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7. Before she travailed, she brought forth. Having formerly comforted believers, that they might not be discouraged by the insolence and contempt of brethren, whom he would at length punish, and having thus commanded them to wait for the coming of the Lord with a steady and resolute heart, the Lord at the same time adds, that he will punish them in such a manner that, by their destruction, he will provide for the safety of believers. Nor does he speak of one or two men, but of the whole Church, which he compares to a woman. The same metaphor has already been sometimes employed by him; for God chiefly aims at gathering us into one body, that we may have in it a testimony of our adoption, and may acknowledge him to be a father, and may be nourished in the womb of the Church as our mother. This metaphor of a mother is therefore highly appropriate. It means that the Church shall be restored in such a manner that she shall obtain a large and numerous offspring, though she appear for a time to be childless and barren.

Before her pain came upon her. He repeats the same statement which he has already employed on other occasions; but he expresses something more, namely, that this work of God shall be sudden and unexpected; for he guards believers against carnal views, that they may not judge of the restoration of the Church according to their own opinion. Women carry a child in the womb for nine months, and at length give birth to it with great pain. But the Lord has a very different manner of bringing forth children; for he says that he will cause the child to see the light, before it be possible to perceive or discern it by any feeling of pain. On this account he likewise claims the whole praise for himself, because a miracle sets aside the industry of men.

She brought forth a male. He expressly mentions “a male,” in order to describe the manly and courageous heart of these children; for he means that they shall be a noble offspring, and not soft or effeminate. In like manner we know that believers are regenerated by the Spirit of Christ, that they may finish, with unshaken fortitude, the course of their warfare; and in this sense Paul says that they “have not the spirit of timidity.” (Romans 8:15.)

8. Who hath heard such a thing? He extols the greatness of the thing of which he has spoken; for he means that there shall be a wonderful and “unheard of” restoration of the Church; so that believers shall not judge of it from the order of nature, but from the grace of God; for when men reflect upon it: they think that it is like a dream, as the Psalmist says. (Psalm 126:1.) He does not mean that the Church shall be restored perfectly and in a moment; for the advancement of this restoration is great and long-continued, and is even slow in the estimation of the flesh; but he shews that even the beginning of it exceeds all the capacity of the human understanding. And yet he does not speak hyperbolically; for we often see that the Church brings forth, which previously did not appear to be pregnant. Nay more, when she is thought to be barren, she is rendered fruitful by the preaching of the gospel; so that we greatly admire the event, when it has happened, which formerly we reckoned to be altogether incredible.

These things were fulfilled in some measure, when the people returned from Babylon; but a far brighter testimony was given in the gospel, by the publication of which a diversified and numerous offspring was immediately brought forth. In our own times, have we not seen the fulfillment of this prophecy? How many children has the Church brought forth during the last thirty years, in which the gospel has been preached? Has not the Lord his people, at the present day, in vast numbers, throughout the whole world? Nothing, therefore, has been here foretold that is not clearly seen.

Shall a nation be born at once? He illustrates the glory of the miracle by a metaphor. No “nation” ever came into the world in an instant; for it is by degrees that men assemble, and grow in number, and spread their nation. But the case is very different with the Church, which all at once, and in more than one place, brings forth a vast number of children. It amounts to this, that God, in a wonderful manner, will cause innumerable children of the Church, in an extraordinary manner, to be born all at once and suddenly.

Shall a land be brought forth in one day? The word ארף, (eretz,) “a land,” may be taken either for any country, or for its inhabitants.

