Chapter 63
Vers. 1. Who is this that comes from Edom with red garments from Bozrah? He is glorious in his apparel, and walks in his great strength. I speak in righteousness, and am mighty to save.
The Christian expositors have misinterpreted this place, as if that which is here said should pertain to Christ, seeing the Prophet speaks simply of God himself, and thus they have made a Jesus died all over with red, in regard he was thoroughly bathed in his own blood which he shed upon the Cross. But the Prophet had no such meaning at all. The true and plain sense is, that the Lord presents himself here clothed with red garments before the people, to advertise all that he would maintain the cause of his chosen, and be avenged on their enemies. For while the people of God were pressed with infinite miseries, and that the Edomites, with the rest of their adversaries (who were as it seemed out of all danger) overflowed in all excess of riot: it might dangerously tempt the Jews to think, either that these things were guided by fortune; or that God made light account of his children: or that at least he chastised them with over great severity. So then, if God corrected the Jews because of the contempt of his name and religion; how much more were the Edomites and other enemies to be roughly dealt with, being the sworn enemies thereof? The Prophet meets with this so troublesome a temptation by bringing in God the avenger (Psalm 94:1) returning from the slaughter of the Edomites, as if he had been stained all over with their blood.
Now this description is lively and full of efficacy, when he says, Who is this? For such an interrogation ravishes the minds of the hearers into an admiration, and affects them more, than if it had been uttered in plain terms. The Prophet did the rather use it, that he might thereby awaken the Jews, who had become drowsy and besotted. We know that the Edomites were somewhat akin to the Jews, in regard they were descended from the same ancestors with them. For they were thus called of Esau, who was also called Edom (Genesis 36:1). These having corrupted the pure worship of God, though they had the same mark of circumcision, notwithstanding persecuted the Jews most despitefully. And besides, they exasperated the rage of other enemies against the Jews; manifesting to all what great pleasure they took in the ruin of this poor people, as it appears by their egging on of the Babylonians. Remember O Lord, says the Church (Psalm 137:7), the children of Edom, who in the day of Jerusalem's ruin, said, down with it, down with it even to the ground. Thus then the Prophet denounces, that the Edomites shall also keep their turn, in being judged according to their deserts, that none might otherwise think, but they should surely be punished for the barbarous cruelty by them exercised against their brethren. For the Lord will so avenge himself of the wicked and enemies of the Church, that he will thereby show what care he has over her.
Now however blood does usually spot and stain him that vanquishes, yet Isaiah affirms that God shall be glorious in his apparel, after he has made havoc of his enemies. As in chapter 34:6, we have seen that the slaughter of the wicked there was compared to the sacrifices, in regard God's glory shined therein. For what garment could he put on more glorious than his justice? Therefore that he might speak honorably of God's just revenges, he shows that the blood with which he is besprinkled by the slaughter of these desperate wicked ones, is glorious and excellent. As if he had said, Think not that God resembles any common person: for though he be died over with blood, yet shall not this hinder, but that his Majesty and glory shall shine therein.
The Jewish expositors take the word walking variously: for some among them refer it to the people whom the Lord should bring back from the captivity: others, to the nations, whom the Lord would transport into other countries, notwithstanding they then seemed to have a settled habitation. But I think it will better suit to the scope of the Prophet's text, if we take it absolutely. The Prophet then describes the glorious walking of God, and his noble presence, by which he will manifest his admirable power.
I am, that speak.] The Lord himself answers: which carries much more majesty with it, than if the Prophet had spoken in his own person. And herein he brings the faithful to the former prophecies, to inform them, that not only God's righteousness and goodness, but also his faithfulness should appear in these judgments. As if he should say, Now you see the accomplishment of that which until now I have declared to you by my servants. For this effect of my promises, plainly demonstrates that I am true to my word; and that I speak from my heart without feigning, so as I will not by any means disappoint your expectations. Now the vision of itself had not been forcible enough, unless the Jews had also been put in mind of the things they had heard of before. Seeing the end thereof was to settle their hearts upon the salvation of God, he also attributes to himself, an extraordinary power and might to save.
Vers. 2. Therefore is your apparel red, and your garments like him that treads in the wine press?
He prosecutes the same argument. But because the bare recital would not have been of sufficient weight, therefore he does not at once manifest from where this red color in God's garments did proceed, but rather continues his interrogation still, that he might the better rouse up their spirits, to the consideration of so rare and unwonted a thing. For his meaning is to say, that this sprinkling with blood is a matter extraordinary, and not seen before. And therefore the similitude of the presser of grapes, suits very well. For Bozrah, which he mentioned in the first verse, was situated in a country of vines: as if he would have said, the grape gatherings shall be much differing from the old custom: for blood, in place of the juice of grapes, shall now be squeezed out.
Vers. 3. I have trodden the wine-press alone, and of all the people, there was none with me: for I will tread them in my anger, and tread them under foot in my wrath, and their blood shall be sprinkled upon my garments, and I will stain all my raiment.
