Chapter 61
Vers. 1. The Spirit of the Lord God is upon me, therefore has the Lord anointed me: he has sent me to preach good tidings to the poor, to bind up the broken hearted, to preach liberty to the captives, and to them that are bound, the opening of the prison.
For as much as Christ expounds this place of himself (Luke 4:18), therefore the interpreters do without any difficulty restrain it to him: holding it for a principle, that Christ is here brought in speaking: as if these things only appertained to him. The Jews scoff at such, who inconsiderately have attributed to Christ alone, the things which do also agree to the rest of the Prophets. To speak then what I think, it seems to me, that this Chapter is added as a seal to the former, thereby to confirm that which has been said until now touching the restoration of the Christian Church. And that to this end Christ protests, that God has anointed him: which is the cause that he (and that very justly) appropriates this prophecy to himself: in regard he has exhibited that to us clearly and manifestly which others have taught obscurely. Yet this hinders not; but that this sentence may in like manner agree to the rest of the Prophets whom the Lord has also anointed. For they spoke not in their own names, neither did they execute their offices from their private authority: but they showed forth the authority and office of Christ; to whom it not only belongs to publish these things; but also to fulfill them. This place then must be thus understood, namely, that Christ who is the Prince of the Prophets, obtains the chief place among them: and that it is he only who manifests all that which is here mentioned: and also that Isaiah, with the rest of the Prophets, and the Apostles, are his servants; every one of them employing themselves to the utmost in preaching and publishing the benefits which we receive from him. So as that which Isaiah has said should be finished by Christ, we now see it accomplished by the effects.
For this cause he has anointed me.] This second member was added in place of an exposition. For first it would have been obscure to us, if he had concealed the cause, why God had given him his Spirit: but now we may evidently perceive his meaning, when he shows the use thereof: namely, that he exercises a public office, that so he may not be taken as some private person.
Now as often as the Scripture mentions the spirit of God, and says, that it dwells in us (1 Corinthians 3:16), let us consider his efficacy and power; and not imagine it to be some vain and idle thing in us without any effect. Therefore after the Prophet has spoken of the Spirit of the Lord: in the second place he adds the anointing to it: thereby understanding the virtues which proceed from that spirit. To which purpose Paul says (1 Corinthians 12:4), that there are diverse gifts: but only one spirit from which they flow. This place is diligently to be observed of us, for no man ought to take to himself power or authority to teach in the Church of God, unless he be able to show that he is called to it by the virtue of God's spirit. And so testifies Saint Paul in 1 Corinthians 12:3, namely, that no man can say, Jesus is the Lord, but by the Holy Ghost.
But, may some say, we see that every one brags of the spirit. For the Pope, the Anabaptists and other heretics and fanatical spirits have always the Holy Ghost in their mouths, as if he were their governor. How, or by what means then may we discern him that is sent by God, and conducted by his spirit, from him that is not? By the anointing. That is to say, if he be endued with gifts answerable to this charge. If he then who is sent of God has the graces and gifts which his office requires; then has he assuredly the Holy Ghost. But if he will take upon him the office of a teacher; and in the meantime is destitute both of knowledge and doctrine, let him be held for a seducer.
To preach.] The Prophet attributes not to himself the authority of a teacher, until he has made it manifest that he was sent of God. His authority is founded upon his anointing: namely, in being fitted and furnished by the Lord with sufficient gifts. It is our duty to give him audience then, not as to a private person, but as to a public minister sent from heaven.
To the afflicted.) Others translate, To the meek: and the word Anauim, signifies both the one and the other. But I had rather retain the first signification, in respect the Prophet speaks of the prisoners, and of those that are bound. And yet, as I take it, he comprehends both. For he speaks of such, who being utterly forsaken and rejected, are also miserable in themselves. Christ is only promised to such as are humbled and brought low by the sense of their miseries, who having no conceit of their own worth, do willingly contain themselves within the bounds of modesty and humility. From this we gather that our Prophet speaks properly of the Gospel. For the law was given to bring down all lofty imaginations, and such as are swollen with vain confidence: but the Gospel is ordained for the afflicted: that is to say, for such as confess themselves empty of all good things, that by and through it they may be raised up and comforted. For to what end are the Prophets, Apostles, and other ministers anointed, but to restore and comfort the heavy hearts by the doctrine of grace?
