Commentary on the Old Testament Volume 2-4

CHAP. LIX.

THe Lord's hand is not shortened, that it cannot save, &c. Having made so excellent a promise chap. 58. to the merciful and righteous, now he cometh to show what was the cause of theirs, and the Nations so great miseries before the fulfilling of this, viz. sin so greatly abounding, and not any want of power in God to hear and to help the miserable calling upon him. But sin, as Jerome saith, makes a partition wall betwixt God and us, that keeps the reaching of his hand to us away, and likewise his hearing, for he heareth not sinners. Then verse. 3, 4, 5, 6, 7, 8. be capitulateth their sins, 1. Plainly, Cruelty acted with their hands, lying and other wicked speaking with their tongues, verse. 4. their sins of omission, none stood for justice or truth, thus seeking shelter from God against the storms of adversity that were coming, but they vainly trusted in their wealth and worldly power, conceiving that by reason thereof they should be safe, whatsoever the Prophets threatened against them, for this he meaneth by saying, They trust to vain things, &c. 2. Allegorically by a similitude taken from a Basilisk, the most poisonous of all serpents, and of a Spider which is also full of deadly poison; so that it hath been observed by some that a Spider hath poisoned and made a Toad to swell, and a Basilisk kills by seeing. Now to show how dangerous to bring death instead of help, the devices of the wicked were to those that follow them, he saith, They hatch the cockatrices or basilisks egg, and weave the spiders web: he that eats of their eggs shall die. Vers. 6. And their webs shall not be a garment, &c. as he had said, verse. 4. They conceive trouble and bring forth iniquity] That is, which tends to more trouble instead of delivering out of trouble, and makes both them and others that trust to such conceptions fuller of trouble and misery, which are the fruit of iniquity, and therefore are here so called. For as he that eats the Basilisks egg dieth as by poison, and he that trusteth to a Spiders-web for a covering, if a storm cometh shall find it to be none; so he that animates himself to go on in sin, bearing himself upon such vain imaginations, that by some worldly means he shall be preserved, friends being made hereby, or such defensible towers, as that the enemy shall not be able to break into, shall contrary to his expectation be suddenly destroyed, as one that lieth open to a dart without any cover that is able to retort it. The word rendered, They hatch, signifieth properly to break, and because in hatching the egg breaks, it is rendered to hatch, the Vulgar retains the word break; but they that follow it do some of them expound it by hatching, some by breaking to eat thereof, as if it were an hens egg, as Jerome; because some by being deceived receive such evil imaginations of others into their minds, and are poisoned to death hereby. And this is best, as for which the words following make, He that eats their eggs shall die, because eggs are not hatched to be eaten, but broken. And whereas this hath been before applied to the imaginations of worldly great men, and danger by enemies, he applieth it to them that are still in expectation of Christ's coming, saying, These are they that talk vanity, conceive trouble and bring forth iniquity, as indeed they do, for a world of troubles have come upon the Jews by this means, and great is the iniquity upon this conception acted by them in crucifying the Lord of life. And they that have and do take this conceit into their minds at this day, as if they had broken and eaten the Cockatrices egg, die and perish forever in great numbers; and their arguments whereupon they harden their hearts in infidelity, though they seem to them a goodly contexture or well-woven web, yet it is but a Spiders web, and insufficient to cover them from misery. And thus I think it not amiss to apply these things in the second place, as mystically implied here, and so in every passage some touch is given touching Christ and his Kingdom, in prophesying of whom he began to speak Chap. 40. and continueth to the end of his Prophecy, as hath been already said. But whereas the same Jerome following the Seventy expounds breaking this egg, of their breaking it, that having thus done presently perceive by the stench what it is, and abhor from it, I see not how it can agree, because the same who are said to conceive trouble and to bring forth iniquity, or the like unto them, are said to break the Cockatrice▪egg, and are threatened with death, and are further set forth, as most abominably wicked, verse. 6, 7, 8. The Vulgar Lat. for Cockatrice hath Viper, some the Asp most like unto a Cockatrice for incurably poisoning, for against all other Serpents to taste of a Frog, saith Elianus, is a present remedy, but none against the biting of an Asp. Hitherto allegorically of their sins, next he returns again plainly to inveigh against them, making a long catalogue both in this sixth verse, and 7, 8. Their works are works of iniquity, &c. Their feet run to evil, they hasten to shed innocent blood, destruction and calamity is in their way, &c. Whereby their sin in crucifying Christ and persecuting the Prophets are chiefly meant, for these works were indeed works of violence in their hands, as it followeth here, verse. 6. and then more particularly, saying, They hasten to shed innocent blood, as is also objected to them, Matth. 23. 23. and by Stephan, Act. 7. Destruction is in their way, and the way of peace they have not known, for in rejecting him that came and preached peace unto them, yea the prince of peace, they overthrew their own peace, and ran headlong the way to destruction and calamity, as they have since found by woeful experience. And partly from hence, and partly from Psal. 14. the Apostle draweth an argument to convince the Jews of as great guiltiness, if not greater then the Gentiles, Rom. 3. 10. Neither is there judgment in their goings; because there is no peace in their ways, for in rejecting him, in whom all true peace lieth, they put judgment also from them, seeing this is he, of whom it was said before, Behold my servant in whom my soul delighteth, he shall bring forth judgment to the Gentiles. Where judgment is put for the judgment of absolution from sin, and of inviting in mercy to his grace here, and his kingdom of glory hereafter.

Therefore judgment is far away from us, and justice, lays not hold upon us. Here after the wickednesses of the Jews declared, and indeed generally of all men, for all are gross sinners, he inferreth, That for this cause God left the Jews whom he had most favored, to the fury of their enemies, and stood not to avenge their quarrel. The fault was not in God, or in his want of mercy, but altogether in themselves and their abominable sins. Wherefore though they looked for the light of prosperity and comfort, there was nothing but darkness of misery and sorrow.

We grope for the wall as blind. Jerome referring all to the light of the Gospel, saith, That the Prophet having laid open the sins of the Jews, cometh verse. 9, 10, &c. in their person, to teach them what to say and confess, to acknowledge that the light of saving knowledge was far from them now that the Gospel is by them rejected and gone to the Gentiles. For by this means they are destitute of all true judgment and righteousness, and are in darkness of mind instead of light, having the Scriptures in their hands, but not able to feel or find out the truth touching the Messiah therein set forth, as the blind gropeth for the wall, when it is night to him, and cannot find it.

We roar like bears, and mourn like doves. He compares them to two sorts of creatures of contrary quality, the one cruel, the other fearful, yet both agreeing in roaring and mourning, the Bear being robbed of her whelps, or taken in a pit, roareth; the dove continually mourneth. To be like the Dove for innocence is commended to us, but not without wisdom. The Jews mourn simply now, and are Dove-like full of fear and trembling, but they have no wit to know the original cause hereof, their crucifying of Christ, and tearing his flesh like cruel Bears, this light shineth brightly in all the world, but they alone have no eyes to see it; so Jerome. And I doubt not, but as in other passages, so here he hath a further reach then to set forth the outward calamities by the Jews suffered, and to teach them to mourn for their sins in general, as the cause thereof; and what can this be, seeing he is prophesying of Christ, but to bring them, if it may be, to a sight and sense of that most foul and deadly sin of all other, to lament and confess it, that it might be done away, and they might be converted? Some expound roaring of crying out with a great noise, and mourning with little noise, it being sought to suppress the grief. Some by the roaring like Bears, the impatient cryings out of the wicked, and by the mourning like Doves, the sorrow of the godly. But seeing he saith, We all roar, here is no place for this distinction, but the lamentation to be made by all for their wicked fact done out of cruelty and fear, that if they let Jesus alone all men would follow him, and then the Romans would come and destroy them and their City, is here set forth.

Vers. 12, 13, 14. are nothing else but an Argument of the confession which the Prophet teacheth them to make of their wickednesses grown to that height, that as he concludeth, verse. 15. Whoso departed from evil made himself a prey] Wickedness was grown to that height, that if there were any one that would not consort with them in their unjust and malicious proceedings, they would like savage beasts fall upon him, and spoil him of that which he had, and tear him as enemy to the state, as the wicked Lacedemonians sometime had a kind of banishment called Ostracism, for any honest and temperate man; and this is by Jerome specially applied to the Pharisees, who cast them out of their Synagogues that departed from their evil ways and believed in Jesus, as we may see in the blind man receiving his sight, Joh. 9. and in Stephan persecuted to the death merely for standing to the truth, and reproving their wickedness. And the Lord saw, and it displeased, &c. Here after sin laid open and judgments coming therefore, the Prophet proceedeth to show how displeasing this was to God, and for the comfort of everyone that departed from evil and suffered therefore, that God himself would be a Savior to such, in whose resolution to save every just man might safely confide. And therefore this part of the verse is well by Jerome divided from it, and put to verse. 16. as the beginning of that which there followeth, He marvelled that there was no intercessor] Jerome, That there was not one that occurred; And the Hebrew is occurring or coming out to meet, the meaning is, That they were so universally wicked, that there was scarce one to be met with, that stood right and firm in the truth spoken of verse. 15. see the like Jer. 5. 1. and he meaneth not only one just through eschewing evil, but one opposing the unjust proceedings of the wicked against such, that was a man of power in the Commonwealth, as the inference made hereupon intimates, Therefore his arm brought salvation to him. When there is no mighty man of courage to save the just from being made a prey, the power of the Lord shall do it, and his righteousness, that is, his righteous judging their malicious and blood thirsty enemies. For which verse. 17. he proceedeth saying, He shall put on righteousness as a breast-plate, and the helmet of salvation, after which follow the garments of vengeance, and his repaying them according to their deeds, as to his adversaries, verse. 18. and this Jerome expounds as a Prophecy of the Jews destruction by the Romans; neither is it to be misliked, because the Lord seemed then to be more enraged against them then ever, and the just One, who is the head of all the just, and the fountain of justice or righteousness, had his bloody passion by their hands most remarkably revenged: as they had crucified him, and cried out, Let his blood be upon us and our children, so it came unto them, and thus they were recompensed according to their doings, as is here threatened. But what is this, that it is said, The Lord marvelled? The Hebrew signifieth, he was astonished, and through astonishment was as dumb for a time, which is so spoken to set forth the strangeness and prodigiousnesse of the thing, able to make any man amazed, that such abominable wickedness should overspread all so, as that there was not one that opposed it, that men being so generally corrupted might be astonished in themselves to think upon it, and some at the least in the corruptest times be forward to oppose violence offered to the innocent.

He shall recompense to the Islands. That is, not only to his enemies in Jerusalem, where Jesus was crucified, saith Jerome, but also to the other Cities of Judea, which were to Jerusalem as Islands to the continent. But because the word Islands is nowhere else used in this sense, I rather subscribe to them that expound it as meant of the inhabitants of Islands properly, that is, the remotest parts, and he meaneth, That revenge shall be taken upon wicked oppressors of the righteous there, as well as in any other parts, for God will be alike such in what place so ever, as by his providence administering justice alike in all parts of the world. And if any shall say, But how is this to bring salvation to him, of which he is speaking? Answ. The destruction of the wicked enemies of the Church is the salvation of the faithful; and therefore it is observed, that some tyrants being at the point of death have ceased persecuting, as Antiochus Epiphanes of Syria, and Valerius and Maximianus Roman Emperors, who raised the tenth and most bloody persecution against Christians; or if not, their mighty enemies being destroyed, they are saved, as were the Jews by the fall of the Babylonians by Cyrus a friend, coming to the highest height of power, instead of an enemy an oppressor, the King of Babylon.

Therefore they shall fear the name of the Lord from the West, &c. This shall be the effect of God's judgments against the enemies of his Church, that people's of all Countries and Nations all the world over seeing it, shall fear the Lord, and turn worshippers of him, as the Gentiles indeed did, when the Apostles leaving the Jews to their deserved destruction went and preached to the Gentiles. When the enemy shall come in as a flood, the Spirit of the Lord shall lift up a Standard against him. The Vulgar, The Spirit of the Lord compelling, Hebr. The Spirit of the Lord shall lift up a Standard in him, or by him, which makes the sense more easy, when the Romans shall come against the Jews as a violent flood that beareth down all things, they shall not come without the Lord and his power, and so they shall be unresistible; for that it is meant of Jerusalem, see Dan. 9. 26. the end whereof is said to be with a flood. Some expound the last words, as if it were meant, the Spirit or power of the Lord shall repress him, when he shall come like a flood upon the righteous drowning all by his Almighty power, yet he shall be turned back with confusion. Calvin questions of what enemies this is spoken, and neither liketh of their opinion, who restrain it to the Jews only destroyed for their obstinacy against Christ, nor of theirs that restrain it to the destruction of Babylon by Cyrus, saying that it may best be understood of the whole time of God's proceeding in severity against the enemies of the Church, from the time that Babylon was overthrown to the time of Jerusalem's destruction.

There shall come a Redeemer to Zion, and to them that turn from iniquity. This is by the Apostle Rom. 11. 16. applied to the Jews to prove their conversion to come, about which he also argueth otherwise in that Chapter at large, and layeth this in fine as a ground of it, The gifts and calling of God are without repentance; Upon which I have there written. But it is to be noted, lest it should be thought that all Zion shall be saved, that it is added for further explication, To them that turn from sin in Jacob; so that none shall have benefit of this redemption but converts, who cast away their transgressions and believe, for which also Christ came preaching Repent and believe.

