Chapter 62
Vers. 1. For Zion's sake I will not hold my tongue, and for Jerusalem's sake I will not rest, until the righteousness thereof break forth as the light, and the salvation thereof as a burning lamp.
In regard that this sorrowful exile approached near, which should in a manner utterly extinguish the name of this people, it was needful for the faithful to be confirmed and heartened with many words, that in sure and steadfast confidence, they might be supported with these promises, under the heavy burden of the Cross. In this verse the Prophet discharging that office which was committed to him, plainly protests, that he will no way be idle in the performance of his duty; neither will he cease to speak, till he has cheered up the hearts of the faithful in the hope of their salvation to come, that they might know and be persuaded that God would deliver his Church. For himself (good man) might be discouraged in beholding the people's incredulity, and might be driven to forsake all, in regard he knew things would grow every day worse and worse. Add also, that he well foresaw this horrible vengeance to be at hand. But as one utterly neglecting all these encumbrances, he notwithstanding vows a constant perseverance in his course: to signify to all, that neither the common calamity, nor yet the people's diffidence, should be able to hinder God from the performance of his promises, when the appointed time thereof was come. Now it was needful that these things should be often repeated to them, because the perversity of our mind is such, that we presently forget God's promises.
In that he says, he will not hold his peace: he therewith admonishes others also of their duties, that they might be courageous; and with assurance of faith to wait for their redemption, though it were deferred for a time: indeed, that their hope should not cease to answer God's voice, which sounds continually in their ears. We have daily experience of the necessity of this duty, when Satan labors with might and main to turn our feet out of the right way. Thus then the Prophet not only shows what he himself would do, but by his example teaches what end all faithful Ministers should propose to themselves; to wit, wholly to employ their utmost endeavors for the benefit of the Church. For when he says, for Zion's sake, it is to show that our principal care ought to extend itself about the procuring of the perpetual safety and prosperous estate of the Church: as also that such deserve not the titles of good and faithful Pastors, unless they have taken the care of her welfare so to heart, that they refuse no pains whatever, for the bringing thereof to pass.
Some refer these words to prayers: but I had rather refer it to preaching; and so the sense agrees best, namely, that the Prophet will not be discouraged for any encumbrance or injury, that he should meet with in the way: neither would he suffer his zeal to be cooled, for any impediment whatever, from pursuing his office of publishing that which God had enjoined him, touching the Church's deliverance. For had he lived until this woeful desolation fell out, no doubt but he should have suffered many outrages, by reason of the multitude's infidelity, as well as other Prophets did. But whatever came, he protests that he is fortified with such invincible constancy, that he will never be ashamed for any disgraces that men shall offer him, but will manfully hold on his course. By this phrase of speech also he shows, that his prophecies are all true, and therefore adds the more authority to them, that after his death they might never cease to sound in the ears and hearts of the faithful.
He takes righteousness for the Church's right, which during the time of her affliction, seemed to be condemned. Her righteousness broke forth and appeared then, when she was restored to her perfection, and had recovered her first estate: for this righteousness was hidden as long as they were captives.
Salvation is coupled with righteousness: for whom God justifies or maintains their right, such recover their salvation by the same means. Hence we gather that we are most miserable and succorless, while God withdraws his grace, in regard of our perverseness. The Prophet therefore in other places has attributed that righteousness to God, which he now says belongs to the church. We are undone then when we are deprived of God's grace; that is to say, while we lie snorting in our sins, and God manifests his just judgment in punishing us for them.
Moreover, the verb to break forth signifies, that the righteousness of the Church was hidden and buried as it were for a time. Truly she deserved to have been consumed and brought to nothing before God. No, more than that, her great iniquities were come to such a height, that there was nothing to be expected but the just vengeance of God. Verily, it was so in respect of men, who gave the Church thus afflicted, for lost; and by their pride and cruelty, dejected her even almost to the bottom of hell. To be short, he compares her with the world, in respect of which she is righteous, when having been purged from her filthiness, God begins to take her cause into his own hands. By this then the Prophet admonishes us always to hope well touching the restoration of the Church, though for a time she be plunged into a horrible darkness, indeed even into death itself. For however for a moment she seems to be overwhelmed and forlorn; yet has she God still for her defense in the heavens, who after he has corrected her in measure, (as it is in Chapter 27:8) will at last manifest the care he has over her. For it must needs be that his righteousness should break forth and be manifested; namely, in the salvation of such as he has chosen for his people and heritage.
