Isaiah 49:1-26 (4)

Isaiah 49:1-26 (4)

And thy destroyers shall remove far away. He adds that a garrison will be provided, if any enemies shall molest her; yea, that she shall be secure against their attacks and molestation, because God will “drive them far away.” Not that the Church shall ever enjoy perfect peace, and be secured against all the attacks of enemies; but yet God, bearing with the weakness of his people, defended them from wicked men, and restrained or warded off their attacks, so that at least the kingdom of Satan might not grow out of the ruins of the Church.

20. Shall again say in thine ears. Isaiah continues the same subject, and, under a different metaphor, promises the restoration of the Church. He compares her to a widowed or rather a barren mother, in order to describe her wretched and distressful condition; for she was overwhelmed by so many distresses, that the remembrance of the nation appeared to have wholly perished. Mingled with the Babylonians, who held her captive, she had almost passed into another body. We need not wonder, therefore, if he compares her to a barren mother; for she brought forth no more children. Formerly the Jews had enjoyed high prosperity; but the kingdom was ruined, and all their strength was decayed, and, in short, their name was almost extinguished, when they were led into captivity. He therefore promises that the Church shall be purified from her filthiness, and that she who is now solitary shall regain that condition which she formerly held. And this is included in the word Again, that they may not doubt that it is in the power of God to restore what he formerly gave, though it was withdrawn for a time.

The children of thy bereavement. By “the children of bereavement” some suppose that orphan children are meant; but I cannot agree with this, for “bereavement” and “barrenness” refer rather to the person of the Church, and accordingly it is for the sake of amplification that he describes them to be those who, contrary to expectation, had been given to her who was bereaved and barren.

Note 9. בנים שהייתה שכולה מהם (banim shedayithah shekula methem,) ‘the children of whom thou wast bereft.’” — Jarchi.
“A city deprived of its inhabitants is compared to a mother bereft of her children.” — Rosenmuller.

Make room for me; that is, “withdraw for my benefit.” Not that it is proper for the godly to shut out their brethren or drive them from their place; but the Prophet has borrowed from familiar language a mode of expression fitted to declare that no inconvenience shall hinder many from desiring to be admitted and to have room made for them. Now, this happened, when the Lord collected innumerable persons out of the whole world; for suddenly, and contrary to the expectation of men, the Church, which had formerly been empty, was filled; its boundaries were enlarged and extended far and wide.

21. And thou shalt say in thy heart. By these words he declares that the restoration of the Church, of which he now speaks, will be wonderful; and therefore he represents her as wondering and amazed on account of having been restored in a strange and unexpected manner. And truly a description of this sort is not superfluous; for, as a new offspring grows up among men every day, by which the human race is propagated, so the children of God and of the Church are born, who, “not from flesh and blood,” (John 1:13,) but by the secret power of God, are formed again to be new creatures. By nature we have no share in the kingdom of God; and therefore, if any man contemplate this new and uncommon work, and in what manner the Church is increased and maintained, he will be constrained to wonder.

Note 10. “Nous n’avons aucune part au royaume de Dieu.”

Who hath begotten me these? He shews that this astonishment will not be pretended, like expressions of this kind which frequently proceed from flatterers, but that it will come from “the heart;” for there will be good ground for wondering, that the Lord has preserved the Church amidst so great dangers, and has multiplied it by a new and unexpected offspring. Who would have thought that, at the time when the Jews were held in the greatest contempt, and were overwhelmed by every kind of reproaches and distresses, there would be any of the Gentiles who of their own accord desired to be associated with them? It was also in the highest degree improbable that the dispositions of men should be so suddenly changed as to adopt a religion which they had detested. Besides, the partition-wall which had been erected between them hindered all foreigners and uncircumcised persons from entering.

For I was bereaved (or barren) and solitary. She now explains what was the chief ground of that astonishment; namely, that formerly she brought forth no children, and was altogether destitute. Doctrine, which is the seed of spiritual life, by which the children of the Church are begotten, (1 Peter 1:23,) had ceased; even the worship enjoined by the Law had been broken off; and, in short, everything that usually contributes to upholding the order of government had been taken away. Now, the Church is called bereaved or barren, not because God hath forsaken her, but because his presence is not always visible. We ourselves saw an image of that barrenness, when the Lord, in order to punish the ingratitude of men, took away his doctrine, and allowed them to wander in darkness. The Church might truly be said to be “bereaved” and “barren,” when none of her children were seen. Hence we ought to conclude how foolish the Papists are, who wish that Christ would always govern his Church so that it may never be “bereaved” or “barren;” seeing that the Lord, thougit he does not forsake the Church, yet very frequently, on account of the ingratitude of men, withdraws the tokens of his presence.