9. Do I bring to the birth? As in the preceding verse he extolled in lofty terms the work of God, so he now shews that it ought not to be thought incredible, and that we ought not to doubt of his power, which surpasses all the order of nature; for, if we consider who it is that speaks, and how easy it is for him to perform what he has promised, we shall not remain in such uncertainty as not instantly to recollect that the renewal of the world is in the hand of him, who would have no difficulty in creating a hundred worlds in a moment. A little before, by a burst of astonishment, he intended to magnify the greatness of the work. But now, lest the minds of good men should be perplexed or embarrassed, he exhorts them to consider his strength; and, in order that he may more fully convince them that nothing is so difficult in the eyes of men as not to be in his power and easily performed by him, he brings forward those things which we see every day; for in a woman’s bringing forth a child we see clearly his wonderful power. Shall not the Lord manifest himself to be far more wonderful in enlarging and multiplying the Church, which is the principal theater of his glory? It is therefore exceedingly wicked to limit his strength, by believing that he is less powerful, when he shall choose to act directly and by openly stretching out his hand, than when he acts by natural means.

10. Rejoice ye with Jerusalem. He promises that they who formerly were sad and melancholy shall have a joyful condition; for Isaiah has in view not his own age, but the time of the captivity, during which believers continually groaned, and, overwhelmed with grief, almost despaired; and therefore he exhorts and stimulates to joy all believers, who are moved by strong affection toward the Church, and reckon nothing more desirable than her prosperity. In this way he instructs them that none shall have a share in so valuable a blessing but they who are prompted by a godly love of the Church, and desire to seek her deliverance, and that too when she is contemptible in the eyes of the world; as the Psalmist says,

“For thy meek ones love her stones, and will have compassion on her dust.”
(Psalm 102:14.)

And therefore he adds, —

All ye that mourn for her; for, since in the captivity there was frightful and shocking desolation, and there appeared to be no longer any hope of safety, he arouses believers, and bids them be of good cheer, or at least prepare themselves for joy. And this exhortation contains also a promise and something more, for a bare promise would not have carried so much weight. But those statements must not be limited exclusively to a single period; for we ought to abide by the general rule, of which we have often spoken already, namely, that those promises must be extended from the return of the people down to the reign of Christ, and to the full perfection of that reign.

11. That ye may suck. This verse ought to be joined with the preceding verse; for the Prophet explains what shall be the occasion of joy, namely, because the wretched and miserable condition of the Church shall be changed into a happy and prosperous condition. By the word “suck” he makes an allusion to young infants; as if he had said, “That you may enjoy your mother with every advantage, and may hang on her breasts.” Here all believers, whatever may be their age, are compared by him to children, that they may remember their infirmity and may be confirmed by the strength of the Lord; and therefore this metaphor of “sucking” and “milking” ought to be carefully observed.

From the breast of her consolations. Some take the word “consolations” in an active, and others in a passive sense; but I prefer to adopt the passive signification; for he means the consolations which the Church has received, and of which he makes his children partakers. And indeed none can be greater or more abundant, none can be more excellent, than that ground of joy; and this appears more clearly from the following clause, “that ye may be delighted with the brightness of her glory.”

12. I cause peace to flow on her like a river. He continues his metaphor, and compares the children of God to infants, that are carried in the arms, and warmed in the bosom of their mothers, who even play with them. And in order that he may express more strongly his affection toward us, he compares himself to a mother, whose love, as we have formerly seen, (page 30,) exceeds every other by a wide interval. (Isaiah 49:15.) The Lord wishes to be to us in the room of a mother, that, instead of the annoyances, reproaches, distresses, and anxieties, which we have endured, he may treat us gently, and, as it were, fondle us in his bosom. By the word “peace” he means prosperity.

And the glory of the Gentiles as an overflowing torrent. The word “glory” contains a repetition, by which he denotes every kind of riches, so that nothing is wanting to full and perfect peace; for, since the Gentiles had formerly lived luxuriously, and had enjoyed a vast abundance of everything desirable, he affirms that all riches, and everything that belongs to a happy life, shall be possessed by believers, as the rivers run into the sea. By “constant flowing” he denotes continuance; for, since God is an inexhaustible fountain, his peace differs widely from the peace of the world, which quickly passes away and is dried up. Whenever therefore we behold the sad and melancholy condition of the Church, let us remember that these promises relate to us not less than to that people. Seeing that the Lord has rivers of peace which he wishes to cause to flow into his Church, let us not despair even amidst the fiercest wars; but, in our distresses and straits, let us cheer our hearts and rejoice. When he takes pleasure in us as infants, and not as men of mature age, we ought to acknowledge our condition, that we may be satisfied with such consolations. And indeed it is a token of remarkable condescension that he thus bears with our weakness.