My Spirit which is upon thee, and my words in thy mouth shall not depart out of thy mouth, or thy seeds or seeds seed forever. Here after a Redeemer promised to Zion, that is, the Church or Congregation of the faithful, verse. 20. The Lord is brought in speaking for the greater assurance of this Church, This is the Covenant that I make with thee, My Spirit and my words, &c. whereby the same in effect is promised with that which our Lord speaks of, I will send the Spirit of truth unto you, and he shall lead you into all truth. God was pleased first to make a Covenant with Abraham and his seed according to the flesh; now he fore-tells of another Covenant with Zion after the coming of the Redeemer, of which also Jer. 31. 33. and the meaning is, As a thing covenanted betwixt man and man stands firmly, so far forth as the covenanters have truth or power in them; so this shall continue ratified forever, that the words of the Gospel, and the Spirit being once put into the Apostles and their mouths to preach them, shall never die anymore, but there shall be a seed of faithful preachers generation after generation, going on to preach the same to the worlds end, and in them the Spirit of truth, so that they shall not err therefrom at any time. Wherefore although the representative Church, that is, a general Council convened, may possibly err in some things, yet the universal Church can never err, but still there shall be some faithful souls holding the truth constantly and not corrupted, when errors do most abound; as in the days of Elijah, when he thought none of the true servants of God to have been left, but himself alone, the Lord told him that there were seven thousand left in Israel, whose knees never bowed to Baal, &c. And the like is observed in the corruptest times under the Gospel by him that wrote the book called Catalogus testium veritatis, upon which I have touched in my Catechism in speaking of the Church; so that although the Church of Rome in present calling herself the Catholic Church be degenerated and gone from the truth, yet Christ's promise faileth not, Upon this rock I will build my Church, and the gates of hell shall not prevail against it. See also upon this my Antidote against Popery. This seed may indeed sometime be very little as the name of remnant, whereby it is called, and A very small remnant, doth imply, but it is never quite extinct, and although it lieth hid from the world for a time, yet it lifts up the head again, and is conspicuous, as a City set upon an hill. And blessed are they that be of this seed, for such only are redeemed, and are one and the same Zion, to which the promise is made, whether Jews or Gentiles; and it is not being an Israelite or a Christian by outward profession that makes a man one, but still he may be accursed. Wherefore let none be moved by the marks of this seed reckoned up by the Papists, Universality, Visibility and Succession, &c. But is the Spirit in the Apostles at the first, and the words in their mouths, in the mouths of your Priests and none other? then ye say something, otherwise not, but the despised Protestants having the same words in their mouths shall prove this seed and continue, when ye with your vice-god the Pope shall go into perdition. The Hebrews, that make nothing of this but a command, as if it had been said, Let them not depart out of thy mouth, or thy seeds forever, do manifestly wrest the Text, and obscure a main ground of faith, and mark of the true Church. For whatsoever might be said of words, it cannot carry any good sense to say of the Spirit, Let it not depart, since it is not in man's power to hold it.

CHAP. LX.

ARise and shine, for thy light is risen upon thee, and the glory, &c. Having spoken of the Redeemer coming to Zion, Chap. 59. now he proceeds to apply this to the comforting of the Church. For when Christ came and went about Galilee preaching and healing the diseased, Matthew noteth, That the people who sat in darkness had a great light arisen upon them; and Simeon calleth them, A light to lighten the Gentiles, and the glory of thy people Israel. As it followeth verse. 3. The Gentiles shall come to thy light, and Kings, that is, by Christ being made Kings and Priests unto God, Revel. 1. 6. By the anointing of the Spirit getting dominion over the flesh, and offering up themselves in sacrifice to God by mortifying their members upon earth, that they may offer an acceptable sacrifice unto him. Yea and Kings indeed came to this light, and were nursing fathers to the Church, Isa. 49. 23. See the like unto this before Chap. 52. 1. But before that Chap. 32. 18. My people shall sit in the dust; and to Babylon it is said, Descend, sit in the dust, Chap. 47. 1. The meaning then is, That the Church of believers beginning amongst the Jews, of whom Christ and the Apostles were, but enlarged by the coming in of the Gentiles, should after great dejection have great exaltation. And here it is to be noted for the confuting of them that would restrain it to the Jews, that although in the Septuagint and Vulgar Jerusalem be here named, yet it is not in the Hebrew, but without naming any particular the Church left to be understood, consisting both of Jews and Gentiles; but as hath been said, of the Jews indeed first; and therefore it may be taken as spoken to the Jew, that is, such amongst them, as believed and published the faith to others. For they were at the first a poor little company, not above an hundred and twenty, Act. 1. but this Church arose, as she is here bidden, to great splendor, shining in a short time all over the world.

Darkness shall cover the earth, &c. To magnify the mercy of God the more towards his Church in this shining light, he amplifieth it in comparing the condition of all others in the world with hers. All else are in darkness, that is, spiritual darkness, only in the Church there is light and true saving knowledge, in which alone there is comfort indeed, which was sometime shown as in a figure, when light was only in Goshen, and in all Egypt besides palpable darkness representing hell.

Lift up thine eyes round about, all these gather themselves to thee. See the like to this Chap. 49. 18.

Then thou shalt see and flow together, and fear. The word rendered flow, is by Calvin rendered, Thou shalt shine, for 〈 in non-Latin alphabet 〉 signifieth either. I prefer flowing, because he is speaking of the Gentiles gathering themselves to the believing Jews round about, as waters gather together till they make a great flood, and then the place to which is said to flow with water; so the Church with multitudes coming from all parts. But what meaneth he by adding Fear, and be enlarged in heart with joy? But fear, as Calvin well noteth, is put for astonishment at the first, as not perceiving what this flowing in of the Gentiles meant, because it should be sudden, but perceiving it to be to fulfill the Congregation of Christians, the heart is by and by enlarged with joy. For it is great joy to all true Israelites, to see their company increased, and Countries and Nations coming in to Christ as subjects of his Kingdom, as a thing that tends to his glory, and to the making of the Church the more illustrious, for the amplifying whereof and prosperous condition by the superabounding of grace all good Christians daily pray. The Vulgar for fear hath, Thou shalt wonder the abundance of the sea, the strength of the Gentiles shall be gathered to thee; Calvin, The riches; but the word signifieth strength or fortitude, as the Vulgar Latin renders it. By the abundance of the Sea, meaning abundance of people, for their excessive greatness compared to the vast Ocean; and by the strength of the Gentiles, such as were mightiest and greatest amongst them, and not the common sort only, which was fulfilled in Constantine 's time.

The multitude of Camels shall cover thee, &c. That is, so many shall come with Camels and Dromedaries to tender their service and gifts to the Lord, as that they shall cover the Land, he speaks according to the manner of those times, wherein none appeared before the Lord empty, but all with their gifts, as the Magi coming out of the East to worship Christ brought and presented to him in way of homage, Gold, Myrrh and Frankincense, the most precious things of their Country, so here, they shall bring gold and frankincense. But his meaning is not, that according to the letter the Church should have it thus done unto her, but then Camels and Dromedaries came in such abundance, when men that are wealthy, and great multitudes of such submit themselves, and all their substance to be at the Lord's disposing, liberally relieving his poor members, and giving full and sufficient maintenance to his faithful Ministers, a taste whereof was given by some Act. 2. who communicated to the Apostles and poor believers all that they had. So that they, who understand it of abundance of riches conferred upon Church-men and other religious persons, are much mistaken, seeing the glory of the Church lieth not herein, but in men's ready submission to the Lord in all things, as hath been said, and in faith more precious then gold, and holiness and righteousness. For the places here named, they were all Eastward, and had their names from Abraham's children which he had by Keturah, for Midian was his son by her, and Ephah the son of Midian, and Seba likewise.

All the flocks of Kedar shall be gathered together unto thee, and the rams of Nebaioth. Kedar and Nebaioth were parts of Arabia, where the Ishmaelites inhabited, and they abounded with herds and flocks of cattle greatly; now the Prophet here foretells of their conversion to the faith under the similitude or metaphor of flocks, and rams that should be gathered together to Zion, that is, the Church. Before he spake of other Eastern parts, as Midian and Ephah, &c. Under the metaphor of Camels and Dromedaries that should come in, now of the Ishmaelites thus set forth, because they most abounded with flocks; wherefore in naming beasts he meaneth men, and sets forth their coming, as an acceptable sacrifice upon the Altar of the Lord. For the time of the Gospel, touching which these things are spoken, is no time to have Altar or carnal sacrifice, but only the living Altar Christ Jesus, by whom the faithful of all Countries offer the sacrifices of praise to God continnally, Heb. 13. 15. Shall come up acceptably to my altar. Musculus here noteth three words, 1. Come up. 2. Acceptably. 3. Upon my Altar, intimating that then men [Note.] come and offer themselves to God as they ought, whenas, 1. They are elevated to heaven in their mind, as the Sacrifice of old was lifted up. 2. When there is faith in them that praise God, which only can make a Sacrifice acceptable. 3. When in the name of Christ, who is our Altar. And I will glorify my house of glory, that is, not the Temple built of wood and stone, but the Church his house, 1 Tim. 3. 15. for then is she glorious when abounding with faithful and holy people.

Who are these that flee like a cloud. Here the Prophet goeth on by similitudes further to illustrate the argument in hand of the thick and threefold coming in of the Gentiles to the unity of the Christian faith at the preaching of the Gospel, for a cloud covers the sky far and wide, and fleeth more swiftly then any bird; so he means that the people coming in to Christ as his Church, should be a wonderful great company able to cover a large Country, if they were all gathered together to one place, and this their coming should be with incredible celerity, for which he saith, Who are these that flee as clouds? as wondering at it, as indeed it was wonderful and exceeding all credit, that when the Jews had been taught so long and were not moved, that the rude Gentiles who never had teaching before, should be so docible as upon the sudden to turn in so great multitudes. Again, Doves flee together in great companies to their Dove-house-windows, and very swiftly also; & herein they differ from all other fowls that flee in companies, for they flee but from the open fields in one place, to the open fields in another, but these to the house where they are fed, and are by this food and the neatnes of the house drawn to it, and being got in are sheltered from being a prey to the Hauk. And therefore most aptly are the faithful compared to Doves, for their diligent and speedy coming to God's house to be fed by his precious Word and Supper, and to be safe from spiritual enemies, that seek to devour them, having this house in estimation for the ordinances therein beautifying it, and making it more glorious in their eyes, then any other building, to say nothing of the Doves innocence, chastity, clean feeding, continual mourning and being without gall, as not pertinent to this place, but rather to Mat. 10. 16.

Surely the Isles shall wait for me. As the continent before-spoken of, so the Isles shall come in to wait upon the Lord; and hereby, as hath been said before, the furthest parts of the world are meant; and because they cannot come to Zion, but by ships, he addeth, The ships of Tarshish first, or In the beginning, whereby is intimated the conversion of the Islands at the first going out of the Gospel, as ancient History saith, That this our Island of Brittany was by Joseph of Arimathea coming hither, and Philip, and then their sons and daughters are said to be brought by the ships of Tarsis, or of the sea, for Tarsis signifieth the sea, or is the proper name of Tarsus a City in Silicia, famous for shipping; and therefore hereby may be meant ships of all parts, one being named, and others understood. And sons and daughters of Zion are brought in them, when the inhabitants of the Islands occupying ships are converted, because the faithful of all countries are sons of the Church; and the bringing of them in ships is spoken of only by way of Allegory, and likewise the bringing of their silver and gold with them, because they coming to be children of the Church, their riches must serve for the necessary use of their poor brethren, who are fellow-members of Christ with them; see verse. 6.

And the sons of the strangers shall build thy walls, &c. He goeth on still in the Allegory begun, and because the Church is set forth under the name of Zion, the walls whereof needed building, and in the Temple there some must minister, he speaketh accordingly touching the Church under the Gospel, whose walls the sons of strangers build, when Preachers are raised up of the Gentiles to edify God's people in knowledge and grace, and Kings minister to her, when by their power they are always ready armed to defend her, as all Christian Kings at their inauguration are sworn to do. For I was wroth with thee for a time, this is said in respect of the Babylonish Captivity, whereby the Church that then was, suffered, which was partly the same under the Gospel, viz. as it consisted of believing Jews, to whom the Gentiles being joined in the same faith, were one and the same, Gal. 3. 28.

Thy gates shall stand open continually. This is spoken for the great multitudes of comers in by believing, The Nations that will not serve thee shall perish, that is, by being obedient to the same faith, and defending it against all oppugners, because he or they that believe not are damned everlastingly.

The fir and pine tree, &c. Whereof chap. 41. 19. & 55. 13. it is spoken in alluding to a material building, to which timber of all sorts is brought to adorn it, so the spiritual Temple with excellent men, sometime called precious stones, sometimes Cedars, Firres, Pine-trees, &c. I will make the place of my feet glorious; So the Temple of old was called God's footstool, and the heaven is his throne, the earth is his footstool, but those parts specially where the Gospel is embraced, and they are said to be the place of his feet, that we might be moved to look up higher to Heaven, where his seat is. For although his footstool be high and glorious, yet his seat is much more; the meditation whereof, and that we shall once come thither, is most comfortable.

