Chapter 66

Vers. 1. Thus says the Lord; The heaven is my throne, and the earth is my footstool: where is that house that you will build to me? And where is that place of my rest?

This sermon is different from the former. For the Prophet inveighs here vehemently against the Jews, who being puffed up with a vain confidence of their sacrifices, and of the Temple, were joyful and merry: and under this pretense pleased themselves in their sins. But he shows that this security of theirs was not only vain and foolish, but execrable and devilish. Why so? Because such as endeavor to serve God, and to appease him with outward ceremonies, do grossly flout him to his face. He therefore reproaches them that they went about to forge to themselves an idol in place of God, when they fixed him thus to his Temple. Afterwards he discourses of the church's renewal, and of the spreading thereof throughout the whole world.

Besides, intending to gall such to the quick, as served God by halves, and in hypocrisy; he begins at the description of his nature. For in assigning to God the heavens for his dwelling place, his meaning is to say, that his Majesty fills all things, and is present everywhere; neither can he be shut up, nor circumscribed within any place whatever: so far is it off, that they can include him within the Temple. The Scriptures often affirm that God is in heaven; not that he should be shut up there, but to raise up our minds far above the world, lest we should imagine anything of him that were contemptible or earthly: for the only aspect of the heavens ought to raise up our minds higher, and to ravish us into an admiration. And yet he testifies in infinite places, that he is present with us: that his power is manifested everywhere, to the end we should not think it to be enclosed within the heavens. It seems this was no hard matter to be believed; and that all then confessed as much. For who among them was ignorant, that God's Majesty filled both heaven and earth? Thus they might object then, who goes about to pluck God out of heaven? Therefore Isaiah, you are angry, and inveigh against us without cause. Neither is it to be doubted but the people insolently rejected this doctrine of the Prophet, and were sharply incensed against him, as if he had offered them great wrong. But the answer was ready; namely, that while they endeavored to pacify God, according to their own fantasies, they did as much as in them lay, thereby forge an idol, quite contrary to his Majesty. These superstitious ones trusted in their bare and naked ceremonies, thinking they had acquitted themselves wondrous well, if they had been once at the Temple, and offered up their prayers and sacrifices there. The Prophet shows that we must not measure God's Majesty by such a measure; as also, that whatever we offer him without the purity of the heart, is nothing else but vanity. For seeing by God's dwelling in the heavens, it is evident that he is of a spiritual nature; if his service is not answerable thereunto, it must needs be corrupt and wicked.

Under the word house, he comprehends all the ceremonies wherein they thought God's service consisted. And for as much as they judged of God and of his service, according to the outward face of the Temple, the Prophet shows, that it was unworthy the Majesty of so great a Lord, to fix him to a visible and perishable building. He disputes not here simply about the essence of God, but therewith of his true worship, showing that it is spiritual; that so it may be answerable to God's nature, who is a Spirit (John 4:24). For if men did seriously consider what God is, then would they not forge to themselves so many bastard kinds of religion; neither would they measure his infinite greatness according to their shallow capacities. This common and known sentence therefore has more weight and efficacy in it, than if the Prophet had spoken to them of some new matter. For thus he shows that they were so sottish and senseless, that they were ignorant of that which was familiarly known to the simplest idiot. As also, that they rather resembled beasts than men, in imagining that God was set, or should repose himself in the Temple. By way of contempt, then he asks, where is this place? For it is not fit that God should dwell upon earth, or be shut up as within a prison. The Temple also was built upon a little hill, which little space was unable to comprehend God's glory (1 Kings 8:27).

That place of my rest.] And yet the Lord had said of the Temple, in Psalm 132:8, Behold this is my rest, here will I dwell, for I have a delight therein. And in 2 Chronicles 6:41, Arise O Lord, and enter into your rest. Moreover, we have seen before, in Isaiah 11:10, that God's rest in the Temple should be glorious. In a word, the very name of the Temple was honorable. Why then does the Prophet now reject it? I answer, that the Temple is called God's rest, because he there showed testimonies of his presence. For he had chosen this place to be called upon therein, in which also he manifested evident signs of his power and might. But he caused it not to be built, that men should therefore believe touching his Majesty, whatever seemed good in their eyes: but rather, that being admonished of God's presence, by the visible ceremonies, they might from there lift up their hearts into heaven, acknowledging the Lord to be greater and more excellent than all the world. And yet men being of their own natures inclined to superstitions; the means which were given the Jews for their help, proved hindrances to them by their own fault. So far were they off then from mounting up to heaven by them through faith, that they kept their minds groveling here below, and made themselves believe that God was bound and tied to them: for which cause they served him by halves, indeed, they toyed with him at their pleasure.

Saint Stephen alleges this place to very good purpose, in Acts 7:48. And the Apostle Paul closely applies it to the sense that we have touched, Acts 17:24. For both of them show, that such grossly deceive themselves, who bring carnal rites to God; as if his service and true religion consisted therein: as also those who wickedly deface his glory, by setting up idols and images. For Saint Stephen directs his speech to the Jews, who being fixed to the shadows of the Law, neglected true godliness. And Saint Paul speaking to the Gentiles, denies that God dwells in temples made with hands.

Vers. 2. For all these things has my hand made, and all these things have been, says the Lord: and to him will I look, even to him that is poor, and of a contrite spirit, and trembles at my word.

The Prophet refutes the false opinion which men conceived of God's service, in regard they thought that sacrifices and external ceremonies availed very much of themselves. For this is the state of the question, namely, that God contents not himself with bare and naked ceremonies; that he holds them vain and idle disguisings, when men think to satisfy him with them.

Where he says, that he has made all things; it must not only be referred to the Temple, but to whatever was there offered to God. Now he speaks expressly of his making of them, to teach men that he has no need of this external service. As in (Psalm 50:10) he protests that all beasts are his creatures, and by right belong to him: and yet (forsooth) the Jews would needs pacify him by sacrificing of them. But see here the disease which is rooted in the hearts of the superstitious sort, namely, that they transform God into what image they list, though himself has ordained an outward worship; not for his own profit, but for ours, that so we might be exercised therein, according to the reach of our capacities.

The word beginning, is as much as if he had said; You ought not to compare me to those things which heretofore have begun to be, seeing I am eternal, and without any beginning. I have little need then of your sacrifices, says the Lord, who was before them. What good, I pray you, then can they do me? In a word, he contends, that ceremonies are nothing worth in themselves, but belong to another end. Isaiah also holds it for a thing out of question, that God can receive no increases: from where it follows, that he only contents himself with himself, seeing from all eternity he never stood in need of the world's help.

