Chapter 60

Vers. 1. Arise O Jerusalem; be bright: for your light is come, and the glory of the Lord is risen upon you.

In this place the Prophet shows what the efficacy of this word is, of which he spoke in the former chapter. For he comforts the church in her low and afflicted estate, and restores her to her brightness. And in respect that he represents the person of God, he here manifests his authority: and for that cause, uses a commandment, that he might give his speech the greater weight: as if by his absolute power, he placed the Church in that happy estate, which he before promised her. The sum is, to assure the faithful that the Prophet spoke not as in the air, but effectually.

Now he commands her to arise, in regard that before he said, she sat upon the ground: which two words are opposites. In the 47th chapter of this book, he said to Babylon: Come down, and sit in the dust. And in (Isaiah 32:18) he said of the Jews themselves: My people shall sit in the dust: and yet on the contrary, in (Isaiah 52:1-2) he says: Arise, arise, O Zion, put on the garments of your beauty: shake yourself from the dust. Now in this place again he raises up the Church, as if he took her by the hand, to the end she might again recover her seat of honor, who now sat in the dust, wholly covered over with filth and dung.

Now that the poor Jews might not by reason of the darkness of their evils, be utterly overwhelmed with despair, he tells them that the light which had been smothered for a time, should immediately break forth again. Herein alluding to the ordinary course of the day, succeeding the night. As if he should say: The Lord having compassion upon you, will draw you out of these obscure dungeons, in which you have so long been held prisoner. I have satisfied myself in correcting you, it is time now therefore you should begin to take some ease. And therefore by the word To shine, under a figure he means a recovery of health, and a flourishing estate: as heretofore by darkness, (Isaiah 58:10 and 59:9) he signified the calamity of the Church.

But herewith he admonishes her, that this light shall arise to her from none but from the brightness of God's countenance, at such time as he shall be pleased to manifest some tokens of his favor: for all things fall out to the best, when the Lord lightens us with his brightness: but if he be against us, we cannot possibly meet with a greater misery nor infelicity.

Vers. 2. For behold, darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon you, and his glory shall be seen upon you.

Now he amplifies this grace which he mentioned before by way of comparison, to the end we might consider of the infinite love which God bears to his elect; yes and how great the privileges are, which are given and granted to them by him. The sum is, that while the world is pressed, and in a manner overwhelmed with infinite miseries, God will have care over his people to enrich them with sundry benefits. He shows then that the light of grace and favor, mentioned in the former verse, shall not be common to all, but particular to the people of God. We told you before that the word brightness notes out the flourishing estate of the church; but yet we must not judge thereof by any outward appearance: for the Prophet flies a higher pitch. Neither do I make any doubt, but he here propounds to us a spiritual brightness and light. Otherwise the phrase of speech which he uses in verse 3 (namely, that the Gentiles should walk in this light) would not agree. And the coherence of the text of this chapter with the former shows it plainly. For in (Isaiah 59:21) he said, that the covenant was enclosed in the word and spirit: from the opposition then, it is easily gathered, that the felicity promised to the Church in the beginning of this chapter consists in somewhat else than in meat, and drink, idleness and carnal security. In fact, let us rather consider of the matter aright, and we shall see, that since that time, all the Gentiles were not covered with a cloud of miseries, while the Jews in the mean while enjoyed their ease. Seeing then the condition of the Church is separated from the state of the whole world; the benefit which Isaiah possesses the Church of in this place, is spiritual. As also this brightness which he promises, is spiritual. This therefore belongs to the spiritual kingdom of Christ, whereby the light of the Gospel enlightened all parts of the world. Indeed, the strange nations were enlightened by it.

To this appertains that which follows, The Lord shall arise upon you. For albeit he showed that God's favor should appear by manifest signs and effects: yet he leaves not out that which was the principal: namely, that the faithful should sensibly perceive that he was their father, to the end they might wait for their salvation from him.

Doctrine 1: Hence let us gather, that we are overwhelmed with darkness, till such time as the Lord lightens us with the testimony of his free adoption. I speak of all mankind: for Isaiah teaches that this quickening light proceeds from God only: thereby to signify that it is the especial gift of his own hand. Secondly, Doctrine 2: we are to note, that the Church only partakes of this brightness, that is, the elect of God. From which it follows, that it is no common or natural gift: but such a one as with which the Lord supplies the common defect of man's nature. And hereby also we perceive that there was never any spark of true light, but in the Church. For all men besides are enwrapped with darkness, albeit they think to be in the light, and that they have a great splendor: neither can they be delivered out of this darkness, but by the light of the Gospel. He adds the word glory. For after the Lord has once received us into his favor, he so continues the same to us, that his benefits do daily more and more flow in upon us with greater increases.

Vers. 3. And the Gentiles shall walk in your light, and kings at the brightness of your rising up.

The Prophet now confirms that which we were saying, to wit, that men have no light of their own, but that whereby the Lord enlightens them through his word. All will confess so much; but they do not worthily esteem of this grace as they ought: they only take it for some common thing which appertains naturally to every man: but here it appears that it is supernatural. And therefore it must be distinguished from nature; as the repetition of these words, upon you, sufficiently shows. First then let us hold it for certain, that this benefit proceeds only from God: secondly, that all indifferently do not partake hereof, but the elect only, whom the Lord enlightens by his free grace, that he might exempt them out of the common rank of other men.