The sons of them that afflicted thee shall come bending unto thee. See the like Revel. 3. 9. here he prophesieth of the conversion of Kings children, whose fathers before were persecutors, and spake reproachfully of Christians, which was long ago fulfilled in all parts, when Emperors and Kings so greatly reverenced the Church of Christ, and so highly accounted of being children thereof, as Theodosius, who professed that he joyed more that he was member hereof, then the head of many Nations. For then do Kings bow at the Churches feet, when they esteem thus reverently of her, and submit to her teaching and discipline thereof.

Thou shalt suck the milk of the Gentiles, and the breasts of Kings. There is something like unto this Chap. 49. 23. of Kings being nursing fathers, and of their bending and bowing, as verse. 14. is said; for the further exposition therefore of both these passages, the Reader may have recourse thither. Only here is one thing more, Thou shalt suck the milk of the Gentiles, whereby is meant, that they should not only be sustained by Kings of the Nations, but also by the precious and most excellent things of their Nobles and other principal men of their Kingdom, as sometime Artaxerxes and his seven counsellors gave precious gifts to the Temple. And because milk was one of the things by which the Land of Canaan was commended, for in praising it, it is said to have flowed with milk and honey, the precious things conferred by the great ones of the earth upon the Church under the Gospel are set forth hereby. For that by milk things most precious in this world are meant; see verse. 17. where coming to enumerate them, he saith, For iron I will bring gold, for brass silver, &c. Which is spoken in alluding to the materials of the Temple of old, but meaning, that the Church sustained and protected, as hath been said, by Kings, should shine by the Ministry of the Word therein, being more precious then gold and silver, as Psal. 19. and Revel. 1. the Churches are set forth by the similitude of golden Candlesticks. For understand it carnally of abundance of wealth wherewith the Church should be endued, and what glory were this, but vain and transitory? whereas Peter gloried in this, that he could say, Silver and gold have I none, and Paul wanting these, yet saith, he abounded, yea, and that he and other believers being not only poor, but persecuted, and all the day long killed, were more then Conquerors.

Thou shalt call thy walls salvation. That is, whereas walls serve to secure the inhabitants of a City, and gates for Judges to sit in of old, that by executing Justice and Judgment there all may be kept in peace and righteousness, and so be safe from violence and wrong; in like manner he that is the salvation of his Church should be as walls about her continually, and by means of righteousness flourishing there, and wickedness suppressed, her gates should be called praise, for the joy in God's favor and continual praise ascribed unto him in every Church for all this, as the place where Jehoshaphat and his people sometime praised God so much was called the valley of Beracha, or blessing, long after.

Hitherto the happiness of the Church in respect of riches and honor from men, and safety through his everliving protector, now followeth her happiness for the light of God's countenance always upon her, set forth by this, The Sun shall be no more a light to thee by day. &c. For the Lord shall be an everlasting light unto thee. Not meaning indeed that no Sun should shine anymore, but because they should have greater comfort, and more light by God's Grace and Spirit bestowed upon them in their hearts, then the world hath by the Sunn; so great and comfortable is spiritual light in comparison of worldly; see something like it before, where it is said, The light of the Moon shall be as the Sun, and the light of the Sun sevenfold. For it is common with the Prophets to set forth comfort and prosperity by light, and misery and sorrow by darkness. And the Lord shall be thy glory, As the Sun and Moon are to the world, so the Lord to his Church, a glory, no company being for this so glorious as she is. This passage seemeth to have been made use of by John the Divine, Rev. 21.

Thy people also shall be all righteous. Like unto this is the saying before, No unclean person shall enter in there; which is not spoken, as if any Congregation in this world were pure and without any wicked persons in it, for the sheep and goats shall ever be mingled together here; but this is spoken to take away the confidence of such as apply the comforts before-going to themselves, because they are of the true Church, although they live still in sin. The meaning therefore is nothing else, but that the true Zionites shall excel for this, that they shall be all righteous; so that if any live in sin they are none of this number, although of the Church, for all are not Israel that are of Israel, and there are some censured for going out from us, of whom it is said, That they were not of us. Ob. If it is said, What superexcellency is it above that of the faithful in all times? I answer, it is spoken in regard of the paucity of such in the old Church of the Jews, and the great number of such true Israelites of all Countries under the Gospel, and it shall be according to the words verified by that time Christ hath done purging of his floor, and having fanned out the chaff, burnt it in unquenchable fire, as Calvin well noteth, by Zion, whereunto this promise is made, understanding the professors of the faith of Christ of all times and ages, whilst the world standeth, and at the last day considered altogether. If then there be any in Christian Churches that layeth hold upon this comfort, who is unrighteous still, he is utterly mistaken, [Note.] because all to whom it belongs are righteous. And they shall inherit the Land forever. This is no new promise but such as was made Psal. 37. The meek shall inherit the earth, the meaning being, not that the Jews converted to the faith, should dwell again in their own Land forever, for he is speaking now of Jews fearing God of all Nations, for such are Jews within, Rom. 2. 29. and comforting all such by this, that they should as heirs of promise hold these worldly things, all the powers of hell not being able to root them out of the earth to the worlds end, and not by the right of stewardship only, as the wicked do that must give an account, and be turned out at last, because they are not able to do it. So that here is a ground of Christians continuing as long as the world lasteth; of which also see a ground chap. 59. 21. and of the difference betwixt the righteous and the wicked in respect of these. earthly things, the one sort have them as heirs, the other but as stewards. A branch of my planting] He also thus set forth the Christian Church, to show that it cannot be rooted up, because a plant planted by our heavenly Father, there a contrary reason of such, and of a plant not planted by him, which our Lord saith shall be rooted out.

A little one shall become a thousand, and a small one a strong Nation. This is added to show, That although the Christian Church at the first were very small, yet it should increase to admiration, as hath been also before shown in other words.

CHAP. LXI.

THe Spirit of the Lord is upon me, because he hath anointed me, &c. He that said in the last words of chap. 60. I the Lord will hasten it, now showeth, how such an incredible company should come in to increase the Church beyond all that man could have conceived, by saying, The Spirit of the Lord is upon me, which is to be understood as spoken by Christ as man, as the former words by him as God. For so we read Matth. 3. 16. That the Spirit of the Lord came down upon him in his Baptism, and this was his anointing spoken of Psal. 45. and of the same see before Isa. 11. 1. and that it was spoken of Christ, Luk. 4. 18. where the Lord applieth it to himself, To bind up the broken-hearted, the opening of the prison-doors, &c. For this see before Chap. 42. 7. & 49 9. and of the acceptable year of the Lord, Chap. 49. 8. And the day of the vengeance of our God, that is, as Jerome rightly, against the unbelieving Jews, upon whom vengeance was taken soon after by the Romans. And if this was fulfilled then, as Christ saith it was, Luk. 4. 18. How say some, that they are yet to be fulfilled at the conversion of the Jews, unless it be meant in more perfection? So Jerome. To comfort them that mourn, that is, for the hardness of the Jews hearts, as Paul did Rom. 9. for he upon whom was the Spirit, pronounceth comfort to all such, saying, Blessed are they that mourn, for they shall be comforted.

Beauty for ashes. A figurative expression of the same that was spoken plainly before. For in time of mourning they put on sackcloth and ashes in those days, therefore he saith contrariwise in speaking to comfort; Beauty for ashes, making filthy and foul, And the garments of gladness for the spirit of heaviness] that is, goodly apparel setting forth the body in most decent manner for sackcloth worn in heaviness, making it uncomely; it is a periphrasis of joy restored for sorrow to such Jews, as being touched with compunction for their own sins, and the sins of their brethren, turned to the Lord, of which sort we read that there were three thousand at one time Act. 2. and not only to Jews, but to all other of what Country or Nation soever that mourn likewise, for all come under the name of inhabitants of Zion.

Strangers shall stand and feed your flocks. Here I omit verse. 4. being the same with chap. 58. 12. And chap. 60. 10. in other words saith the same with this, The sons of strangers shall build thy walls] For preaching the Gospel is sometime set forth by building, and sometime by feeding of a flock, and the Preacher is both called a Builder, 1 Cor. 3. 11. and a feeder of a flock, 1 Cor. 9. neither is the meaning of the next words any other They shall be thy husbandmen and vine-dressers, for as we that be Preachers are builders, so we are husbandmen, as is implied, where the Apostle saith, We are laborers together with God, ye are God's husbandry, and God's building. And by saying so it is implied also, that we are vine-dressers, which is one part of husbandry, as plowing is another; see also Mat. 20. Joh. 15.

And ye shall be called the Priests of the Lord, the Ministers of our God. Here the Prophet seems to make a distinction, as if by those whom all should serve, as hath been said verse. 5. and chap. 60. 12. the Nation of the Jews were meant, and that when they shall be converted to the faith, they with their King should reign over all Countries. Thus indeed some of late days have gathered: but Jerome saith, That this is spoken to the very small remnant of them, which appeared for Christ, and preached him, when others persecuted him, viz. the twelve Apostles, for they as Priests or Princes, for the word 〈 in non-Latin alphabet 〉 signifieth either, ruled in all countries, where the Gospel was embraced, and were highly accounted of, as the Ministers of the living God, as she that had the spirit of divination said of Paul and his fellows. Others without this distinction refer to all the faithful generally, alleging Revel. 1. 6. where it is said, He hath made us Kings and Priests unto God, and 1 Pet. 1. 9. for before the Jews themselves were not all Priests, but only some of the Tribe of Levi. But if this Exposition be admitted, why doth the Prophet make a distinction, as he doth? Verily this cannot otherwise be answered, but as by Jerome before, All lawful Preachers are Ministers of God indeed, and both they and all the faithful, Priests unto him, but the twelve Apostles above the rest; and a like distinction must needs be always in the Church, or else she cannot be well governed, and for want of government, all will go to confusion.

In their Land they shall possess the double. For the double shame which they had, the Jews for their infidelity, and the Gentiles for their Idolatry in their Land, that is, the Land promised for inheritance to the meek, they shall have double comfort, 1. In this life by believing, 2. In the life to come by actually enjoying. Or by double shame with Luther we may understand, before God and before men, for till a man be converted he doth that which is shameful before God, and for a reward is put to confusion by being abased amongst men; and contrariwise the double in their own Land, of honor before God, exalting them by a prosperous estate, and by his grace first, and before men, both good, who honor grace in whomsoever they see it, and natural, who honor those that are lifted up to dignity. Some expound it of the Ministry, called before singularly, The Priests of the Lord, holding the double to be the double honor spoken of, 1 Tim. 5. 17. Calvin without any exact distinction, for abundance of shame and misery, and abundance of spiritual comfort even in this world, not for a time, but forever, this world being denoted in these words, In their Land, that is, the Land where the wicked worldling thought that he only should have a portion, and that the power should ever be in his hands, and the everlasting continuance of their joy, expressed in the next, Everlasting joy shall be unto them. The Hebrew may well be rendered, For your double confusion and shame, they shall joy in their part or portion: And expounded thus, for your great shame and reproach (O ye holy Apostles) which ye have had at men's hands, to whom ye have gone preaching, they being converted shall be glad of their portion in spiritual comfort through believing coming to them hereby, and good cause, for they shall have double in their Land, that is, heavenly comfort, which is twice as much as any worldly that they could have before, and this shall never end.

For I the Lord love judgment and hate robbery in a burnt-offering. That is, out of the love which I bear to righteousness, and the hatred of rapine, that is, of any gain coming in unjustly, though it be employed for burnt-offering, I will turn the condition of the righteous, as hath been said, from shame to glory. And will direct their work in truth, Heb. Will give their work in truth; so also Vulgar Latin; here the word 〈 in non-Latin alphabet 〉 truth, signifieth also firmness and stability, the meaning being, I will make their work stable, that is, this work wrought upon them to their so great joy, so that it shall not flit and vanish again, but continue forever, as unto which I bind myself by an everlasting Covenant, as in the next words.

And their seed shall be known amongst the Gentiles. By their seed meaning eminent Christians like unto the Apostles shining in grace and virtue, whom all men that esteem of the virtuous shall count the blessed of the Lord. And he calls such the • r seed, because born again of the immortal seed of the Word which they preached, for so Paul tells the Corinthians, That he begat them to Christ.

I will greatly rejoice in the Lord. In this and verse. 11. the Church is brought in praising and exulting in God for all the gracious Promises preceding, acknowledging that hereby she was most gloriously clothed above all other Congregations. And to show her nothing doubting of the performance, she concludeth, That as things and seeds having life in them, spring commonly out of the earth; so she firmly believed, That righteousness and praise should spring forth before all Nations, that is, upon the preaching of the Gospel in all Nations many should be converted ted and grow famous for their eminent shining in grace, as was before promised.

CHAP. LXII.