To bind up.] The Prophet uses diverse phrases of speech that he might the better express one and the same thing. In the word to bind up, he expresses somewhat more than in the former member. For he shows, that the preaching of the Gospel is no empty sound vanishing away in the air, but a medicine that is operative, which works not upon those that are stubborn and strong, but upon such as have broken and contrite hearts. It is also the end of the Gospel to set the captives at liberty. We are all prisoners and fettered, until Christ has set us free by his grace (John 8:36). But let us beware that we reject not the benefit which he offers us when he is about to smite off our irons. Generally we may note that the benefits here mentioned are distributed to us by the Gospel, but none are capable of it, except those who feeling their poverty do ardently desire the help of Christ, according as himself says (Matthew 11:28), Come to me all you that labor and are heavy laden, and I will refresh you.
Vers. 2. To preach the acceptable year of the Lord, and the day of vengeance of our God, to comfort all that mourn.
He here expresses the very time in which this so excellent grace should be spread abroad, that so he might take away all scruples and doubts that might come into their heads. For all of us are subject to sundry cares, and many encumbrances arise up in our minds, which hold them entangled with infinite discourses, of which we taste by daily experience. Now the Prophet affirms that he is the herald of the grace which is to be revealed, the time of which rests wholly in the disposition of the Almighty: for as himself was to be the redeemer of his Church by his mere favor, so was it in his own power (and that by good right) to make choice of the time himself in which to perform the same. It may be the Prophet alluded to the year of Jubilee (Leviticus 25:10). However it be, he boldly pronounces that they were patiently to wait with meek and quiet spirits, until it pleased God to stretch forth his hands.
Saint Paul in his Epistle to the Romans 16:26, and to the Galatians 4:4, calls this year the fullness of time. We have also seen previously that the Prophet in Chapter 49:8 said, Behold the acceptable time, behold the day of salvation: which sentence Saint Paul in 2 Corinthians 6:2 applies to his preaching of the Gospel. For when the Lord summons us thereby, then is the gate of heaven set open to us, that we should immediately enter into the possession of God's graces. We must not therefore put it off till tomorrow; but we must make use of the time, and take the occasion while so large mercies are offered to us.
But here seems to be a repugnancy between these two, namely, the acceptable year, and the day of vengeance. What is the reason why Isaiah has joined things so different together? Truly, because God cannot work the deliverance of his Church, but he must therewith show himself a just judge in revenging himself upon the wicked. The acceptable time then is to be referred to the elect: and the day of vengeance to the wicked, who never cease persecuting the Church. It is needful therefore that in the deliverance thereof they should be chastised. According to which Paul says (2 Thessalonians 1:6) that it is a righteous thing with God to render vengeance to the enemies who unjustly afflict the faithful, and to give rest to the afflicted. Neither could the Jews expect any good issue out of so many [reconstructed: miseries], unless it were by the confusion of their adversaries.
In the meantime it is good to note the cause of this deliverance, which must be wholly ascribed to the free grace of God, and not to our merits, worthiness, or any industry that is in us. The Prophet seems indeed, as I have said, to allude to the year of Jubilee: but yet we must principally observe this, namely, that our salvation consists altogether upon the free will of our God.
To comfort.] We must remember what I have touched before, to wit, what the end of the Gospel is: namely, that we being delivered out of all miseries, and restored to our first liberty, our tears wiped from our eyes; we may enjoy spiritual comfort and consolation. But if we be deprived of so great a benefit, let us impute the same to our own incredulity and unthankfulness, by which we both reject and repulse God, who freely offers himself to us.
Vers. 3. To appoint to them that mourn in Zion, and to give to them beauty for ashes, the oil of joy for mourning, the garment of gladness for the spirit of heaviness, that they may be called trees of righteousness, the planting of the Lord, that he might be glorified.