Now the Prophet expounds the vision, and shows why the Lord is thus dyed with blood; namely, because he must be avenged on the Edomites, and other enemies, who have used his people very inhumanely. It should be a thing ridiculous to refer this verse to Christ; in regard he has redeemed us without the help of any man: for the Prophet's meaning is, that the Lord will so punish the Edomites, that he shall stand in need of no man's help, because himself will be strong enough to root them out. For the Jews might object that the Edomites were mighty: that no war was made upon them, but that they flourished and lived at their ease. But the Lord shows that this shall not hinder him from smiting them, when it pleases him. I grant he used men's help, when he avenged himself of the Edomites: but yet in such wise, that it was apparent to all how the whole action was managed by his own hand: neither could anything therein be ascribed either to the counsels, or forces of men. For they were surprised with a sudden and unexpected destruction: in respect of which the people could not doubt, but that God only was the author thereof, seeing they had been so often advertised of it before.
Where he says, And of all the people there was not one with him; it is to show, that however some should be raised up to bring destruction upon Edom, yet God's work therein should be separate from theirs. For the infidel enemies never dreamed of avenging the unjust cruelties of the Edomites. The Lord would then that his judgment should shine and be considered in the clattering of the harness and weapons, and in these violent movings.
I will go upon them. For my own part I willingly retain the future tense, in regard the Prophet speaks of things to come, and not yet accomplished. For the Edomites were to be severely punished for their cruelty: though for the present, they were at their ease, and in great tranquility.
We have already in part touched the cause why the Prophet has used the similitude of a bloody presser, which is both a hideous and woeful sight: yet with all he adds, that the punishments and vengeances of God against his enemies are properly his own, as if himself had gathered them together, when he shall either consume or scatter them. Even as in Chapter 34:6. such an execution is called a solemn sacrifice: to teach us that we are no less to glorify God, when he executes his judgments, than when he manifests the tokens of his mercy. In the meantime he expresses his singular love towards the Jews, seeing for their sakes he vouchsafes to sprinkle himself with the blood of his enemies so far; that he uses the verb to stain, or to defile.
In my wrath.] The Prophet shows that this alone suffices for the destruction of the Edomites: namely, that the Lord is angry with them. As if he should say, No man shall be able to deliver them when God shall have to do with them. Hence we are to gather, that men's ruin proceeds from no other cause but God's wrath: as on the contrary, our salvation depends wholly upon his mere grace. To conclude, the Lord meant here to testify that the Edomites should not escape unpunished, seeing they had been persecutors of his Church.
Verse 4. For the day of vengeance is in my heart, and the year of my redeemed is come.
In the first member of this verse, the Prophet signifies that God will not cease to perform his office: though he executes not his judgments at the first but defers them to a fit opportunity which he foresees to be best fitting. Neither indeed ought we to prescribe to him either the time when, or the manner how he is to do this or that; but to commit it as well to his secret counsel, as leave to him the time when to execute all things, according to his good pleasure. Let us not think then that he sleeps, or is idle, when he defers.
In the latter member he shows, that all these things are done in respect of his love to the faithful, when he speaks of the year of his redeemed. Day and year, are here taken for one and the same term. Only the word year notes out the length of the banishment, to the end the Jews should neither despair, nor be discontent, if their deliverance was delayed. Thus then the Lord punishes and destroys the wicked, for the deliverance of the faithful, and for the redemption of his Church, to which he has a special regard. And this ought greatly to comfort us, that when the signs of God's wrath against the wicked appear, we may with all know, that the fruit of the blows which light upon their backs, shall be ours. By this also we may evidently perceive, that our groanings have been heard; namely, because that when God is minded to succor the afflicted, we see he arms himself with strength, for the confusion of his Church's enemies. Therefore, however the cross lie heavily upon us, and presses us down with the weight thereof, yet in undergoing it patiently, let us learn by hope to raise up our hearts to this year, which God has limited for the execution of his vengeance.
Verse 5. And I looked, and there was none to help; and I wondered that there was none to uphold: therefore my own arm helped me, and my wrath itself sustained me.
Although the Jews were destitute of all help, and that no man relieved them either by words or deeds, yet he shows that the only arm of the Lord shall suffice to punish the enemies, and to set his Church at liberty. He teaches them then to look for salvation from God only; that they should not gaze here and there, but depend wholly upon God, who stands in no need of other men's help. For this cause he brings him in wondering, that no man reached him forth his hand, when he was about to execute his judgments, the better to imprint this doctrine in the hearts of the faithful, namely, that God needs no man's aid, but is all-sufficient of himself to obtain salvation for his people. And by this circumstance he further illustrates that succor, which he was determined to give to the faithful; partly to correct their distrust, and partly to exhort them to thankfulness for the time to come: for when God says he wondered, and was utterly astonished; he puts upon him another person, because this astonishment was indeed properly in the Jews, who neither would, nor could believe more than what men were able to do. He therefore opposes his arm to all means whatever; showing that he will satisfy himself with the invincible power thereof, as well to manifest himself the Savior of his Church, as to scatter and overwhelm all the wicked.