FOr Zion's sake I will not keep silence, Hebr. For Zion I will not. That is, for the exceeding great love which I bear to the Church, I will not, I cannot hold my peace, nor cease from speaking of her Savior, saith the Prophet over and over, if any man should ask, why, having already spoken so much of him, he still went on to speak more till her just one cometh as brightness: thus the Hebrew and Vulgar, but Calvin, Till her righteousness, but it cometh all to one, for Christ is hereby meant, as Jerome saith, although others expound it as meant of actually declaring Zion to be righteous in God's acceptation, which was when the Jews were delivered out of their long Captivity, in the time whereof no such thing appeared, but then it came forth, as it were, as is here said, and was as manifestly seen by all men, as the brightness of a burning Lamp. But Marlorat resteth not here without adding Christ, as chiefly hereby meant, as there is great reason he should be, since the joy for Zion in respect of her deliverance by Cyrus, was nothing to her justification and salvation by Christ. But how is it said, that he would not be silent, till he came, who • e coming was not till many hundred years after? Answ. Isaiah continued speaking by his writings, which by God's providence were preserved till Christ's coming, and since to this day.

And the Gentiles shall see thy righteous one. That is, Christ, who came of the Jews, which they did, when he being preached unto them, was believed in. And thou shalt be called by a new name. Most of the ancients agree, that this new name, is the Church of Christ. Whereas before the faithful were called Israel, Zion or Jerusalem; some unaptly say, The new name here meant is Jesus, as if it had been spoken to Christ, when as it is spoken to Zion. But some more rightly will have by this new name meant that which is set down by way of explication of this, Hephzibah, My delight in her, verse. 4. Calvin seems to think nothing else to be meant, but that the Church shall be spoken of as renewed, which was before so greatly decayed; so that as a City new built out of the ruins, hath a new name by the builder given it, in like manner the Church being re-built by the Lord, hath by his mouth a new name; and forsomuch as he hath expressed what it is, why should we doubt what it is? and not rest in the name before expressed, a Church dearly beloved of God, as a woman new married of her husband: for that the Church is so now, see Ephes. 5. 30. And the name Ecclesia or Church, is not found given to the faithful, till the N. T. and this name implieth a calling out from all parts of the world, a company peculiar to God and precious for holiness, in regard whereof this company is otherwise set forth by the name of Saints. Wherefore think upon this [Note.] (all Christians) which is also another most excellent new name, whereby ye are called, and be ashamed to bear a new name, and yet live after the old man in all manner of vile lusts, for whilst ye do thus, ye have a name from Christ, but none other benefit by him, as being still out of him, since he that is in Christ is a new creature.

Thou shalt be called Hephzibah, and thy Land Beulah. Vulg. My will or pleasure in her, according to the signification of the word, for Chephtsi is my pleasure or complacency, and bah in her, as it was said of Christ the head of the Church, so through him of her, In whom I am well pleased, or if it be rendered by his will, the meaning is, My will is done in her, because she prayeth daily for this, Thy will be done in earth, as in heaven; and every true member of the Church desires from his heart to be continually doing of it, and doth it so, that he is not in the course of his life like the wicked, there being betwixt him and them this manifest difference, He that is born of God sinneth not, but he that committeth sin is of the devil, 1 Joh. 3. 9, 10. And for Beulah, the Vulgar hath inhabited, but Pagnin and Vatablus, married; the word 〈 in non-Latin alphabet 〉 of which it cometh, signifieth to possess or to hold, as a Lord or Master Land; and therefore it may best be rendered (possession) for as the Land of Canaan was of old called the Lord's inheritance or possession, so now every Country where the faithful inhabit, is his possession also, whereas before it was desolate in respect of good inhabitants, but now is inhabited by many such, as is said in the next words.

The young man shall dwell with the Virgin, &c. That is, there shall be marrying amongst the faithful, whereof shall come many children filling the Land, the Parents being Christian shall have children Christians also, and by reason hereof even when hot persecution arose Christian Lands were not desolate, but had a daily increase of young ones coming on in the room of those that were by persecution cut off, to prove which to be so, it grew into a Proverb, Sanguis Martyrum semen Ecclesiae, as seeds sown many come up for one, so proved the martyred Saints in the Church. Our New Translation, As a young man marrieth a Virgin, thy sons shall marry thee; but the Vulgar before-going better, for a young man and maid shall inhabit, children shall inhabit. For so it is in the Hebrew, being a reason, as 〈 in non-Latin alphabet 〉 noteth, of the name Beulah before-going, whereas if it be taken for marrying, the sense is marred, since it is improper to say of sons, that they shall marry their mother.

I have set watchmen upon thy walls (O Jerusalem) which shall never be silent. Here is shown, how it should come to pass that there should never be a desolation in the Land, where the Church is, but children still coming on to inhabit it, there shall always be watchmen, otherwise called Pastors or Prophets, who by daily inculcating the Doctrine of the Gospel, should as by immortal seed, hereby beget children from time to time unto Christ. But in saying [Note.] that they should not be silent night nor day, he intimateth the duty of watchmen, to be not rarely now and then to preach, but very often, and not only in the day, but when need requires, as in the time of persecution, in the night also, as Paul preached till mid-night, viz. in times of persecution, whereunto he alluding saith, Preach in season and out of season. Ye that make mention of the Lord, keep not silence. Having prophesied of the zealous and painful Preachers, which should be under the Gospel, now he exhorts them and all others, Prophets of his time and after, to pray also without ceasing unto God, that Jerusalem might be made a praise in the earth, which is by the coming of Christ; and therefore the Prophets before are exhorted to pray for his coming in the flesh, and the Prophets since for the propagation of the Gospel into all parts, and for his second coming in glory, as John doth Revel. 22. For then is Jerusalem a praise in all the earth, when Christ, who came of the Jews, shineth by miracles, and glory and praise is ascribed to him in all Lands, and finally he shall appear to the view of all men in glory, attended by [Note.] the holy Angels. These things shall be, yet it is the Prophets duty to pray for them, and the duty of the whole Church, otherwise we cannot show our faith and earnest desire after them, because faith and zeal cannot but utter themselves in prayer, as it is said of Saul, so soon as he believed, Behold he prayeth, Act. 9.

I will no more give thy corn to be meat for thy enemies. This the Lord swears by his right hand, and the arm of his strength, that is, his fidelity, a token whereof is giving one the right hand, and his almighty power, Hebr. For I will not give it, is, If I shall give; being a form of an oath thus to be supplied, If I shall give thy wheat, &c. let me not be counted faithful or omnipotent. He alludeth, saith Jerome, to what had been formerly done in the days of their oppression by the Midianites Judge. 6. and should be done by the Babylonians, for of these last it was said, Chap. 1. 9. Strangers devour your labors, but he means the Churches meat, which is the meat and life of the soul, and by their enemies, devils, who are said to have devoured it, or of whom it is said, that it was meat to them, because in time of blindness and superstition they offered to Idols, which were devils, whereby their bread became meat to these their enemies, and because they counted it meat unto them thus blindly to lead them in the truth. Calvin and Musculus understanding all literally, expound it of an established peaceable estate of the Jews after their return out of Babylon, when their enemies should no more eat what they had labored for, as was threatened Deut. 28. 33. But forsomuch as this was not verified according to the letter, for they were under enemies sometimes again after that, Egyptians, Syrians, and Romans, and he is speaking not of an Eutopia of Jews, but of the Church of Christ, whose prosperity is not so much worldly, or in the enjoyment of worldly things, but spiritual and heavenly, I rather prefer the allegorical sense before-going.

And then the place where it is said verse. 9. They that labored for it shall eat it, In the courts of the Lord's house, sets forth the Church, wherein the Communion celebrated by bread and wine is eaten and drunk, and heaven afterwards, where the faithful shall sit down feasting with Abraham, Isaac and Jacob forever, not with material bread and wine, but spiritual joys and pleasures at God's right hand. In saying, In the courts of the Lord's house, he doth but allude to the old manner of feasting when they brought peace-offerings in way of thanksgiving, meaning the like to be done by Christians in their Churches or Oratories, in eating and drinking the Lord's Supper, and then as it is here said, They shall praise the Lord; so Christians do, calling this solemnity from hence Eucharistica. And this corn and wine is not given to our enemies to be meat, when all the powers of hell cannot hinder, but that this feast is kept by the faithful from time to time, till Christ's coming again, as he hath commanded. But when either through persecution or trouble arising in [Note.] the Church, it ceaseth at any time, or upon any other deceivable ground, as at this day, in many Churches of England, it is meat to our enemy the devil, who rejoiceth over them that are thus drawn to neglect it. And because the Word preached is bread, Amos. 8. 11. and wine, Isa. 55. 1, 2. the same is to be held touching it, if at any time it be not preached in any Church at due times, it is meat there to the devil; but God that hath sworn it, will provide that it shall never be so in the Church universal to the worlds end; for which see also before Isa. 59. 21. The Word preaching, and Supper of the Lord, shall never fail in his Church, neither shall Satan be able to hinder any of Christ's faithful people from eating and drinking that which they have labored for, in heaven, as is promised, Heb. 6. 7. God is not unfaithful to forget your labor in the Lord. To be noted against them that teach falling away from grace into [Note.] damnation; and the Papists applying that of Daniel of the ceasing of the continual Sacrifice three years and an half, to the Lord's Supper to be so long intermitted, when Antichrist shall reign, which is contrary to that which the Lord here swears, for it is without limitation of time that he will make this feeding of his Church good, and not for a long time, or many generations only.

Go through the gates, prepare the way. So before Chap. 40. 3. & 57. 14. where ye may see the Exposition, and they be the Watchmen, saith Jerome, spoken of verse 6. that are bidden to prepare the way for people of all Nations to come in, as is intimated verse. 11. The Lord hath proclaimed to all the ends of the earth. And whereas it is added, Say to the daughter of Zion, Behold thy salvation cometh] By Zion, he meaneth the Church consisting of all Nations, but called Zion, because it was first begun to be gathered there, and Jesus is her salvation, and his reward is eternal life, according to that Joh. 10. 28. My sheep hear my voice and follow me, and I give unto them eternal life.

And they shall be called an holy people. This was promised to Israel, Exod. 19▪ 6. Deut. 7. 6. and is fulfilled in the redeemed by Christ; For he is made of God unto us wisdom, sanctification, righteousness and redemption, 1 Cor. 1. 30.

CHAP. LXIII.

WHo is this that cometh from Edom with died garments from Bozna? &c. Some, saith Jerome, expound all that hath gone before from Chap. 60. 1. hitherto, and these words also, of the time when Christ shall come to judgment. But because chap. 61. 1. Christ's first coming in the flesh is plainly spoken of, he understands all of that time, and this in particular of his Ascension into heaven, about which the Angels are here brought in wondering, and saying, Who is this that cometh, &c? for the incarnation of the Son of God, his death, and after that his Resurrection and Ascension into heaven was to them a great mystery at the first, which caused them to break out into this admiration. Lyra excepts against this, although he saith, that Dionysius de Hierarchia Angel. is for the same also, 1. Because Christ ascending after his death came not from Edom, but Jerusalem, and Mount Olivet. 2. Because the Angels at that time had not his Incarnation, or Death, Resurrection or Ascension hidden from them, for they had before published his Birth, ministered to him in his Death, declared his Resurrection to women, and his Ascension to his Disciples. 3. Because the words following show, That the blood wherewith his garments are said to be sprinkled, was their blood whom he had trodden in the wine press of his wrath, v. 3. wherefore he rather expounds it of Christ's destroying Antichrist about the end of the world, and his adherents, which because it was done beyond all expectation of men, Antichrist being then in his greatest strength, which Bozra, a Munition denoteth, is here spoken of by way of admiring. But R. Solomon he saith, will have it meant of the Messiah yet to come, who shall destroy the Jews enemies, and set them up above all Nations. And Lyra saith, That after Antichrist destroyed the Jews shall admire it, and be converted unto Christ. Calvin and Musculus, and others of our Expositors understand these words, as spoken of God to the comfort of the faithful in Israel, and against their deadly enemies the Edomites, against whom see the like spoken of before, Chap. 34. 6. Therefore the Lord is here set forth as coming from the slaughter of the Edomites, and Bozra the chief City of Edom with his garments died red, and sprinkled with the blood of the slain, which yet, because it betokened victory, he saith, were comely, although otherwise blood is a defiling of garments: but this last can have no place here, because things concerning Christ only are spoken of Chap. 61, &c. to the end of the Prophecy; and to what end should anything touching Edomites, or other enemies of the Jewish Nation come in here? And that of Lyra expounding it of Antichrist destroyed, as if he were yet to come, whenas he hath been already long acting his part, cannot for this reason stand, neither doth it agree, because when Antichrist shall be confounded, it shall not be done so, as that Christ may be said to come up from his slaughter, for He shall be abolished by the brightness of his coming. It remaineth therefore to be considered, which is brought by Jerome, and generally followed by all the Fathers, viz. that this is spoken of Christ rising again and ascending after his bloody death and passion in a most glorious manner into heaven. And this will appear to be true, if we look back to Chap. 62. 11. Behold thy Redeemer cometh, and his reward with him. For to this nothing can more aptly answer then these words, wherein the Redeemer or Savior is described by his garments made red with blood, plainly intimating one coming from a bloody passion, wherein yet he suffered not so much, but he made his enemies and the enemies of our salvation to suffer much more by destroying them. For so it is said, Heb. 2. 15. By death he destroyed him that had the power of death, that is, the devil: And Col. 2. 14. He made a show of principalities and powers, and triumphed over them upon the Cross. For the exceptions of Lyra, they are easily taken away. 1. In saying, From Edom and Bozra, the Prophet respects not so much the places properly so called, as the signification of these words, he is said to come from Edom, signifying red, because his flesh, the garment as it were of his Deity was red with blood running down from his hands, side and feet; and from Bozrah signifying a vintage for the same reason, he being now as one coming from treading the Wine-press all besprinkled with the blood of grapes. 2. In saying, Their blood, as denoting not his own, but the blood of others, he calls it their blood, because it was so mightily turned to the slaying of devils, and powers of darkness, although to speak properly they have no blood, yet forasmuch as shedding blood is commonly put for killing, it may well by a Metaphor be thus spoken of these enemies. And so when he was, as it were, in the wine-press, he at the same instant trod the wine-press, and the blood came out and died and besprinkled his garments, this being yet no disgrace, but an honor to him in the eyes of the holy Angels, and of all his people the Zionites, who as well as Angels may be understood to be brought in thus speaking and asking in way of admiration, Who is this? having his garments died with blood, and yet in appearance most glorious, not going like another man, but as one of greatest might and power.

