge our own image.
Verse 8. Then shall your light break forth as the morning, and your health shall grow speedily: your righteousness shall go before you, and the glory of the Lord shall embrace you.
The Prophet shows that God is not over rigorous, neither does he require of us more than is needed, though hypocrites complain causelessly never so much, in accusing him of too great severity: for when their works are condemned, then they gnash the teeth, and answer, that God can never be content; and therefore they know not what they should do more, nor what way to take. He answers them again, that God requires no more but a pure and upright heart: that is to say, a good conscience. If they have that, he will show them mercy, and in gathering them together again, will give testimony of their holiness, and will bless them every manner of way, whom he has justly chastised for their disloyalties. In a word, that they shall have no occasion at all to murmur, as if he were too sharp towards them; because they should taste of his bounty and liberality, if in rejecting all hypocrisy, they would dispose themselves to worship him in sincerity.
We must note the particle then. For on the contrary, it signifies that hypocrites are very far off from this pure worship of God, though they would be taken for the holiest men in the world. But the Prophet holds them more than convinced, when by their own works he shows that they neither fear nor reverence the Lord.
By the word light, he means a prosperous estate: as on the contrary; darkness signifies a life full of misery and calamities. And this we know is a phrase of speech much used in the Scriptures. Health denotes a happy and quiet life, as we shall see soon in another place. For the plagues which were inflicted on this people by the hand of God in regard of their sins, had almost consumed them: so as they pined away as a sick man that is brought low by a languishing disease. For there is no sickness so sharp, as to be pressed with the just vengeance of God, or to be washed under his curse.
The word righteousness may be taken two ways: either for a testimony of uprightness: or for an estate well ordered: because God would heal the confusions, and place all things in their first estate. The first sense then will be; after God shall be reconciled with you, the testimony of your righteousness shall appear before him and before men; as if a herald of arms went before you. There are other expositors, which had rather take righteousness, for a well ordered commonwealth, which is a gift of God, and no small token of his fatherly love. And in other places also we have seen that it is taken in this sense among the Hebrews. But the last member which follows, the glory of the Lord; causes me rather to follow the first exposition, Your righteousness shall go forth, that is to say, All shall know that you are just and holy; whereas before you were guilty and convicted. And thus the glory of the Lord shall be put upon you: whereas before you were overwhelmed with ignominy and reproaches. For we are exposed to shame and contempt, when we bear the punishment of our transgressions.
Verse 9. Then you shall call, and the Lord shall answer: you shall cry, and he shall say, Here I am: if you take away from the midst of you the yoke, the putting forth of the finger, and wicked speaking.
Isaiah pursues that which he has already begun to treat of, namely, that the Jews should prosper in all things, if they live in such equity, and so abstain from all wrong, that from there men may take notice of their piety and religion. For he pronounces that which is said by Hosea, and is repeated by Christ: That mercy ought to be preferred before sacrifice (Hosea 6:7; Matthew 12:7). Having spoken then of the duties of charity, and likewise having protested that such as perform them shall be happy; now he adds, Then you shall call, and the Lord shall hear you. For herein consists the chief part of our happiness: namely, if God vouchsafe to hear us: contrariwise, there cannot befall us a more woeful condition, than when he is our enemy.
Now for the exercise of our faith, he attributes that to our prayers which he is minded to bestow voluntarily, and of his mere liberality. For if he should still supply us with his benefits while we slept, as it were; the affection of prayer would grow cold in us, indeed would be utterly frozen up; and so his liberality should nourish our sloth and negligence. Albeit then that he prevents us by his free grace; yet will he have our prayers to come between: and therefore he adds, You shall cry, and he shall say, Here I am. For this promise contains also an exhortation, to the end we should not remain idle. When he says, Here am I: this appertains not to our outward senses; but by the effects he shows that he is near to us, and [reconstructed: favors] us.