In the next place the definition of the true worship is added. For in saying that God regards the humble, I doubt not but the Prophet here privately opposes the humble, and contrite in spirit, to that pomp, bravery and glistering show of ceremonies, which are wont to dazzle men's eyes, and to ravish them out of themselves. The Lord testifies then, that he rather requires humble and broken hearts, which tremble at his commandment. Under which words, he notes out the inward purity of the heart, and a true hunger and thirst after righteousness: and therewithal also teaches us how we ought to be prepared to become acceptable to God.

Objection. As touching the word trembling, it might seem strange at the first, that the Prophet should require this of the faithful; seeing nothing is more sweet and acceptable, than the word of the Lord: neither any thing more contrary to it than trembling. Answer. that there are two sorts of trembling. With one of them those are smitten who flee and hate the Lord: with the other they are touched and made obedient, who reverence and fear him. I am not ignorant that some refer this member to the law, which threatens, terrifies and denounces the horrible judgments of God against sinners. But I take it more generally, in regard that the faithful themselves tremble at the promises, when they receive them in humility. Hence let us gather, that true piety consists in having all our senses framed according to the obedience of God, without attributing any thing to ourselves through pride or vain glory. For it is the nature of faith to yield obedience to God: and to hear him speak, attentively and patiently. But no sooner does any vain opinion of our own worth puff us up with pride and loftiness of mind: but we are forthwith destitute of all godliness and fear of God; because if we attribute to ourselves ever so little; so much the more do we scorn and despise him.

And it is diligently to be observed that he says, that tremble at my word: for many will brag of their honoring and fearing of God; who yet show themselves despisers of his Majesty, in that they set light by his word. All our reverence which we profess to owe to God, must be manifested by trembling at his word: in which he will be acknowledged, as in his lively image. The sum is, that God prefers this sacrifice before all others; namely, when the faithful are so humbled in the true denial of themselves, that they think themselves nothing, indeed and are content to be brought to nothing also in God's sight. In which sense it is said: (Psalm 51:17) That a contrite spirit is an acceptable sacrifice to God. A broken and a contrite heart O God (says the Prophet) you will not despise. Now because this modesty of faith, brings forth teachableness in us; therefore the study of godliness is also added: that having cast down all our pride and rebellion, we may begin to tremble at the word of God.

From these words we have to gather a singular consolation; namely, that even though we seem to be miserable in this our humility and low estate; indeed, and that we be thought unworthy the looking on: yet cease we not for all that to be happy; because it pleases the Lord to behold us with a gracious aspect. When we are solicited then to despair, let us think: surely the Lord is wont even by this means to raise up his children to heaven, however being here for a time brought even to the gates of hell, they seem to be overwhelmed under the weight of the burden.

Vers. 3. He that kills a bullock, is as if he slew a man: he that sacrifices a sheep, as if he cut off a dog's neck: he that offers an oblation, as if he offered swine's blood: he that remembers incense, as if he blessed an idol: indeed, they have chosen their own ways, and their soul delights in their abominations.

This present verse contains two members. In the first, Isaiah plainly manifests that God rejects all the sacrifices of his nation — yes, which is more, that he abhorred them. In the second, he notes out a horrible abuse, wherein they had mingled the ceremonies of the Gentiles among the sacrifices of the law, and by this means had perverted and corrupted all. Many think that by these words, the sacrifices ordained in the law are abolished. But they deceive themselves, because Isaiah handles that doctrine now which he touched before in the first and in the fifty-eighth chapters. But Isaiah does not precisely condemn the sacrifices, but rather the vices and corruptions which were mingled with them; namely, in that the Jews thought that God contented himself with vain appearances, and themselves in the mean while neglected his fear and the having of a good conscience. He speaks not of the thing itself then, but taxes the persons who abused the sacrifices. For in thus doing, they offered him no better than the empty shells. His meaning briefly is to say that God approves of none other sacrifices but such as proceed from a pure heart and a sincere affection.

In the mean while it is very likely the Prophet alludes to those horrible and monstrous sacrifices of the Gentiles. For they sacrificed men alive, or buried them alive in the earth. And the Romans, who thought themselves more devout than others — yes, and the Jews also — abstained not from so horrible and execrable a crime. In fact, which is more, these men in their inconsiderate zeal defiled themselves with the murdering of many children, thinking therein indeed to imitate their father Abraham (Genesis 22:10). And Isaiah therefore says that in sacrificing an ox, it was all one as if they had cut a man's throat. And thus he shows that albeit the Jews had a religion apart by themselves, and such a one as was ordained by God, yet were they esteemed no better than the profane heathen, among whom all things were filthy and unclean. Also, that God approved no more of the one than of the other, in regard that his name was no less profaned by their hypocrisy than by the superstitions of the Gentiles. But in another place we have shown how needful this admonition was. For though the Jews were sufficiently convinced of all manner of abominations, yet they judged themselves in good case as long as they might lie lurking under this cover. The Prophet therefore meets with them in their turnings, and affirms that they shall gain no more by thinking thus to pacify God than if they offered up to him the sacrilegious abominations of the heathen.

When in the end of the verse he says, indeed, or, in truth, the place may be translated two ways, because the relative may agree as well to the Gentiles as to the Jews — namely, that the Jews had mingled and entangled themselves in the idolatries of the Gentiles, or that they followed their own inventions. The first exposition is not much amiss, were it not constrained, for he spoke not of the Gentiles before. And the height of the Jews' impiety consisted in this, that besides the abuse of God's pure worship and contempt of the law, they had profaned the Temple and all other places with wicked and cursed superstitions. They set up altars, they planted groves, they set forth plays and sights, so as they walked after every thing that was set up to corrupt their minds. Thus there was a mingling of all superstitions between them and the heathen, such as is at this day to be seen in the papacy, where we behold many fragments patched together of all sorts of superstitions — not only Jewish and heathenish, but also newly invented by the devil himself — that by means thereof they might, under such goodly shows, the more easily deceive the world.

The Prophet then meant to say that both themselves and their companions deserved double condemnation, because while they gloried in the name of God and made profession of his service, they were not ashamed to pollute the same with the sacrileges of idolatrous nations.

The other exposition is not obscure, and it also suits well — namely, that the Jews were addicted to follow the vanity of their own inventions, and so followed their abominations. And thus he affirms that such serve not God with a pure affection who at their pleasure despise him — not only in respect that they are stuffed full of avarice, hatred, ambition, guile, cruelty, and robberies, but in regard that by their inventions they had corrupted God's service. And albeit the relative ought to be understood of the Jews, yet the Prophet therewith also condemns all the superstitions which they had borrowed from profane nations. Thus there is no great difference in respect of the thing itself. For he only teaches that whatever proceeded from them was filthy and abominable, because they had impertinently and rebelliously shaken off God's yoke, so as impiety reigned among them in every place. For how can those rivers be pure and clean which receive nothing but mire and dirt from an impure fountain?