For the day of vengeance is in my heart, and the year of my redeemed. See the like passage, Chap. 34. 8. for the day of vengeance taking upon enemies, and for the year, Chap. 61. 1, 2. of redeeming and saving.

I looked to see, if there were none to help, and there was none to help, and there was not one. This also is explained Chap. 59. 16.

I will tread down the people in mine anger, and make them drunken. Not much unlike to Chap. 59. 18. which Jerome also applieth to devils, although he denieth not but that it may be taken, as spoken of the Jews his persecutors, for they were the devils instruments, as it is said, Satan put it into the heart of Judas to betray him to them, and when they were about to crucify him; now, saith he, is the power of darkness. And they are said to be drunken, because being in great numbers destroyed by the Romans, they lay in pools of blood, as it were, over head and ears, and so drunken, as it were, with the abundance thereof.

I will mention the loving kindnesses of the Lord towards us. Having opened the great mystery of our salvation by Christ's destroying our spiritual enemies in the words before-going. Now the Prophet in the name of the Church prayeth throughout the residue of this, and all the 64. Chap. and Chap. 65. brings in Christ answering, as Junius well analyseth all. And of this prayer he maketh four parts, 1. A confession of mercies formerly shown to his Church, the remembrance whereof tends to the confirming of her faith for time to come to the end of this Chapter. 2. A Petition, Chap. 64. 1, &c. to v. 10. 3. A confession of unworthiness on her part, and great goodness on God's part, verse. 10, 11, 12. 4. A motive to move the Lord to compassion from verse. 12. to the end of that Chapter.

For the first, here is a general commemoration of God's benefits towards [Part 1] the Jewish Church of old, and verse. 8. of the ground thereof, He said, they are my people, children that will not lie, &c. For hence it was that the Lord shown them so great loving kindness, because they were his people chosen in Abraham, Isaac and Jacob their fathers. For these words Hebr. That will not lie, Jerome hath, Not denying, which Lyra expounds of their not denying God in Egypt. Calvin, because they are my people so freely chosen above all other Nations, they will not deceive my expectation by doing and denying otherwise then becometh my people, and in this expectation I have been a mighty Savior unto them. But they have rebelled, as is said verse. 10. Now the Lord is not to be understood in speaking thus confidently, that they would not prove false, as if ever he thought so indeed, for he cannot be deceived in any, and long before he spake of their wickedness, whereby they would break out contrary to their duty to which they were obliged by his admirable mercies, Deut. 32. 15. but he speaks after the manner of men touching those to whom their favor hath been extraordinarily, surely they will not henceforth turn false unto me, because they are so strongly tied to me by my great benefits. And to show yet more how they were obliged to him, he addeth, verse. 9. In all their afflictions he was afflicted] By reason of his bowels of compassion towards them, not that they could be afflicted without his permission, for he long before decreed, That they should be servants in a strange Land, and be hardly entreated four hundred years, in the last two hundred of which years this was specially verified in Egypt, as I have shown upon Gen. 15. but even when he had decreed, that thus it should be, and they were in that misery under Pharaoh, he through his tenderness over them beheld it not without a fatherly compassion, and finally sent his Angel to slay all the first-born of Egypt, that they might be delivered; and when they were come out, the Angel of the Lord went betwixt them in a cloudy Pillar by day, and a fiery by night to save them from the Egyptians pursuing hard after them. By his clemency he carried them; see the same Metaphor Deut. 32. 11. and Isa. 40. 11. this is added to magnify his compassion the more towards them, that the heinousness of their ingratitude to so good a God might the more appear, and they be made ashamed of it to repent, at the least some of them.

But they were rebels and provoked his holy Spirit, therefore he turned enemy to them, and fought against them. Whereby is meant, That he brought enemies against them, the Assyrians and Babylonians, besides the Syrians and Philistines, &c. formerly, who oppressed and destroyed them, and because they did it not without God, he is said in them to have fought against them, so that it was impossible but that they must needs be destroyed. For as they whom God protects, may say, If God be on our side, who can be against us? So contrariwise, if God be against us, what strength is there in any forces to resist? Of their provoking his Spirit, see Psal. 95.

Then he remembered the days of old, Moses and his people. Calvin, Wherein Moses was with his people; but Hebr. it is only Moses, his People] Some refer this to God, but Calvin better to Israel, and Musculus takes the Preter-tense to be here put for the Future; so that here is shown what Israel should do in their Captivity into Assyria and Babylon, viz. lament to think upon the happiness of their Nation in times past under Moses, bringing them out of Egypt, and their present miseries, sighing after the like deliverance again, and repenting and praying for it, as it is our duties in our miseries always [Note.] to do.

As a Beast descendeth into a valley. He useth two similitudes to set forth the safe going of the children of Israel down into the bottom of the red Sea without any harm, 1. From an horse lead thorough a wilderness, verse. 13. 2. Of a beast going down from a mountain into a valley to feed; for their going down into the sea was none other in respect of any danger wherein they were, till they came out again in safety to the opposite shore. And after this the Spirit or almighty power of God gave them rest in Canaan.

And hitherto the first part of the prayer, and here Junius ends this Chapter, putting the five verses following to the 64, in which and nine verses more is the [Part 2] second part, viz. the Petition.

Behold from heaven, See from thy Sanctuary, &c. Here the Church being in affliction prayeth for help and deliverance to the Lord only, and not to Saints departed; Nay this is expressly disclaimed, verse. 16. Although Abraham knoweth us not, and Israel acknowledgeth us not, yet thou art our father. The faithful here show their great confidence in God, to whom they pray that he will not deny to be still as a father unto them for their manifold sins, from which they now desired to turn, because that he never breaks with them with whom he hath made a Covenant, although he afflicts them fore, and in this confidence they pray, as verse. 15. For the next words, Although Abraham knoweth us not, &c. the meaning is, If they should for our sins, wherein we have done so unlike unto them, deny us to be their children, yet thou wilt not. A most apt expression to show the constancy of God's love towards his, it is greater then that of most loving and godly parents, who are not bound by nature only, but by Religion also to love their own children, and though they for their sins correct them, upon their turning and craving pardon, to love them still. For they haply may be hardened, and by many and often provocations be made unnatural, yet God will not cease to be as a Father to his. Thus Chap. 49. 15. the Lord sets forth the constancy of his likewise. Thus Calvin and Musculus very well, and P. Martyr also. Moreover this may be taken, as implying, that they did not trust to this, that they came of Abraham and Jacob, or Israel's Ancestors so gracious with the Lord, as the Jews still in their sins did, saying, We have Abraham to our father, Luk. 3. Joh. 8. And then it is, as if they had said, Thou art our own father, in whom we trust, neither do we hold that it will avail us in the day of wrath, if Abraham and Israel should acknowledge us to be their children, if thou beest angry with us for our sins, and [Note.] then the word 〈 in non-Latin alphabet 〉 may be rendered for, as it also signifieth. Lastly, saith Calvin, it cannot hence be proved, That the Saints departed have no care or regard to those upon earth; for he saith not, They acknowledge us not, in this sense, but they will not own us being wicked, so as that we shall fare any whit the better for our coming of them. Yet it may well be hence gathered, That all our trust should be in God only, and not in the most excellent of the Saints, seeking by their intercession to be commended unto him, as the Papists [Note.] do. For it is commanded, Call upon me in the time of trouble, and for Advocates with God we have none, but an Advocate, who is the propitiation for our sins; and Jerome saith, It is enough for us that God is our Father, for then certainly he will not leave us in misery, if we call upon him. And may it not be gathered also, That the Saints departed know not things done upon earth, nor who, or when men pray unto them? Yes doubtless, for if Abraham knoweth not, none in his bosom know, and if they did, unless one of them were omniscient, he cannot know who call upon him in ten thousand places at once in all the Countries overspread by Papists. The sense then is not so to be restrained to that before-going, but this may be taken in also, especially if we read, For Abraham knows us not, since this also is a truth. Whereas Abraham and Israel are here named, but Isaac not, it is not because Isaac is not as honorable, but the first and last are named, as to whom God more often appeared, and the middlemost left out to be understood; so Jerome.

Why hast thou made us to err from thy ways, and hardened our hearts from thy fear? It may seem strange, that the Church should challenge her most holy Father thus, when as he tempts no man to evil, and it is his proper work to give an heart of flesh, that is, tender and soft. But hardening is here and elsewhere ascribed unto him, because by his mercies and forbearing to punish severely, men are hardened, as is intimated, where he saith, I will not visit upon your daughters their fornications; and contrariwise in Hosea, when he would show mercy, I have hedged your way with thorns; that is, stopped you by sharp afflictions from going in your sinful ways. But touching God's being said to harden men, see more upon Rom. 9. Some think this to be spoken not by the faithful, but by the wicked laying the fault of their erring upon God, and some acknowledging it to be the voice of the faithful, take it for a pleading with the Lord to put an end to their grievous afflictions, least being kept under over-long, they should grow desperate, and so cast away the fear and love of God, as either not caring what becomes of them, or not able to help them, and this last mentioned, but not approved by Musculus, seems to me yet the best. For both the like prayers are made, or things said, Psal. 73. 3. 10. 13. 14. Psal 125. 3. to show the danger of this temptation to make men fall from God; and it is not so agreeable to reason, that by their being made to err should be meant for want of severe judgments, when their;miseries were so great, and of so long continuance. But it may be understood as the same Musculus hath it, Why hast thou made us to err by withdrawing thy Spirit, which should guide us aright? because this being done, who can but err and be hardened in his evil ways? Yet the word rendered hardened, as Vatablus noteth, doth more properly signify to make to go back. Turn for thy servants, the tribes of thine inheritance, New Translat. For thy servants sake the tribes. Calvin, To the tribes; The sense is in pity to them, whom thou hast bound thyself to by Covenant, and who are thine own peculiar people, turn and show them favor in delivering them from their heathen enemies.

The people of thy holiness have possessed it but a little while. This is spoken, although a thousand four hundred years passed since their coming into the possession of that Land, because even so long a time is but little in respect of the time promised forever, Gen. 17. and chap. 48.

We have been of old, thou hast not been Lord over them. The Church here pleads from the disparity betwixt them that now had the Land in possession and Israel, the Lord never chose them to be their King and Lord peculiarly more then of other Nations, as he had done Israel, therefore some reason to plead this, that their dispossessing, and his people possessing of the Land might be hastened. Then he concludes (Oh that thou wouldst break the heavens and come down) an expression of a most earnest desire of God's miraculously showing himself upon earth to be on his Churches side, as of old he did by judging Egypt, dividing the red Sea, and appearing in a Cloud and Pillar of fire, &c. For to speak properly, God moves not from place to place, for he filleth all places at once; but then he is said to descend, when by his power he doth wonderfully for his Church, being thought by carnal men when he doth not, but suffers his people in misery to be cooped up in heaven.

CHAP. LXIV.

AS the melting fire boileth. Here Calvin begins this Chapter, and saith, that by the Hebrew it is so begun, the words before-going Chap. 63. 19. being all one verse, and not distinguished, as verses use to be. But Jerome and Septuagint and New Translat. begin it at the words before-going, Oh that thou wouldest break the heavens! respecting rather the sense then the Hebrew distinction, and so indeed these and those words before-going so hang together that they cannot well be parted. To take them therefore together, though dis-joined, Jerome understands this longing of the Church after the Lord's descending from heaven, of the Son of God his coming down by taking flesh of the Virgin Mary for our redemption, as wherein her greatest comfort lieth. For when this was done and proved by many miracles, the hearts of many Jews, being hard and high before as Mountains through pride and disdain of him for his poverty, melted, when after the coming down of the holy Ghost they were pricked in their hearts, Act. 2. 37. And herein it is alluded to the Lord's coming down upon Mount Sinai. But Jerome applieth this of the Mountains melting to the enemies of Christ and his people, alleging Psal. 97. 5. which may indeed be understood of both together, since one was not done without the other, all adverse powers to man's salvation were confounded and amongst men such as were appointed to life were confounded, and had their hearts pricked or melted with sorrow, to their conversion, who before were stiff enemies. It followeth here, As the burning fire things melted, the fire boiling waters; Thus Hebrew, Jerome, As by burning fire they would melt, the waters burn with fire, A similitude to show, how even great, and hard, and high Mountains would melt away at God's presence descending, they being no more to him a consuming fire, then wax or water congealed into ice, or any other thing that will easily melt, to common fire. So that as the Lord coming down upon Sinai, it trembled as ready to fall off the foundation before him, and to be dissolved to nothing; in like manner the Son of God coming, hills fell, and were made low, when proud hearts were humbled at his Gospel to make a plain way for him to go on herewith with speed throughout the world.