And in the end of the verse he repeats again, that God will be pacified towards the Jews, if so be they did repent. By the yoke, he comprehends all the molestations with which the poor were vexed. As if he should say, If you cease to molest your brethren, and abstain from deceit and violence: the Lord will bless you every kind of way.
The lifting up of the finger also, contains under it all manner of injuries. For we are wont to say, Lift up your finger, when we mean to deal cruelly with our neighbors, or to offer them any outrage. The word of vanity, is the third kind of wrong, by which we hurt our neighbor in deceiving them with sweet and sugared words. For all iniquity is composed either of secret fraud and malice: or of open violence.
Verse 10. If you pour out your soul to the hungry, and refresh the troubled soul: then shall your light spring out of darkness, and your darkness shall be as the noon day.
Pour out your soul.] He continues to recommend to them the duties of charity. For the whole sum of his exhortation is to show that men worship God in vain, if they only offer to him some cold and naked ceremonies, seeing God's true and pure worship consists not in such childish things: but rather commands and charges us to live in innocence and uprightness with our neighbors: doing them good to our powers, and being ready to help them when need is, readily and cheerfully.
The two parts of this duty are to be marked, which Isaiah also has expressly distinguished. For in the first place he commends to us the affection of pity and compassion: in the next place he exhorts us to manifest the same by the effects. For it is not sufficient to do good to men, unless it proceed from a frank and willing mind. If I distribute all my goods to the poor, says Saint Paul, and have not love; I am nothing: (1 Corinthians 13:3). Thus then to pour out the soul, signifies nothing else but to pity our brethren's miseries, and to be as much affected with their wants, as if we ourselves were afflicted with them: (Hebrews 13:3). As on the contrary all such as are strait-laced being given to their private commodities, shutting up their bowels, and are void of affection, (1 John 3:17), are called men of a hard heart.
Whereas others translate, If you present your soul: it agrees not. The same promise with that in verse 8 follows, and under the same similitude or figure. For by darkness he understands a woeful estate: and by light, a happy and prosperous condition. As if he should say, The Lord will cause all your miseries which now overwhelm you to cease: and a sudden felicity shall succeed the same. He shows therefore that they had no cause to complain of God when afflictions pressed them so the quick; because they should forthwith escape, and enjoy a happy estate, if they served and obeyed God.
Vers. 11. And the Lord shall guide you continually, and satisfy your soul in drought, and make fat your bones: and you shall be like a watered garden and like a spring of water, whose waters fail not.
The Lord shall guide you.] Now he more clearly expresses that which he touched before in brief, and under borrowed speeches. Namely, that God will be their leader: so as nothing shall hinder them from enjoying all things in abundance. It is said that God guides us, when we feel by experience that he goes before us, as if we saw him with our eyes. Next he adds, that this shall not be for a time; because God never leaves those that are his in the mid way; but with an unchangeable course continues his benefits always to them. For this cause the Prophet also promises fullness and satiety in their extremest penury. For God has abundance of blessings always in his hand with which to relieve the wants of his children. And surely his only blessing is more worth than the sweetest dews that can fall in a whole year. And yet he does not promise to the faithful, that they shall have always a goodly and plentiful increase of fruits, and good seasons to end their harvest and vintage well; but that God will nourish them, albeit the earth should bring forth no food at all. And thus he commands them to depend upon God's help, and to content themselves therewith, notwithstanding that the barrenness of the earth should put them to their shifts.
In this sense it is said afterwards, He will make fat your bones. He says not that they shall be full fed and fat; but so lean, that their bones shall pierce the very skin. He calls them bones then, who are pinched with penury and famine. In a word, such as in whom there is nothing left but skin and bones utterly shrunk up and withered. And thus he signifies that the Jews should have to wrestle against famine and leanness, until God should be pleased to restore them.
To this appertains that which he adds touching a watered garden, and of the spring of waters. For Isaiah cannot satisfy himself in expressing the largeness which God would pour out upon his servants, that so men might seek the causes of dearth nowhere but in themselves. The sum is, that this fountain of God's bountifulness shall never fail nor be drawn dry, if so be we stop not up the same by our stubbornness.