Who then hath brought up those? It is no easy matter for those who are led into captivity, and who often change their place and habitation, to “bring up” children; and when the law and the doctrine of piety no longer resounded in the temple, spiritual nourishment had almost entirely failed. But the Lord, who has no need of human aid, begets his children in an extraordinary manner, and by the astonishing power of his Spirit, and “brings them up” wherever he thinks proper; and in the fulfillment of this prediction, the Lord supplied them with nurses contrary to the expectation of all, so that it is not without reason that the Church wonders how they were reared. When we read this prophecy we are reminded that we ought not to be distressed beyond measure, if at any time we see the Church resemble a “bereaved” woman, and that we ought not to doubt that he can suddenly, or in a moment, raise up and restore her, though we perceive no means by which she can be restored.

22. Thus saith the Lord Jehovah. Isaiah confirms what he had said a little before, that the Lord would cause his Church, though for a very long time she had been “barren” and “bereaved,” to have an exceedingly numerous offspring, and to be constrained to wonder at her own fruitfulness; and he does so, in order to remove all doubt which might have found its way into their hearts.

I will lift up my hand to the Gentiles. He declares that he will give children to the Church, not only from among the Jews, as formerly, but likewise from among “the Gentiles.” And yet he indirectly asserts that this generation shall be spiritual through the grace of adoption; for the metaphor of a banner was intended to lead believers to expect a new kind of generation, and different from that which is seen in the ordinary course of nature. The Lord must therefore set up a sign, and display his secret power through the Gospel, that, out of nations who differed so widely from each other both in customs and in language, he might bring children to the Church, who should be united in the same faith, as brethren meet in their mother’s bosom.

Note 11. “Par la predication de l’Evangile.” “By the preaching of the Gospel.”

Those who think that, by the figurative terms Hand and Banner, nothing more than the preaching of the Gospel is meant, and who set aside the power of the Spirit, are mistaken; for both ought to be united, and the efficacy of the Spirit ought not to be separated from the preaching of the Gospel, as Paul clearly shews. (2 Corinthians 3:6.) To this “hand” of God, therefore, to this “banner” we must betake ourselves, when we see that the Church is oppressed by the tyranny of wicked men. Though every effort be made to overthrow and destroy it, the “hand” of God is higher, and in vain do men oppose him. He will at length subdue and crush their obstinacy, that the Church may obtain some repose in spite of all their exertions.

When he promises that the sons of the Church shall be brought in her arms and on her shoulders, the language is metaphorical, and means that God will find no difficulty, when he shall wish to gather the Church out of her dispersion; for all the Gentiles will assist him. Although this refers, in the first instance, to the Jews who had been banished and scattered, yet it undoubtedly ought to be extended to all the elect of God, who have become partakers of the same grace.

23. And kings shall be thy nursing fathers. After having spoken of the obedience of the Gentiles, he shews that this relates not to the common people only, but to “kings” also. He compares “kings” to hired men who bring up the children of others, and “queens” to “nurses,” who give out their labor for hire. Why so? Because “kings” and “queens” shall supply everything that is necessary for nourishing the offspring of the Church. Having formerly driven out Christ from their dominions, they shall henceforth acknowledge him to be the supreme King: and shall render to him all honor, obedience, and worship. This took place when the Lord revealed himself to the whole world by the Gospel; for mighty kings and princes not only submitted to the yoke of Christ, but likewise contributed their riches to raise up and maintain the Church of Christ, so as to be her guardians and defenders.

Hence it ought to be observed that something remarkable is here demanded from princes, besides an ordinary profession of faith; for the Lord has bestowed on them authority and power to defend the Church and to promote the glory of God. This is indeed the duty of all; but kings, in proportion as their power is greater, ought to devote themselves to it more earnestly, and to labor in it more diligently. And this is the reason why David expressly addresses and exhorts them to “be wise, and serve the Lord, and kiss his Son.” (Psalm 2:10-12.)

This shews how mad are the dreams of those who assert that kings cannot be Christians without laying aside that office; for those things were accomplished under Christ, when kings, who had been converted to God by the preaching of the Gospel, obtained this highest pinnacle of rank, which surpasses dominion and principality of every sort, to be “nursing-fathers” and guardians of the Church. The Papists have no other idea of kings being “nursing-fathers” of the Church than that they have left to their priests and monks very large revenues, rich possessions and prebends, on which they might fatten, like hogs in a sty. But that “nursing” aims at an object quite different from filling up those insatiable gulls. Nothing is said here about enriching the houses of those who, under false pretences, hold themselves out to be ministers of the Church, (which was nothing else than to corrupt the Church of God and to destroy it by deadly poison,) but about removing superstitions and putting an end to all wicked idolatry, about advancing the kingdom of Christ and maintaining purity of doctrine, about purging scandals and cleansing from the filth that corrupts piety and impairs the lustre of the Divine majesty.