13. As a man ²²⁴²²⁴     “The English version, which in multitudes of cases inserts ‘man’ where the original expression is indefinite, (translating οὐδείς, for example, always ‘no man’) here reverses the process, and dilutes ‘a man’ to ‘one.’ The same liberty is taken by many other versions, old and new, occasioned no doubt by a feeling of the incongruity of making a full-grown man the subject of maternal consolations. The difficulty might, if it were necessary, be avoided by explaining איש (ish) to mean a man-child, as it does in Genesis 4:1; 1 Samuel 1:11; and in many other cases. But the truth is, that the solecism, which has been so carefully expunged by these translators, is an exquisite trait of patriarchal manners, in their primitive simplicity. Compare Genesis 24:67; Judges 17:2; 1 Kings 2:19, 20, and the affecting scenes between Thetis and Achilles in the Iliad.” — Alexander. whom his mother comforteth. It is wonderful that the Prophet, who appeared to have already spoken enough about this renewal, dwells on it so largely. But, because he can neither express the greatness and warmth of the love which God bears toward us, nor satisfy himself with speaking about it, for that reason he mentions and repeats it frequently.

And you shall have consolation in Jerusalem. There are two ways in which this may be explained. It may be said that believers shall have joyful hearts, when they shall behold the Church restored; or, that the Church, after having been restored, shall discharge her duty by gladdening her children. I prefer the latter interpretation, though either of them is admissible. The former appears to be a richer interpretation; but we must consider what the Prophet meant, and not what we think the most beautiful. In the first place, indeed, he makes God the author of the joy, and justly; but, in the second place, he adds that Jerusalem is his handmaid. But this is not addressed to irreligious scorners, who are not moved by any solicitude about the Church, but to those who, with holy zeal, declare that they are her children.

14. And ye shall see. By the word “see,” he expresses undoubted experience, that believers may not doubt as to the result, but, embracing this prediction with full belief, may patiently endure for a time the barrenness of the Church.

And your bones shall flourish as grass. He illustrates his former statement by a metaphor, saying that “their bones” shall regain their former vigor, as faded “grass” becomes fresh and green again. He mentions the “bones,” which are commonly dried up by a melancholy spirit, (Proverbs 17:22,) and, on the other hand, are replenished and invigorated by a happy and cheerful disposition. Thus he describes an ardent and invaluable joy, and seems to allude to the sadness by which believers had been almost dried up during the captivity, and had become like dead men. The Lord therefore comforts them, and promises that the Church shall flourish, and shall abound in everything that is desirable; as if bones, that wanted moisture, should regain their former vigor, or as grass, which appears to be dead during the winter, recovers its freshness every year.

And the hand of Jehovah shall be known toward his servants. That they may cherish confidence, he nexts bids them rise to God, who will then reveal his assistance. It follows from this, that the hand of God has not always been known, but has sometimes remained concealed, as if he had no care about his people. At first sight, he appeared to have cast them off; for Daniel, and other good men, (Daniel 1:6,) not less than Zedekiah, (Jeremiah 52:9,) were carried into captivity. He says, that when the fine weather shall smile upon them, there shall be such a distinction between the good and the bad, as to make manifest this hand, which formerly was in some measure hidden; because he will no longer conceal himself, or permit the wicked to ravage without control, but will openly shew how great is his solicitude about his people. If therefore for a time the enemies have the superiority, and pursue their lawless course without being punished, if we appear to be overlooked and destitute of all assistance, let us not despair; for the time will come when the Lord will reveal himself, and will rescue us from their assaults and tyranny.