Vers. 6. Therefore I will tread down the people in my wrath, and make them drunken in my indignation, and will bring down their strength to the earth.
From the former sentence he concludes that God's wrath is strong enough to confound the wicked, without having aid from any other; lest the power of the enemies might any way daunt the Jews from conceiving good hope.
To make drunken, must here be taken in a contrary sense, to that which it is in some other places, which we have expounded heretofore; as in Chapter 29:9. One while we are said to be drunk when God takes from us our senses, or smites us with giddiness; or when at length he gives us up into a reprobate mind. But it here signifies no other thing, but to fill, or to beat them to the full, as we commonly say: and this simile is often used by the Prophets.
I will bring down their strength: that is to say; though they think themselves invincible, yet will I bring them down and confound them. The sum is, that the Jews being afflicted, ought not to despair of their salvation, as if God hated them; neither to grow obstinate under his rods, as if they were smitten at all adventure; because the rest of the nations, who now oppressed them, should be punished, things should be changed, and those that cried victory before the conquests, should not escape in the end. Now he picks out the Edomites for a particular instance and example of this, because they dwelt nearest, and were better known than others, who also most troubled them.
Vers. 7. I will remember the mercies of the Lord, and the praises of the Lord, according to all that the Lord has given us; and for the great goodness towards the house of Israel, which he has given them according to his tender love, and according to his great mercies.
Isaiah comforts the people in this so miserable and woeful a case, and by his example commands the Jews that in time of their extreme affliction, they should call to mind the former mercies of the Lord, and should betake them to their prayers; that so they might not resemble hypocrites, who never have any taste in God's goodness, but in time of prosperity. For in adversity they are so cast down, that all the promises in the Bible will not be able to comfort them. Now when the Lord chastens us, we ought to remember his former benefits, and to break out into the extolling of them, still hoping for better for the time to come: for God is always like himself, and never changes either his counsel or will. And therefore, if we give place to his mercy, we shall never be cast off. This I take to be the context, though others take it otherwise, namely, that the Prophet having spoken heretofore of the people's captivity, comforts now himself by this assurance of God's mercy, because God was purposed to save some. But they are deceived, in regard they think that Isaiah has up to now spoken of the Jews; as if God meant to punish none but them. Whereas he on the contrary testifies, that other nations should also be chastised, that the Jews should not persuade themselves that God only hated them. For which cause he now exhorts them to celebrate the memory of those benefits which God had bestowed upon their fathers, that by their example they might the better come to apprehend God's love towards themselves. The scope of the text also shows, that the Jews are joined with their fathers, to the end the covenant common to them both might encourage them to hope for better times.
According to all things.] He uses this particle As, to show, that in adversity these benefits of God given to his people should forthwith come to our remembrances, no less than if they were present before our eyes, though otherwise they may seem to be worn out with age. For if they did not pertain to us, it were but labor lost to remember them, which the Prophet also confirms by the particle Us. Why so? Because the Jews being members of the same body, he had good reason to account them as the right successors of their grandfathers, and other ancestors. Truly Isaiah felt not these past benefits which he here mentions, but in regard they had been bestowed upon the Church, the fruit of them reached in part to him, because he was a member of the same.
And without question this communion of saints of which we make profession, ought to be of such value with us, as to think that whatever the Church receives from the hand of God, is also given to us. For there is but one Church of God; and that which is now, has nothing separate from that which was in times past.
Isaiah also expounds himself when he adds, for the great goodness towards the house of Israel. Seeing then the Lord showed himself a liberal benefactor towards his people, we ought at this day to expect the like, in regard that we be of his household, and members of his Church. Well then, albeit we feel him angry against us for our sins, yet must we cheer up our spirits through a lively hope, and arm ourselves against all distrust, because God cannot forsake his Church.
In the meantime we have to note that the Prophet highly extols and magnifies God's mercy here, thereby to teach us, that the foundation of our salvation and of all other benefits flows from there. And this shuts out all merits of men, that so no man may presume to attribute anything at all to himself. But to the end this doctrine may be the better understood, let us consider the time of which Isaiah speaks. Religion and justice then principally held sway and flourished: for however the people had corrupted themselves, yet Moses, Aaron, and other holy persons showed forth good testimonies of their innocence and holiness. And yet the Prophet teaches, that all the good things which Moses and the rest received, were not to be ascribed to their merits, but to God's mercies. But what are we in comparison of Moses, that we should think to merit anything at God's hands? Thus then as these repetitions of God's great goodness, tender love, and great mercies, do greatly serve for raising up on high the weak and broken hearted, that they may overcome their greatest temptations, so ought the same to put to flight and to swallow up all thought and conceit of men's merits.
Vers. 8. For he said, surely they are my people, children that will not lie: so he was their Savior.