He pursues the same argument, and declares, that the chastisement with which the people should be exercised, should not be so sharp, but that there was hope notwithstanding left for them touching remission of sins. Which that he might the better persuade them of, he says, the Lord has given him charge to publish this deliverance, and that not to himself alone, but also to all the Prophets, even till the coming of that great Ambassador, to wit, Christ Jesus, who shall indeed publish and accomplish that which God would now have divulged for the time to come: yet therewith he signifies, that their sorrows shall not be able to prevent God from giving them matter of joy, when it should seem good to himself. For to establish, is as much to say, as to appoint a time, that the long delay might not discourage them. Again, by the verb, To give, he commends to them the efficacy of his prophecy, to the end they might be undoubtedly persuaded touching the event thereof. Well, he alludes herein to the ancient ceremonies of the Jews, who, when any affliction in those times pressed them, were accustomed to cover their heads with ashes, and to clothe themselves with sackcloth. By these things then he marks out that mourning, and deformity, which of necessity was to follow upon the people's woeful condition, and opposes the same to that joy and gladness with which they should be filled, after they had obtained their freedom and liberty.
But yet I cannot let pass the answering of these words Peer, and Epher, one to another, which signify magnificence, and ashes. For by the transposition of the letters, they signify things completely contrary: by which elegant turning of the words upside down, he meant to mark out the change of their estate.
Trees of righteousness.] By these words he sets out the people's restoration. As if he should say; Whereas in times past you were rooted up, and resembled a withered stock; now you shall be planted again and established. He brings them then to the consideration of God's power, to the end that however they should be overwhelmed and brought to death's door, yet were they notwithstanding to assure themselves to be so revived, that they should take root, gather strength, and grow.
Hence we may gather a general doctrine, namely, that we cannot be quickened, unless we be planted by the Lord. True it is that we are called his plants (Chapter 60:21) because he has elected us from the beginning (Ephesians 1:4). But yet there is another kind of planting which succeeds this first; to wit, our calling, which by faith grafts us into the body of Christ. This the Lord brings to pass by the labors of his servants, the ministers of the Gospel: but the whole must be ascribed to him, because it is he only that gives the increase (1 Corinthians 3:7). Yet we are always to keep in mind that doctrine, which brings us from this first deliverance, to the spiritual kingdom of Christ.
He calls them trees of righteousness, in whom God's justice shines, or, an order rightly composed. Yet let us know that the Lord adopts us upon condition that we be new creatures, and that righteousness may rule and reign in us. And from there it follows that by nature we are all corrupt and perverse, and cannot bring forth any good fruit, till the Lord have changed and planted us. This also abolishes that vain and proud conceit of the Papists, who in forging to themselves preparations, forsooth, or, some helps of free will, usurp upon that which belongs to God. If we be planted of the Lord, then it follows that by nature we are dry and unfruitful.
For my glory.] See here the end for which we be planted. But of this matter we have spoken in (Chapter 60:21).
Vers. 4. And they shall build the old waste places, and raise up the former desolations: and they shall repair the cities that were desolate and waste through many generations.
The Prophet amplifies this restoration of the Church, and insists principally thereabouts; that the Jews might conceive in their minds a certain and an assured hope of their deliverance: for these promises seemed altogether incredible. And this is the cause why he adorns the benefit of this redemption with so many glorious and goodly titles. Those err, who will have these words, Of the age, and from generation to generation, referred to the time to come. As if the Prophet should have said; that the building of which he speaks, shall be firm and stable: whereas his meaning is far otherwise. For he shows (as I noted in (Chapter 58:12)) namely, that the old ruins of the city should not hinder the Lord from rearing it up again. After the inhabitants of any city have been long scattered here and there, what hope is left that it should be built again? As for example; who is he that thinks of the reedifying of Athens? So while the Jews were banished for a long time into a foreign country, and that Jerusalem lay waste the space of seventy years; who durst expect that ever the citizens thereof should have reedified it? For this cause Isaiah calls deserts of an age, the places formerly desolated; the cities wasted, the solitary places from generation to generation: to show that none of these should hinder the Lord in due season, as was noted in (Chapter 60:22), to bring back his elect to Jerusalem, and to cause them to dwell there.