Now this is done by Christ, who is called the sun of righteousness (Malachi 4:2), because we are enlightened by his beams. Moreover, the Prophet teaches, that the grace which was communicated to the Jews, shall be spread far and wide. According as the words of the covenant often sound, In your seed shall all the nations of the earth be blessed (Genesis 22:18). For the light which was proper only to a particular nation, would bring no benefit at all to others. But for as much as the doctrine of the Gospel was to be spread into all parts of the world, Judea bore this light; that from there it might shine to the Gentiles, who saw not one sparkle thereof before. For in that he makes this light proper to one people, he shows that the world could not otherwise be enlightened nor attain to the participation of this benefit, but in seeking this light in that word which came forth of Judea, and was heard in Jerusalem; where the lamp of the Lord was kindled; and from where the Sun of righteousness cast his beams, that from there he might afterwards enlighten all the habitable corners and quarters of the earth. As in chapter 2:3 we have seen, That the law went forth of Zion. There is no light then, but in the doctrine of the Prophets: so that whoever they be that recoil back from it, they falsely brag of walking in this light.

By the brightness of your rising up, he alludes to the break of day. For as the morning star begins the day, by striking through the heaven only, and forthwith the sun shines over all the world: so the break of day began first in Judea; from where the light arose, and spread itself throughout the whole world. For there is no corner of it, which the Lord has not enlightened with this light.

He mentions kings, that we should not imagine this light belonged to the common people only, but to princes and great lords, who otherwise do much please themselves in their dignities. Truly, the honor which he here attributes to the Church is exceeding great, seeing her brightness shall be so glorious, that it shall draw to her, kings and nations. He calls it the Church's light, not because she has any light of herself; but in regard she borrows it from Christ, as the Moon takes her light from the Sun.

Verse 4. Lift up your eyes round about, and behold: all these are gathered and come to you: your sons shall come from far, and your daughters shall be nourished at your side.

By many words he confirms this promise touching the restoration of the Church, which seemed a thing altogether incredible: and therefore was a matter hard to be beaten into the heads of the Jews, in an estate wherein things were so perplexed and confused. For then none but the kingdom of Judah stood: which daily decayed, till at last it fell flat to the ground. Afterwards, when the people were carried away captive, all things grew so desperate in these horrible scatterings and woeful ruins, that as it seemed the Church was utterly abolished. It was needful therefore that this doctrine should be many ways confirmed, that men's minds, which of themselves are too much inclined by nature to distrust, might no longer remain entangled with doubts. For this cause then he brings the Jews as it were, to the thing done, notwithstanding it were yet far off: to the end they might assure themselves no less of the accomplishment thereof, than if the thing were already effected before their eyes.

Now he commands the faithful to lift up their eyes on high, that is to say, above all human thoughts: for while we remain fixed to outward appearances, we cannot savor the fruit of these promises. He adds round about, that they might certainly know the people should not come from one nation alone, but from all parts, to be knit together into one body. Neither does he alone promise an end, and a remedy to the scattering which was to come, as in (Psalm 147:2) and (chapter 56:8), that God would gather in the scattered of Israel: but this gathering should extend itself further off. For it signifies that there should be a wonderful change in the world: so as those who before were strangers and divided, should be gathered into one body. To conclude, the spreading of the Church to the utmost bounds of the earth is here noted out to us. We must also supply a close opposition here, which manifests that miserable and woeful estate into which all mankind is plunged till we be gathered in under the conduct of Christ.

Some, by sons allegorically understand those who were strong and steadfast in faith: and by daughters, the weak. But I think the Prophet was not disposed to speak so acutely. I therefore take it simply thus, That sons and daughters shall in time to come, run to the Church. That is to say, shall not only be begotten within doors, but without also: indeed, even in the furthest parts of the world. For the womb of the Church shall no more be shut up in a corner of the earth, but shall spread itself as far, and as wide, as the whole world has any space.

Verse 5. You shall see and shine: your heart shall be astonished, and enlarged, because the multitude of the sea shall be converted to you, and the riches of the Gentiles shall come to you.

These things at the first blush seem to have some repugnance in them; seeing in the former verse he spoke in the present tense; and now in the time to come. But there he spoke of the eyes of faith, which apprehends that, that men cannot comprehend by nature: here, he handles that which concerns the event of the thing itself. Or, rather; by speaking in the present tense before, he meant to signify the truth and steadfastness of the promise: and now restrains the same sentence; to teach the faithful to limit themselves within the bounds of patience. Besides, however the promises of God be for a time shadowed from men's sight: yet do the faithful clearly behold them by faith; so as they wait for the undoubted accomplishment thereof, though others will believe nothing at all of them.

And shine.] Because the verb Nahar, signifies to shine, and to flow forth, it may be translated both ways. For we may refer it to that joy which carries and causes the Church to overflow, when she grows and increases in this world: or, to that decking of her, which makes her to shine. But it seems to agree but awkwardly with the text, that he couples astonishment, with brightness or joy. Truly I doubt not but by this word he understands such an amazedness as arises from an admiration and wonderment, with which the Church shall be rapt up and carried away in seeing herself to rise to such an unexpected honor, and to be exalted to so high a degree of glory. As if he should say, The greatness of this work shall be such, that it shall far surpass your hope. It is no astonishment then that is conceived through some fear of danger or calamity; but such as we see to happen in great wonders, which surpass the reach of our understandings: when being astonished we are for the time as in a dream: (Psalm 136:1). And this trembling suits very well with joy.

Verse 6. The multitude of Camels shall cover you: and the Dromedaries of Midian, and of Epha: all they of Sheba shall come: they shall bring gold and incense, and show forth the praises of the Lord. 7. All the sheep of Kedar shall be gathered to you: the Rams of Nebaioth shall serve you: they shall come up to be accepted upon my Altar: and I will beautify the house of my glory.

Under borrowed speeches the Prophet describes the glory of the Church, and applies his doctrine, both to the time and persons, with which he had to do. For we must keep that in mind which we have often said, namely; that the Prophets had respect to the people whom they taught. And for that cause, mentioned the things best known, and the ceremonies most in use; that under the figures thereof, they might note out God's spiritual worship and service. For it was good reason the Jews should be first instructed: and the Gentiles (in the second place) to whom the truth of these things is come. As if he should say; The people of far countries shall come with their riches, in the power of God.