He speaks of the people's election, and brings in God discoursing of it, to put us in mind of the end of our vocation, namely, that he will have a people separated to him from the world, in the midst of whom his name may be worshipped and called upon. And yet therewith he accuses the Jews' ingratitude, who deceived God of his expectation: not that the Lord was indeed deceived, seeing he foresaw well enough what they would be, which he had also testified by Moses (Deuteronomy 32:15-16). But the scripture speaks thus, when men by their unthankfulness care not to defraud the Lord of his due, as we have seen in chapter 5: I looked that it should have brought me forth grapes, but behold, wild grapes. He speaks not of God's secret counsel, but speaks after the manner of men, to set forth the mutual consent which ought to be between God and the faithful, that all those to whom he vouchsafes his presence as their father, should be ready for their parts to answer when he calls to them: for this foundation remains sure, namely, that none of God's elect can perish, because God knows who are his (2 Timothy 2:19). And yet we know that the end of our vocation is to live in holiness and righteousness, as all the Scripture witnesses, and also according to that which has been often said in many places (Isaiah 43:21 and 55:5).
The Lord had just cause therefore to say that he had chosen the people to be holy and true, and that he might have children far from lies and vanity. But the people did falsify their promised faith, and revolted from that simplicity of heart which they ought to have followed: for they were wholly replete with fraud and hypocrisy; and yet the Prophet gives them hope of pardon, if so be they would seek the Lord, and humble themselves before him with true repentance.
He also notes out that which is the principal in God's service, to wit, that we bring with us thereinto a pure and upright heart. From where it also follows, that the Lord never forsakes us, till we have been disloyal towards him in breaking our faith. Seeing this people then pleased themselves in their vices, it was needful they should be first convinced of their infidelity, that being converted to God, they might in the end feel him their savior.
Vers. 9. In all their troubles he was troubled, and the Angel of his presence saved them: in his love and in his mercy he redeemed them, and he bore them and carried them always continually.
He amplifies and sets forth God's goodness towards his people, showing, that he bestowed benefits upon their fathers while they suffered themselves to be conducted by him: indeed, he had such care over them, that himself was troubled in their troubles, and bore their miseries and anguishes. In speaking thus, he notes out the inestimable love which God bears towards his chosen. And the Lord also the better to draw and allure us to come to him speaks after the manner of men, attributing to himself all the affection, love, and fatherly compassion that can possibly be in them. And yet it is impossible to think of any love or good will of men in this world, which he far surpasses not.
I utterly reject not the other exposition, to wit, that the people were not troubled in their trouble; because God always supplied them with some remedies for the assuaging of their sorrows. But in my judgment, the learned expositors have hit the mark, in taking the first sense: wherein the Prophet testifies that God laid upon himself the whole weight of the people's burden; to comfort them in their calamities and anguishes. Not that he can any way be grieved: but he attributes to himself human passions by a figure much used.
Afterwards he manifests the effect of this care, namely, in that he always saved them by his Angel, whom he calls the angel of his face: because he was a witness of God's presence; and as it were his herald to execute his commandments. To teach us, that the Angels run not before they are sent, neither that they intrude themselves into this office of succoring us, by any private motion of their own. For the Lord uses their services; and manifests his presence to us by their means. The Angels can do nothing of themselves, neither do they yield us any succor further forth than as the Lord sends them to be the ministers of our salvation (Hebrews 1:14). Let us not stay our thoughts upon them then, seeing their office is only to lead us directly to God.
If any had rather say that the lively image of God, is here noted out by this Angel; who being the conductor and protector of the people, did therein openly manifest the face and presence of God as in a glass; such a sense will not be amiss. And for my part I doubt not but that the office of saving ought to be attributed to Christ, who as we know, is the great Angel of the covenant, under whose leading, safeguard and protection the Church has ever until now been upheld in safety.
In his love he redeemed them.] The Prophet shows what the cause is from which these great benefits proceeded: namely, God's love and good pleasure. As Moses also teaches (Deuteronomy 4:37 and 7:7-8): From where is it that God has gathered your fathers, says he, but because he loved them, and did set his heart upon them? And thus he meant to dispossess them of all opinion that they might conceive touching any merit: for in themselves they were proud and arrogant and insulted more than they had cause. Now you see the reason why he shows, that God's only free bounty was the cause of so many blessings.
In the next place Isaiah takes up the similitude which Moses used in his song: namely, that God bore his people, as an eagle; which teaches her young ones to fly (Deuteronomy 32:11). Unless any had rather refer it to sheep, as we have noted, in chapter 40:11: He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, etc. And yet this similitude of a mother agrees very well: for she not only bears the child in her womb: but also nurses it up, till it be come to a competent age.
The sum is, that when the people were delivered, it was not the first favor that they received from God, but they had tasted so sufficiently thereof in the whole course of their lives, that it was to him only, to whom they were to ascribe all the benefits which had been bestowed upon them.
For this cause the clause, always continually, is added: for the Lord is never weary in doing good, neither does he content himself to manifest the tokens of his favor to one age only: for he never ceases to enrich and adorn his Church with various and sundry gifts.