Their choice and desire did more manifestly discover their obstinacy, for having wittingly cast God's commandments behind their backs, they applied their minds to things utterly contrary to that, as if of set purpose they had determined to reject whatever proceeded from God, that they might yield obedience to their own perverse lusts.

Verse 4. Therefore will I choose out their delusions, and I will bring their fear upon them, because I called and none would answer; I spoke, and they would not hear; but they did evil in my sight, and chose the things that I would not.

The Prophet meant to say that the Jews should gain nothing by seeking out goodly pretenses and starting holes, because God cannot be deluded by the feigned and colored words of men. For what reason is it indeed that we should measure God according to our blind reason? Neither is it meet he should stand to man's judgment, but we must judge of his works by his word.

I will choose out.] That is to say, I will so disperse the fogs and mists which they labor to spread abroad that all shall be able to discern of the illusions. They seem now to steal away in their dark, but a time will come wherein they shall be laid open as at noon day. The sum is that in regard the Jews were addicted to such a licentiousness that they preferred whatever pleased them before God's commandments, it should also come to pass that God would also take his turn at his pleasure to discover all their jugglings.

Under the word fear, he repeats one and the same thing according to the custom of the Hebrews, thus: I will cause them to know that they have erred in such wise, that that which they feared, shall fall upon their own heads. Whereby you see that their turnings and windings should stand them in no stead, in confounding the truth with lies; or to cloak their superstitions: and all because the Lord has skill enough to separate the one from the other.

For I have called.] The Prophet does again condemn the obstinacy of the Jews: who could not abide that the Lord should correct them. There is but one only remedy left to tame our vices; that is, to hearken to God speaking, when he labors to bring us into the right way. But if we harden our hearts (against this remedy) then are we past cure. Are men so audacious then as to prize their inventions above the commandments of God? Surely, then do they openly scorn him, to whose will they ought to be subject. But this yet is more damnable, namely, when there was so great hardness of heart, that the gate was shut up against all holy admonitions. In vain therefore did they boast, that their new found devotions were of any value, to make their service acceptable to God; because he rejects and abhors all that, which men choose and follow, when they have cast his word behind their backs.

Isaiah also repeats that which he had said before; namely, that the Jews had sinned in God's presence: as if they had wittingly determined to provoke the eyes of his glory to wrath. But withal he adds the means whereby they effected it; to wit, in respect that of a perverse desire, they chose to embrace that which God had forbidden them. Neither is it for nothing that he thus often taxes the unmeasurable insolence of men, who defrauding God of his right, care not a button for anything he approves of.

Verse 5. Hear the word of the Lord, all you that tremble at his word. Your brethren that hated you, and cast you out for my name's sake, said; Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed.

Now he directs his speech to the true servants of God, and promises them a thing which they could hardly expect in these so sharp afflictions. And he speaks in particular to them, in regard many at that time bragged falsely of God's name. Indeed, turning himself from the multitude, he preaches to a small handful: as has been shown in Chapter 8. Seal up the Law, and bind up the testimony among my Disciples. Now by this mark he shows, that God's true and lawful children are those that tremble at God's word: which is a rare virtue indeed. He therefore opposes [reconstructed: it] to their feigned profession, who after they were circumcised, would needs be held for God's people, and outwardly made great shows of holiness; that we might understand, that such only fear and reverence God, who honor and reverence his word: that is to say, who being touched to the quick with God's voice, do subject all their senses under his obedience: for this is no small testimony of piety and godliness.

Besides, in as much as hypocrites are accustomed to cast a wonderful goodly varnish over their glorious ceremonies, the Prophet's intent is, to arm and fortify the faithful, that they might be able to bear such assaults, lest they should faint when they should be mocked and abused. As if he should say; You have not only to fight against strange nations, but also against home enemies, who hold a place in the Church, and who are your brethren, in respect of that covenant, which is common to you all. If they scorn your simplicity, in the same sort as they have proudly despised the Lord himself, you must constantly and courageously resist this temptation.

He calls them brethren then, who notwithstanding were enemies, both to the faithful, and to the word of the Lord. For he attributes this name to them by way of yielding or granting it to them; who yet usurped this title falsely. From where we gather, that it is no new plague with which the Church has been pestered; namely, that the enemies, who bear the name of brethren, should be nourished up in her lap. Hence arises that perpetual conflict which we must needs have with hypocrites, who cannot endure that we should serve God in purity and sincerity of conscience.

Who cast you out.] Word for word it is; Who drove you behind them. As we see how the Pope thunders against us horribly, as if we were most abominable and wretched people. And thus the hypocrites reject the little flock of the faithful. For when they once get a head, and see themselves the stronger in multitude, authority, and power, then do they exercise such tyranny, that all things are allowed or disallowed, as they list, and cause the faithful not only to be disgraced and despised, but they overwhelm them with their great multitude, as the chaff does the good corn, yea, they proudly trample them under their feet.

Let the Lord be glorified.] Some translate; The Lord is severe: but let us examine whether of the two expositions suits best. Those who turn it, He is severe; think that the wicked complain, as if God dealt too severely in that he spared not his people, and handled them over rigorously. They therefore think that by this language the people were solicited to despair: for when the wicked go about to turn us from God, they labor to pluck from us all hope and assurance of our salvation. But I rather rest in the second exposition, which also is most received and approved of; to wit, that the wicked do here scorn both the promises and prophecies, because this glory which the Prophets do so often mention, did not appear. As if they should say; Let the Lord show some sign of his glory, that we may boldly rest upon it. And therefore the Prophet meant to arm the faithful against such a blasphemy, that they should not suffer their faith to be shaken by the flouts and mocks of the wicked.

This place also may be taken in this sense, namely, that the wicked promised themselves wonders and mountains, as if by their good deeds they had merited God's favor. Which Amos, in Chapter 5:18, reproaches the Jews withal; to wit, that they persuaded themselves God would be merciful to them, while they obstinately provoked the Lord. Inasmuch then as under pretext of their sacrifices, they despised all threatenings, and yet made their brags, as if God would aid them; the Prophet answers, that they shall see the glory of God, but after another manner than they expected. In a word, it is all one as if he had said; The Lord at his coming will cause the faithful to know, that their hope was not vain. For he would appear with favor to the good: but to their shame and destruction, who affirmed that he would come to maintain their impiety, of which he is the enemy and avenger. The one sort should enjoy gladness of heart and consolation: but the others, shame and confusion. For they should speedily taste of God's vengeance, at which they now jest.

Verse 6. A voice sounds from the city, even a voice from the temple, the voice of the Lord that recompenses his enemies fully.