Vers. 12. And they shall be of you, that shall build the old waste places: and you shall raise up the foundations for many generations; and you shall be called the repairer of the breach, and the restorer of the paths to dwell in.
By deserts, the Prophet means a horrible waste which befell the Jews at that time, when they were led captives: for the land became like a desert, the cities were ruined, the Temple was razed, the people made bondslaves, and scattered into all quarters. He calls them deserts, and old, because they could not be so soon rebuilt; neither was there any hope left that the people should be restored to their first estate. If any city be wasted or laid on heaps, yet as long as the inhabitants remain there, it may in short time be restored: but if the inhabitants which dwelt therein be dead, or have been carried away into a far country, and shall be long absent, what hope is left that such a city should be new built again? Will it not seem strange if a long while after the ruin thereof, one should say; The people which seemed forlorn, shall build and repair it again? Seeing this promise then was incredible, the Prophet meant to meet with this doubt. For they might object; If the Lord meant to raise us to our former estate, why does he allow us to languish so long a time? He answers, that the length of time shall not prevent God from raising up the things again that were fallen to the earth for many years together. Now this must not be restrained to the building of the Temple begun by Zerobabel, and continued by Nehemias, (Ezra 3:8), but it comprehends the restoration of the Church, which was effected some ages after.
Of you] signifies that out of this people almost dead, should come forth such as should repair these woeful ruins. And thus they should be the carpenters and masons to rebuild Jerusalem. A little after he seems to attribute to all the people that which he now restrains to some particulars, but the sense nonetheless remains always the same. For if it be asked, Who rebuilt Jerusalem? Truly it was this people. But out of this infinite multitude God culled out a handful, and cut off all the rest. Some think that the cities should not be big enough to contain so many people, for which cause they should be forced to build those again which were thrown down before. But this seems too far-fetched.
By the foundations from generation to generation, of which he speaks in the second member, some think that the prophet only repeats that which he said before, and so expound foundations of generations, because they had a long time been overthrown, in regard these buildings were forthwith to be rebuilt and set up: but many impediments should come between that should cause the work to cease. Notwithstanding, this may be referred to the time to come thus: You shall rear up the buildings which shall remain for a long space, for he seems to promise to the Church such an estate as shall continue a long while: as if he should say, other buildings stand not long, but this shall endure for many generations. If any had rather refer it to the time past, I do not oppose him.
And you shall be called.] The prophet here comprehends two points. First, that the people should resemble a ruinous building; secondly, that they should shortly be built again. But he attributes to the Jews that they shall be the repairers and directors of the paths, in regard the Lord shall use their service to that end. We have here then an excellent promise, namely, that the ruins of the Church shall be gathered again together, and repaired. Now seeing the Lord will use ourselves in this work, let nothing hinder us from employing our whole service this way. And although the world resist and scorn us as witless people, yet let us be of good courage, and overcome all these impediments. For we must be valiant and bold when we know it is the Lord's work, who has enjoined us thus to do.
Verse 13. If you turn away your foot from the Sabbath, from doing your will on my holy day, and call the Sabbath a delight, to consecrate it as glorious to the Lord, and shall honor him, not doing your own ways, nor speaking a vain word.
Some think the prophet has respect to the outward observation of the Sabbath, because it was not lawful to travel on that day. Now however I do not reject this, yet I take it that the sense has a larger extent; for under the figure of synecdoche, he signifies the whole course of man's life, it being a thing well known to all, that by walking, our whole conversation is understood. He says then, If you cease to follow your own whim: if you shut up all passage against yourself: walk not wherever your fancy leads you, etc. For they are said to turn their feet from the Sabbath who impose not this law upon themselves, namely, not to wander wherever their unbridled lusts would carry them.