Vers. 10. But they rebelled and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against him.
The Prophet now descends to the second member, in which he shows that the Lord was turned to be the adversary of his children, because they rebelled, and turned back from him; as if the people (in a word) should thus have objected, God showed many tokens of his loving kindness to our fathers for a long time together; therefore do we not taste of the same also? Is he now of another mind? No, God forbid. But we ourselves by our disloyalty, have been rejected: indeed, we have thereby repelled and put back his benefits from us (Jeremiah 5:25). And yet the Prophet condemns not only the men of his age, but those also of the ages before. For we see that under the conduct of Moses himself, they rebelled and murmured against God (Exodus 17:2; Numbers 20:3). Hence it came, that God who tenderly loved them, as it is in verse 7, became their enemy, by their own rebellion. Are they punished for their iniquities then? Let them thank themselves for it. For the Lord is inclined to nothing more than to show mercy, neither is anything more acceptable to him, than to pursue us with his favors.
Now he says by a phrase of speech borrowed from men, that we vex the holy Ghost by our rebellion: to teach us to have sin in the greater detestation; because it provokes the holy one of Israel to anger and indignation. And seeing it is one and the same Spirit, by which God works our salvation, the Prophet warns us that our sins do estrange us far from God, by breaking the band of our conjunction. To which tends Saint Paul's exhortation (Ephesians 4:30): Grieve not the holy Spirit of God, by whom you are sealed to the day of redemption. From this text also we are to note, that we have no cause to accuse those, by whom we are molested and persecuted, because it is the Lord himself who fights against us, and by their hand avenges himself upon our sins. Let us rather accuse our sins, and condemn them: for thereby we are exposed to all the miseries, under which we are pressed.
Vers. 11. Then he remembered the old time of Moses and his people, saying, Where is he that brought them up out of the sea, with the shepherd of his sheep? Where is he that put his holy Spirit within him?
This is the end of the chastisement; namely, that the people might be awakened out of their drowsiness, and be brought to think upon the things they had forgotten before; because prosperity so besots us, that the remembrance of God is utterly buried. These rods therefore serve to recall those thoughts which were abolished in us; to wit, where is that God which in times past showed so many mercies to our fathers? For I refer these things to the time past, and therefore have translated, from the days of old: for the word age agrees not in this place, seeing the Prophet mentions that time wherein Moses governed the people of God. The true sense therefore is, that the Jews being miserably oppressed, called to mind the ancient times; in which the Lord manifested his power for the preservation of his people.
Whereas some refer this to God, as if he had wrestled with their obstinacy, and had rather gratified the ungrateful, than leave that work imperfect, which he had begun: this seems harsh, and too far fetched. The Prophet rather recites the sighs and complaints of this poor people, after by chastisements they had learned how miserable a thing it is, not to be under God's protection.
By the Shepherd, he means Moses. Neither do I see any reason why it should be translated in the plural number, rather than in the singular. He also expresses the means by which he guided the sheep; namely, in that he was endowed with singular graces of the holy Spirit: for to put his Spirit in the midst of him, is as much to say, as to manifest the power of his Spirit.
Others had rather refer it to the people. Neither do I contradict their opinion: but in regard that God had chosen and ordained Moses to be the conductor of his people, it is he principally of whom it is said, that the holy Spirit was put within him. Now this Spirit was given him for the good of the whole people, that he might be an excellent Minister of God's grace, and might set them at liberty. And so by consequence, the power of the Spirit of God appeared in the midst of all the people.
Vers. 12. He led them by the right hand of Moses with his own glorious arm, dividing the waters before them, to make himself an everlasting name.
He here pursues that miraculous deliverance of the people, who under the conduct of Moses, were brought out of Egypt, and also continues to recite the complaints: which might perhaps come into the minds of the faithful. We see here two things joined together; to wit, the right hand of Moses, and the glorious arm of the Lord. Who so uses man's travail, that his praise and glory ought at no hand to be lessened or darkened: for these things were so done under the conduct of Moses, that they ought wholly to be attributed to the power of God.
As at this day, when it is said, that the Ministers of the Gospel remit sins, (which yet belongs to God only) does this diminish anything from his authority and Majesty? Truly no: for they are but instruments, who bestow their pains for God, to whom all the glory thereof must be attributed. Alas, what could the silly hand of man have done, if the arm of the Lord had not fortified it?
For this cause in the end of the verse he expressly adds, that God at that time wrought after so admirable a manner, to make himself an everlasting name: whereof, seeing it is unlawful to despoil him, so it shall be no more lawful to attribute the least part of praise to a mortal man.
Vers. 13. He led them through the deep, as a horse in the wilderness, that they should not stumble. 14. As the beast goes down into the valley, the Spirit of the Lord gave them rest: so did you lead your people, to make yourself a glorious name.