15. For, lo, Jehovah will come in fire. The object of this (ὑποτύπωσις) lively description is, that believers, when they see worthless men laughing at their distresses, and growing more and more insolent, may not on that account turn aside from the right path, or lose courage; for he intended not only to smite wicked men, who are moved by no threatenings, and scorn all instruction, ²²⁵²²⁵     “Et se moquent de tout ce qu’on leur dit.” “And mock at everything that is said to them.” but to comfort good men, that they may feel that they are happy, because they are under God’s protection; and may not attach themselves to the wicked on account of the prosperity of all their undertakings. Their advantage is, therefore, what he has chiefly in view, that they may be satisfied with God’s protection and grace. But it may admit of doubt whether or not he includes the last judgment, along with the temporal punishments with which he now begins to chastise the wicked. For my own part, I have no doubt that he intends to include that judgment also, along with those which were only the forerunners of eternal destruction.

Will come. This began to be accomplished, when, by carrying away the people to Babylon, God took vengeance on domestic foes. Next, when the time of the deliverance was accomplished, he attacked more severely the wicked Gentiles by an armed force, and ceased not to give other and various proofs of his approach, by which he shewed himself to be present with the elect people, and came in fire to judge their enemies. Lastly, we know that he will come in fire at the last day, to take vengeance on all the wicked. But this passage ought not to be limited to the last judgment, so as to include all the rest. Yet these threatenings, as we shall see soon afterwards, are especially directed by the Prophet against hypocritical Jews.

These metaphorical expressions are very customary in Scripture; for we could not comprehend this dreadful judgment of God in any other way than by the Prophets employing metaphors drawn from known and familiar objects. (2 Thessalonians 1:8; 2 Peter 3:7.) By means of them the prophets endeavor to make a deep impression on our senses, that, struck with the true fear of God, we may not envy the wicked, for whom such dreadful vengeance is prepared. Hence we see how trivial and useless are the speculations of the Sophists, who dispute about the refined nature and qualities of that fire; for the design of Scripture is to point out to us under figures the dreadful judgment of God, which otherwise we could not imagine or understand. This is still more evident from the word “sword,” in the following verse; for it conveys the same meaning.

16. For Jehovah will judge in fire. Here he brings forward nothing new, but merely confirms the former statement, and shews that this judgment will be dreadful; that none may think that it is a matter of small importance. Accordingly, he describes that horror in strong language, that the wicked may fear, and that believers, on the other hand, may keep themselves holy and chaste, and may withdraw from the society of the wicked. Yet let them endure patiently the unjust and cruel attacks of enemies, till the armed avenger come forth front heaven. ²²⁶²²⁶     “Jusques a tant que Dieu vienne du ciel a main armee pour en faire vengeance.” “Till God come from heaven with an armed force, to take vengeance on them.”

And many shall be the slain of Jehovah. He threatens the destruction of all men, so that there may be a prodigious mass of corpses. And he expressly added this, because ungodliness reigned everywhere, and believers were subjected to a dangerous temptation on account of the prosperity of the wicked; for such is the fickleness of our minds, that we allow ourselves to be led away by a bad custom, and are alarmed by a multitude, as if it were sufficient for restraining the hand of God. This sinful fear the Prophet corrects by reminding’ them, that the more ungodliness shall abound, and the greater the number of wicked men, so much the more will the wrath of the Lord be kindled, that he may make a greater and more extensive slaughter; and the multitude and conspiracy of the ungodly shall not hinder him from carrying them away by the same ruin.

17. They who sanctify themselves. He now describes those enemies of whom he said, that God’s anger would be kindled against them; for it might have been doubtful whether he spoke of foreign and avowed enemies, or directed his discourse to the despisers of God, although they had been mixed with those who were elect and holy; and therefore he plainly addresses the false and degenerate Jews. Nor have I any doubt that, in the first place, he rebukes hypocrites, and, in the second place, when he says, “Who eat swine’s flesh,” he describes men of immoral lives, that is, those who were openly wicked and grossly licentious. Hypocrites sanctified themselves, that is, assumed false disguises of holiness, and deceived many under this pretense.