Moreover, these things ought to be applied to our desolate times. For however the Lord permits his Church to be razed, and to lie long in her ruins, without any hope at all of being restored; yet let us confirm and strengthen our hearts with these promises; for it is God's proper and peculiar office to build up and to renew the things which for a long time have been ruinated and lain rotting in a perpetual consumption. But we have handled this matter before in Chapter 58.
Vers. 5. And the strangers shall stand and feed your sheep: and the sons of the strangers shall be your plowmen, and dressers of your vines.
His meaning is, that the strangers shall be ready to obey them. For in respect they were at that time divided from other nations, no man would lend them their hand. And therefore he says, that the strangers do stand: that is to say, are ready and prepared to meet and to help them.
Where he adds, that they shall feed their sheep and shall be the plowmen and vinedressers, these are borrowed kinds of speeches. For the Prophet speaks of Christ's kingdom, which is spiritual; and sets forth the perfect felicity thereof, under these figures; that we might the better conceive of those things which are here proposed to us by examples. Let us know therefore that we shall be truly happy, when Christ shall reign over us: for by means thereof many benefits of which the posterity of Adam is worthily deprived, shall be restored to us unawares.
Vers. 6. But you shall be named the Priests of the Lord; and men shall say to you, The Ministers of our God: you shall eat the riches of the Gentiles, and shall be exalted with their glory.
This verse gives us a little better light into the former: for in the second part thereof Isaiah foretells, that the faithful shall eat the riches of the Gentiles, and shall be exalted with their glory. The Jews lay hold of these places with great earnestness, and greedily devour all the goods of other nations, as if one day they should be masters of all: and glory, as if all the pomp of the world should fall to their shares. But for our better understanding of these things, we must especially observe two points. First, that the Prophets, minding to set forth the glory and felicity of Christ's kingdom, borrow similitudes from things belonging to men. Secondly, in speaking of the Church, they so conjoin the head with the members, that sometimes they rather respect him than the members.
Neither must we reap this fruition of other men's goods, as if those which should be converted to Christ should grip to themselves riches, glory, or the dignities of others; for this would not stand with the rules of charity. But in respect that all things should be subjected under Christ's dominion; that so he might obtain the sovereign rule and authority over them. This is it which I have already said, to wit, that the Prophet has not so much regard of the members, as of the head himself. But when riches are brought under Christ's power, then they are called ours; because he has nothing which belongs not to his spouse the Church. It is said in (Chapter 45:14), in the same sense that the enemies of Christ shall fall down at his feet, and make supplication to him: and yet this is done to the Church, in whom they acknowledge Christ, and submit themselves to his doctrine. See (Chapter 60:14). Isaiah then shows what the Father will give to the Son, who has lawful power over all the world: to whom also all things ought to be subject.
In the meanwhile we must not omit that which I touched a short while ago: namely, that God feeds his elect liberally in this world, to the end they might feel that their estate is better than that of the infidels. For however they may want many things, yet a little contents them; for which they give God hearty thanks: so as their wants to them are much better, than all the wealth of the world is to the wicked.
By the word Priests he shows, that the condition of the common people shall be much better than it was in times past. As if he should say, Up until now the Lord has chosen you for his heritage only: but hereafter he will endow you with more excellent gifts, for he will make you Priests. Now however all the people were a kingdom of Priests (Exodus 19:6), yet we know that the Tribe of Levi only exercised this office (Deuteronomy 33:10). But our Prophet here testifies that afterward it shall be common to all. Yet this was not manifested till Christ came. I grant that the restoration of the Church began at the return of the people out of Babylon: but in the end at Christ's coming, the faithful were adorned with this dignity.
To this pertains what is written in 1 Peter 2:9: You are a holy nation, a royal Priesthood. But also we ought diligently to note what this kind of Priesthood is: for we must no more offer to God any brute beasts; but reasonable men must now be offered and sacrificed to the obedience of Christ. According to which Saint Paul says, that he offered up the Gentiles by the sword of the Gospel, that they might afterward yield their obedience to God (Romans 15:19).