And where he says, the Church shall be enriched, it is not to be referred to the persons of men: but in regard of the union which the head has with the members, that which appertains to God and Christ, is here attributed to the Church. The Jews deal absurdly therefore, who under color of this prophecy, by their insatiable covetousness devour all the riches of the earth: neither do the Papists less foolishly wrest these words to the maintaining of their riches, and superfluous pomp.

Now he mentions Camels, incense, gold, and sheep, as having regard to that with which every region abounded in, thereby signifying, that all should consecrate to God whatever they enjoyed; and should offer themselves and all their riches to him in sacrifice. Doctrine. From this we are to gather, that we cannot truly be converted to the Lord, unless we offer up to him all that ever we have: for these are those spiritual oblations which he requires, (1 Peter 2:5; Romans 12:1). which we cannot possibly deny him, if our hearts be truly dedicated and consecrated to him. The wicked abuse the gifts of God to excess and wantonness, and as much as in them is corrupt them by an execrable profaneness, but the faithful who use them with good conscience, consecrate them to the Lord. None can rightly say he is the Lord's then, unless he also dedicates and consecrates to the Lord himself and all that he has.

As touching the regions here mentioned by the Prophet, it is not needful for us to discuss in what place every one of them is situated. Notwithstanding by the way we note, that he speaks of such as lay Eastward, and chiefly Arabia, and the places near adjoining, which he signifies by Kedar, and Nebaioth. The Papists have also abused this place, to prove that Kings came from the East to offer gifts to Christ: wherein they show themselves too ridiculous, seeing the Prophet speaks of all sorts of people. But they snatch up without judgment all such like places wherein mention is made of gold, or incense, as if the Prophets meant to speak of the gifts which the wise men offered, (Matthew 2:11). There is nothing obscure in this place then: for the Prophet's meaning is, that God shall in time to come be called upon in every place, and all strangers shall be gathered to him to yield him obedience.

As touching the words, they shall come up; some translate, They shall come up upon my altar in good pleasure. And this seems to me not inapt; as if the Prophet meant to say, that the offerings of the Gentiles should be acceptable to God. Others expound, They shall come up acceptable: which suits not with the propriety of this tongue. For Ratson signifies good pleasure, good will, or favor: and therefore I think it should be read as I have translated it, namely, that the oblations should come up in good pleasure upon the altar; so as the words may thus be resolved, They shall go up, to appease God: for the altar was ordained, and the sacrifices offered, to the end God might be merciful and favorable to men, who according to his promise, accepts the sacrifice offered upon his altar: for then the Altar was the means to obtain God's favor. (Exodus 20:24.)

The Prophet then expresses three things here distinctly. For first when he says, that the sacrifices went up, he alludes to the ceremony which in old time they used in the sacrifices, for they lifted up their offerings (Exodus 29:24; Leviticus 8:29), to signify, that they were to lift up their minds, that so they might not be glued to the earth; or only, to fix their eyes upon that which was offered. Secondly, that these sacrifices were acceptable to God, that so they might be distinguished from the sacrifices of the Gentiles, which were offered without faith. Thirdly, upon the altar, which only sanctified the oblations: for whatever was offered upon anything else was polluted and abominable. Moreover, this figure ought to lead us to the truth of it: for Christ is God's altar, as we have seen in Chapter 56:7, and upon him must we offer our sacrifices, if we would have them well-pleasing to God.

Besides, under the beauty of the Temple he signifies the restoration of the people; in regard the principal part of their felicity consisted in having the Temple wherein God was purely worshipped to stand in perfect beauty. And there must we begin, namely, to have God reign among us, if we would be truly happy, for which cause the Lord, intending to show that his Church shall be restored, mentions the Temple, upon which he will put his glory. As if he should say, My house is now exposed to the mocks of the Gentiles, but in the end I will put my glory again upon it, of which it is now deprived. Now out of Zechariah, Haggai, and Malachi it appears, that this was not accomplished presently after their return out of captivity: for we must not think that there was that true dignity in this sumptuous building, whereby Herod would cunningly have insinuated himself into the favor of the Jews. The dignity or glory here mentioned therefore appeared not until God opened the door of heaven to Jerusalem, and afterwards manifested the hope of eternal salvation to all the Jews.

Verse 8. Who are these that flee like a cloud, and as the doves to their windows?

Because the Prophet could not content himself with mentioning this benefit of God, being rapt into an admiration, he cries out, Who are these? Which manner of speech has much more vehemence in it, than if he had simply affirmed, that a great number did flee; indeed, though he had used the same similitudes. He meant then more fully to express how glorious this multiplying should be, seeing he could find no fit words to set forth the same.

Which flee as a cloud.] Some think that by this the Apostles are meant, who with an incredible swiftness, ran to the utmost parts of the world. I grant this exposition has some color: but the Prophet speaks of the assembling of the whole Church, namely, that the nations should run to it from all parts, with great nimbleness and alacrity.

The similitude of doves, which he uses, is very apt for this purpose. For when these birds are in the fields, they seem to be of the number of other wild birds; yet they belong to a house, and have their lofts, to which they retire, and in which they make their nests. So in like manner, the faithful begin to know their gathering together, being illuminated by faith; that so they may withdraw themselves out of that horrible scattering in which they are. Whoever shall consider the miserable and woeful state of those times, shall easily perceive how necessary this notice was. For if the Prophets, who without ceasing, had so many years instructed the Jews, reaped little or no profit thereby; what was to be expected from the Gentiles, who were wholly estranged from God? Yet the Prophet has not spoken excessively: but he so admires the thing, that he also draws us therewith into admiration with him.