He confirms the former sentence, namely, that God has not threatened in vain, that he will quickly come to punish the hypocrites, that the faithful may with the more cheerfulness of heart, wait for this promised joy. But all the difficulty is, to know of what enemies he speaks: for we may understand this place of the Babylonians, by whose ruin God delivered his Church. It may also be applied to the other enemies, who were entertained in the bosom of the Church. And I rather incline to this latter sense, though I deny not but it may be understood of all sorts of enemies. But he respects the home enemies, of whom he has here spoken, who rejected the voice of God, sounding continually by the ministry of the Prophets. Well, says he, It shall come to pass that you shall hear a more horrible voice. And yet he immediately mitigates his speech, lest this terror should discourage the servants of God.

The sum is, that the wicked rejoice in vain, when they oppose their rebellions against God's judgments. Why so? Because they shall not escape his hand. Indeed, which is more, his voice shall sound from that temple, in which they put such carnal confidence; and that the faithful shall then receive the fruit of their patience. Would to God that we at this day did not perceive the like contempt among the rout of hypocrites, who care neither for admonitions nor threatenings at all: neither do they bear any reverence to God's word. Instead of that sweet and still voice which they now hear, we are constrained to preach the voice of fear and tumult, which one day shall ring in their ears; but it shall be from the mouths of such masters, as shall be of a clean contrary disposition. For seeing the world is so audacious, as with a sacrilegious contempt to reject God's word, it shall be constrained not only to hear, but also to feel an armed voice: that is to say, fire and blood.

Verse 7. Before she travailed, she brought forth: and before her pain came, she was delivered of a man child.

The Prophet having before comforted the faithful, to the end the arrogance and pride of their enemies (with which they should be afflicted) might not astonish them: and after that having commanded them to wait constantly till the coming of the Lord; now he adds therewithal, that the wicked shall be so punished, that yet God in the meantime will provide for the safety of his chosen. Neither does he speak only of some one or two men, but of the whole Church, which he compares to a woman: which similitude he has used before. For the Lord's special meaning is, to gather us into a body, in which we may have the testimony of our adoption: as also to acknowledge him for our father, and that we may be nourished up in the Church, as in the lap of our mother. This similitude therefore of a mother is very apt: for it signifies that the Church shall be so restored, that she shall have a large and ample offspring, though for a time she was reputed for a widow and barren. And he repeats the sentence again, which he used before: but now he expresses somewhat more, namely, that this work of God shall be sudden and unexpected. For he withdraws the faithful from all carnal conceits, that they should not judge of the restoration of the Church according to human reason.

Women are accustomed to bear their children the space of nine months in their wombs: then at last they bring them forth with great pain: but the Lord has another way in begetting of his children. It shall come to pass, says he, that the fruit shall come into the world, before it can be either perceived, or felt by any pain. And that is the cause also why he attributes the whole praise of it to himself, in regard that such a miracle far surpasses all the industry of man.

Now he speaks especially of a man child, to set forth the courage and agility of these children. For his meaning hereby is, that such a race shall be of a noble kind, and not delicate or effeminate. As we also know that the faithful are so regenerated by the Spirit of Christ, that they finish their course with an invincible courage. And in this sense Saint Paul says, that they have not received the spirit of bondage to fear again, etc. (Romans 8:15).

Verse 8. Who has heard such a thing? Who has seen such things? Shall the earth be brought forth in one day? Or shall a nation be born at once? For as soon as Zion travailed, she brought forth children.

He extols the greatness of this work, of which he spoke in the former verse. For his meaning is, that the restoration of the Church shall be admirable, and extraordinary, in such wise that the faithful shall confess the whole work has proceeded from God's mere grace, and not from the order or course of nature. For when men think of this, they are like to them that dream, as it is said in Psalm 126:1. Moreover, his meaning is not that the restoration of the Church shall be perfected by and by. For the advancements thereof are tedious and diverse, indeed very slow in the judgment of our flesh; but he shows that the beginning itself surmounts the reach of all men's capacities. And yet he speaks not excessively neither. For we often see that the Church brings forth, when she was not judged to be with child before. Indeed, which more is, while she is thought to be barren, she is made fruitful by the preaching of the Gospel; in such wise, that we admire at the thing after it is come to pass, in respect it seemed incredible to us before.

These things were in part accomplished when the people returned out of Babylon. But we have a much more evident proof of it in the Gospel; after the publishing of which, what an infinite number of children has there been born in the Church? And have not we in our times seen the accomplishment of this prophecy? For since thirty years past that the Gospel has been preached, how many children has the Church born? Has not the Lord now troops of them dispersed throughout the world? Nothing was here foretold then, which we see not at this day fulfilled even with our eyes.

Now he sets forth the glory of this miracle by a similitude. For what people or nation came there ever into the world all at an instant? For men are gathered and increased by little and little. But it is far otherwise with the Church; who forthwith brings forth and replenishes many places with great numbers of her children. The sum is, that God will work so powerfully, that by an extraordinary manner, the Church shall have an infinite number of children in an instant. The word earth may be taken for any country, or for the inhabitants of it.

Verse 9. Shall I cause to travail, and not bring forth? shall I cause to bring forth, and shall be barren, says your God.

Even as in the former verse the Prophet has highly magnified the work of God: so now he also shows that it is not to be thought impossible; neither ought any to call his power into question, seeing it far surmounts all the whole order of nature. For if we consider who it is that speaks, and how easy a matter it is for him to perform that which he has promised, we shall not be so incredulous; but that we shall forthwith remember that the restoration of the whole world is in his hands, who in a moment can create a hundred worlds, if it please him. A little before by intermingling an admiration, he meant to extol the greatness of the work: but now to the end the hearts of the faithful should not be hindered nor depressed, he exhorts them to think well of his power. And that he might the better persuade them that nothing is so impossible with man, but it is easy with him, and by and by obeys his commandment; he propounds and sets before them the things which we see every day by experience. For who perceives not evidently his admirable power in women's bearing of children? But will not the Lord do you think show himself much more wonderful in the increasing and multiplying of his Church, which is the most excellent theater of his glory? What a perverseness of mind is it then to limit and restrain his power, or to think that he is less able when it pleases him by himself alone to work without [reconstructed: means], and as it were with an outstretched arm, than when he uses natural means?

Verse 10. Rejoice you with Jerusalem, and be glad with her, all you that love her: rejoice for joy with her, all you that mourn for her.