Hence we see how childishly the Papists trifle in abusing this place to prove their priesthood: for the Pope and his chaplains ordain Priests to sacrifice to Jesus Christ; and not to teach his people (both which Moses joins together in Deuteronomy 33:10). But Christ offered up himself by an eternal redemption, and he only once for all has performed this Priestly office (Hebrews 9:12), intending that the fruit of this sacrifice should now be offered to us by the preaching of the Gospel. They which usurp this office are sacrilegious persons, namely, such as will reiterate that which Christ has by himself accomplished. Every one ought rather to offer himself, with all that he has to God (Romans 12:1), that he may exercise this Priesthood as he ought to do. Secondly, the Ministers who are especially called to teach, ought to use the sword of God's word to offer up, and to consecrate men to God. Lastly, those are indeed faithful and true Ministers, who undertake nothing of their own heads, but boldly and uprightly put those commandments in execution, which they have received from God.
Verse 7. For your shame, you shall receive double, and for confusion they shall rejoice in their portion: for in their land, they shall possess the double: everlasting joy shall be to them.
He confirms the former sentence, where he had said that the faithful which mourned, being covered with sackcloth and ashes, should be sprinkled with the oil of gladness (verse 3). Now this change of their sorrow into joy, is here again promised. Some interpret double to be in regard that those whom God has redeemed, should be happy before him, and before men. But I know not whether this exposition is solid enough or not. I had rather take it more simply then, as if the Prophet should have said: The prosperity of the Church shall be so great, that it shall much exceed all the calamities and adversities with which it is now oppressed. If she is now discontented with her estate, she must cast her eyes toward this day, in which she shall be most happy. And so Saint Paul opposes a weight of glory to the momentary afflictions, which are suddenly gone (2 Corinthians 4:17). The wicked scorn us without measure: for they seem lusty and strong; they abuse their prosperity, and tread under their feet the poor children of God: but the Lord promises in short space, to cause the faithful (being delivered from under their tyranny) to rejoice in their portion. This began to be accomplished when the people returned out of captivity: but in Christ we have a more full testimony of it, which daily manifests itself, and at his last coming shall be finished, who will perfectly renew all things; and the wicked shall be consumed, to the end the possession of the world may be ours.
To this pertains what he says by way of yielding or granting; namely, that the land is now indeed theirs. For then they boasted themselves as being Lords of the whole world: but in the end they should feel that it is the proper and particular possession of God's children. Everlasting joy may be referred to the external estate of the Church; because God daily furnishes them with ample matter of thanksgiving: but in regard they are constrained to swallow many anguishes, and are encompassed about with all kinds of encumbrances, this prophecy is not accomplished until the joy of the Spirit has gotten strength in us, and obtained the full victory in our hearts; nor till we feel that sweet peace which passes all understanding, to reign there; as says Saint Paul in Philippians 4:7; Colossians 3:15, which peace only the Saints of God enjoy, when they feel lively testimonies within them of their adoption. He calls it perpetual, to show how far it differs from the joy of the wicked, which is but of short continuance, and suddenly vanishes away: indeed, and is converted into gnashing of teeth.
Verse 8. For I the Lord love judgment, and hate robbery for burnt offering: and I will direct their work in truth, and will make an everlasting covenant with them.
The Prophet not only confirms that which he has promised in the name of God, but also exhorts the Jews to repentance, and shows them from where they were to look for salvation, and with what a terrible Judge they had to deal. For he reasons from the nature of God; and from there shows after what manner they were to frame their lives, that so they might not reject this grace of God now offered them by their own rebellion.
Under the word judgment, he comprehends all justice and equal dealing. For he opposes this word to those idle inventions by which the Jews thought to satisfy God, which yet were but cloaks for their wickedness. But as we have often seen before, the Lord cares for none of these masks and vain pretenses, but only requires the true purity of the heart and hands, purged from all iniquities. He then that will be approved of God, with all that he performs in his service, must needs have a pure heart, and lead a blameless life.