Vers. 2. And the Gentiles shall see your righteousness, and all Kings your glory: and you shall be called by a new name, which the mouth of the Lord shall name.
Now he shows more fully, why he protested before that he would not hold his tongue; even because the faithful might be assured that salvation was not promised them in vain. Glory is here taken for salvation. In this place we see with what argument the Prophets must furnish themselves to preserve their constancy; to wit, that the Lord is faithful, who will in the end accomplish that which he has promised, albeit he defer for a time.
The word Kings serves for amplification: as if he should say; Not only the commonalty and meaner sort should see and admire the glory of God; but that even Kings themselves, who were accustomed proudly to contemn that which in itself is precious and honorable: for their own glory so blinds them, and their greatness so bewitches all their senses, that they cannot willingly acknowledge any dignity but their own.
The new name is taken here for magnificence: for the people were in such wise scattered and dispersed, that there was no certain body of them to be seen, but seemed as utterly forlorn. I grant the multitude of them which were carried into captivity was very great; yet in respect they were mingled here and there among the Babylonians, they were rent one from another, as a body divided into many pieces: so as they could not well be said to retain so much as the name of a people any longer: which also they had been forewarned of. But at their return home, they began to be knit into a body again: and thus recovered that name, of which they had been deprived. Notwithstanding new is taken for unaccustomed. As if the Prophet should have said, your glory shall be singular, and such as was not heard of before. Which we know in process of time came to pass. For this handful of people which inhabited the country by way of entreaty, were not able to get to themselves such a magnificence by any greatness, or signs of honor: but at length after the preaching of the Gospel, the name of the Jews was both known and renowned.
Now Isaiah confirms that which was hard to be believed, by adding that God should be the author of this glory. For it was not in the power of man thus to raise up the poor Church, being then covered over with shame and dishonor: but God who raises the needy out of the dust, was able in a moment to adorn and beautify his Church with new honor. For example, was there so much as any face of a Church to be seen among us within these 40 years? The Lord had indeed a small seed (scattered here and there) but it was so confused and covered, that there could be no visible Church of God perceived. And yet he got his Church a name, when it pleased him to gather the same by the preaching of the Gospel. This so admirable a work of God then, ought to confirm us in this point, namely, that God will never utterly abandon his church. For although the wicked do rent and tear us in pieces with cursed speakings, and that they slander and abhor us; endeavoring by all means possible to make us an abomination in the eyes of the world: yet let us remember that they cannot pluck God's righteousness from him, but that he will make our glory to shine here below, seeing he has been pleased to write our names in heaven (Luke 10:20).
Others expound this more subtly, namely, that in stead of being called Israelites, they should be called Christians. But I rather suppose, that the former sense suits best with the scope of the Prophet's text: as also with that language which he is accustomed to use. Moreover, we ought diligently to observe and mark these phrases of speech, which are peculiar to the Prophets; that we may acquaint ourselves with their style. In sum, Isaiah meant to say, that the people, which seemed to be rooted out, shall be restored: and shall receive a new name, not from men, but from God.
Vers. 3. You shall also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of your God.
He prosecutes the same argument; which we are not to wonder at. For, to judge thereof according to human reason, what man could ever have conceived in his mind, or by hope expected a thing of so great consequence? Besides, his meaning was by these words to raise up the hearts of the faithful to look towards the kingdom of Christ: which it behooved him to beautify and adorn with these glorious titles, by how much the more it was then obscure and far remote from them. For it was needful to prevent a twofold danger, lest the Jews in seeing themselves so far recoiled back from their first dignity, should neither despise the grace of God, nor rest themselves in these small and first beginnings. And thus in setting light by Christ, they should suffer themselves to be glued only to the commodities of this life present. It is the Prophet's drift then, as you see, to advertise the Jews, that their return home shall be as a preparative to this honor, which they were to look for in the manifestation of Christ in the flesh.