They purified themselves in the gardens; that is, they polluted themselves with various superstitions, although they imagined that, by means of those superstitions, they rendered themselves pure in the sight of God. Others, without any reserve, despised God and all religion. It is therefore a general statement, in which he includes all the ungodly, to whatever class they may belong; that is, both those who openly display their wickedness, and those who hide and cover it by various disguises.

Behind one in the midst. ²²⁷²²⁷     “Gessenius attaches to it here (as he does in 2 Samuel 4:6) the sense of the interior or court of an oriental house, and applies it to the edifice in which the lustrations were performed before entering the gardens; which may also be the meaning of the Septuagint version, εἰς τοὺς κήπους, ἐν τοῖς προθύροις. Maurer and others follow Scaliger, who makes it mean the midst of the grove or garden, where the idol was commonly erected. But Knobel, by ingeniously combining Genesis 42:5; Psalm 42:5; Psalm 68:26, makes it not improbable that “in the midst,” means in the crowd or procession of worshippers.” — Alexander. Some commentators supply the word “pool,” or “laver;” as if holy water had been placed “in the midst” of the garden for ablutions. But another meaning would be equally appropriate; that every one chose a God for himself exclusively, and therefore every one out of many trees had his own tree.

18. For I — their works, and their thoughts. ²²⁸²²⁸     “Car je voy leurs oeuvres et leurs pensees.” “For I see their works and their thoughts.” He confirms what he said in the preceding verse; namely, that punishment shall be executed on all the ungodly, in order that, although the Lord permit them for a time to sin with impunity, yet believers, being convinced that they shall one day be punished, may guard against following their example. The Lord here testifies that he sees and observes their works, and that one day he will actually manifest that none can be concealed from his eyes. Others understand by it that the ungodly can accomplish nothing without God’s permission. That statement is indeed true, but is not applicable to this passage; for everybody sees that it is unnatural, and at variance with the context of the Prophet, who merely confirms what he formerly said, that hypocrites and wicked men shall not finally escape with impunity, because God perceives all their actions, and schemes, and thoughts; and that they gain nothing by their evasions, as if they were never to be dragged to the judgment.

Because the time is come. These words confirm still more what has been already said, for he says that the time is at hand when he shall assemble all the nations, that he may cast off the hypocrites and ungodly, and gather and adopt a people to himself from among them. The Jews were puffed up with pride, and despised all other nations as unholy. But the Lord declares that he will adopt those nations, that they may be partakers of his glory, of which the Jews prove themselves to be unworthy.

This is a remarkable passage, which teaches us that God is not confined to any people, so as not to choose whomsoever he pleases, by casting off unbelievers whom he formerly called to himself. This is abundantly explained by Paul, (Romans 10:19; 11:25,) where he shews that we have come into a possession which was left empty, after the Jews were cast off through their unbelief. Isaiah now threatens them in this manner. “Think not that God is in want of peoples when you have revolted and have rendered yourselves unworthy of his grace, for he will have others; but he will shew that he is the judge, and will not finally permit you to abuse so great forbearance.”

And they shall come. He says that “they shall come,” because, being ingrafted by unity of faith, they shall be united in the Church with the true Jews, who have not swerved from the adoption; for, in consequence of the Jews being near to God, the Gentiles, who were at a distance, must be joined to them, that, by the removal of disagreement, they might become one body.

And shall see my glory. To “see the glory” of the Lord, is nothing else than to enjoy that grace which he had bestowed on the Jews; for the special privilege of that nation was, that they beheld the glory of God, and had tokens of his presence, he says that now the Gentiles, who had not enjoyed these benefits, shall see and behold that glory, for the Lord will reveal himself to all without exception.