When thou didst terrible things that we looked not for, the mountains melted before thee. Here is a commemoration of things wonderfully done by God for his people in former times, to make way for them to come into the promised Land, that they might believe the deliverance now promised. For if this be beyond all expectation of man, and hope that was likewise, yet done by his almighty Power who promised it, and therefore this was not to be despaired of, but certainly to be expected. The mountains melted, or flowed down, that is, whatsoever stood in the way to hinder that which God would have done, he easily removed and made to vanish, were it as Mountains.

From the beginning they have not heard or seen, &c. Here the Prophet rendereth another reason, why the Church should by faith expect the fulfilling of his most gracious Promises in Christ to come, though exceeding man's capacity, viz. none ever heard of such a God amongst all the Nations, that did so for any people, as God for his; wherefore there is no reasoning from hence, there was never the like seen or heard of, that hath been before promised: it is true, but the promiser is the almighty God of heaven and earth, and not like Idol-gods or devils, who are never able to do such things. For the citing of this and applying it otherwise by the Apostle, 1 Cor. 2. 9. See there what I have already written upon it.

Thou mettest him that rejoiced and did righteously in thy ways, they remembered thee, thou art angry and we have sinned, in them is eternity, and we shall be saved. Here the Church in affliction compareth herself with her in prosperity in the days of godly Judges and Kings, or of Joshua, when the people served the Lord, and had joy of their enemies expelling before them; for the Lord is said to meet the righteous when with his blessings extraordinary making them glad and joyful, then they remembered the Lord in his ways, that is, walking in them, for so a foundation is laid of all happiness. But the Church in affliction complaineth, For our sins thou art angry with us, and we are made heavy by judgments instead of joying in thy favors, yet herein is our comfort, that in thy ways is eternity, thy ways, I mean, of grace towards the people whom thou hast chosen; and therefore although we be kept under sore judgments for a time, we shall at length be saved and delivered out of them all, and from all our sins. For by the ways of the Lord, that the way of his grace is meant towards his chosen people, see Rom. 11. 33. compared with verse. 29. and other verses before going, as well as the ways of his Commandments appointed for us to walk in, that we may be in expectation of mercy, as was said before. For the Apostle having spoken of God's constant love towards Israel to graff them into the true Olive again, yieldeth this general reason, The gifts and calling of God are without repentance; and in admiring this after such a judgment laid upon them, he saith, How unsearchable are his ways, &c. for eternity, New Translat. hath continuance; Calvin, soeculum, Heb. 〈 in non-Latin alphabet 〉 which I render Eternity, because 〈 in non-Latin alphabet 〉 is forever; and in other things there is continuance, but the ways of God are everlasting. For the first words Vatablus saith, some expound them of Moses in a contrary sense, as if it were meant, thou mettest with him in the way to Canaan, and didst cut him off, and Aaron likewise; but this is far from the scope of the Prophet. And for these words [In them continuance] whereas Calvin besides the exposition brought, hath another, referring continuance in them, to continuance in sin, but yet, saith he, we are saved, thus magnifying! God's mercy the more, it cannot agree with the words before-going, which are, Thou art angry and we have finned, not [We are full of sins] which if it had been, there were some reason to refer in them] to sins, but now none, but rather, as hath been said, to take them for a ground, and setting forth of the cause of our being saved, as hath been said, for of such as continue in sin it abhors from all true Divinity to say, they are saved; yet this is favored in the Vulgar Latin, which hath it, In ipsis fuimus semper.

We are all as unclean, and our righteousness as a filthy garment, Or as a cloth coming from a woman in her disease, here the Church returns again to [Part 3] bewail her sins, which were not only in other actions touching the world, but even in all our righteousnesses, that is, righteous acts of justice, charity or piety, for corruption and weakness by reason of the flesh, goeth from us, and is mixed with them all, for which, as Jerome saith, the righteousness of the Law being compared with that of the Gospel is unrighteousness, alleging also Phil. 3. 8. where Paul saith the same touching this righteousness of walking according to the Law in himself, calling it dross and dung. And we fade as a leaf, falling off, or being blown away by the wind, so we by thy judgments, if thou shouldst proceed against us according to our sins.

Thou art our father, we the clay, thou the Potter. Here is the fourth part of the prayer containing motives, 1. Here a Father pitieth his children, a Potter [Part 4] will preserve his own work. 2. Vers. 10. Thy holy City is a wilderness, thy house burnt, &c. Then follows the answer.

CHAP. LXV.

I Am sought of them that asked not for me, I am found of them that sought me not. Here is the Lord's answer according to the division before-going, and that this is spoken of the Gentiles appeareth plainly Rom. 9. 24, 25. & chap. 10. 20. that the words of verse. 2. are spoken of the Jews, As a stiff-necked and gainsaying people. And Jerome noteth it to answer fitly to that part of the prayer before-going, where it is said, Behold we beseech thee, we are all thy people, &c. verse. 9, 10, 11. To this the Lord answereth here, I am ready enough to hearken to my people calling upon me in their miseries, as appeareth by this, that I am found even of those that sought me not, but upon better information seek me, although none of my people; therefore if my people Israel seek to me aright, I am not certainly inexorable, but according to my natural inclination to mercy towards the greatest sinners, should be ready to hear, and to help them. But herein lieth their fault, That the Gentiles obtaining mercy they obtain none, because they live still impenitently in their sins; and this the Apostle calls their seeking of justification by the works of the Law, and not by faith, for exclude faith and exclude repentance, since that no man will be moved to repent of his sins, that believeth not that he shall thus obtain remission of them by our Lord Jesus Christ.

A people that sacrificeth in gardens, and burneth incense upon altars of brick. Of their Gardens, see before Isa. 1. 29. here the Lord showeth what the sins were that they lived in, they sacrificed in forbidden places, for all sacrificing was commanded to be in one set place, Deut. 12. 7. and a golden altar was appointed to burn incense upon, but they did it upon one of brick, thus debasing and vilifying this service; so Cyril and others.

Which lodge in mountains and remain amongst the Sepulchers. Hereby a gross heathenish superstition is taxed in them, viz. That they sometime lay all night in a Sepulcher, sometime in an Idols Temple built upon a Mountain, for that Idols were in such places worshipped, appears, because worshippings in high places are often taxed, and godly Kings are said to have broken down high places. And it is meant, that they would go and lodge in such places, believing that so they should dream dreams divinatory, or have revelations in the night, by the help whereof they might make ostentation to the people, as if they were holy Prophets of God, and so not of the ordinary sort, but of a far more high condition. For thus Jerome saith, That the Heathen would lie all night in the Temple of Esculapius, when they were difeased, that they might be healed, and some that they might have revelations; and Pomponius Mela saith, That the Heathens would get into sepulchers, thinking that by lying there all night they should have things to come, by dream revealed unto them. And that they might well be there, is not incredible, because sepulchers were then spacious enough, and the man possessed by the legion, abode in the sepulchers and the mountains, the devils possessing him, enforcing him thus to do, as who delight greatly in such superstition. Against consulting with the dead, that seemeth here to be taxed; see also Chap. 8. 19. Deut. 18. 11. Tertullian also mentions it as an heathenish practice, saying, That the Nasammonae did seek proper Oracles by remaining at the sepulchers of their parents, as Heraclides writeth, and that the Celtes lodgeth at the places of burning valiant men for the same end, as Nicander affirmeth. The Vulgar Latin, for lodging in the mountains, hath in delubris idolerum, which is 〈 in non-Latin alphabet 〉 in rocks or desolate places, therefore Calvin hath it, In deserts which eat Swines flesh, and pottage of polluted things; that is, of meats used in peace-offerings the third day after, contrary to Levite. 7. 15. the words signify pottage of abominable things. Some apply mystically all these things to the Pharisees in Christ's time, whenas indeed the Jews were not given to Idolatry, although they were about the time when Isaiah wrote this, which was the cause of his charging them with these abominations. But they may well anagogically to be applied to the people of our times, They sacrifice in gardens, whose devotion is most to pleasure, being lovers of pleasure more then of God, and burn incense upon brick Altars, which cost little, who would have the service of God go on indeed, but with the least cost, being therefore satisfied with Mechanics for Preachers, They keep in sepulchers, &c. that ambitiously aspire to the office of Prophets, having no competent learning; And eat swine's flesh, that turn swine by making their belly their god. And the broth of abominable things, That turning their ears from the truth, receive and relish errors, the decoctions of unstable brains.

Which say, Stand by thyself, come not near, I am holier, &c. Calvin, For I sanctify thee, and so the Hebrew may be rendered, but the meaning is the same, because by the Prophet or Priest, who is more holy, others are sanctified; so these superstitious wretches counting themselves such as were sanctified by the spirit of Prophecy, by the evil means before-spoken of attained, did disdain all others in comparison of themselves, as being unclean; wherefore the Vulgar Latin to express this, hath it, Stand farther, or Draw not near to me, for thou art unclean, these are asmoke in my nostrils, a fire burning all the day; that is, Cause mine anger to smoke and burn continually, which was when the Romans burnt their City, and shall be in hell forever by the fire and brimstone burning there, and causing a black and dark smoke without end, for which it is set forth sometime by fire, and sometime by utter darkness, when the Saints during all that time enjoy, as it were, one everlasting day of light, as not being lighted by the Sun, as now, but by the Lord, and the Lamb.

As the new wine is found in the cluster, and one saith, Destroy it not, for a blessing is in it, so I will do for my servants sake, &c. Having hitherto spoken terror against the wicked Jews, of which sort the most of them were, now he comforteth the righteous, being but as a cluster of grapes upon a Vine, very few in comparison, by promising that they shall not be destroyed in the common destruction of the multitudes; of the like to which, see before Chap. 1. 9, &c. Vulgar Latin, for new wine, hath, seed or grain in a cluster of grapes; and is by Jerome and others expounded of grapes trodden underfoot, yet if but one seed remaineth whole, it is preserved and set that it may grow into a Vine, and bring forth many clusters of grapes again, which is favored by the words following, Vers. 9. A seed shall spring up out of Jacob; and this seed must be the Apostles and others, sent out by Christ to preach the Gospel, for from them sprung up many believers, who shall not perish; nay, they were miraculously called from Jerusalem ready to be besieged, to Pella, and so were preserved. Yet the word properly signifieth new wine, but hereby may well be meant such seed, as hath been said, from which a Vine and grape may grow again, and so we may understand new wine in a little seed, and to this the words added agree, Ablessing is in it, for what is this, but the blessing of multiplication and increase? as God is said to have blessed Noah and his sons, and bid them increase and replenish the earth. And this he saith he will do for his servants, that they may not be utterly destroyed, viz. for Abraham, Isaac and Jacob, that their righteous seed might never fail.

And Sharon shall be a fold of flocks, &c. Hieron. The fieldings shall be folds, saying, that the proper name Sharon it used here to set forth fields, because Lydda and Joppe meant by Sharon, were such. And the valley of Achor, where Achan was burnt with all that he had, having his name therefore from trouble, as he had troubled Israel, he saith, yet shall now be a quiet place, hereby it being meant, that under the Gospel Christians wheresoever like flocks of sheep should be quiet through peace with God by Jesus Christ, even in times of greatest trouble; and because Sharon was most fruitful of grass to feed cattle, plenty is here also prophesied of according to Musculus of Sharon, Chap. 33. Psal. 35. 1.

But ye are they that forsake the Lord, and forget the holy mountain. Now he turneth again to the multitude of the wicked, upbraiding them by their abominations of preparing a Table for that troop, and mingling a cup to that number. Jerome for troop hath fortune, but for what reason I know not, for 〈 in non-Latin alphabet 〉 signifieth a troop or company, therefore when Leah gave one son after many others the name God, she said, A company cometh, thus yielding a reason thereof. The troop then here spoken of, and number, are all one, viz. a great company of Idols, to everyone of which they offered drink-offerings, thinking that thus they should be the more blessed, when they omitted none, but did this honor to them all, counting the number of them. Symmachus for to the number, hath, not to me, because the word is 〈 in non-Latin alphabet 〉 , where the letter 〈 in non-Latin alphabet 〉 hath a privative signifying from, and 〈 in non-Latin alphabet 〉 signifieth me; but there is a word 〈 in non-Latin alphabet 〉 to number, from whence it may better be derived; and this is generally followed by others, and Jerome passes the word over without translating it, because, as I suppose, he took the same to be meant that by troop; the Septuagint for to that number, hath, to the devil. And for the better understanding of this superstition, he saith, That the Egyptians had an old custom, and specially they of Alexandria the last month of every year, and the last day of the month, to furnish a table with variety of dainties, and cups mingled with wine to all the gods, as a means of fertility the year following. Some for troop here, turn it host, as meant of the host of heaven, which I mislike not, since Idolaters worshipping of the host of heaven, the Sun, Moon and Stars, is oft spoken of. And whereas he saith, Forgetting my holy mountain, hereby is meant, the worship of one only true God, which they neglected, to worship Idols.