As touching the first member; these poor banished exiles, and bondmen could apprehend nothing at all but matter of despair, in considering the outward estate of things: indeed, after they were returned and settled in their country, yet they proceeded but slowly forward in building of the Temple. He therefore stirs them up to look to God; that from him they might expect that glory which now was hidden, in respect of man's reason. And in as much as they were assured that they were dear and precious in his sight, that they should content themselves therewith, till he should more liberally endow them by the hand of Christ.
He calls the Church the crown of God, in respect that he will have his glory to shine in us. Wherein we have great cause with admiration to consider of the inestimable goodness of God towards us: who though we are by nature corrupt and unclean, and more vile than the filth in the channel; yet he vouchsafes so to adorn us, as to make us the diadem of his kingdom. Let us be provoked then by this goodness of God to hunger and thirst after holiness of life, that so his image may daily be reformed in us more and more.
Vers. 4. It shall be no more said to you, forsaken; neither shall it be said any more to your land, desolate: but you shall be called Hephzi-bath, and your land Beulah. For the Lord delights in you, and your land shall have a husband.
He now meets with a difficulty which might trouble the minds of the faithful, while they saw themselves rejected and left destitute: and yet in the meantime had these glorious titles given them, of a crown and a diadem. For might not these titles seem ridiculous; seeing the Jews were hated and abhorred of all nations, indeed now and then their enemies trampled them under feet; and no succor appeared: and yet notwithstanding that they should be exalted up to heaven, and enclosed in the hand of God? Thus his meaning is to say, that however the people were for a time, as a woman left and forsaken of her husband: yet they should be restored again in such wise, that their name and condition should be changed. As if he should say, this shall be no perpetual divorce, for God will at length marry you again to himself. However the Church then seems to be contemptible, and in outward appearance be like a woman rejected and put away, yet will the Lord one day put an end to her misery and calamities.
But withal the Prophet teaches, that this proceeds only from God's delight; that is to say, from his free favor: lest anything should be attributed to the merits or dignity of men. To which purpose he says in Hosea; I will marry you to me in mercy and compassion (Hosea 2:19). Thus then the Prophet shows that their prosperity shall spring from none other fountain than this, namely, because God will be pleased of his own infinite love, freely to be reconciled with those whom he has rejected. Now however this belongs properly to the Church; yet generally are we from here to learn, that cities and kingdoms also are restored to their first estate, by the favor and good will of God: which while his wrath and indignation lay upon them, seemed as utterly forlorn.
The Prophet then uncovers to the Jews the original of all calamities, in witnessing that their happiness rests only in God's being well pleased with them. For from here we may gather, that God was displeased with them before, while they were afflicted. Moreover, the similitude of marriage, by which he notes out the people's restoration, is very notable, and contains two points in it. First, that the discord between God and his Church shall cease. Why so? Because she that before was divorced, shall be received again into the place of a wife, God's anger being pacified: and secondly, that the multitudes of the people shall abolish the shame of their widowhood. For the land is married with her inhabitants, as the trees with the vines: on the other side, it is called a widow, when it is destitute of those who were accustomed to inhabit there.
The good pleasure of the Lord is in you.] Isaiah repeats and confirms that which we said even now; to wit, that it is of God's free favor, when the Church is restored and settled in her first estate, and that the land receives her inhabitants. For if he turns his loving countenance away from us, and rejects us, there is nothing to be expected but desolation: neither can we then expect anything that shall do us good, either from the power or policies of men.
Verse 5. For as a young man marries a virgin, so shall your sons marry you, and as a bridegroom is glad of the bride, so shall your God rejoice over you.