19. And I will place in them a sign. This may be understood in two ways; either that God holds out a sign, or that by some symbol or mark he seals his own people, that they may be placed in safety. The former exposition is more generally approved, but some reason childishly about it as relating to the sign of the cross, while others refer it to the preaching of the Gospel. In my opinion both are mistaken; for he seems rather to allude to what, Moses tells us, happened at the departure and deliverance of the people. It is also declared (Revelation 7:3) that “as many as the Lord hath sealed” shall be safe, even when his anger shall be fiercely kindled throughout the whole world; just as they whose door-posts were marked in Egypt escaped safely. (Exodus 12:13.) And thus he shews that none can escape God’s wrath, except the elect, on whom the Lord has impressed his mark and seal.

And will send some of them, being reserved. In a word, the Prophet heightens the description of what has been already said about the grievous and terrible vengeance which the Lord will execute on the ungodly; for all would have perished without distinction if the Lord had not marked some of them with his seal. From the general destruction of the whole nation, therefore, he says that he will reserve a small number. And this is the true meaning of the Prophet; just as he had said, in other passages, that he would rescue “a remnant” from the general conflagration. (Isaiah 1:9; 10:22.) Of this band, which had been reserved, he says that some shall be his heralds to celebrate his name among the Gentiles; just as we see that the doctrine of salvation, by the agency of a few, was spread far and wide.

To the nations of Tarshish, Pul, and Lud. By the name “Tarshish” he denotes Cilicia, and includes the whole coast of the Mediterranean Sea opposite to Judea. Others think that it denotes Africa and Cappadocia; but I rather adopt the former view. By Lud, some suppose Lydia to be meant; and others, Asia Minor. By “those who draw the bow” are meant the Parthians, because they were skillful in archery. By Tubal and Javan he denotes Italy and Greece, and by the Islands he denotes unknown countries; for by the name “Islands,” as we have seen on many former occasions, the Jews denoted all that lay beyond the sea.

Which have not heard my name. He means that the knowledge of God shall be spread throughout the whole world; for the Greeks, Italians, Parthians, Cilicians, and other nations had heard nothing about pure religion and the true worship of God; and the whole world was plunged in the deepest darkness of ignorance. He therefore promises that the glory of God shall be known in every part of the world. The word “nations” is emphatic; for at that time the Lord was known to not more than one people, but now he has revealed himself to all.

20. And they shall bring. Here he clearly explains what was formerly said, namely, that all who shall escape and survive, though they be few in number, shall nevertheless be priests, who shall bring sacrifices to God from all places. He alludes to the ancient ceremony of the Law, though he points out the difference that will be between those oblations and the sacrifices of the ancient Law; for he appoints a new kind of punishment and new sacrifices. As he had said that he would gather all the nations, so he now shews that the priests, whom he had appointed, shall not labor in vain; for God will grant prosperity to their undertakings.

All your brethren. He gives the name of “brethren” to those who formerly were strangers; for he has in his eye the new relation which arises from faith. We know that foreign nations were ingrafted by faith into the family of Abraham. Yet others bring out a different meaning, which I do not absolutely reject. “When God shall gather a new people to himself out of foreign nations, the Jews, who had been scattered in all directions, shall be brought into one place.” This was also accomplished; but it seems more appropriate to refer it to the calling of the Gentiles, because at that time, by the removal of the difference, a brotherly relation began to be established among all whom God wished to adopt to be his children. Abraham was the father of one nation, and yet not all who were descended from him according to the flesh are accounted his children; for the Ishmaelites and the Edomites were rejected. (Romans 9:7.) The time when he became “the father of many nations” (Genesis 17:5; Romans 4:17) was when God adopted the Gentiles, and joined them to himself by a covenant, that they might follow the faith of Abraham. And thus we see the reason why the Prophet gives the name of “brethren” of the Jews to us, who formerly were aliens from the Church of God. It is because he had previously cast out of their place false and reprobate brethren.

It is our duty to observe this fruit which is produced by the godly labors of those who faithfully serve the Lord, namely, that they “bring their brethren” from deadly errors to God, the fountain of life. By this consolation they ought to cheer their hearts, and to support them amidst the distresses and tribulations which they endure. The Lord does not suffer any of his own people to perish. Thus it is a high enjoyment and privilege, when he wishes to make use of our labors for delivering our “brethren.”