This is added to amplify and set forth so great a benefit. He also conjoins similitudes to it, to express this so great and admirable a power of God; namely, as the horse in the desert, and as the beast in the plain: that is to say, he led his people as nimbly as one does a horse upon the downs. For the word desert signifies not that desert of Paran, where the people were for the space of forty years: but according to the common phrase of the Hebrew tongue, it signifies the pastures where sheep and herds of beasts walk at their pleasure. Which yet better appears by the verse following, where in place of desert, he names the plain. And so one and the same sense flows from them both, namely, that the people walked over deep pits without stumbling, as horses do in the wilderness.
In a word, his meaning is to teach that the Red Sea did no more hinder the people from passing over through the midst of deep places, than if they had walked upon a plain and leveled ground.
In verse 12 he called his name everlasting: and here he calls it glorious; but the sense is one. The people then object against the Lord, that if he once made himself a glorious name, then he ought still to have the same care. Otherwise it will come to pass that the remembrance of the benefits which he in former time bestowed upon their fathers would vanish quite away.
Vers. 15. Look down from heaven, and behold from the dwelling place of your holiness, and of your glory. Where is your zeal, and your strength, the multitude of your mercies, and of your compassions? They are restrained from me.
Having mentioned the benefits of old in the name of all the people, now he comes to apply the same to his purpose, and entreats the Lord that he would look down from heaven upon them.
Look down, &c.] By these words he signifies that the power of God is not diminished, though it appears not at all times alike. For there must be an opposition supplied, namely, that God had then as it were hidden himself, neither showed he himself such a one toward them, as he had done toward their fathers. As if they had said, Albeit, O Lord, that we see no tokens of your presence, but that you have withdrawn yourself from us, as if you were shut up in heaven, so as you seem utterly to neglect us: yet we beseech you, please look down once again from heaven, and from the dwelling place of your holiness, behold our miseries. See how we ought to separate the unbelievers from the faithful, who acknowledge God to be both mighty and merciful: indeed even then when they can discern no signs at all, either of his power or bounty. And thus they cease not to call upon him still, though he hides himself far away from them. For the Lord never ceases to have care over his people, seeing without weariness, he orders and governs all the parts of the world.
Where is your zeal?] By this interrogation it seems the faithful after a sort upbraid the Lord, in regard he is no more touched with his usual zeal toward them; or that his power is diminished. But the Prophet has another meaning. For he mentions these benefits, as I have said before, because he meant thereby to confirm the hearts of the faithful in good hope: thereby also teaching them that God is always one and the same, and never puts off the bowels of compassion toward his saints. And this will be evident enough by that which follows.
He takes the multitude of bowels and mercies for the infinite goodness of God: for he discovers and pours out his bowels as it were, in showing himself a liberal benefactor toward us. And these said favors are so great, that we cannot possibly esteem nor value them as we ought. But it is no new thing to see the faithful pressed with grief to pour out their complaints familiarly in the presence of God, charging him that he has shut his bowels from them. I grant they retain this principle, that God is always merciful; in regard his nature is unchangeable: and however they impute it to their sins, that they feel him not such a one to them, yet to preserve themselves from despair they expostulate with him, how it can be that he should handle them so severely. Indeed, in showing them nothing but the signs of his wrath, as if he had forgotten himself.
Vers. 16. Doubtless you are our father: though Abraham be ignorant of us, and Israel know us not, yet you, O Lord, are our father, and our redeemer: your name is forever.
The Lord permits us familiarly to pour out our hearts before him. For prayer is nothing else but a manifesting of the heart in the presence of God; so as the best remedy we have to relieve our cares and anguishes is to lay them up in his bosom. Cast your burden, says David, upon the Lord, and he shall nourish you (Psalm 55:22 and 37:5). The Prophet then, having numbered up God's benefits toward the Jews, whereby his power and goodness was sufficiently manifested; and yet that men by their sins deprived themselves from tasting the fruit thereof: he now comes to this point; namely, that God's goodness is so great, that it overcomes men's stubbornness.
He calls him father in the name of the whole Church. For all cannot call him thus; because it is a privilege that peculiarly belongs to the Church of God to call him father in his presence. From there we may gather, that Christ as the firstborn, or rather as the only son of God, has always borne the chief sway over the Church: for God cannot be called father, but by him. And again, here we see that the faithful contend not with God: but only draw arguments to themselves from his nature, whereby to overcome all temptations, and to settle their hearts in good hope.
Though Abraham knows us not.] Question. Some ask here why the people say that the Patriarch knew them not. Answer: Jerome thinks it was because they were degenerate, and therefore were not worthy of so great an honor. But I take this exposition to be over curious. The true sense is, That although our forefathers disavow us, yet God still holds us for his children, and shows himself a father towards us. Those who say that Abraham and the rest of the faithful had cast off all care, touching the affairs of this life, do too subtly wrest the Prophet's words to a wrong sense. I speak not of the thing in itself; but I say these words prove not that the Saints are altogether careless of us. The most native and pure sense is this; Lord, we acknowledge that in regard you are our Father, it is a thing so firm and sure, that although our fathers after the flesh should fail us, yet you will never cease to be a father to us (Psalm 27:10). So as all rights of nature shall cease, rather than you should cease to show yourself a father to us, or that your holy adoption should be made void, seeing it is established in your immutable counsel, and ratified by the death of your holy Son.