Therefore I will number you to the sword. As they had prepared a table, and set drink-offerings thereon to that number, so he threateneth that they should all be numbered to the slaughter, which was done by the Romans: Like sin [Note.] like punishment; they were careful to practice all kinds of Idolatry, being blindly led for their greater prosperity, therefore it turned to them all to misery; wherefore ye that would not be of the number given to the sword, be not of the number of wicked Idolaters, either grossly, as these, or any other way.

Therefore my servants shall eat, and ye shall be hungry. For their spending of their meat and drink upon Idols, here is also threatened a suitable punishment, they should starve through hunger and thirst, for there was amongst the Jews a very great famine, when Jerusalem was besieged by the Romans, of which many thousands died, and the Christians that escaped before to Pella, had enough, and were glad for their timely coming away out of that danger, for the question made by some here, how this is verified generally, since God's servants are often in want, and the wicked abound, I think it not so proper to this place, and therefore I refer thee to Psal. 37. where I have in a fit place resolved it. For the joy spoken of it is spiritual through the spirit of faith here, and eternal in heaven, of which the Lord saith, Blessed are ye that mourn, for ye shall be comforted, but woe to you that laugh, for ye shall weep, that is, feast and are merry in abomination.

And ye shall leave your name as a curse to mine elect. Hereby is meant, that the name of Jew should be most odious amongst Christians, so that when a man would curse one, he shall say, God do so to thee as he did to the Jews, then the judgments upon whom there were never in this world greater, see Jer. 24. 9. chap. 29. 22. it is said likewise of two Jews in particular, Ahab and Zedekiah, and how notoriously is this fulfilled at this day? And I will slay thee and call my servants by another name; of which see before Chap. 62. 2. By a new name.

He that blesseth shall bless himself in the God of truth. Hebr. In the God Amen. And so Jerome reads it, and herein Christ both God and Man is notably pointed at, who was wont often to say, Amen, Amen; and Revel. 3. 7. He which is holy and Amen; and Revel. 22. 20. he concludeth, I come quickly, Amen; from hence therefore it is plain, That Christ is God, and he is thus called, because in him all God's promises are Yea and Amen, that is, have their accomplishment. And according to this Prophecy, we say, Christ bless you. So Adam Sasbont, &c. and in this name S ^t Paul blesseth those to whom he writes, saying, The grace of our Lord Jesus Christ be with you. And Grace and peace from God the Father, and from our Lord Jesus Christ; And in this name all prayers must be made for blessings, yea and in it all things done, Col. 3. 17.

I create new heavens, and a new earth. In the former verse having promised new blessings, whereby former curses and judgments should come to be forgotten for the joy that should be of Jesus Christ's coming into the world: now he showeth a reason hereof, viz. all things shall be new: yet he meaneth not, saith Jerome, that they shall be forgotten for want of memory, but by the succession of things so far excelling them, as Augustine saith, By the forgetfulness of experience, not of science; but then, not the straits or troubles, wherein the Church formerly was, must be understood, but rather good things then promised and bestowed, when the Church flourished most, set forth in this verse, in these words, The former shall not be remembered; that is, the former heaven and earth, for having said, A new heaven and earth, these words are added in opposition to them, the condition of the Church of Christ shall be so excellent that the state thereof under the Law shall seem nothing to it, because the chief blessings thereof most spoken of, were but blessings which these visible heavens and earth afforded, viz. abundant fruitfulness, outward peace and prosperity, but spiritual blessings coming by Christ excel them as far as the new world to come excelleth the present in glory. The meaning therefore, when he faith, I create a new heaven, &c. is, I will put a new face, as it were, upon all things here, by bringing in better, and abolishing the old, to the filling of the true Christian heart with such joy and comfort through faith in Christ, as that he shall seem to himself to be already in heaven. Thus it is said, 2 Cor. 5. 17. Old things are past, all things are now become new. Whereas the Apostle Peter speaks of this as a thing yet to come, We look for a new heaven and a new earth, which shall be when this earth shall be burnt, and the visible heavens shall pass away; it is to be understood that the new heaven and earth here spoken of is but now begun to be created, and as yet possessed but by faith, whereby yet we are said to sit with Christ in heavenly places, and shall be perfected at the consummation of this world, when all the Saints shall inhabit there forever. Yet I mean not by perfecting, that it is now imperfect, for it hath been from the beginning, but because not so revealed, till the time of the Gospel, for the faithful to take comfort therein, nor yet made so manifest, as it shall be at the end of the world, these visible heavens, which are as a curtain drawn before it, vanishing, that the glorious face thereof may appear, and the souls of the Saints departed having their bodies restored to them, and such Saints as shall be living upon earth being changed may enter in, and to this effect almost speak all Expositors Christian, although the Hebrews refer it to their return from the Babylonish Captivity. If any man shall demand, Whether by the new heaven and earth looked for by the faithful after the burning of this? 1 Pet. 3. 19. be meant an heaven and earth, which yet is not, or the heavens and earth that now are, renewed after that burning to greater glory; it hath been by me already resolved upon 1 Pet. 3. to which it most properly belongeth. Or by the words verse. 16. understand the former distinction of Jews from Gentiles shall be no more, but all the faithful, of what Nation soever, shall be my people.

I create Jerusalem a rejoicing, and her people a joy. Jerome will have these words added to the former, to show, that not only a new heaven and earth shall be created, but Jerusalem shall also be made new, a City all of joy and rejoicing, according to which we read, Revel. 21. of a new Jerusalem, which shall be at the Resurrection. For he saith, There shall be no more a child in years, and an old man, &c. that is, there shall then be no difference of men in respect of age, the child being raised in a body of perfect stature, and the decayed old man renewed in his age, that all may be alike. Other Expositors generally take this, as a further explication, what is meant by a new heaven and earth, viz. The Church of Christ, often set forth by the name of Jerusalem; herein then he saith shall be so great joy amongst all true believers for justification from sin, and salvation by Christ, as if all were made of joy.

There shall be no more the voice of weeping. This is not perfectly fulfilled, till we come in heaven, and the Church militant be turned into triumphant, and therefore Rev. 7. this is applied to the souls there in their long white robes of glory; but it is partly fulfilled here by faith, whereby we have peace with God, and in tribulation, which commonly causeth sorrow, joy.

There shall be no more a child of days, nor an old man that hath not fulfilled his years. Calvin expounds this according to the letter, as if nothing else but the blessing of health and long life were meant, wherewith the faithful should be blessed through Christ, none dying in childhood, but having his life prolonged, and none waxing old, dying under an hundred years, although Psal. 90. it was said of man's age, that it was but seventy years, or eighty at the most, yet that promise, Psal. 103. Thy age shall be renewed as the Eagle, is fulfilled to Christians of living longer. And whereas few attain nowadays to those years, he saith, the fault is in themselves, because they live not so strictly according to the rule of God's word, as they should. Others understand it spiritually, There shall not be a child in knowledge and grace in the Church of Christ, but everyone, though young, as it were of fourteen or fifteen years of age, should be as one of an hundred years old in true wisdom, but a man of an hundred years old being a child in knowledge and grace, shall die, as is farther explained in the next words, A sinner an hundred years old shall be accursed; for what is a child in graces, but a sinner being without all strength to do well, and being strong only to do evil? And according to this none are Citizens of this City the Church, or accepted for such before God, be they young or old, unless they be for grace and knowledge like men of years and strength. And therefore so much time only is to be counted for the time of a [Note.] man's life, as he hath lived in the fear of God, and been in the state of grace, the life of a man before this being but a death, for which it is said, You hath he quickened being dead in sins, &c. Therefore Barlams answer was good, which he made to Josaphat asking him, how old he was, I am forty five: to whom it being replied, Thou seemest by thy wrinkled face to be above seventy, he answered, I am indeed, if I compute the time wherein I lived with the Flies in the world, but computing my life only by the time that I have lived unto God, I am but forty five, and truly I count all the time that I lived in vanity, rather a death then a life; and to this Exposition agreeth well the word 〈 in non-Latin alphabet 〉 A young man here used, the former rendered Child, 〈 in non-Latin alphabet 〉 a sucking Child. But to give the sense of the words briefly from verse. 17. hitherto. Although with Jerome I conceive, That the new heaven and earth is meant the Country to which all the faithful shall come at the end of the world, which is begun to be possessed now by faith, yet I see not how by Jerusalem, created a rejoicing, the same should be meant, according to others; but the state of the Church under the Gospel called Jerusalem, because begun there, yet not at all times, but when she had peace and joy in the days of Constantine the Great, and sorrow for bloody persecutions was ended: for then truly Jerusalem was made a rejoicing, unless any had rather refer it to the time of the Jews conversion to come. And whereas the long life of this Cities people is now spoken of, I understand not, as others commonly do of particular persons, but of the people of God in general, brought into this joyful plight, for it may be read of them as joined together in one, And the people there shall not be anymore a child of days, or an old man not fulfilling his years; or, she shall not be from thence a child, &c. as the words may properly be rendered, that is, not in a short time put again from their joy, by coming under the power of their persecuting enemies, the Heathens again, but shall long in this condition continue and flourish; even as one that lives in his strength to an hundred years, which is the longest period of this life. And the event answered the Prophecy, for the joy of the faithful begun in Constantine's time was exceeding great and of long continuance, none of the Emperors since Augustus reigning so long in peace as he, viz. forty years: And although the peace of the Church was by heretics and the Apostate Julian somewhat disturbed soon after this; yet godly Emperors succeeding brought great and long joy to the Church again many generations. Yet lest any sinner in the Church should hence take comfort to himself, it is added, A sinner that liveth an hundred years shall be accursed; although one of this people outwardly. If any shall prefer that of A child in wisdom, let him consider, how few be old in this sense, that have fulfilled their years when they depart hence, if account be made from the time of their conversion. Yet because he may be said to fulfil his years that perseveres in righteousness to the end, take this in also. But if any like best to apply it to the time of the Resurrection, let him consider how to such that can be applied which is added, A son of an hundred years shall die a child, seeing after the resurrection men die no more. Lastly, for underderstanding it literally of Christians living all to this age, agreeth worst of all since the best livers amongst them have some of them been soon cut off by persecution, and it is rare for any such to attain to an hundred years.

As the days of a tree the days of my people, and mine elect shall long enjoy the work of their hands. For a Tree, Hebr. is, The tree; whereby, saith Sasbont, is noted that tree of life in the garden of Eden; and for these words, They shall long enjoy the work of their hands, Hebr. They shall wax old, the work of their hands; that is, having built and planted in hope to enjoy their houses and vineyards so by them built and planted, an enemy should not soon come and dispossess them, as in times past, but they shall dwell in their houses so long, that they shall wax old before they leave them again departing into a better life. Calvin renders it not unaptly, They shall perpetuate the work of their hands; but herein the sense is more respected then the signification of the word. And for the former word, As a tree, the Septuagint hath it, As the tree of life, adding the word life, as taking it to be so meant, as before is said; and Jerome hath both it and another which I rather approve of, viz. as the Palm tree, by which comparison the righteous flourishing in their old age are set forth, Ps. 92.

Before they call I will answer. This and verse. 23. and 25. set forth other great comforts of God's elect people under the Gospel. And he beginneth with their laboring and bringing forth of children, that is, the Apostles and other Preachers of the Gospel, whose laborious endeavors to convert souls are likened unto a woman's travelling to bring forth, as where Paul saith to the Galatians, My little children, of whom I travel in birth again, till Christ be formed in you. Now this labor, saith he, shall not be in vain, for children shall be brought forth in great numbers, and not with any great trouble, God making their preaching powerful by miracles, and the holy Ghost accompanying it. And the trouble that is shall be counted no trouble, because the children now brought forth are all a blessed seed, as in the next words, And a wise son glads his father, but a foolish is an heaviness to his mother. There are that travel with iniquity and bring forth trouble and sorrow, but who so travels as hath been said, shall have comfort. After this here follows another comfort of answering before they call, which Jerome expounds of the Lord's readiness at the prayers of the Apostles to work miracles, as Act. 4. and Act. 9. Act. 13. &c. where at their praying, a sign was given of God's hearing them, and the sick were healed, and dead raised to life. And such confidence may every faithful person have, especially the Presbyter according to Jam. 5. 16. Or rather by his answering before they call, understand h • s being gracious to the Gentiles, according to verse. 1. being found of them before they sought him. Lastly, The Lamb and the Lion shall dwell together, verse. 25. of the exposition, whereof see before Chap. 11. 6, 7. whereas Calvin, and Musculus, and Marlorat apply all things here to their return out of Babylon, yet not without reference to the Gospel, I cannot herein subscribe unto them, as if literally women's travelling with child were meant, &c. for if it be so applied, neither did the event answer the Prophecy, nor these words to those, ver. 16. of God's calling his people by another name, which do plainly show, that this Prophecy of so much and long continued joy, is not of things to be done at that return, but under the Gospel when the name of God's people was changed, and they were called not Israel, but Christians.

CHAP. LXVI.

IN this Chapter the Prophet returns to the like expostulations with the wicked Jews for their confidence in their Temple and Sacrifices, how wickedly soever they lived, as he had begun withal, Chap. 1.