Verse 9. Surely the isles shall wait for me, and the ships of Tarshish as at the beginning, that they may bring your sons from far, and their silver and gold with them, to the name of the Lord your God, because he has glorified you.

Having magnified the excellent benefit of this restoration, with all the praises he could possibly devise, he brings in God himself speaking, that his speech might have the greater authority. Some take 'to wait' here, to desire: as if he should say; Let this be done, because the strange nations are as men famished, longing after him, by feeling themselves destitute of life and salvation. Others take it simply, to hope: but the word also sometimes signifies, to observe. And in this sense David takes it, in Psalm 56, saying, The wicked waited for my soul: that is to say, they spread snares for my life. And in this signification we may take it here. They shall wait: that is to say, they shall observe my countenance, as servants are accustomed to depend upon the will of their masters: as if he should say; Marvel not if so many nations run after the Church, for the isles which despise and resist me now, shall be so attentive to my voice, that they shall do whatever I command them. And unquestionably it appears by the rest of this verse, that such a kind of obedience is here mentioned.

The ships of Tarshish.] If any will, they may here supply the particle of similitude thus; As the ships of Tarshish once sailed to Judea, and brought that which was necessary for the building of the Temple, and for men's use: so it shall come to pass, that they shall sail there again, and this interrupted navigation shall recover the first course.

By Tarshish, that is, Cilicia, which was opposite to Judea; under the figure Synecdoche, he understands all voyages and traffic, which they made by sea with strange nations. We may also take it without figure thus; The ships of Tarshish which were accustomed impudently to scorn my Church, shall subject themselves to my authority, and thereunto shall bring children from a far country.

Their gold is with them.] He again repeats his former speech, to wit, that the Gentiles shall so yield their obedience to God, that they shall offer to him both themselves and all theirs. The Popish Doctors do here again (as I touched in verse 6.) show their extreme impudence, when they abuse these and the like places, to uphold those tyrannous and Persian-like pomps, whereby that Antichrist of Rome, and his supports, glisten and will be wondered at. And although they overflow in costly raiment, being covered from top to toe with gold and pearls: in a word, though they apparel themselves like a strumpet; yet are they not ashamed to make the Holy Spirit the author of all these abominations. For when the Prophets do but mention gold or silver, immediately they apply the same to their dissolutions. Truly in this behalf they resemble the Jews, who leap for joy as often as the Prophets mention gold or silver; hoping to wallow themselves therein, when the Messiah shall come. So the Papists think on nothing else but upon gold and silver, with which vain appearance, their minds are so bewitched, that they cannot aspire to heaven: but this blockishness has no need of any refutation. The sum is, that God will exalt his Church to a high and sovereign degree of honor, and deck her with ornaments befitting her. But to the end the faithful might not doubt that any impediments should hinder them to receive so glorious a promise: or lest they should attribute anything to their merits, God himself promises to be the author of this thing. Moreover, Isaiah now assigns the riches of the Gentiles, whom previously he had excluded from the Church, to be a holy offering to God, and as spoils and recompenses of her victory. And thus he more clearly expresses that which I have said, namely, that we ought to desire nothing so much, as to see the whole world subdued under God's dominion.

Verse 10. And the sons of strangers shall build up your walls, and their kings shall minister to you: for in my wrath I struck you, but in my mercy I had compassion on you.

He prosecutes the same argument. And as he said previously that strangers should submit themselves under God's authority to re-edify the Temple: so now he says, that the strangers shall bestow their labor in building up the walls. The comparisons whereby he promises the Church's restoration are diverse. For it is a thing usual in the Scriptures, where the Church is spoken of, sometimes to set it forth under the Temple, and then again, under Jerusalem. Now he promises that the strangers shall help to set up this building, lest the Jews should faint being astonished at their poverty, or small number. For in the captivity they might be solicited to distrust, thinking that although they should return into their country, yet there was no likelihood that ever they should perfect such a work. But Cyrus did this, who furnished them with great sums of gold and silver. And yet these things were but figurative in him; for they had their full accomplishment in Christ, to whose kingdom all that which is here spoken must be referred. For first of all he used the service of a few weak men, to wit, the Apostles, who were ill-furnished with fit means for so large a business; afterwards therefore he raised up strangers out of whom he chose Pastors, and made their Princes to be nursing fathers to the Church.

The Papists too presumptuously do overthrow and corrupt this place, when they wrest it to establish the tyranny of their Pope; to whom they give sovereign dominion over Kings and Princes. And herein they show themselves impudent liars (against the truth) in calling him Christ's Vicar: seeing the kingdom of Christ is not of this world (John 18:36). And yet this companion on the contrary dominates in pride and cruelty; and takes upon himself to change kingdoms. Now Kings so submit themselves to Christ, that yet they cease not to be kings still. Only they are to employ their power for the maintenance of God's service; and to govern their subjects with equity. From this we see how far off they are from Christ's kingdom, who would strip from Kings their power and authority, to make themselves Lords over them.

From this place we may also refute the Anabaptists, who so overturn political government, that Kings can no otherwise be Christians, than in renouncing (say these [reconstructed: madmen]) their authority. But we see here that God will have himself honored by the Kingly order.

Moreover that none might object, that it had been an easier matter to have maintained the Church in her first estate, than now to pluck her out of hell: God prevents this also, and shows that the Jews were justly thus afflicted, in that they had too much provoked him by their iniquities. But he gives them matter of good hope, because he will not punish them with rigor according to their deserts; but will content himself that they have been humbled under temporary chastisements. And yet therewith he informs them touching the cause of such a change: lest they should judge thereof according to their sense. For when kingdoms are changed, and sometimes on a sudden exalted; and then fall back into ruin: we think such things fall out by chance, and that it is but the course of the world. The Jews might think the same, when after the ruin of the Chaldean Monarchy, they were set at liberty. And therefore the Lord protests that all these things were guided by his Providence; that they should not be partners with unbelievers in their blindness. It is as much then as if he had said; If you ask why you have endured so many miseries: truly, because I was angry with you, and took vengeance of your offenses. But if you would know the reason of your deliverance, it has proceeded from my mere goodwill; not for your merits: or a jumbling together of secondary causes. Calamities then fall not out by chance. Neither is the Lord angry without cause. Neither yet is he ever so angry but he leaves way for his mercy.