And yet in the mean while we may hence gather, that the holy men so pray and present themselves before God, that they look not to the intercessions of others: for prayer is enjoined them upon this condition, that wholly resting themselves in the fatherly love of God, they reject all other confidences. But if our Prophet taught the Jews not to direct their hearts toward Abraham and Jacob (who yet had received so many precious promises) to be heard of God: then it is certain that we have now no more cause to run to Saint Peter, to Saint Paul, and the rest, than to them. For this is not a private prayer made by one or two, but public, and appertaining to the whole Church in general: as if the Prophet had here set them down a form of prayer. And without question our confidence ought so to be settled upon God's favor and fatherly goodness towards us, that we should shut our eyes against all intercessions of men, whether alive or dead. In a word, the faithful here protest, that they gaze not here nor there, but rest themselves in God alone.
Question: But some may ask now, why he only names Abraham and Jacob, and makes no mention of Isaac? Answer: The reason is, because the covenant was more solemnly ratified with these two here noted. I grant that Isaac had no less part therein than they; but yet he neither received so full, nor so many promises.
Our Redeemer.] Redemption is here expressed as a testimony of this adoption: for by this experience, God showed himself the Father of this people. And therefore the people pray to God, and with assurance call him Father, in regard he had manifested to them so admirable a sign of his fatherly good will, which gave them encouragement to hope well. But redemption simply in itself, would not have sufficed, unless the promise had been therewith annexed. Even as then he did once redeem them, so does he promise to be their father forever.
The clause, from all time, sets forth the steadfastness and stability of God's fatherly love. For we have not deserved the name of children; but in regard that his will only, by which he has once adopted us for such, is unchangeable. Seeing the Lord then has an eternal name, it thereupon follows, that the title and grace which is conjoined thereto and flows from this eternity, shall endure forever.
Verse 17. O Lord, why have you made us to err from your ways, and hardened our hearts from your fear? Return for your servants' sake, and for the tribes of your inheritance.
Because these phrases of speech seem harsh and tart; some think the unfaithful are here brought in murmuring against God, and blaspheming him: for their malice turns into rage, when they have lost all hope. But the scope of the text crosses this notion. For the Prophet shows the fruit which should proceed from these miseries and calamities of the Jews. How? Because being humbled and brought low, they should cease either to be proud, or to please themselves in their vices. They were ashamed then that in times past they had erred so far out of the right way, and acknowledge their own offenses. And to say the truth, when they attribute their sins to the wrath of God, their meaning is not to exempt themselves from blame, nor to abolish their faults.
But the Prophet uses a phrase of speech very ordinary. For the Holy Spirit is wont to say, that God causes men to err, hardens, and gives men up into a reprobate mind (2 Thessalonians 2:11; Romans 9:18 and 1:28). Now when the faithful speak thus, they mean nothing less than to make God the author of evil, and of sin, as if themselves were innocent; or as if they meant to extenuate their crime. But they aim at a higher mark, and rather confess that their sins have separated them from God, and is the cause why they are left destitute of his Holy Spirit. Indeed, it came to pass from there, that they have been plunged into infinite miseries.
Those who say that God leads us into error by privation, that is to say, in regard he bereaves us of his spirit, hit not the very mark. It is said that God both hardens and blinds when he delivers men up to be blinded by Satan, who is the minister and executioner of his wrath, for otherwise we should ever be a prey to the will of the devil: but in regard he is able to do nothing of himself without God's commandment, to whose beck he is subject, we truly affirm, that God is the author of this blinding and hardening, which also the scriptures do witness in many places. And yet it follows not thereupon that he should be the author of sin, because he punishes men's ingratitude by such a blinding. And thus the faithful in this verse confess that God has left them, but their sin was the cause, so as they still acknowledge God's just revenging hand upon them. In like manner after Moses has said, that up to that point God had not given the people eyes to see, nor a heart to understand, he lays not the blame thereof upon God, but shows the Jews where they were to seek the remedy of such a benumbedness of which they were convicted (Deuteronomy 29:14). But these seem to take another pretext here, in that they ask a reason, and expostulate the matter with God, as if he had been bound to have handled them more mildly. Answer: But I answer, that the faithful have still an eye to God's goodness, while they confess that their afflictions are the just recompenses of their sins.
Some refer these words to the captivity, as if the faithful complained of the Lord for suffering them to languish so long a time in the same. As if the Prophet should say, that their obstinacy increased, because the Lord gave them no taste of his grace. For the faithful are often surprised with a very dangerous temptation, when they see the wicked overflow in all abundance, and are almost discouraged, as David has well expressed it in Psalm 125. But the Prophet's sentence seems to be more general — for the faithful acknowledge themselves to have erred, because they were not guided by the Spirit of God: of which they complain not, but rather desire that this spirit may be given them, by which their fathers in former times were governed and obtained all things prosperously.