This verse only contains the exposition and confirmation of the former. But there seems to be some repugnancy between them, because in the latter member he makes God the sole husband of his Church; and in the first he assigns her many. Yet the solution is easy: for when we speak of this marriage of the Church, she has but one husband, that is, God; who always attributes this title to himself. Now this is accomplished in Christ, to whom the Pastors marry and couple the Church, as a chaste and pure virgin; as Saint Paul speaks (2 Corinthians 11:2). Notwithstanding, this does not hinder that this similitude of the marriage should not be transferred to express the unity of faith, which all the children of God have with their mother the Church: indeed, God is so her husband, that yet he marries her with all nations that are gathered into her: for while she is left destitute of children, she is after a sort left as a desolate and solitary widow. This therefore is spoken in regard of God, who by his wisdom, ratifying the holy union between the members of his Church, extends the fruit of this marriage to all the body.
From this verse we must gather, Doctrine. that then the Church of God shall be truly peopled; that is to say, shall have many children when she shall be married to her husband; namely, to God: for at him we must begin, that he may reign over his Church, and that under his conduct we may be gathered into her lap. Then indeed shall this marriage be holy: but if this be wanting, it is not the multitude of people that makes the Church, but rather a filthy brothel house. As in the Papacy, where God's name rolls up and down among them, and yet his Majesty is nowhere more defaced with horrible sacrileges.
Verse 6. I have set watchmen upon your walls, O Jerusalem, which all the day and all the night continually shall not cease: you that are mindful of the Lord, keep not silence.
The Prophet, minding to describe the perfect felicity of Christ's kingdom, collects into a sum all things that belong to the prosperous and flourishing estate of a city or country. To the rest of the former benefits then he adds garrisons and watch; because the abundance and sufficiency of all things would serve to small purpose, unless we were well fortified against the rage of the enemy. He therefore shows, that the Lord will not only furnish the Church with all things necessary, but will also plant sufficient guards about her, to defend her from thieves and enemies: that thus it might appear how God is the author both of the inward and outward blessed life.
Shall not cease.] To hold one's peace, is here taken to be quiet. As if he should say; They shall evermore be upon their watch, to spy from afar off imminent dangers.
But in the next place he shows what these watchmen are; to wit, those that are mindful of the Lord: that is, such as have his name in an honorable estimation. The Angels also may be put in the number of these watchmen, for we know that is their office (Psalm 91:11). But in regard they watch willingly and cheerfully for the salvation of the Church (Hebrews 1:14), and have no need of being quickened up by exhortations, the Prophet directs his speech to other watchmen.
The verb which he uses is somewhat ambiguous. For sometimes it signifies Remember, and sometimes To call to mind: either of both expositions suit not ill. But it seems to me the Prophet meant simply to say; that these watchmen should be Ministers of God, to celebrate his name. Some translate; Those which publish or preach the Lord. But this is too constrained, and breaks off the Prophet's sentence: for such expositors keep not themselves to the similitude of watchmen of a city, which the Prophet here uses. Albeit indeed his meaning was to teach without any figure; that the Church shall be freed from all dangers, in regard she has God for the protector of her salvation.
And yet respect must always be had to the nature of Christ's kingdom here on earth. For it is not maintained, neither by weapons, nor force of men: but as it is in itself spiritual; so is it upheld by spiritual armor, and defenses. The Lord then will have his Ministers, whose service he will use for the preservation of his Church by the sword of the spirit, which is the word of God. She shall be safely kept then, not by man's help; but by the secret and spiritual power of God.
And the Prophet in saying, You that remember the Lord, expounds himself. Now however this sentence appertains to all the faithful, who are commanded as much as in them is to extol the name of God in all places: yet he alludes especially to the Priests, who being public officers were to lead the way to others, and to be given with all their affections to the setting forth of God's praises. Besides, the Pastors are here admonished of their duties: for it is not enough to feed the Lord's flock, unless therewith they defend the same against the assaults of wolves and robbers. They must be vigilant then, and stand day and night in their watchtower, if they mean to discharge their duties as they ought. The Lord forbids them to be silent: for he would have them careful and diligent in their places. In which he shows what great care he has over his church. This text also witnesses that it is a singular favor of God, when he sends faithful Pastors among us that are careful of our salvation. For we lie open to infinite dangers, and are immediately surrounded with Satan's nets, if the Lord preserve us not by his succors. We ought therefore evermore to beg of him that he would furnish us with fitting helps, which he knows to be necessary for us.