Heaven is my throne, &c. This is spoken against them that trusted to this, that they had built and maintained not without great cost a Temple to the Lord, and supplied it with Sacrifices from time to time by a continual charge, for which he was so bound to them that he could not leave them to be made a prey by their enemies, as he threatened. But the Prophet here showeth, That all this their cost was nothing to make God propitious to them as long as they were proud, and stout, and rebellious against him in their lives, for what is an house upon earth to heaven, or one house to the whole earth? verily nothing, but the whole earth makes but a footstool, and the heavens a seat for him; and therefore such thoughts were base and vain, to think by giving a mite to him that hath a world of treasre to oblige him to them so, that they might have leave to serve their own lusts, and to neglect his Laws.

And I look to him that is humble and of a contrite spirit. That is, saith Jerome, as to the Temple that I best accept of, and delight most to dwell in; for he that fears God is the Temple of God.

He that kills an Ox is as if he killed a man, &c. That is, saith Jerome, now under the Gospel it being a time for all Sacrifices to cease, it is as abominable to sacrifice or to offer incense as to murder or to offer to Idols. And accordingly he expounds the next words, They have chosen their own ways, &c. of their sacrificing after Christ's coming, taking them as a reason, why their offerings were so vily spoken of. But herein Calvin more rightly, who saith, the Lord doth not here condemn sacrificing under the New Testament, as some think, but only taxeth it when it came from the wicked, as Chap. 1. wherefore by their own ways he meaneth their sinful ways, which they delighted in, and were wedded to, as also appeareth by the same complaint renewed, verse. 4. I called and no man answered, but they did evil, &c. which goeth before, Chap. 65. 12.

I will choose their illusions. Because he had said, they chose their own ways verse. 3. now by a Paranomasie he deals with them likewise, I will choose your illusions, I will deal with you in your kind, ye have hitherto deluded the world, and your own selves, and thought by your sacrificing to keep me from seeing your sins, and so to delude me also; but I will lay you open to all men what ye are, by bringing condign punishments and terrors upon you, so that men shall deride and mock at you for your vain confidence in outward things.

Hear the word of the Lord ye that tremble at his word. Having hitherto reproved and threatened the wicked, now he turneth to them whom he comforted, verse. 2. the tremblers at his Word: And here he beginneth to renew his Prophecy again touching Christ's coming, and the increase of his Church, and the joy that the faithful should have in him. Your brethren which hate you for my name, and reject you, say, Let the Lord be glorified, that is, whereas some amongst the Jews hearing the terrible threatenings of God's judgments denounced, trembled and sought apart unto the Lord for mercy; this was by the profane multitude noted, and for this they hated them, and rejected them, as unworthy their society, saying in derision, Let the Lord be glorified, let him appear in such glory for you, as Isaiah hath prophesied of, and glorify his justice upon us, we fear it not; to this effect Calvin, who also mentions another exposition of the word glorified, brought by some, Let him, or he shall be heavy, because the word 〈 in non-Latin alphabet 〉 may be taken both ways, as if it were meant, that he would be heavy in his judgments against these few singular persons, hereby to deter them from that their singular piety, but he resteth in the first, as there is good reason: See the like to this, Isa. 5. 19. Jerome takes it as spoken by the unbelieving Jews to the Apostles preaching Christ so poor, as if they had said, Tell not us of a Messiah poor and contemptible, but show us one magnificent and glorious, and then we will believe.

A voice of noise from the City, a voice from the Temple. Here, saith Jerome, he prophesieth of the destruction of Jerusalem and the Temple by the Romans in way of revenge from God upon the proud and hard-hearted and malicious Jews, who despised Christ because he came in so poor a manner, and cast out those that believed in him. For now the Romans breaking in after a years siege, a noise was in the City of women and children, crying out for fear, and in the Temple of the armed Jews that fled thither, and defended it as long as they could, but then some setting it on fire, great shrieking and crying followed by reason of the fire destroying them; whereunto add, that there was a miraculous voice sometime heard before from the Temple, saying, Migremus hinc, Let us go hence. Luther also applieth the words v. 7. to the primitive Church so soon bringing forth a most numerous offspring, and these words, as hath been already said. But Calvin to the destruction of the Temple and City by the Babylonians, whereby the Lord took revenge upon his enemies, viz. the wicked in Israel, before-mentioned, that mocked at such as trembled at his Word, Josiah like: and that so sudden bringing forth to the sudden change in the time of Cyrus, sending home so great numbers of Jews out of Captivity beyond all expectation to replenish Jerusalem again, which had lien so long waste, but by this means had many children at once, without travailing after the manner of other women. But seeing the Prophet had done long before with prophesying of those things, and now for many Chapters together hath been prophesying of Christ's coming, I rather assent to Jerome, and other Ancients, understanding the Lord's coming to their joy, and the confusion of those that hated them, of Christ's coming with the joyful tidings of salvation to such as feared God, and after that being despised by the proud and hypocritical, in terror to them, causing such cries both in City and Temple, as are here spoken of. Then turning again to the despised godly souls, he saith, Before she travailed, she hath brought forth. And Vers. 8. Who ever heard the like? Shall the earth be brought forth in one day? For her bringing forth it is expressed also who is this she, Zion no sooner sorrowed then she brought forth her children; But verse. 7. She brought forth a male; as speaking of one, that is, Christ, whom a Virgin in Israel bringing forth Zion, or she is said to bring forth, for Zion and Israel are used promiscuously for the Church. Or I see not why by she the Virgin Mary in particular may not be understood, who doubtless brought forth her Son Jesus without pangs, contrary to the course of other women, because he was without sin, and sin causeth sorrow, and sorrows are threatened to women that conceive by men's conjunction with them, but she was with child by the holy Ghost, and her husband Joseph knew it not, till she had brought forth this her first-born. Now soon after this Jesus calleth and sendeth out Disciples to preach, and multitudes both of Jews and Gentiles are brought forth, especially Act. 2. when in one day three thousand were added to the Church by hearing one Sermon. For then most remarkably was this Prophecy fulfilled, the earth, or a land or country full of people being brought forth at once: for to show, that by the earth a country full of people is meant, when he had said, Shall the earth be brought forth in a day? he addeth, by was of exegesis, as Calvin well noteth, Shall a Nation be born at one time? And then varying the phrase before used, which was, Before she had pain she brought forth a male, into this, When Zion had pain she brought forth her children; he showeth plainly, Children brought forth, besides the male before-spoken of, that is, a multitude of believers, but not without labor on their part, who did the office of a mother, though with more speed then other mothers generally in bringing forth their natural children of their bodies. If any man will understand these words otherwise with Calvin, of the Jews filling Zion upon a sudden at their return out of Babylon, let him give a reason of varying the phrase, as hath been noted, and why her bringing forth of a son is first spoken of, and then of sons of him without sorrow of them, with some labor, although with expedition they were brought forth many at once? Will he say, by the male is meant an offspring full of courage? if nothing else, why are not sons spoken of at the first, as well as at the last? And if this could be answered, yet the other query cannot; and therefore I conclude, as I begun, the coming of Christ into the world is here first set forth, and then the sudden replenishing of the world with Christians, as a most populous Nation filling all the earth.

The next words are nothing but an amplifying and assuring the faithful of the same thing, because it is the Lord that hath thus promised, and who shall hinder him from effecting it? Therefore as if it were already done, he exhorteth to rejoice with the mother Jerusalem.

That ye may suck and be satisfied with the breasts of her consolation. That is, with the sweet milk of the Gospel, as it is compared 1 Pet. 2. 2. and this Allegory is used, because he had spoken before of children brought forth: for what is the next thing done by children born into the world, but to suck? And by adding, That ye may be delighted with her glory, he showeth the Church of Christ to be exceedingly glorious, as it is said to be even above the old Church, 2 Cor. 3. and this is common to all her children; yet this glory is not to be understood in worldly respects, for so she is sometime poor and despicable, but in respect of true wisdom, that makes the face to shine, and excels gold and precious stones, that is, faith, said to be more precious then gold, and holiness inseparably annexed hereunto; and the faith of miracles, making Paul and Barnabas to seem as gods in the likeness of men.

For I will extend peace to her as a river, and the glory of the Gentiles. Of peace so great, that it should be betwixt the Lion and Lamb, see before Cha. 11. and Chap. 65. 25. for the glory of the Gentiles, hereby is meant the coming in of them from all parts as a flowing stream, because such abundance should be converted, and that only of the vulgar sort, but also Kings and Nobles, as they were, the Emperor being first brought to embrace the faith: for their being born upon her sides and dandled upon her lap, see before Chap. 49. 22. Chap. 60. 4. he alludeth still to the great tenderness wherewith mothers use their sucking children, and their delight in them, verse. 13, 14. the same is further set forth in other words, to show, that the Lord was most intent to the comforting of his people, so that they should not need to doubt of it.

For behold the Lord shall come in fire. As his manner hath hitherto been, after speaking comfort to the faithful he turns again to speak terror to his and their wicked enemies, for such are all the wicked, and therefore set forth as well by the name of haters of God, as of breakers of his Commandments, and he makes way to this verse. 14. where having spoken of his favor to his servants, he addeth, But indignation to his enemies. Touching the coming here spoken of with fire, and a whirlwind, and a chariot with four horses, Hebr. 〈 in non-Latin alphabet 〉 in quadrig is, In chariots drawn by four horses apiece; A metaphor taken from Kings marching out with men, chariots and horses to fight against their enemies. So to increase the terror of the wicked, he sets forth God coming against them suddenly, mightily and with fire to cast upon their houses to burn them and their inhabitants together; see the like Psal. 50. Joel. Jerome take, it as meant of the Lord's coming to Judgment at the last day with his holy Angels, and yet changing his mind by and by he expounds the fire and sword verse. 16. of the fiery operation of the spirit purging out sin; and the Word as a sword piercing and slaying the old man. Calvin is either for the judgments of God upon the Babylonians, or for the last Judgment. Lyra following Jerome, by his sword understands his sentence of condemnation, Go ye cursed, and this is followed by Augustine and others. But because he speaks only of many that shall be now slain, verse. 16. and verse. 18. the calling of all Nations is spoken of after this, I rather think that the destruction of Jerusalem is meant by fire, the Romans coming with men, and horses, and chariots in great multitudes and suddenly against them, and burning their City, for their fire was the fire sent by the Lord, or wherewith he came, and their chariots his, and their sword his, as enemies brought against the Jews for their abominations are commonly called. If also their destruction by the Babylonians be taken in as menat here, I see none incongruity in it.

They that purify themselves in gardens. These were the old sins of hypocrites and Idolaters amongst the Jews, of which see Chap. 65. 3. only here it is added after one in the midst, by some supplied, Behind one tree; by others, After another, as if he had said, One after another, which I think is best, They wash themselves one after another in gardens, and so they thought themselves purified from fleshly uncleanness better then by legal washings. To eating Swines-flesh, the Mouse another unclean thing forbidden, Levite. 11. is added, but most probably the Dormouse is meant, which as Varro saith, was counted a delicate meat amongst the Romans, and provision was made for the nourishing of them in Parks. Now because these were the sins of the Jews, and not of all Nations, which shall be judged at the last day; and it is said, that they shall be consumed with fire, I cannot think that the fire of the last day is meant, but as hath been said.

It shall come that I will gather all Nations. Here again he returns to his former Prophecy of calling the Gentiles.

I will set a mark upon them, that is, as Ezek. 9. whereby they may be known and preserved in time of common danger, as Exod. 12. it was done when the Egyptians were smitten, and the Hebrews saved; and Revel. 7. they that are saved of every Tribe are sealed. So here it is meant, that for the bringing of the Gentiles to Christ some Jews should be marked that should escape the common destruction of that Nation, and be dispersed to all countries to preach the Gospel, as the Apostles were, some to Tharsis, that is, Silicia or Asrica, some to Pul, that is Assyria and Parthia, some to Lud, that is, Libya, or Asia minor, to Tubal and Javan, that is, Italy and Greece. And what should be the event of their going into all parts, is shown verse. 20. viz. the bringing of all their brethren for an oblation to the Lord upon horses and chariots, &c. Whereby he meaneth not according to the letter, that the Jews dispersed into all parts shall thus be brought home to Jerusalem, properly understood; but converts of all Nations dwelling far or near, should by the power of the Word and Spirit be brought to the unity of the Church. Wherefore in alluding to the manner of men, who when they will bring others from a far, do it by chariots, mules, &c. he speaketh of these means, the sense yet being nothing else but what such means are for transporting passengers, the Gospel preached shall be to bring to Christ a multitude of people, wheresoever they inhabit.

I will take some of them for Priests. That is, some of those that are converted of the Gentiles shall be as Priests unto me to teach others, and this seed he saith shall remain as the new heaven and earth, that is, the faithful of the Gentiles shall never fail or be cut off, as the Jews were.

And all flesh shall come from month to month, &c. That is, some of all Nations shall keep a daily Festival of joy through a good conscience, and not by intermissions, as the Jews of old did, but by ceasing from evil works all the days of their lives, as Chap. 58 12.

And they shall go out and see the carcases. This is spoken in alluding to those that after victory gotten, go to see the slain enemies, lying and rotting upon the ground in a loathsome manner. For even so abominable are the wicked to the faithful here, even like such carcases, and in hell their torments shall be everlasting, as it is applied Mark 9.