Why have you caused our hearts to turn from your fear?] Some translate, Why have you hardened; but because this suits not with that which follows, from your fear, I had rather translate, To turn back. And the verb also signifies so much.
Some think these words, return for your servants' sake, appertain to all the people. As the Scripture indeed is accustomed to term all the household of faith by the name of God's servants. But I think it is properly to be referred to Abraham, Isaac and Jacob, which surely is much more probable. Not that the people rested in their intercession, but in regard that God had made the covenant of grace with them, that they might deliver it over from hand to hand to their successors. Thus then the faithful set not these Patriarchs before them as common persons only, but in the quality of ministers, witnesses, or mediators of the covenant, with the foundation of their faith: as in that song; Lord, remember David (Psalm 132:1). In which place, the name of this good Patriarch is not set before the Lord, as if the faithful thought he had been their advocate; but in regard the promise, which was made to him touching the restoration of the eternal kingdom in his family, did appertain to the whole body of the people.
The Papists snatch up these words with great joy, as if by them the intercession of Saints were proved. But by the true exposition of the place, we may plainly see how easy a matter it is to answer them. For it is spoken of the Fathers, not as if they deserved anything at God's hand of themselves, or were now intercessors between God and us; but because the free covenant, which not only appertained to them, but also to all their successors, was contracted only with them.
To the Tribes.] That is to say; Return to your accustomed favor towards your people. By this we see that the things aforesaid, tend to no other end, but only that the people do labor, thereby to provoke the Lord to mercy, after they have laid before him their miseries and calamities. Here then we see the manner how we are to address ourselves to God; namely, by putting him in mind of his former benefits, and by manifesting in his sight our griefs and sorrows. Thus we must do if we would obtain deliverance.
Of your heritage.] That is, because God had chosen this people as his proper portion. As if he should say; What shall become of your people if we perish? Not that God was tied to this people, but in respect he had given them his faith by oath. Thus the people dared very well urge God with his promise, and importune him by their prayers, in regard he had voluntarily obliged himself both to their fathers, and to their children.
But now, seeing all promises are ratified and confirmed in Christ (2 Corinthians 1:20), and that we have the truth of all things, we ought to be built up in so much the greater confidence; for the covenant is not only contracted in his hand, but it is also confirmed and sealed with his blood. I grant he was the mediator as well for the fathers as for us: but all things are now more clear and manifest, in regard they then stuck in many obscure shadows.
Verse 18. The people of your holiness have possessed it but a little while: for our adversaries have trodden down your sanctuary.
It is a wonder that the Prophet says the people possessed the land but for a very little space, seeing 863 years were expired since they began to possess it, and 1400 years and more since Abraham entered into the land of Canaan. But the promise must be considered, in which it was said, that Abraham's posterity should enjoy the land, as an everlasting possession (Genesis 17:8 and 48:4). This was but a little while therefore, if it be compared with eternity. The people of God then object this short time to him, not as accusing him of breach of promise; but to put him in mind of his covenant, and that he should rather have respect to his own goodness, than to the chastisements which they had justly deserved. And after this manner the ancient Church complains (Psalm 102:23-24), that her strength was abated in the way, and that her days were shortened: and therefore prays, that God would not cut her off in the midst of her days, because the fullness of time depended upon the coming of Christ.
Our adversaries.] This complaint was much more grievous; namely, that the wicked profaned that land, which God had consecrated to himself. And the truth is, this went nearer to their hearts, than all the rest of their miseries. And good reason: for we ought not so much to respect ourselves, as God's service and religion. And this is the end of deliverance, to wit, that there might be a people which might praise and worship the Lord purely.
Verse 19. We have been as they over whom you never bore rule, and upon whom your name was not called.
The Prophet's sense may admit two expositions. For some take this place as if the people objected to God, that they were chosen when other nations were rejected, and that this covenant was ratified from the time of old. The other exposition, which I rather follow, is this; that the people complain and reply to God, that there is no difference between them and the heathen; in regard they had no succor nor refreshing at all in their adversities: which they hold to be an absurd and an uncomely thing. This is a notable sentence, and very worthy of memory: for here we see it is lawful for us to pour out our complaints to God, when afflictions press us above measure; and to set our calling before him, to move him to succor us; thereby testifying what great difference he makes between us and strangers.
Over whom your name is not called upon.] This comes all to one sense. For the people's meaning is, that God's calling ought not to be abolished. And indeed it is not the Lord's will that we should call upon him in vain: for prayers are unprofitable, and vanish in the air, unless the Lord have respect to us. Here note also one mark of the Church; namely, that God's name is there called upon. The wicked cannot call upon him, because there is no access to him but by his word; of which, they have no knowledge: and therefore faith is never separate from prayer. For where faith is, there is also prayer: and if it be not there, let us know for a surety that there is no faith nor hope at all.