Out of all nations. He means that there shall no longer be any difference between Jews and Gentiles; because God will throw down “the partition-wall,” (Ephesians 2:14,) and will form a Church “out of all nations.” And thus was fulfilled the saying of David concerning Christ,

“Ask of me; I will give thee the nations for thine inheritance, and the ends of the earth for thy possession.” (Psalm 2:8.)

When he speaks of the “holy mountain,” he accommodates himself to the customs and usages of that period; for at Jerusalem God was worshipped in the temple. But now the temple is everywhere diffused; for everywhere we are at liberty to “lift up holy hands to God,” (1 Timothy 2:8,) and there is no longer any distinction of places. He likewise mentions oblations and sacrifices, which were offered in the temple; although the sacrifices which are now to be offered differ widely from the ancient sacrifices. But the prophets, as we have frequently remarked, were under a necessity of borrowing comparisons from known and familiar objects. Formerly the sacrifices were taken from the flocks and herds; but the Apostles and other priests of Christ slew men themselves, and offered them as a living sacrifice to God by the Gospel. Paul testifies that he discharged the office of the priesthood, when he slew men by the sword of the Gospel, “that they might be an offering acceptable to God, sanctified by the Holy Spirit.” (Romans 15:1 6.)

It is not therefore a legal priesthood, and does not resemble that of the Papists, who say that they sacrifice Christ; ²²⁹²²⁹     “Qui se vantent de sacrifier Iesus Christ.” “Who boast of sacrificing Jesus Christ.” but it is the priesthood of the Gospel, by which men are slain, in order that, being renewed by the Spirit, they may be offered to the Lord. Thus, whomsoever we can gain to Christ, we offer in sacrifice, that they may be wholly consecrated to God. Moreover, every person sacrifices when he devotes and dedicates himself to God, and offers to him unreserved obedience; and this is the sacrifice which Paul calls “reasonable.” (Romans 12:1.) The end of our calling is here pointed out to be, that, washing away our pollutions, and being dead to ourselves, we may learn to devote ourselves to the cultivation of holiness.

With horses and chariots. There are some who endeavor to find an allegory here, and who think that the Prophet made use of the word “bring” on this account, that the Gospel does not constrain men by fear, but rather draws them gently, so that of their own accord they betake themselves to God, and run with cheerfulness and joy. But for my own part, I take a simpler view of this passage. Because this doubt might arise in the minds of many persons, “How is it possible that men shall come to us from countries so distant?” he replies, “Horses, chariots, and carriages shall not be wanting; for the Lord has at his command all that can be of service for assisting his people and conducting them to the end which he has in view.” Yet I do not deny that the Gospel may be called a “chariot,” because it conveys us to the hope of eternal life; but I think that the Prophet simply declares that nothing shall hinder God from gathering his Church, and that he will have at his command all the necessary means, that none of the elect whom he has called may fail in the middle of the course.

21. And I will even take some of them for priests and Levites. The Prophet heightens the description of that which he had already declared about the extraordinary grace of God. He had made known that the Church of God should be collected out of all nations, so that, in spite of every difficulty and obstruction, even distant nations should draw near to them. But now he proceeds further, and instructs them that the Gentiles shall not only be adopted by God, but shall also be elevated by him to the highest honor. Already it was a great honor, that unclean and polluted nations were reckoned to be a holy people; but now here is something far more wonderful, that they are elevated to the highest pinnacle of rank.

Hence we see that the priesthood under Christ is very different from what it was under the Law; for under the Law one tribe exclusively was admitted to the priesthood, and the Gentiles, as unclean, were so far from having it in their power to discharge that priesthood, that they were even forbidden to enter into the temple; but now all are admitted without distinction. Some expound this passage in a general manner, that the Gentiles shall be priests; that is, shall offer themselves to God, as Scripture frequently denominates all believers “a royal priesthood.” (1 Peter 2:9; Revelation 1:6; 5:10.) But he appears to describe in an especial manner ministers and teachers whom the Lord also chose from among the Gentiles, and appointed to execute this distinguished office; that is, to preach the Gospel; such as Luke, Timothy, and others of the same class, who offered spiritual sacrifices to God by the Gospel.