Isaiah promises a happy estate to those who wept and lamented before: for he respects not his own time, in which he lived, but the captivity, during which the faithful being oppressed and beaten down with sorrow, had almost fainted. He therefore exhorts and provokes all those who entirely love the Church, and hold nothing more dear to them than her salvation, to rejoice. Hereby showing that no man has any part or portion in this so great a benefit, unless such only as bear a holy love to the Church, and are thoroughly affected with a fervent desire of her deliverance: Indeed, even then when she is contemptible in the sight of the world, as it is said in Psalm 102, namely, that the Saints delight in the scattered stones of the Church, and that they have pity on the dust thereof.

For this cause he adds, you that mourn for her. For in regard there was a lamentable and a horrible scattering in the captivity, so as there was no recovery at all to be expected; he rouses up the faithful, and commands them to be of good courage; or at least to prepare themselves to joy.

This exhortation contains also a promise and something more than that too: for a bare promise would not have been of such efficacy. But these things must not be restrained to one time alone. We are rather to call to mind our general rule, of which we have so often spoken in this prophecy: namely, that these promises must be extended from the return of the people, to the coming of Christ; and so to the full accomplishment of all promises at his last appearing.

Verse 11. That you may suck and be satisfied with the breasts of her consolation: that you may milk out, and be delighted with the brightness of her glory.

This verse must be joined with the former. Because the Prophet shows what the occasion of this joy shall be; namely, that the miserable and scattered estate of the Church, shall in time turn to be happy and flourishing. By the word to suck, he alludes to the actions of little infants. As if he should say, Enjoy your mother, with all her good things, and hang continually at her breasts. Note here that he compares all the faithful of whatever age to little children: to put them in mind of their infirmity and weakness, that so they might be confirmed by the power of the Lord. This similitude therefore of milking and sucking is diligently to be observed.

Some take the word consolations, in the active signification, and others in the passive. But I incline to them of the latter sort. For the Prophet means such consolations, as the Church receives: and which she imparts to her children. And indeed what consolation is comparable to this? For in what can we find matter of more excellent or full contentment? which better appears in the member following, where the delectation in the brightness of her glory is added.

Vers. 12. For thus says the Lord, Behold, I will extend peace over her like a flood, and the glory of the Gentiles like a flowing stream: then shall you nurse. You shall be born upon her sides, and be joyful upon her knees.

He prosecutes the same similitude still, and compares God's children to little babes which are carried in arms, whom the mothers cherish in their bosoms: with whom also they use to sport and play. Now that the Lord might the better express to the full the great love he bears us, he compares himself to mothers, who are wont to surpass all others in kindness to their children, as we noted in (Chapter 49:15). The Lord then will needs be our mother, as it were, that he may show himself to be tender over us, (as if he dandled us in his lap: in place of those troubles, outrages, miseries, and anguishes which we have sustained.

By peace, he means felicity: and in the word glory, there is a repetition, under which is comprehended all sorts of riches: so as they should want nothing appertaining to a full and perfect peace. For in as much as the Gentiles lived sumptuously before, and had all things at will; he affirms that the faithful also shall enjoy whatever belongs to a happy life; even in as great abundance, as the floods which flow into the sea.

By the continual course, is meant a perpetuity. For God being in himself a fountain that can never be drawn dry: his peace must needs differ very much from that of the world; which is in a moment dried up, and vanishes away. As often then as we behold the woeful and lamentable estate of the Church, let us call to mind these sweet promises; and remember that they belong no less to us than they did to that people. And seeing God has floods of peace in store, which he will pour forth upon his Church: let us not be discomforted, no, not in the midst of the greatest and sharpest assaults. But rather let us sing, and be glad; when miseries and anguishes do most press us.

And whereas he delights in us as in children; and not as in men of a ripe age, let us willingly acknowledge our condition to be such; that so we may gladly accept of these consolations. For doubtless it is a sign of God's infinite goodness towards us, when he is thus pleased to support our infirmities.

Vers. 13. As one whom his mother comforts, so will I comfort you, and you shall be comforted in Jerusalem: 14. And when you see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known among his servants, and his indignation against his enemies.

It is wonderful to see how long the Prophet insists upon this renovation: for it might seem that he had spoken fully of it before. But for as much as he could not sufficiently express the great love and affection which God bears us, nor content himself to have spoken of it, therefore it is that he redoubles and repeats one and the same thing so often.

When he says, they shall be comforted in Jerusalem: it may be expounded two ways. For the meaning may be, that the faithful shall be glad, when they shall see the Church restored: or, the Church being restored, that she will endeavor to comfort her children. The first exposition seems more copious: but we ought to have an eye to the Prophet's meaning, and not to that which carries a fair show only. In the first place he makes God the author of this consolation. And has he not good cause? yet notwithstanding adds in the second place, that it shall be in Jerusalem, by whom it was to be administered. You see then that this comfort is not offered nor given to the profane contemners, who care not what becomes of the Church, but to those who out of a true affection of godliness do manifest themselves to be her children.

The verb to see, expresses a sure experience; that the faithful should not doubt of the event: but fully embracing this prophecy, they might patiently endure for a time their mother's barrenness.

He illustrates this by a similitude, when he says, that their bones should receive new force and vigor, even as dead herbs wax green, after winter. Now he speaks of the bones, which become withered with sorrow, as Solomon says (Proverbs 17:22): as on the contrary, joy is wont to replenish and revive them. Thus he notes out a vehement, and an incomparable joy: and it seems he alludes to that sorrow which had almost dried up the bones of the faithful in captivity; in so much that they were become withered, and like dead men. The Lord therefore comforts them, and promises that his Church shall flourish and abound in all blessings. Afterwards, that he might give them better assurance, he commands them to lift up their minds to God, who will then manifest his succor.

It is added afterward, that the hand of the Lord was not always revealed, but remained covered for a time, as if he had been utterly careless of his chosen. For in appearance, it seemed he had rejected them, seeing Daniel and other good men were carried away captives, no less than Zedekias. When the sun should shine again upon them then, there should be manifested such a difference between the godly and the wicked, that his hand which before was as it were hidden, should now evidently appear, because he will no more dissemble the matter, nor suffer the wicked any longer to take their full swing, but will openly show what great care he has over his Church. Have our enemies gotten the start of us then, and have they made their part the stronger, so as we seem for a time to be forsaken, and left destitute of all help? Yet let us not faint nor be discouraged, for a day will come, wherein the Lord will reveal himself, and will set us free from under the tyranny and violence of the enemies.

Vers. 15. For behold the Lord will come with fire, and his chariots like a whirlwind, that he may recompense anger with wrath, and his indignation with a flame of fire.