Hating robbery for burnt offerings.] Under a part he comprehends all the feigned services of God. And by burnt offering, is understood all sacrifices. There is nothing then more hateful, than that men should sacrifice their robberies and deceits to God: or, when they mingle their lies, hypocrisies, and filthinesses of heart with it; or, in defrauding God maliciously of his right, corrupt his pure worship.
But this is a vice not only practiced of that age, but in all times. For every one will seem to serve God, and the wicked themselves will be ashamed to be without the appearance of devotion, in regard the sense and feeling of the divine nature is so engraven in the hearts of all men, that it cannot be erased out. But in the mean while, the most part of men do but trifle and dally with God, and labor to satisfy him with pretty gauds and toys. Isaiah therefore condemns and detests such a hypocrisy; and teaches that the Lord rather requires mercy of us, than sacrifices (Hosea 6:7; Matthew 9:13 and 12:7). For we cannot serve God, unless we observe the duties of the second table, namely, in abstaining from all violence and fraudulent dealing: for he who either deceives, or offers violence to his neighbors, does also therewith offer violence to God himself. To be short, the Prophet's meaning is, to teach us the true means to attain repentance: first, if in casting off all hypocrisy, and in rejecting all inventions of men, the servants of God do give themselves to the duties of brotherly love.
I will establish their work.] Some expound, The reward of their work. But I rather think hereby are understood all the enterprises of this life, to which the Lord promises a happy success. That which men purpose in themselves to do, comes not to a good end, either in regard they neglect to ask counsel of God, or because they do not things under his conduct and leading. And therefore they worthily bear the punishment of their boldness: for they either trust in their own counsels, or depend upon chances. Now in any of all these things there is not so much as a dram of truth, but only a deceivable shadow of it. On the other side, it is no marvel if all things prosper well in their hands, that are governed and directed by the Holy Ghost, and do wholly cast both themselves and their affairs upon the providence of the Almighty: for all prosperity does absolutely flow from his only blessing.
Moreover, by the word truth is understood an equal course: for the unbelievers are sometimes puffed up with a worldly joy, but it forthwith vanishes into smoke. In the end of the verse he shows the cause of this stability; namely, God does not only guide them with his hand for once, and so away: but directs them in their way continually. Lo here the solid stay and upholding of our perseverance: to wit, in that he vouchsafes to make an everlasting covenant with us: wherein he binds himself voluntarily; and freely bestows all things upon us, albeit in truth he owes us nothing at all.
*Verse 9.* And their seed shall be known among the Gentiles, and their buds among the people. All that see them shall know them, that they are the seed whom the Lord has blessed.
The Prophet discourses here more clearly touching the advancement and growth of the Church which was then shut up within a narrow scantling, and in an out corner of the world, and were afterwards much diminished and lopped: as we have seen in the first and tenth Chapters. Isaiah then speaks of the Church, which after so many diminishings shall spread again over the whole world, and that in such wise, as she shall be viewed of all nations. And yet this fell not out, no not under the reign of Solomon while the Jews flourished in greatest abundance of riches and glory (1 Kings 10:21, 27); now this seemed incredible. This is the cause also why the Prophets insist so much in persuading the Jews, repeating it over again and again: to wit, that they should not measure this restoration according to their carnal sense, nor to outward appearances.
Question. Now it may be asked, when these things came to pass. I answer (as I have often done) that they began to be accomplished, when the people came home into their country: for then, and afterwards in succession of time they tasted many ways of God's favor towards them. Yet in regard there were but a few small sparkles of these things to be discerned in those times: therefore the perfect beauty of them shined in Christ, under whose kingdom these things were wholly accomplished. For then religion was as it were buried; Abraham's posterity began to sprout; in respect that strangers were by faith ingrafted into the body of the elect people. And thus the barbarous nations came to know, that the Jews were the blessed seed of God: namely, when they united themselves to them in the same confession of faith. Neither was this only accomplished once, but is every day more and more fulfilled. Whereas the Jews were first preferred, and obtained the chief place in God's covenant, it must be attributed to God's free mercy as Saint Paul teaches in (Romans 3:2). For having there shown that they differ in nothing by nature from the Gentiles, and that he has subjected them to the same condemnation with them: he therewith shows that they had this excellent privilege to be the first to whom the word and promises of God were given. But that all these things proceeded merely from God's free grace, and not from their merits or deserts.