Verse 11. Therefore your gates shall be open continually: neither day nor night shall they be shut, that men may bring to you the riches of the Gentiles, and that their kings may be brought.

This verse is ill expounded by most interpreters. For they think the Prophet meant to say, that the Church shall be in safety under the fidelity and protection of God. Why so? Because open doors show that danger is far off. But it seems to me the Prophet expounds himself: namely, that the gates shall be open, that riches may be brought into the city from all parts. And inasmuch as they are accustomed to bear their burdens by day: the day, he says, shall not suffice in regard of the continual resort of such as shall bring precious treasures there. Therefore carriages shall not cease, insomuch that the gates must be kept open day and night.

Where he says that the Church shall have the riches of the Gentiles, it is not to be referred to temporal commodities, but to the obedience which all the world shall yield to God in his Church: to which he gives that which is offered to him, in regard he has nothing which is not hers.

And their kings led.] I had rather retain the participle which the Prophet uses, than to follow those who change it into a verb: for they overthrow his meaning; in regard that he expressly adds this, because the pride of kings is such, that they will not willingly suffer themselves to be led. Indeed, on the contrary, standing too much upon their own power, they grow intemperate; and instead of being led where they ought; they carry away with them all others as with a violent flood. He shows then that notwithstanding their natural and untamed rebellion, they shall submit themselves to God and his Church.

Vers. 12. For the nation and the kingdom that will not serve you shall perish: and those nations shall be utterly destroyed.

The Prophet stands much upon the confirmation of the hearts of God's children, to assure them that they should behold the restoration of the Church one day, as he has now described it to them. These things were altogether incredible: and however we ourselves are sufficiently confirmed by the events of these things which are manifested in all men's sight; yet if we were not governed by the spirit of Christ, we could hardly conceive them in our minds. He shows then that there is no cause at all why the Jews should doubt of the restoration of the Temple; because the Gentiles should come to aid them with all their power. But Isaiah regarded something more high in this place, than the building of the visible Temple. For his meaning is to speak of that obedience which kings, nobles, and the commons should yield to the Church, when they should advance as much as in them lay, the purity of doctrine. Indeed, he passes yet further in pronouncing that the kingdoms and nations which will not serve the Church, shall perish. If such as help not the Church are condemned with this fearful and terrible sentence; what shall we say of those tyrants who set themselves furiously against her, and labor with might and main to work her overthrow? If the slothful and careless shall not escape unpunished, ought not the wicked to wait for some horrible vengeance, seeing they strive to hinder and overthrow the work of the Lord?

He repeats that now in the plural number, which he said before in the singular; to show, that if the whole world were guilty, yet they should wholly perish. For the multitude cannot free those from perishing, that estrange themselves from God: neither shall the wicked be excused, if they hinder one another from coming to salvation; or if they encourage one another to commit iniquity. Now it is said (as we have seen before) that kings and nations serve the Church, not in regard that she exercises any dominion of herself, but because God has given and committed the scepter of his word, by which he rules, to her custody.

Vers. 13. The glory of Lebanon shall come to you, the fir tree, the elm and the box tree together to beautify the place of my sanctuary: for I will glorify the place of my feet.

Isaiah uses yet another similitude, which he brought in when he compared the Church to a building or city. For he recites such things as are necessary to build with, to wit, the fir tree, the pine tree, and the box tree; all which grew in Lebanon, a forest that abounded with goodly and excellent trees. His meaning is then, that whatever was fair and exquisite in this forest, should be brought to the Church. But we must refer the truth of these figures to God's spiritual worship; for he adorns his Church with the title of the sanctuary, because he himself dwells in the midst thereof: notwithstanding he has always respect to the Temple, and to the customs of those times. He sets before us then a pattern of the Temple that stood in Jerusalem; that under the image thereof we might consider of the spiritual Temple, whereof we are the matter and the living stones: (Ephesians 2:21; 1 Peter 2:5).

By the place of his feet, he signifies that he so dwells in the Temple, that yet his Majesty is not enclosed therein, for he is not contained within so narrow limits. There is nothing but his feet then, that is to say, his lowest and meanest part: thereby teaching us, to aspire up to heaven, and not to rest fixed in these external signs, which instruct us according to our slender capacity. According to which, it is said in (Psalm 99:5). Worship the footstool of his feet, for he is holy. Also, We will enter into his Tabernacle, and worship before his footstool: (Psalm 132:7). Not that God's essence is divided into pieces, part in heaven, and part in earth; but in regard that by such helps, he raises up his servant as it were from his feet to his head.

Vers. 14. The sons also of them that afflicted you, shall come and bow to you; and all they that despised you, shall fall down at the soles of your feet, and they shall call you, The City of the Lord, Zion of the holy one of Israel.

He prosecutes the same argument still. For he shows how wonderful this work of redemption shall be, when those that persecuted or despised the Church, shall come to prostrate themselves humbly before her feet, and with their whole hearts shall submit themselves to her service. By the children of those that afflicted her, he means the tyrants and persecutors which vexed her. Now this was partly accomplished when the Jews returned into their country. But this return was but an obscure shadow of that deliverance which we have obtained by Christ. Thus these things then were truly accomplished under Christ's kingdom; yet so, that we must wait for the perfect consummation thereof, till his second coming: as in another place before we have noted.