Now as before under the fast he comprehended all ceremonies, and showed that these disguisings in which they placed their holiness were nothing but vain and unprofitable things, so in this place he shows wherein the true observation of the Sabbath consists, to the end they should not think it to be in the outward rest from bodily labor, but in the true renouncing of ourselves, that is, in abstaining from all wickedness, violence, voluptuousness, and evil thoughts.
First, by the word foot he means their works: for the Jews durst not travel nor dress any flesh upon the Sabbath day, and yet they made no scruple at all to vex their poor neighbors, and to scorn the afflicted. Notwithstanding, he comes forthwith to speak of the will, and words, that he might comprehend all the parts of that obedience which is due to God.
The word delights ought to be referred to God, and not to men. For there is nothing which pleases him better, or is more acceptable to him than the observation of the Sabbath, and his pure worship. He carefully repeats that men do much overshoot themselves if they despise the commandments of God, to set up their unprofitable works in the stead thereof, and also admonishes us to suffer ourselves to be governed by his only will.
Moreover, he mentions some particulars, whereby he shows that the true observation of the Sabbath consists in the renouncing of ourselves, and in the conversion of the whole man: and therefore he lays the will for the foundation, that from there may flow words, and deeds, for we readily utter the conceptions of our understandings, and by our words we manifest our will, then follow the actions. Whoever then will endeavor to serve God as he ought, he must first of necessity wholly renounce his will and carnal reason. Hence we see why the Lord so often requires the observation of the Sabbath in the Scriptures (Exodus 20:13). Doubtless he looked higher than to the external ceremony, which is this rest, in which the Jews placed a work of great holiness. No, he rather meant, that having put off all the concupiscences of the flesh, and renounced all their inordinate affections, they should testify their sincere obedience. For in truth, that man can never be said to meditate aright of the heavenly life, that is not dead both to the world and to himself. Now however this ceremony be abolished, yet the substance remains. For Christ is dead and risen again, to the end we might keep a perpetual Sabbath; that we cease from our own works, to suffer the Spirit of grace to work powerfully in us.
Verse 14. Then shall you delight in the Lord, and I will cause you to mount upon the high places of the earth, and feed you with the heritage of Jacob your father: for the mouth of the Lord has spoken it.
Then shall you delight.] It seems he alludes to the word delights, in the former verse. For the word Tithannagh, which the Prophet uses, comes of the word Onegh, which he used in verse 12, in saying, that the Lord took great delights in the true observation of the Sabbath. In a word, his meaning is, that the people received no delight from God, because they provoked him to anger, and would not obey his will. For if we square our lives according to the rules of God's law, we shall be his delights, and he shall be our joy and contentment. He testifies then that the Jews are the cause themselves that God takes no more pleasure in them: also that their own lives are so comfortless. By this then he privately reproaches the Jews, namely, that through their own folly, they have drawn down so many calamities upon them.
Afterwards he adds, that they shall mount upon the high places of the earth: thereby promising to them their return, and a safe abode in their country: for we know that Judah was situated on high, above the regions round about: and that Babylon was seated lower, so as the people was hid there, as within a cave. And yet he shows more plainly, what he meant by this word to mount: for he promises to them the possession of that heritage which was promised and given to the Fathers, which they also should then enjoy, after that for a time they had been deprived of it.
He adds, for the mouth of the Lord has spoken it; that they might know for certain, that all these things should take effect. But this must not only be understood touching these promises; but must also be referred to the former part of this chapter. For therein he has sharply censured the hypocrites, who thought to have made their party good against God; showing also that they were (notwithstanding their plea) justly punished for their iniquities: indeed, that it was in vain for them to quarrel with God, by opposing their vain and unprofitable works to his justice. And therefore he brings them back to the true observation of the Sabbath day, and shows that all shall go well with them, if they worship the Lord purely: and in the end concludes, that in all these things they had not to do with a mortal man, but with the eternal God, who is the judge that testifies these things.