Vers. 7. And give him no rest till he repair, and until he set up Jerusalem, the praise of the world.
Hitherto the Prophet has discoursed touching the office and duty of teaching. But because this would not suffice without prayer were added, he exhorts the Ministers to that. For as I take it the particle him, must be referred to God. We ought therefore to be instant, and to importune the Lord continually, that he may be pleased to give good success to our labors, which otherwise would become unfruitful. So then while we shall diligently employ ourselves in preaching the word, and forcibly resist and withstand the practices of Satan with all our might, let us learn therewith immediately, to turn our hearts towards God, beseeching him by humble prayer, that he would not suffer our labors to be in vain. Even as in the beginning of the Chapter then, he referred silence to doctrine, saying, That he would not hold his tongue: so in this place he refers it to prayers, by which we obtain some fruit from the doctrine. Indeed the very Angels spur on our diligence by their example to this affection of prayer. For one of them, as we read in Zechariah 1:12, prays with great fervency for the restoration of the Church.
Till he repair.] Hence let us gather that these are two distinct benefits, first, in enjoying faithful pastors which watch for the salvation of the Church: secondly, that the Church is restored and upheld in her estate by their pains. But God who speaks here, does properly attribute the bestowing of these benefits to himself, as in many other places. How shall they preach, says Saint Paul, unless they be sent: Romans 10:15. It is God's peculiar office then to establish good pastors: for otherwise no man would ever be fit to exercise so difficult and insupportable a charge: 2 Corinthians 2:16. Again, he only sets forward the restoration of the Church by their means, for their endeavors would prove utterly vain and fruitless, if the Lord gave them not good success. Here we see then, that men's external labors, are joined to the efficacy of the Holy Spirit. For albeit the Lord himself alone begins, and makes an end, yet he uses instruments by whom he serves his turn for the erecting and building up of his Church. This admonishes us, not to be out of heart, no, though we see nothing but ruins, and a woeful scattering. But let us pray that the Lord would bring all confusions into a right order: which he for his part has also promised to do.
Where he adds, until he set up Jerusalem, it is as much to say, As to cause the Church's beauty to appear: so as matter of joy may proceed from there. For as long as we only feel God's severity, we become mute and confounded: but when he frees us from trouble, therewith he revives us and opens our mouths in furnishing us with matter of praise and thanksgiving.
Vers. 8. The Lord has sworn by his right hand, and by his strong arm, surely I will no more give your corn to be meat for your enemies, and surely the sons of the strangers shall not drink your wine, for the which you have labored.
Isaiah prosecutes the similitudes which he used before. For in regard Christ's kingdom could not otherwise be described, by reason of the shallowness of our capacities, it was necessary it should be represented before us under such borrowed speeches. Even as heretofore then, he has promised abundance of all good things: and secondly, a faithful guard, who should carefully watch for the good estate of the elect: so in this place he promises peace and tranquility, which the faithful should quietly enjoy, and should never be disappointed thereof. As if he should say; Whatever you possessed heretofore, was exposed to pillage and to the spoil: but now all things shall be secured to you, and you shall be abundantly satisfied with your wheat, and with your wine. In a word, your felicity shall be full of tranquility.
But in regard our perversity is such, that we cannot believe in God, though he makes us never so large and liberal promises; therefore Isaiah brings in the Lord binding himself with an oath: for the Lord stoops so low to us, as to swear, the more to reprove our distrust and obstinacy. Now he swears by himself, because he has no greater to swear by; as the Apostle speaks, (Hebrews 6:16). Now he also mentions the right hand of God: that is to say, his power; because it was fitting for this purpose. As if he should say; If there be any power in me, then will I manifest the same for your salvation: and lest your minds should wax drowsy in so difficult a thing, I swear by my invincible hand, that conquers all things, that you shall remain safe and sound by my means, whatever dangers can befall you to the contrary. As often then as he promises us salvation, let us immediately think of his virtue and power.