But, will some say, Question: is not this honor of which the Prophet speaks, too excessive, and greater than of right belongs to the Church? For to bow, and fall down upon the ground, are such signs of honor, which no mortal man ought to accept of. I answer, Answer: that this honor is not made to the members, but to the head, which is Christ, who is worshipped in the Church: and those who hated and persecuted him before, come now to do him this reverence. Now we say that Christ is adored in the Church, not according to the Popish opinion, who think they indeed worship Christ while they kneel before that Roman idol to kiss his pantable. Those, in favor of whom this is affirmed, hate and reject such a doctrine. They only honor Christ then who obey his voice; as also the Prophet says, that the strangers which were out of the Church should willingly submit themselves to yield obedience to Christ, whose Majesty shines in the doctrine which himself administers by the service of men.

And shall call you, etc.] The Church was adorned with this title heretofore, but it was in a manner defaced when the city was destroyed, the Temple razed, and the people led away captive. Jerusalem was no more the same, neither was there anything to be seen in her but a horrible waste, and yet he promises that she shall be so restored, that all shall acknowledge her for the city of the Lord. Afterwards he speaks of the Temple, to signify to us that this dignity is attributed to Jerusalem in regard of the Temple: that is to say, for the service of God's sake which was there established.

Verse 15. Whereas you have been forsaken and hated, so that no man went by you, I will make you an eternal glory, and a joy from generation to generation.

The Prophet had an eye to that middle time which was already approaching: for a little after his death the people were driven out of their heritage, and led away captive, so as all thought that the Jews had been forever rooted out. That this thought then might not arise in the minds of the faithful, whereby they were in danger to fall into despair and say, We are undone; there is no way left how to remedy these so [reconstructed: extreme] miseries: neither are we ever to expect a better condition; he on the contrary shows, that these sore calamities can not hinder God to restore them again. For however for a time they were after a sort forsaken when the Lord thus corrected them, yet was it no mastery for him to set them in a more happy and better estate than the former.

If any object, Objection: that this magnificence of the Church was of no long continuance: the Answer is soon made. For however the people were diversely afflicted after their return home, and that the Christian Church also did not long hold her excellence, yet is all that which the Prophet foretold accomplished: for Christ's glory shines forth from under the cross, so as God's name [reconstructed: remains], and a people also that calls upon his name by faith.

Use: Besides, we are to note, that our own unthankfulness hinders us from receiving the fruit of these promises, because we break off the course of God's working by our infidelity; and by our own perverseness we lose the profit which we might reap from the same. To conclude, we are always to remember that which I have so often told you, namely, that the Prophet speaks not of years here, or of a few days; but comprehends the whole course of our redemption from the end of the captivity until the publishing of the Gospel, and so successively, till he shall give up the kingdom to God his Father.

Verse 16. You shall also suck the milk of the Gentiles, and shall suck the breasts of the kings: and you shall know that I the Lord am your savior and your redeemer: the mighty one of Jacob.

He speaks of the spreading forth of the Church. But it was necessary that one and the same thing should be often repeated, in regard it seemed incredible that the Church of God being now brought to so low an ebb, should ever be raised, or spread over the whole world: for her condition was lamentable, but in the end she was rebuilt again, to the astonishment of all, and that by a small remnant, as a brand recovered out of the fire; and the seed thereof was scattered far and wide through all the quarters of the world. And therefore it is as much as if he had said, Though you are now enclosed within confined and very narrow bounds, and have nothing in common with the Gentiles, yet so it is that you shall receive from them much fruit in abundance.

By milk, and breasts, he means nothing else but that service and obedience which the Gentiles should render to the Church to nourish her offspring. For [reconstructed: having said] before, that of a handful should proceed an infinite number of children: now he provides milk to suckle them with, until they be come of sufficient age. And he expressly speaks of kings, in regard it was the harder to be believed. And thus kings by the way are admonished of their duties, who if they will discharge the same as they ought, then must they be servants of the Church, otherwise the Lord will call them to account for it, and we know what David pronounces in Psalm 2, verses 10-11.

But we must note after what manner the Church shall suck the milk and the breasts of the Gentiles. For she is not permitted wholly to draw in to herself all the abilities and riches of the world, but only thereby to preserve her own estate in safety. For can anything in the world be more contrary to the nature of the Church, than to be an insatiable gulf, swallowing up into her belly whatever she may come by? These things therefore must be referred to the spiritual estate of the Church, namely, that by means hereof, God may be purely worshipped in her, that the ministry of the word may flourish and be advanced there, and that she may thereby retain some discipline which may serve as a bridle to curb every one. And yet also, that the faithful must remember, it is a more blessed thing to give than to take (Acts 20:35), that thus they may be instructed to bear poverty patiently, to the end they may enrich others with their spiritual riches.

Lastly he adds, that that which for a time was hidden shall be discovered: namely, the Jews should know, that they were not elected in vain, in regard they should feel by experience that God was careful of their salvation. Question: But some may ask if they knew not this before they were led captive. I answer: this banishment resembled a thick and gross darkness; which comparison also our Prophet used in the beginning of this chapter. Seeing then that under this grievous servitude, they could behold neither the power nor glory of God, he now drew them into the open light. Not that faith fails in afflictions: but because the feeling thereof is one thing, and experience another. While we seem forlorn, then faith soars up aloft far above the present misery, and those thick mists with which we be enwrapped. And if God be pleased to restore us to our perfect estate, then we perceive the thing, not by the eyes of faith but by experience itself: lo here that manifest knowledge of which he speaks. As if he should say, after I shall have dealt liberally with you, you shall then see by the effects that I am your redeemer.

He does of set purpose use the title of the mighty one of Jacob: in regard he had formerly often showed himself to be such an one toward them. And that not only Jacob himself had many ways felt God's power by experience, but that his successors also had proved that it was in him in whom they were to seek assured help. Thus then he calls him mighty; to the end they might acknowledge that God would be the same forever toward them, which in times past he had been to their fathers.