*Verse 10.* I will greatly rejoice in the Lord, and my soul shall be joyful in my God: for he has clothed me with the garments of salvation; and covered me with the robe of righteousness: he has decked me like a bridegroom, and as a bride tires herself with jewels.
The Prophet here brings in the Church giving of thanks to God, the better to persuade them of the truth of that which he has said heretofore. And it is a lively description, as it were, wherein he paints out the thing done in a table, and places it before their eyes, that he might remove all scruples. For naturally we are inclined to distrust: and withal so inconstant, that we will rather give credit to men's dreams, than to the word of God. But touching this kind of confirmation we have discoursed both in (Chapter 12:1) and (26:1), as also in other places.
For he has clothed me.] Surely these things were yet very far off. But it was necessary they should be seen and comprehended by faith. Yes, it is very needful that we lift up our eyes to heaven, when the Prophet preaches to us the doctrine of righteousness and salvation. There is nothing visible here, and much less can we apprehend so great a felicity: seeing all things are still bending towards a dissolution. But in regard that even at this day such a beauty, as this appears not in the Church, which (for the most part) on the contrary is under the horror of the cross, and therefore contemptible to all the world: it is needful here that faith should come between, which comprehends celestial and invisible things.
Justice is joined with salvation, in regard the one cannot be separated from the other. These similitudes of garments and robes, are well enough known: and it is as much as if the Church should have said, that justice and salvation were given her together. Seeing it is the Lord then who distributes these benefits, let us conclude in ourselves, that it is only he, of whom we must ask them, and none but he, from whom we must expect them. In these words, he has decked me, there is a figurative kind of speech, which they think to be taken from the Priests garments: for which cause some have discoursed here upon the priesthood of Christ. But as I think, the Prophet meant not to speak so subtly, in using the similitudes of the bride and bridegroom. The Church was in miserable plight before, and every one scorned her as a wife divorced from her husband. But he having received her into favor again, she shines with wonderful beauty. And the place in Hosea (Hosea 2:20) answers to this. Such an ornament was given at the coming of Christ, and we also receive it daily, when the Lord clothes us with righteousness and salvation. But all these things shall be fully accomplished at Christ's last coming, as we have often said.
Vers. 11. For as the earth brings forth her bud, and as the garden causes to grow that which is sown in it: so the Lord will cause righteousness to grow, and praise before all the heathen.
The Prophet confirms the former promises, by another goodly similitude: for he brings the Jews to the ordinary power of God, which shines in his creatures. We see that the earth brings forth her bud every year; the gardens grow green after they have been sown with seeds: to be short, the grass and plants which in winter seemed as good as dead, do revive again in the spring time, and recover new strength. Now these are infallible testimonies of God's power, and of the good will which he bears us. Seeing these things then come thus ordinarily to pass, should men doubt thereof? Has he given this virtue and power to the earth, and will he not much more manifest the same for the deliverance of his people? Will not he cause the elect seed to bud, and bring forth; which as he has promised, shall always remain in the world?
Before all the Gentiles.] He shows again that the bounds of the Church shall no more be so narrow as they were; because the Lord will cause her to replenish the whole world. Afterwards he mentions righteousness, which was fully revealed at such time as the Lord redeemed his people: but God's righteousness did then especially appear, when Christ was manifested to the world. Not that he concealed it till that time, but in regard men attained not to such a clear knowledge of it. It is as much then as if he had said; The Lord will so deliver and restore his Church, that all shall know his righteousness: for deliverance is an excellent testimony thereof.
He adds praise, in respect that such a benefit ought to be accompanied with thanksgivings: for the end of righteousness is God's glory. And therefore he exhorts us to beware of ingratitude, seeing it were too unworthy a thing to have our lips shut up, after the receiving of so many benefits from God.