If I give, is a phrase of speech wherein more is understood than that which is uttered: and it teaches us with what holiness and fear we ought to use an oath. The words themselves are as much in effect as if he had said; Let me not be believed hereafter, if the event of these things does not manifest the truth of these promises.
When he promises a peaceable enjoying of wheat and wine, it is to show, that when the Church is destitute of them, that it falls not out by chance, but by the just judgment of God. For as often as the enemies spoil and rob us of them, let us assure ourselves that this falls out by God's permission, according as he threatens us in his Law: (Deuteronomy 28:33). As on the contrary, it is by the special blessing of his hand, when every one sits in peace under his own vine, and under his own fig tree: (1 Kings 4:25).
Verse 9. But they that have gathered it, shall eat it, and praise the Lord, and the gatherers thereof shall drink it in the courts of my sanctuary.
See here both the exposition and confirmation of the former sentence. For having protested that he would no more suffer the goods of the church to be exposed for a prey, he now adds, that she shall enjoy them. In the meantime he shows, that we may justly call wheat and wine ours, when we have obtained them by our honest labor: for those who rob others of their bread, or get it by unlawful means, hold it not by any right from the Lord; neither can they attribute goods so gotten, to his blessing, as if they justly possessed them. To which also, answers that in (Psalm 128:2). You shall eat the labor of your hands: you shall be blessed, and it shall go well with you.
But seeing he assigns food to such as shall till the ground; why says he, Objection. that they shall give thanks to God? Why should men praise the Lord when they reap the corn, and gather in the grapes by their labor and industry? This might seem to be but a feigned thanksgiving, seeing it is attributed to men's good husbandry, and that God should deserve no thanks for that which a man has achieved by his honest pains. Answer. But we must note that after the Prophet has taught them the lawful means of getting their living, he therewith also adds, that our labor shall be in vain, if the Lord himself does not by his blessing of the same, furnish us with things necessary. For all that we enjoy, belongs of right to him: and to him alone, ought we to give the honor of all that which we have gotten.
When he adds, in my holy courts: he alludes to the solemnity of the sacrifices. They might drink anywhere else: it was in every one's power to eat at home. But he alludes to the custom which they held in sacrificing their first fruits to God, at what time they consecrated the revenues of the whole year, as the Law enjoined them: (Leviticus 2:12; 23:10). And this sentence is very frequent in the books of Moses; You shall eat and rejoice in the presence of your God: (Deuteronomy 12:18).
Verse 10. Go through, go through the gates: prepare you the way for the people: cast up, cast up the way, and gather out the stones, and set up the standard for my people.
From the former words he concludes, that they shall freely pass through the gates of the city, which were either shut up, or broken before: shut up, during the siege of the enemy: broken, when the city was destroyed and razed even with the ground. Thus his meaning is then, that the city shall be so restored, that the inhabitants thereof shall be gathered in great troops, and that they shall often pass to and fro.
Some think that this speech is directed to the Pastors, namely, they should enter into the gates, and pass through before others, as their leaders. But the sentence is general and figurative; wherein he compares the Church to a city well peopled, which notwithstanding had been laid waste for a time, and desolate, as Jerusalem was. Others descant more wittily, and say; that the gates of the Church shall be open, when remission of sins is there preached; by means of which, God calls men to himself. But if we will have the Prophet's true meaning, then let us note that all this is spoken figuratively, as we touched before.
Cleanse the way for the people.] See wherein the office of the Pastors properly consists, but the Prophet has spoken generally, and addresses his speech to all such whose service God uses to prepare the way for his people. Then, he spoke to the Medes and Persians, through whose means the Lord gave the Jews passage to return home, but afterwards he comprehends all others, by whom God restored his Church. Now he commands all men with authority to cleanse and make the way plain, that the Jews might know how every impediment should easily be removed, and that their greatest enemies should immediately yield obedience to God's commandment: and herewith he also bids the faithful to fit themselves in good earnest for their journey, as if many workmen were already pressed to second them. And the weight which is in the repetition of the words ought to be noted, for they serve for the further confirmation of the matter.