22. For as the new heavens. Here he promises that the restoration of the Church shall be of such a nature that it shall last for ever. Many might be afraid that it would be ruined a second time; and therefore he declares that henceforth, after having been restored by God, its condition shall be permanent. Accordingly, he mentions here two benefits of surpassing excellence, restoration and eternity. When he speaks of “new heavens” and a “new earth,” he looks to the reign of Christ, by whom all things have been renewed, as the Apostle teaches in the Epistle to the Hebrews. Now the design of this newness is, that the condition of the Church may always continue to be prosperous and happy. What is old tends to decay; what is restored and renewed must be of longer continuance. (Hebrews 8:13.)

So shall your seed and your name remain. God had promised that “the sun and moon,” so long as they remained in heaven, should be witnesses of the eternal succession, that the posterity of David might not be cut off. But because some interruption arose from the treachery and ingratitude of the people, the restoration effected by Christ actually confirmed that prediction. Justly, therefore, does Isaiah say, “Your sons shall succeed to you, and your grandsons shall succeed to your sons;” and as God will establish the world, that it may never perish, so the succession of the Church shall be perpetual, that it may be prolonged through all ages.

In a word, he explains what he had formerly said about renewing the world, that none may think that this relates to trees, or beasts, or the order of the stars; for it must be referred to the inward renewal of man. The ancients were mistaken when they thought that these things related absolutely to the last judgment; and they had not sufficiently weighed the context of the Prophet or the authority of the Apostle. Yet I do not deny that they extend as far as to that judgment, because we must not hope for a perfect restoration before Christ, who is the life of the world, shall appear; but we must begin higher, even with that deliverance by which Christ regenerates his people, that they may be new creatures. (2 Corinthians 7:1.)

23. From a month to his month, and from a Sabbath to his Sabbath. ²³⁰²³⁰     “Depuis un mois jusques a un autre mois, et depuis un Sabbat jusques a son autre Sabbat.” “From one month till another month, and from one Sabbath till his other Sabbath.” The Prophet again points out what shall be the difference between the nature of the spiritual worship of God which shall be under the reign of Christ and of the carnal worship which was under the Law. Sacrifices were offered every month at the new moon. There were Sabbaths, and other festivals, and solemn days, which they carefully observed. But under the reign of Christ there shall be a constant and uninterrupted solemnity; for there are not fixed and stated days of sacrifices on which we must go to Jerusalem, or offer anything in one place or in another; but our oblations, festivals, and rejoicings are continued from day to day in unbroken succession. Yet he alludes to the ancient custom of sacrifices as we have already said that the prophets are frequently accustomed to do.

So then the Lord wishes to have “pure sacrifices” offered to him daily, (1 Peter 2:5,) not such as were formerly offered under the Law or are now offered by Papists, who either rely foolishly on their ceremonies, as if they were expiations of crime, or basely venture to sacrifice Christ, ²³¹²³¹     “Ou mesmes d’une audace desesperee osent se vanter qu’ils sacrifient Jesus Christ.” “Or even with desperate audacity dare to boast that they sacrifice Jesus Christ.” but spiritual sacrifices, that we may reverence and adore God with a pure and sincere worship. (John 4:24.) As to the opinion held by some, that this passage proves the abrogation of the Law and of ancient ceremonies, it does not appear to me to rest on sufficient grounds, it is indeed certain that those legal ceremonies have been set aside, and that may be gathered from this passage; but in proof of that point I would choose to employ other passages which contain stronger evidence. There is only here a contrast between the Sabbath and festivals which were celebrated under the Law, and the perpetual Sabbath which we have at the present day. (Hebrews 4:9, 10.)