The end of this description is, that when the faithful should see their miseries to serve in stead of a may game to the wicked, at which they would laugh their fill: yet they should not therefore turn from the right way, nor be discouraged. For the Prophet meant not only to gall the wicked, who are accustomed to be daunted with no threatening whatever, but scorn all that is told them: but he also comforts the faithful, to assure them that they should be in good case, being under God's protection: as also that they should not join in league with the wicked, though all things fell out according to their desires. Thus then it is to the faithful especially, to whom the Prophet has respect, to the end they should content themselves with God's grace and protection. But it cannot well be affirmed, whether he here comprehends the last judgment, with those temporal judgments with which the wicked begin here to be punished. For my own part, I nothing doubt, but this judgment is comprehended with those punishments which are only forerunners of eternal death.

The Lord will come.] This began to take effect at that time, in which the people being carried into Babylon, God showed his vengeance upon the domestic enemies of his Church. Afterward, when the time of their deliverance was accomplished, then he encountered with an outstretched arm, with the profane nations, and never ceased to give them diverse signs of his coming; by which he showed himself present to his people, and came in fire to judge his enemies. Lastly, we know that he will come in flaming fire at the last day, to revenge himself upon all the wicked: (2 Thessalonians 1:8). (2 Peter 3:7). But this place must not be restrained to the last judgment, unless we also comprehend the rest also. Notwithstanding he opposes these threatenings especially against the hypocrites, (as we shall see hereafter) which were among the Jews.

Now these metaphors are much used in the Scriptures: for we cannot otherwise comprehend this horrible judgment of God, unless the Prophet should use these similitudes, taken from things in common use among us. The Prophets labor thereby to touch our senses to the quick, that so being moved with the true fear of God, we should not envy the estate of the wicked, for whom so horrible and fearful a vengeance is prepared.

By this we may see how foolish and unfruitful the speculations of the Sophisters are, who stand to dispute about the quality and sharpness of this fire: seeing the drift of the Holy Ghost is under these borrowed speeches, to set forth the horrible judgment of God: because otherwise we are not able to imagine, nor comprehend the same. And this appears yet better by the word sword, (which he uses in the next verse) for there is the same reason to be given of it.

Verse 16. For the Lord will judge with fire and with his sword, all flesh: and the slain of the Lord shall be many.

He adds nothing different from the former, but only confirms the former sentence; and shows, that this judgment shall be terrible, lest any should think the matter he speaks of were of small consequence. Thus then he amplifies this horror, the more to terrify the wicked, as also to cause the godly to keep themselves in all purity and integrity, by withdrawing themselves from the society of the godless. And that also they should patiently bear the injuries and cruel assaults of the enemies, until God showed himself with his revenging hand from heaven, to execute his vengeance. Now he threatens the destruction of all men, in such wise, that there should be great heaps of dead bodies. And this he added expressly, in regard that impiety reigned in every place; and the faithful were sharply assailed, in respect of the wicked's prosperity. For as our minds are variable, so we suffer ourselves to be carried away with bad examples, and the multitude puts many trifles in our heads, as if the same were of sufficient force to withstand the hand of God. The Prophet corrects this perverse fear of ours; for by how much the more impiety, and the great troops of the wicked bear the sway, so much the more will God's wrath be inflamed to burn the hotter: so as the numbers and plots of the wicked, shall not hinder the Lord from wrapping them also up in the same ruin.

Verse 17. They that sanctify themselves, and purify themselves in gardens, behind one tree, in the midst, eating swine's flesh, and such abominations: even the mouse shall be consumed together, says the Lord.

Now he notes out these enemies (as with his finger) against whom he said, God's ire should be inflamed. For it was hard to discern whether he spoke of foreign and open enemies; or whether he directed his speech to the contemners of God; who notwithstanding were mingled among the godly. And therefore he taxes the false hearted Jews, which had revolted. And I doubt not but in the first place he galls the hypocrites: and next of all, the wicked: that is to say, those who overflowed in their inordinate lusts: which is meant by eating of swine's flesh.

The hypocrites sanctified themselves: that is, they smoothed over things under the pretext of holiness: by which means they beguiled many.

They purified themselves in gardens.] That is, they polluted themselves with diverse superstitions. And yet by such inventions, they thought to make themselves the purer in God's sight. Others, without any dissimulation, despised God and all godliness. It is a general sentence then, under which he comprehends all idolatries, as well such as manifested their wickedness in all men's sight, as the others, who covered and cloaked the same under diverse shadows.

When he adds, by a garden which is in the midst: some expositors supply a pond or fish pool; as if in the midst of the garden, there had been some holy water put to wash in. But the other sense agrees also well, in regard that as every one had his god apart, so did he also choose out some one tree among others.

Verse 18. For I will visit their works and their imaginations: for it shall come to pass, that I will gather all nations and tongues, and they shall come and see my glory.

He confirms that which he said in the former verse; namely, that all the wicked should be punished, to the end that however the Lord was content to let them alone for a while to work their wills; yet should the faithful be well assured to behold the day of their vengeance, and that this should be as it were a [reconstructed: preservative] to keep them from being carried away with the stream of the multitude. The Lord testifies here, that he so sees and notes their works, that it shall be manifested by the effects one day, that none could flee from the regard of his eyes.

Some take it as if the wicked were able to do nothing without God's permission: which sentence is true in itself; but yet it suits not with this place. And every one may see it to be far fetched, and wide from the Prophet's meaning: for he only confirms that which he said before; to wit, that the hypocrites and notorious offenders, should be punished at the last; because God kept a register of all their imaginations, deliberations, and wicked actions. So as they should gain nothing in the end by their shifts; as if it were impossible to bring them to judgment.

Because the time is come.] We have here the confirmation of that which has been said: for he shows that the time draws near, in which he will call all nations together, and adopt them as one people to himself, after he has rejected the hypocrites, and the open wicked ones. The Jews were proudly conceited of themselves, and contemned all nations besides, as vile and profane. But the Lord protests here that he will adopt them, that they may partake of his glory, whereof the Jews had made themselves unworthy.

Truly this is an excellent place, Doctrine, in which we are taught that God is bound to no people in the world, but that it rests in his will, freely to choose whom it pleases him; and to reject the unbelievers, whom in times past he had called to himself. Which doctrine, Saint Paul discourses of at large, in Romans 10:19 and 11:25, where he shows how we are grafted as into an empty stock, after the Jews by their infidelity had been rejected. Isaiah threatens them now with it: (as if he should say;) I would not have you so simple as to think that God can want a people, seeing you forsake him, and thereby make yourselves unworthy of his grace. For there are others in the world besides you: and in the meantime he will show himself to be your Judge, and will make you feel at length that he cannot always suffer his patience to be abused.

And they shall come.] For being grafted in by faith, they shall come together into the Church, with the true Jews, who had not forsaken the true adoption. For the Jews being near to God, it was needful that the Gentiles should be made one with them, that so the discord being removed, they might be joined into one body.