Verse 17. For brass I will bring gold, and for iron will I bring silver, and for wood brass, and for stones iron. I will also make your government peace, and your exactors righteousness.

The Prophet alludes to the building of the old and ancient Temple, and compares it with the spiritual and heavenly. As if he should say, When you shall be carried away captive, then you will bewail the ruin of the Temple: but I will so work, that you shall build it after a more excellent manner. In place of brass then, I will bring gold, and in place of iron, silver; for wood, brass, and for stones, iron. As if he had said, All shall be full of magnificence and glory in that second Temple which shall succeed the first. Now we know that this prophecy was never accomplished in the external restoration of this people. No, it is certain that the beauty of the second Temple was far inferior to the first (Ezra 3:12-13). It follows then, that the Prophet who in spirit, saw the true redemption, recites not only that which should fall out presently after the return of the people; but publishes the excellency of the spiritual Temple, which is the Church of Christ: we must therefore come by a direct line, as it were to Christ, if we will attain the true meaning of this prophecy. In his kingdom these things were fully accomplished, and the dignity of the first Temple was much surpassed: For the Lord shed abroad the gifts of his holy Spirit, which far excelled either gold, silver, or precious stones. We may now then see the Temple built of precious stones, as it was in (Chapter 54:11-12).

As concerning the word superintendence, others translate tribute. Neither do I doubt but the Prophet meant closely to compare the miserable servitude, under which the people should be held, with that excellent dignity, to which they were afterwards advanced. For to peace and justice, he opposes the exactors, who unjustly tyrannized over them, while the Jews were vexed with the covetousness and cruelty of the Babylonians. Now he shows that the exactors being cut off, there shall be no other superintendency than peace and justice. This was more fully accomplished, when we were delivered from the tyranny of the devil by Christ. For by his Gospel he erected a kingdom of righteousness, which is not yet finished. But we are to wait for his last coming to see the perfection thereof: and yet in the meantime to content ourselves with these first fruits.

Verse 18. Violence shall no more be heard of in your land, neither desolation, nor destruction within your borders: but you shall call salvation your walls, and praise your gates.

He here more largely expresses that which we have said: namely, that in describing the happy estate of the Church, he privately opposes the miseries and calamities with which she had been diversely afflicted, thereto. For which cause he promises that in time to come she should no more be vexed by them. I grant notwithstanding that many evils befell them after their deliverance. What of that? Yet the people were never so utterly wasted, but some form of a Church still remained; and by means hereof they enjoyed peace, feeling by experience that God kept and defended them by his power. We must not take it then as if the Prophet in these words promised them to be exempt from all trouble and encumbrance. But this consolation was added by way of comparison, in regard of the miseries to come: to wit, that the Lord will spare his Church; which shall be in safety under his protection. And unquestionably in the course of their deliverance, they evidently perceived some testimonies of this peace which the Prophet does here so highly extol. To be short, we must always remember that which we have so often repeated; namely, that we feel all these things in part only; because the kingdom of Christ is not yet accomplished.

And your gates.] He alludes to the building of the Temple, or of the Church, as we have said elsewhere: and shows that her safety shall not consist in towers, walls, or other enclosures; and that however human helps should fail her, yet should she have sufficient safety and quiet contentment in God alone. But to the salvation of the Church he joins praise, or joy: for being now in perfect safety she should rejoice: whereas before during her oppression, she lay trodden under foot in a hopeless silence.

Verse 19. You shall have no more Sun to shine by day, neither shall the brightness of the Moon shine upon you: for the Lord shall be your everlasting light, and your God, your glory. 20. Your Sun shall never go down, neither shall your Moon be hidden: for the Lord shall be your everlasting light, and the days of your sorrow shall be ended.

He teaches that the Church's felicity shall not be temporary, but eternal. For he separates her from the common condition of men, among whom nothing is stable nor permanent. Why so? Because whatever is under the sun, be it never so well established, yet is it subject to various mutations and changes. But the state of the Church must not be measured according to the dangers of this present life, in regard she is preserved even in the midst of greatest storms. As if he should say: Judge not of your salvation by outward appearances; but be sure that God holds that safely in his hand. The Lord will be your sun; so as you shall have no more need of the light, neither of sun nor moon. Fear not any change then, or confusion of things; for you shall enjoy a perpetual and an immovable light. And yet we must not take it as if the Prophet meant hereby to affirm that God's children should be deprived of the commodities of this present life. For seeing the Lord has bestowed them on all men indifferently, then has he much more ordained them for his servants, for whose sakes even all things were created of God, in regard he has a special care over them. But the Prophet meant yet to signify something more excellent, which the children of God only do enjoy, namely, that heavenly light. This the wicked cannot apprehend, and therefore they deadly hate it. For however they have the light of the sun, and other like benefits; yet cannot their felicity be firm nor stable, because they are without feeling, which hinders them from tasting the principal good thing, to wit, that God is their Father. Our Prophet therefore distinguishes the condition of the Church, and of the faithful therein, from the common estate of men in the world: to teach us not to measure it according to the changes and alterations of inferior things: as also to inform us, that in the midst of the most palpable and gross darkness, God uses to let the light of his fatherly countenance shine upon his children, to cause them to rejoice. Though all the elements then should cease to do their office, or should threaten us with a heavy look, let it suffice us notwithstanding that God favors us.

By the name of sun and moon, under a part he comprehends the state of the whole world, which is often times changed.

Verse 21. Your people also shall be all righteous: they shall possess the land forever: the graft of my planting shall be the work of my hands, that I may be glorified.