Undoubtedly, while kings bestow careful attention on these things, they at the same time supply the pastors and ministers of the Word with all that is necessary for food and maintenance, provide for the poor and guard the Church against the disgrace of pauperism; erect schools, and appoint salaries for the teachers and board for the students; build poor-houses and hospitals, and make every other arrangement that belongs to the protection and defense of the Church. But those unnecessary and extravagant expenses for Anniversaries and Masses, for golden vessels and costly robes, which swell the pride and insolence of papists, serve only to uphold pomp and ambition, and corrupt the pure and simple “nursing” of the Church, and even choke and extinguish the seed of God, by which alone the Church lives. When we see that matters are now very different, and that “kings” are not the “nursing-fathers,” but the executioners of the Church; when, in consequence of taking away the doctrine of piety and banishing its true ministers, idle bellies, insatiable whirlpools, and messengers of Satan, are fattened, (for such are the persons to whom the princes cheerfully distribute their wealth, that is, the moisture and blood which they have sucked out of the people;) when even princes otherwise godly have less strength and firmness for defending the Word and upholding the Church; let us acknowledge that this is the reward due to our sins, and let us confess that we do not deserve to have good “nursing-fathers.” But yet, after this frightfully ruinous condition, we ought to hope for a restoration of the Church, and such a conversion of kings that they shall shew themselves to be “nursing-fathers” and protectors of believers, and shall bravely defend the doctrine of the Word.

And shall lick the dust of thy feet. This passage is also tortured by the Papists in order to uphold the tyranny of their idol, as if kings and princes had no other way of proving themselves to be sincere and lawful worshippers of God than by adoring that masked prince of the Church instead of God. Thus they consider the obedience of piety to consist in kissing the Pope’s feet with deep reverence. What they ought to think of such barbarous and idolatrous worship, let them learn, first, from Peter, whose seat they boast of occupying, who would not permit such honor to be rendered to him by the centurion. (Acts 10:6.) Let them, next, learn from Paul, who tore his garments, and rejected such worship with the utmost abhorrence. (Acts 14:14.) What could be more absurd than to imagine that the Son of God appointed, instead of a minister of the Gospel, an object of abhorrence, some king dazzling in Persian luxury and splendor? But let us remember that the Church, so long as she is a pilgrim in this world, is subjected to the cross, that she may be humble and may be conformed to her Head; that if her foes make any cessation of their hostility, still her highest ornament and lustre is modesty. Hence it follows, that she has laid aside her own attire, when she is clothed with irreligious pride.

Here the Prophet means nothing else than the adoration by which princes bow down before God, and the obedience which they render to his Word in the Church. What we have already said must be carefully observed, that, when we speak of rendering honor to the Church, she must never be separated from the Head; for this honor and worship belongs to Christ, and, when it is bestowed on the Church, it still continues to belong undivided to him alone. By the obedience of piety kings do not profess submission, so as to bear the yoke of men, but to yield to the doctrine of Christ. Whosoever therefore rejects the ministry of the Church, and refuses to bear the yoke which God wishes to lay with his own hand on all his people, can neither have any fellowship with Christ nor be a child of God.

For they shall not be ashamed. I consider אשר (asher) to be a conjunction signifying For; and the clause to which it belongs is closely connected with what goes before, and has been improperly disjoined from it by some commentators. By this argument he proves that it is highly proper for princes to submit cheerfully to the government of God, and not hesitate to humble themselves before the Church; because God will not suffer those who hope in him to “be ashamed.” As if he had said, “This is a pleasant and delightful submission.”

Note 12. אשר לא יבשו קרי (asher to yeboshu kovai), ‘of whom they that wait for me shall not be ashamed,’ that is, ‘whom Jehovah, they that wait for, they that trust in, shall not be ashamed.’ When the Hebrews introduce any person speaking, the provisional affix, which comes after אשר (asher) and relates to that person, is commonly expressed by them in none but the first, that is, in the person of the speaker. For example, ‘I am Joseph, אשר מכרתם אותי מצרימה (asher mekartem othi mitzraimah,) whom ye sold into Egypt.’” — Rosenmuller.

I am Jehovah. He connects his own truth with our salvation; as if he had said, that he does not wish men to acknowledge him to be true or to be God, unless he actually fulfill what he has promised. And hence we obtain inestimable advantage; for, as it is impossible that God should not continue to be the same, so the stability of our salvation, which the Prophet infers from God’s own stability, must remain unshaken.