To see the glory of the Lord, is nothing else but to enjoy the grace which he had shown to the Jews. For this was one special privilege the Jews had, namely, that they beheld God's glory, and had with them the signs of his presence. Now he says, that the nations which were deprived of such benefits, should see and behold this glory, in regard the Lord was minded to manifest himself to all without exception.

Verse 19. And I will set up a sign among them, and will send those that escape of them, to the rivers of Tarshish, Pul, and Lud; and to them that draw the bow, to Tubal and Javan, isles afar off that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles.

This may be taken two ways; namely, either that God gives a sign; or, that he marks his with some secret token, to the end they might escape safe and sound. The first exposition is most received. But some childishly descant here upon the sign of the Cross: others refer it to the preaching of the Gospel: and both of them, as I take it, are wide from the mark. For he rather seems to allude to that which was done at the going forth and deliverance of the people: as Moses describes it in Exodus 12:12, and to that which is said in Revelation 7:4, namely, that the Lord marked all such as should be saved, when his wrath should be poured out upon the whole world: as those in Egypt escaped, whose door posts were marked with the blood of the Passover. Thus he shows that none but the elect can escape the wrath of God, upon whom this mark is stamped. In a word, the Prophet amplifies that which has been already said, touching the fearful and horrible judgment of God, which should light upon the wicked: for it should consume all, if he marked not some. He promises then to reserve a small number out of this general ruin of the whole people. This I take to be the true meaning of our Prophet: according to which he said in Chapter 1:9 and 10:22, that the Lord would reserve out of this general devouring flame, a little remnant.

He adds, that some of these shall be his heralds, to magnify his name among the Gentiles. And we know that the doctrine of salvation was published far and wide, by the ministry of a few humble men.

By Tarshish, he means Cilicia; and under that, comprehends all the coast of the Mediterranean sea, which lay opposite to the land of Jewry. Others think that this word signifies Africa, and Cappadocia: but I rather rest in the former exposition. Some by Lud, understand Libya: and others, Asia. And by those that draw the bow, the Parthians; because they were good archers.

Under Tubal and Javan, some understand Italy and Greece: and by the Isles, he signifies unknown regions. For under this word, the Jews comprehend all the nations that lay beyond the sea: as we have noted before.

Which have not heard.] He means that the knowledge of God shall be spread through the whole world: for the Greeks, Italians, Parthians, they of Cilicia, and other nations knew nothing of the pure religion, nor of God's true worship. To be short, the whole world was wrapped in deep dungeons of darkness: and therefore the Lord promises that his glory shall be known everywhere. But there is great weight in the word Gentiles: for at that time the Lord was only known of the Jews; but now he has manifested himself to all.

Verse 20. And they shall bring all your brethren for an offering to the Lord, out of all nations upon horses, and in chariots, and in horse-litters, and upon mules, and swift beasts, to Jerusalem mine holy mountain, says the Lord, as the children of Israel offer in a clean vessel in the house of the Lord.

Here he clearly expounds that which was said before; namely, that all those which shall escape and survive the rest, shall be (notwithstanding their small number) Priests to God, and shall bring sacrifices to him from all parts. Now he alludes to the ancient ceremony of the Law, though he therewith shows the difference which should be between these oblations, and the sacrifices ordained by the Law: for here he institutes new sacrifices, and a new priesthood. And as he affirmed that all nations should be gathered, (verse 18) so now he shows, that the Priests by him established, shall not travail in vain, because the Lord will add a gracious issue to their labors.

He calls them brethren, who were strangers before: wherein he has respect to that new conjunction which is made by faith. Others draw another sense from this place, which I do not altogether reject; namely, that when God shall gather a new people from among the Gentiles, then the Jews, who were scattered here and there, should be gathered together again: which also came to pass. But yet this seems to agree better, if we refer it to the vocation of the Gentiles, in regard that the difference being then taken away, a brotherly conjunction began to be between all those whom the Lord had purposed to adopt to himself for his children.

Abraham was the father of one nation, and yet all that descended from him after the flesh, were not reputed his children: for the Ishmaelites and the Idumeans were rejected. He was then a father of many nations (Genesis 17:5) when God adopted and joined to him by covenant the Gentiles; to the end they should follow the faith of Abraham. Thus we see why the Lord calls us the brethren of the Jews; whereas before we were strangers and far remote from the Church of God: for before he did cast out the false brethren and reprobates from their place.

We are to note this fruit which issues from the labors of such as endeavor to serve the Lord faithfully; namely, that they thereby reclaim their brethren from all pernicious errors, to bring them to God, who is the fountain of life. And this consolation ought to cheer them up, and to fortify them even in the midst of all the calamities and afflictions which are incident to them. The Lord will not suffer one of his to perish. Happy is our condition then, when after a sort he makes us saviors of our brethren.

From all nations.] His meaning is, that there shall be no more difference between Jew and Gentile: because God will break down the partition wall, and will set up his Church in all nations. Thus was that saying of David in Psalm 2:8 touching Christ, accomplished: Ask of me, and I will give you the heathen for your inheritance, and the uttermost bounds of the earth for your possession.

In that he mentions the holy mountain: he applies himself to the custom of those times. For God was worshipped in the Temple at Jerusalem. But the Temple has now spread itself over all the world, in respect that it is lawful for all men in all places to lift up pure hands to God: so as all difference of place and persons is now removed and taken away. He speaks also of the oblations, and sacrifices which were offered in the temple: though the sacrifices which we are now to offer be much different from those of that time. But it was requisite that the Prophets should borrow similitudes from things then commonly in use; as we have often said. Under the Law, they offered brute beasts: but the Apostles and other Priests of Christ have sacrificed reasonable men: and have offered them living sacrifices by the preaching of the Gospel (Romans 15:16). The Apostle testifies that he performed this office by offering up the Gentiles, through the sword of the Gospel: that they might be an acceptable oblation to God sanctified by the Holy Spirit. It is no legal Priesthood then: nor like to that of the Papists, [illegible] the offering up of Christ. But it is the Gospel, by which men are mortified; that being renewed by the Holy Spirit, they may be offered up to God. Besides, everyone offers up himself in vowing and dedicating themselves to God's service: and in yielding him sincere obedience, which is that reasonable service of which Saint Paul speaks in Romans 12:1. Thus the end of our vocation is here set before us: namely, that all filthiness being purged away, and being dead to ourselves, we may in the next place learn to love and follow holiness.