The Prophet shows here, wherein the true establishment of the Church consists: truly when she is separated from the godless, and that the faithful only have place in her. But we know that hypocrites are always mingled among the true children of God in the Church. We have also told you that the kingdom of Christ is here depicted; not such a one as it shall be in every particular moment of time, but in its perfection. Christ at his first coming, began to accomplish that which is here said, when he purged his Church: in which regard, he calls his Gospel a fan; because by it the chaff is separated from the wheat (Matthew 3:12). And he continues still every day to purge it, and will hold on that course even to the day of harvest. In the meanwhile, there must be much refuse mingled among the good grain, which in that day shall at last be utterly purged and cleansed out.

Moreover, here is a close opposition between that profane and wicked troop, who by their filthiness do pollute the sanctuary of the Lord. Further also he seems to mention the vocation of the Gentiles, when in the plural number he says, that all peoples shall be righteous.

Where he adds, that they shall inherit the land forever, I doubt not but he had respect to Judea, and closely opposed the time of the restoration, to that of the captivity, which was at hand. As if he should say: Although I do banish my people out of their inheritance, yet after seventy years, I will bring them back again to possess it forever. It is also to be noted, that he restrains this promise which appertained to all the people of Zion, to the righteous. For thus there is a kind of correction, whereby he shuts out all hypocrites, who are wont vainly to usurp and snatch to them those titles, which only belong to the true children of God. This sentence then agrees with the beginning of the 73rd Psalm: Yet God is good to Israel, even to the pure in heart. For here the Prophet attributes the name of Israel, which all bragged of, to the true servants of God only. And so in this place we may say as much of the word peoples, to wit, that little remnant which shall be purged from their uncleanness. This was not wholly accomplished among the Jews: they had the beginnings of it indeed, when they were restored home to their country again; that so afterwards by their means, the possession of the whole world might be given to God's children. And as he spoke heretofore of the restoration of the Temple, which was not perfect in Jerusalem, but should be extended through all the quarters of the world: so this possession of the land must not be restrained to Judea alone, seeing it stretches itself further off, in regard all men are called to have their part therein: that so by faith they may be the children of Abraham, and consequently be made heirs.

These phrases of speech then which are much in use among the Prophets, ought to be diligently observed, that we may the better attain to their meaning, and not to curtail their sentences, nor wrest them to a wrong sense. Their exposition then is too far fetched, and far remote from the propriety of the Prophets' language; who by the land, understand heaven and the blessed life. For the land of Canaan was given to the children of Israel, that being separated from the rest of the world, as the peculiar flock of God, they might in that place serve him purely. And therefore to possess the land by right of inheritance, signifies nothing else, but to continue and remain in the Church of God.

Where God affirms that the graft of his planting shall be the work of his hands, it serves to confirm the hope of the faithful. For in man's judgment it was a thing impossible that ever the Church should bud again; for all esteemed her forlorn, chiefly in respect her root lay hidden. That she might sprout afresh then, the Prophet says that God will play the husbandman, namely, in replanting that which was withered after it was plucked up by the roots. In a word, he signifies that the deliverance of the Church out of this miserable servitude shall be an admirable work of the Lord, and not of men; in regard she shall be raised up as it were from death. And truly that which belongs to the heavenly life is not given us by nature, nor obtained by our industry, but flows to us, and proceeds from God's free bounty. Every one of us also ought to apply to himself in particular that which is here said of the whole Church in general: for we were planted of God before the foundations of the world (Ephesians 1:4), and afterward incorporated and called, to the end we might have assurance of our election and plantation. The wicked were never planted of God, and therefore Christ pronounces that those whom his heavenly Father has not planted shall be plucked up (Matthew 15:13).

To conclude, the end for which we are planted is by and by added, namely, that we might set forth the praise of God, and tell of his wonderful works, as we are taught very well by Paul in (Ephesians 1:12), and by Peter in his first letter (1 Peter 2:9).

Verse 22 A little one shall become as a thousand, and a small one as a strong nation: I the Lord will hasten it in due time.

He confirms that which he has already said, namely, that albeit they were few in number, yet the Church of God should be plentifully replenished with people. When the Prophet foretold these things, there were great multitudes of people; but in short time after, they were so diminished that the remainders were very few, as we have seen in the first and tenth chapters. Yet this small number, says he, shall so increase that in process of time it shall become an infinite people of great power.

Let us know then that whatever was said to the Jews in this behalf is also said to us at this day. For however we be but a poor handful of people, and seem to be near our utter ruin, yet the Church cannot perish, but shall grow and increase to a great multitude, because it is the planting of God (verse 21), which we must not esteem by outward appearances, nor by the force or multitudes of men.

"I the Lord." — Now the Prophet shows to what end all his former speeches have tended, namely, that we should not resemble God to men, whose counsels and endeavors easily vanish and come to nothing. If they would take upon them to alter the state of the world or of a kingdom, alas, they could do nothing; but the Lord can change all these things in a moment. He speaks not then of an ordinary government, but of a rare and admirable work, whereby the Lord will deliver and multiply his Church.

In the end of the verse he promises to hasten the accomplishment of this work, but he adds a particle that is worthy to be noted, touching the time of the Church. For the relative is in the feminine gender, so as they who refer it to God are deceived. And those who translate, In his time, are the cause of this error, in regard this word His is ambiguous. The Prophet's meaning is that there is an appointed time set in which the Church should be delivered. And thus he exhorts the faithful to patience, that they should not fall away, but rather depend upon the unchangeable decree of God, who has skill enough to dispose of the moments of times.

First of all then he notes the fit time wherein it shall be most for the Church's profit to be delivered. We cannot judge of this, for we would have God do that which he has promised out of hand, and if he delay the time, we storm. But he defers for our good, and in respect that the fit time is not yet come. Afterward he speaks of hastening, because we imagine that the Lord is asleep, or takes his ease, when he defers. And yet he hastens to execute all things according to that time and season which he alone knows to be fittest.