24. Shall the prey be taken from the mighty? Having solved, in the former verse, an objection which might occur to the mind of believers, he now confirms that solution still more; for it might have been thought incredible that the Jews should be rescued out of the hands of so powerful an enemy, by whom they had been taken in fair battle and reduced to slavery, He therefore adds this question as uttered by the whole of the common people, among whom it probably flew universally from mouth to mouth; and he immediately replies, as we shall sec.

Shall the captivity of the righteous (or, the righteous captivity) be delivered? And we ought, first, to observe this metaphor, that the Church is called “the prey of the mighty” and “the captivity of the righteous,” that is, lawful captivity. He is said to be the “righteous” possessor who is the lawful possessor; just as the prey, when the war has been righteous, passes into the hands of a righteous possessor. Such was the condition of the ancient people, after having been driven into captivity; for, along with their native country, they had lost their liberty, and were entirely in the power, and at the disposal, of the conqueror. And yet we ought carefully to observe this metaphor, that the Church is oppressed by the tyranny of princes, and exposed to the jaws of wolves, and nevertheless is supposed to be their “just” prey. This is, indeed, shamefully wicked; but thus were our fathers treated, and we are not more virtuous or more excellent than our fathers.

Note 13. “Quand la guerre est juste, celuy qui prend la prove est juste possesseur d’icelle.” “When the war is righteous, he who takes the prey is the righteous possessor of it.”

25. The prey of the tyrant shall be delivered. However they may boast of having a right to govern, and glory in an empty title, the Lord declares that they are most wicked robbers, when he threatens that he will be an avenger and will snatch their prey from them. God does not overturn just dominion; and hence it follows that the dominion which they usurped over the people of God is mere robbery and wicked tyranny. Neither their arms, nor their forces, nor their warlike preparations, shall hinder the Lord from taking out of their hands an unjust possession.

Nor does this promise relate only to outward enemies and tyrants, but also to the tyranny of Satan, from which we are rescued by the wonderful power of God. True indeed, he possesses vast power, but God is far more powerful, takes away his arms and demolishes his fortresses, that he may set us at liberty. (Matthew 12:29; Luke 11:22.) If therefore we have had experience of the power of God in this respect, so much the stronger reason have we for trusting that he will undoubtedly be our deliverer, whenever our enemies shall lay us under their feet and oppress us with cruel bondage.

I will contend with him that contendeth with thee. When he threatens that He will “contend” on our account, first, he reminds us to consider his power, that we may not regard the matter by human reason or by the power of men. We ought not therefore to look at what we can do or what resources we possess, but it is our duty to commit the whole matter to the disposal of God alone, who is graciously pleased to protect and defend us. Secondly, he affirms that he will be a powerful advocate, to reply to the slanders of enemies. We said, a little before, that wicked men not only are hurried along by violence and cruelty against the Church, but load her with false and calumnious charges, as if they had a right to treat her with cruelty; and therefore this consolation is highly necessary, that God will be the defender of our innocence, to scatter by his defense all the idle pretences which strengthen the audacity and fierceness of wicked men. Accordingly he again repeats, —

I will save thy children. We derive great consolation from knowing that we are united with him by so close a bond that he sets himself in opposition to all who contend with us, “blesses those who bless us, and, on the other hand, curses those who curse us,” and, in short, declares that he is the enemy of our enemies. (Genesis 12:3.) Hence also it ought to be observed, that, when we are restored to liberty and life, when we are not oppressed by enemies, and, in short, when we are saved, it is not a work of man; that no one may ascribe to his own industry what God commands us to expect as an extraordinary blessing from himself alone.

26. And I will feed thy oppressors with their own flesh. First, he declares what is the nature of that end which awaits the enemies of the Church, and threatens that they shall not only be inflamed with mutual hatred, but shall likewise slay each other by mutual slaughter. And indeed it is God who drives them headlong, and rouses them to rage, so that they tum against themselves that strength which they formerly exerted against the Church, fight with each other, as the Midianites did, and bring destruction on themselves. (Judges 7:22.) The meaning amounts to this, that there will be no need of outward aid or of any preparations, when God shall determine to overtum and destroy the reprobate; because, having been struck by him with giddiness, they shall wear themselves out in mutual conflict by the insatiable rage with which they shall attack each other.

And all flesh shall know. He repeats that statement which we have formerly seen, namely, that he will be acknowledged by all to be the God of Israel and the true and only God, when he shall have delivered his people from destruction; for he intended it to be a demonstration of his Divinity, that he openly manifested himself to be the Redeemer and Savior of his people.

The Mighty One of Jacob. Some read the word Jacob in the vocative case: “O mighty Jacob;” but I read it in the genitive case, “of Jacob.” The Lord testifies that he is the Savior, Redeemer, and Mighty One of Israel, that they may rely with their whole heart on his defense and protection.