Some seek out allegories upon these words chariots, and horses; and they think the Prophet has used the verb shall bring, in regard the Gospel neither constrains nor terrifies men, Objection. but rather allures them sweetly; so as they come willingly to God, and hasten to him with joyful and glad hearts. But I willingly expound this place without such curiosity: for in regard this scruple might come in the minds of many; How is it possible for strangers so far remote to come to us? Answer. He answers, that horses, chariots, and litters, should not be wanting to them. For the Lord has many means at hand, to furnish his servants with, and to bring them to his purposed end. Furthermore, I deny not, but the Gospel may be called a chariot, in regard it brings us to the hope of eternal life: but yet I think the Prophet meant simply to say, That no impediment should be able to withhold the Lord from gathering in his Church. Also that he shall have means ready, that not one of the elect which he was pleased to call, should faint in the midway.

Verse 21. And I will take of them for Priests, and for Levites, says the Lord.

The Prophet amplifies that which he has already said touching this extraordinary grace of God. He has already showed that the Church of God should be gathered out of all nations: so as in despite of all impediments and difficulties that might be opposed, yet the nations far off should be brought to the holy mountain. Now he passes on further, and teaches that the Gentiles should be advanced to a sovereign degree of honor, besides their adoption. It was much that they had attained to already; to wit, that profane people should be received in among the holy people: but now behold here a thing more admirable, to see them exalted into so supreme a degree of dignity. Hence we may perceive that the Priesthood under Christ, differs much from that which was under the Law. For under it only one tribe was admitted to offer sacrifices (Exodus 28:1). The Gentiles were rejected as unclean, neither did they once enter into the Temple: so far was it that they might be permitted to be Priests. But now all are indifferently received.

Some expound this place generally, that the Gentiles shall be priests: that is to say, shall offer themselves to God; for so the scriptures in many places calls all by the name of a royal priesthood: (Exodus 19:6), (1 Peter 2:9), (Revelation 1:6), and (Revelation 5:10). Yet it seems he should especially note out the ministers and teachers here, whom God should choose out from among the Gentiles, and ordain them to execute that noble and excellent office: namely to preach the Gospel. As for example, Luke, Timothy, and the rest, who offered to God by the Gospel spiritual sacrifices.

Vers. 22. For as the new heavens, and the new earth which I will make, shall remain before me, says the Lord, so shall your seed and your name continue.

Here he promises that the Church shall be so restored, that it shall endure forever: for many might fear that she would be laid waste the second time. Her estate then shall be perpetual, after God shall have once again restored her: for which cause, he mentions two excellent benefits; to wit, restoration, and eternity.

When he speaks of the new heavens, and new earth, he has respect to Christ's kingdom, by whom all things are renewed: as the Apostle shows in (Hebrews 8:8, 13). Now this renewal has this end; namely, that the church might continue always in her happy and flourishing estate: for that which is old, tends to ruin; but things which are new made and renewed, are to last long.

God had promised that as long as the Sun and Moon should remain in the heavens, they should be witnesses of the eternal succession of David's posterity, which should never fail: (Psalm 89:36-37). But in respect that by the disloyalty and unthankfulness of this people which came between, there was some interruption: the restoration wrought by Christ has really confirmed this prophecy. Isaiah therefore rightly affirms that their sons, and their sons' sons should succeed. And as God has established the world, that it should never perish: so shall the succession of the Church be perpetual, that it shall endure from age to age. In a word, he explains that which he had said before touching the renewal of the world: lest any man should think he refers this to trees, beasts, or to the course of the stars: for it ought rather to be applied to the renewal of the inward man. The ancient fathers have missed the mark, while they imagined that these things pertained precisely to the last judgment, and have neither weighed the scope of the text, nor the Apostle's authority. And yet I deny not but we may extend these things to the last day, because we cannot expect the perfect restoration of all things, until Christ, who is the life of the world, shall appear. But we must begin higher, namely, at this deliverance, by which Christ regenerates his, that they may be new creatures: as it is in (2 Corinthians 7:1).

Vers. 23. And from month to month, and from Sabbath to Sabbath, shall all flesh come to worship before me, says the Lord.

The Prophet shows again what difference there should be between God's spiritual worship, such as it should be under the kingdom of Christ, and the carnal, which was under the Law. Every month in the new Moon they sacrificed; then there were Sabbaths, and other feasts, and solemn days appointed, which they carefully kept. But under the kingdom of Christ, there shall be a perpetual and continual solemnity. For there is no more any certain days assigned to sacrifice this or that in Jerusalem, verse 19. But our feasts, offerings, and days of rejoicing, have a continual course from day to day. In the mean while, he alludes to the ancient custom of the sacrifices: and we have seen in many places heretofore, that these phrases of speech are very familiar with the Prophets. Thus then God would have us to offer him sacrifices in righteousness daily: not at set times only, nor such as were offered under the Law, or according to theirs among the Papists, who now foolishly rest in their ceremonies, as if their sins were abolished by such baggage; where with a desperate shamelessness, they dare brag that they sacrifice Christ himself. But of us God requires spiritual sacrifices: that is to say, that we honor and worship him with a pure and sincere worship.

Whereas some would prove from this place, that the Law and ancient ceremonies are abolished; methinks it has but little ground. I grant that these legal ceremonies are abolished, and it may be so collected from this place: but were I to prove this point, I would choose out other testimonies of greater weight. For he makes here an opposition only between the Sabbaths, and feast days, which they solemnized under the Law, and that perpetual Sabbath which is now celebrated.

Vers. 24. And they shall go forth, and look upon the carcasses of men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring to all flesh.

We need not seek out here any far-fetched interpretations. For in plain terms he admonishes those which should be gathered into the Church, that round about them, they shall behold the fearful vengeance of God. His meaning is not that these calamities shall break in among the troop of the faithful; for it should much lessen the felicity of the Church upon which God manifests all sorts of testimonies of joy and gladness. But, as formerly he has spoken of that perpetual glory with which God will beautify his chosen; so now he shows what punishments the wicked shall endure, that the faithful might be the more careful to hold themselves in the fear of God.

Whereas he threatens them to be tormented with fire; I have told you heretofore, that this is a figurative kind of speech, which also clearly appears by the other part of this verse: for there shall come no worms out of the earth, to gnaw the hearts of the unbelievers. The plain meaning is then, that men's evil consciences shall play the tormentors to vex them continually, and that a more fearful torment is prepared for them, than all torments (in the world) besides. In a word, that they shall be affrighted, and cruelly disquieted, after a horrible manner: as if a worm should lie gnawing at the heart of a man: or as if a fire should ever burn him, and yet they should never die. Now in respect that the wicked are here advanced to great honors, from where they scorn the godly, and trample them under their feet: therefore the Prophet denounces against them, a terrible change, namely, that they shall be enwrapped with extreme ignominy, with unspeakable torments. For it is good reason that such as have despised and scorned God's glory, should be covered over with all reproaches, and made [reconstructed: abominable] both to Angels, and to all the world.

Now to God only wise, be honor, and glory, forever and ever, Amen.