Pave it with stones.] The verb Sakal, signifies as well to take away the stones as to pave. And I had rather take it in this latter signification, though the expositors for the most part be of the contrary opinion. To this appertains that which he says touching the setting up of the standard. For his meaning is, that the nations shall as readily obey God's commandment, as the subjects do their princes. For they assemble and run together when the ensign is displayed, and employ their endeavors to bring back the people. He speaks very magnificently then of God's power, that the Jews might be well assured to be restored to their first estate one day.
Vers. 11. Behold, the Lord has proclaimed to the ends of the world: tell the daughter of Zion, Behold your Savior comes: behold his wages is with him, and his work is before him.
The Prophet meant to say, that the Lord in working miraculously beyond all hope and conceit of flesh and blood will cause all nations to know, that this was done by his commandment. For some might object, Objection. How can it be that the nations who now proudly resist God should come to yield him obedience? He answers, Answer. Because the Lord will proclaim your return, in such wise, that they shall understand how you must be restored by his commandment.
But as touching that he adds, Tell the daughter of Zion, it properly appertains to the Prophets and Ministers of the word, to whom the Lord gives this charge, to promise salvation and deliverance to his Church. Hence we gather that these promises ought not to be restrained to one particular time, Doctrine. but must be extended even to all ages, till the second appearing of Christ. For if we begin at the return out of Babylon into Judea, we must pass along still to the coming of Christ, because then this prophecy was truly fulfilled, and the end of the deliverance came; because the Savior then appeared, when the grace of God was published by the Gospel. In a word, he affirms that God's voice shall one day sound from the East to the West, and shall not be understood of one people only, but of all. Now this voice is; Behold, your Savior comes: which we know is the proper voice of the Gospel. He therefore enjoins the Teachers of the Church to raise up the hearts of the faithful, with the coming of the Lord; though to the people it seemed a thing far remote.
But this promise belongs chiefly to Christ's kingdom, who fully and perfectly did accomplish these things, for he indeed showed himself to be the Savior of the world, as we have seen previously in (Chapter 40:10). And lest any scruple might remain, he furnishes the Lord with power, when he shall appear, as it is in that very place which we before cited; for he uses the very same words there which are here mentioned, as if he meant to show, that as soon as it should please God to stretch forth his hand, the effect will in a moment appear: for while he either ceases or defers, flesh and blood esteems him idle. We also see that many fantastical spirits forge I know not what divinity, as if they meant to paint out a dead image. The Prophet therefore very aptly adds the work and reward before God, to show that he is the just Judge of the world in the time of need.
Vers. 12. And they shall call them, the holy people, the redeemed of the Lord, and you shall be named a City sought out, and not forsaken.
He sets forth the benefit of the Lord's coming, namely, that in showing how his elect are as dear to him as his own heritage, he will make it known to all the world that the covenant of adoption by him contracted with Abraham, is not in vain: for this cause he calls them the holy people, in regard the Lord had separated and consecrated them to himself, for though he governed all the nations of the world, yet he vouchsafed to choose the posterity of Abraham, to have a special care thereof. And in this sense God meant to say, that his people shall be holy, when he shall appear their Savior and redeemer. And as the people are called profane when they be plunged in their dregs, being afflicted and vexed by the scoffings of the wicked: so on the contrary they are said to be holy, when the Lord shows himself by effects to be the God of their salvation, which came to pass in their wonderful deliverance, for then God showed indeed that he remembered his holy covenant touching his heritage which he had (as man's reason deemed) utterly rejected and cast off. For in these words sought out and not forsaken, we must note the opposition between the time wherein the Lord sued out this divorce against his people: and that wherein he reconciled those again to himself whom he had put away.
