Commentary upon the Prophecy of Isaiah

The second epithet signifies,¹ that the redeemer shall come adorned and decked with all wisdom. But here we must call that to mind which I have touched before, namely, that the Prophet disputes not in this place of the hidden and secret essence of Christ, but of that virtue which he manifested towards us. He calls him not Counsellor then because he knows and understands all his Fathers secrets,² but rather in regard he issued out of his Fathers bosom, and therefore performed all the parts of the office of a sovereign and perfect Teacher: so as it is not lawful for us now to be wise further then his Gospel; to the praise whereof also this appertains,³ for therein the wisdom of God is fully contained, as Saint Paul also often shows; and therein also Jesus Christ manifests and declares whatsoever is necessary for our salvation; and that so familiarly, that he speaks no more to his disciples as unto servants, but as unto friends, John 15.14.15.

The second epithite signifies,¹ that the redeemer shall come adorned and decked with all wisedome. But heere we must call that to mind which I haue touched before, namely, that the Prophet disputes not in this place of the hidden and secret essence of Christ, but of that vertue which he manifested towards vs. He calles him not Counseller then because he knowes and vnderstands all his Fathers secrets,² but rather in regard he issued out of his Fathers bosome, and therefore performed all the parts of the office of a soueraigne and perfect Teacher: so as it is not lawfull for vs now to be wise further then his Gospell; to the praise whereof also this appertaines,³ for therein the wisedome of God is fullie conteined, as Saint Paul also often shewes; and therein also Iesus Christ manifests and declares whatsoeuer is necessarie for our saluation; and that so familiarly, that he speakes no more to his disciples as vnto seruants, but as vnto friends, Iohn 15.14.15.

1. 12. Counsellor.2. Counseller.
2. 2John 1.18.Iohn 1.18.
3. 31. Cor. 1.24.30. Ephes. 1.17. Col. 1.9.

The mighty God. ¹] Ell is one of the names of God, which notwithstanding is derived from might or power, so as sometimes it is added in stead of an epithet. But here we may perceive it is a proper name, because Isaiah contents not himself therewith, but hath added the epithet Gibbor, which signifies strong. And truly if Christ were not God, it were ill done to rejoice in him; for it is written, Cursed is he that trusteth in man, Jere. 17.5. The majesty of God then must of necessity shine in him; that in him we may place our confidence, because we can not rest upon any creature without high sacrilege. He is called the Mighty God then, for the same reason that he was heretofore called Immanuel, Chap. 7.14. For if in Christ we only find flesh, ⟨p. 106⟩and the nature of man, our rejoicing should be frivolous and perverse, and the stay of our hope should be grounded amiss, and without any steadfastness.² But if so be he show himself to be a God to us; yea a mighty God, then may we boldly and securely repose our confidence in him. There is also very great reason why the Prophet calls him the Mighty and Strong: for we have to fight against the devil, death, and sin; enemies that are far too mighty and strong for us to deal withal, who would quickly master us, if we were not clothed with the invincible strength of Christ. By this epithet then we are taught that Christ is strong enough to uphold our salvation, to the end we should desire none but him:³ for he is God, and will show himself strong for us. This application is the key of this place, and of others like unto it; to wit, that we distinguish between the incomprehensible essence of Christ, and that power by which he manifesteth himself unto us.

The mightie God. ¹] El is one of the names of God, which notwithstanding is deriued from might or power, so as sometimes it is added in stead of an epithite. But here we may perceiue it is a proper name, because Isaiah contents not himselfe therewith, but hath added the epithite Gibbor, which signifies strong. And truly if Christ were not God, it were ill done to reioyce in him; for it is written, Cursed is he that trusteth in man, Iere. 17.5. The maiestie of God then must of necessitie shine in him; that in him we may place our confidence, because we can not rest vpon any creature without high sacriledge. He is called the Mightie God then, for the same reason that he was heretofore called Immanuel, Chap. 7.14. For if in Christ we only find flesh, ⟨p. 106⟩and the nature of man, our reioycing should be friuolous and peruerse, and the stay of our hope should be grounded amisse, and without any stedfastnesse.² But if so be he shew himselfe to be a God to vs; yea a mightie God, then may wee boldly and securely repose our confidence in him. There is also very great reason why the Prophet calles him the Mighty and Strong: for we haue to fight against the diuel, death, and sinne; enemies that are farre too mightie and strong for vs to deale withall, who would quickly master vs, if wee were not clothed with the inuincible strength of Christ. By this epithite then wee are taught that Christ is strong enough to vphold our saluation, to the end wee should desire none but him:³ for he is God, and wil shew himselfe strong for vs. This application is the key of this place, and of others like vnto it; to wit, that we distinguish betweene the incomprehensible essence of Christ, and that power by which he manifesteth himselfe vnto vs.

1. 13. The mighty God.3. The mightie God.
2. 2If Christ be God, yea a mighty God, •hen we may boldly repose our confidence in him. Eph. 6.12.If Christ bee God, yea a mighty God, •hen wee may boldly repose our confidence in him. Eph. 6.12.
3. 3Christ is a strong God for us.Christ is a strong God for vs.

¹Eternal Father.] The Greek Translator hath added, To come: and in my judgement hath rightly expounded it; for it sets forth the Eternity: unless we had rather say, that a perpetual and continual order of times and seasons should agree better, lest the heavenly life, which is yet hidden from us, should needlessly be restrained to this place. It is true that the Prophet also comprehends that; yea, and admonisheth us that Christ shall come to make his elect immortal: but because the faithful being yet in this world, must pass from death to life, this time to come, is referred to the eternal estate of the Church. The name Father, is taken for Author; because Christ maintains his Church in all ages, and gives immortality as to the whole body thereof in general, so to every member in particular. Whence we learn, how frail and brittle we are, being out of him. For be it that we live very long, according to the manner of men, what shall become of this old age at the last? Let us therefore lift up our minds to that eternal and blessed life, which we possess by faith and hope, although we see it not visibly with our bodily eyes.

¹Eternall Father.] The Greeke Translator hath added, To come: and in my iudgement hath rightly expounded it; for it sets forth the Eternitie: vnlesse wee had rather say, that a perpetuall and continuall order of times and seasons should agree better, lest the heauenly life, which is yet hidden from vs, should needlesly bee restrained to this place. It is true that the Prophet also comprehends that; yea, and admonisheth vs that Christ shall come to make his elect immortall: but because the faithfull being yet in this world, must passe from death to life, this time to come, is referred to the eternall estate of the Church. The name Father, is taken for Author; because Christ maintaines his Church in all ages, and giues immortalitie as to the whole body thereof in generall, so to euerie member in particular. Whence wee learne, how fraile and brittle wee are, being out of him. For be it that wee liue very long, according to the manner of men, what shall become of this old age at the last? Let vs therefore lift vp our mindes to that eternall and blessed life, which wee possesse by faith and hope, although wee see it not visibly with our bodily eyes.

1. 14. Eternal Father.4. Eternall Father.

1. 15. Prince of peace.
2. 2Phil. 4.7. Col. 3.15.

Now to the end we may apply this doctrine to our use; as oft as we are vexed with any diffidence, and that all means do fail us, yea when all things seems in a confusion before us, let us remember that Christ is called wonderful; because he hath incredible means in his hands to aide his withal,¹ and is able by his power to surmount far above all that we can imagine. And when we shall be destitute of counsel, let us remember that he is that Counsellor. ²And if our power and strength do fail us, yet let us remember that he is the mighty God. ³And when we shall see new fears ever and anon to terrify us, and that many deaths do environ us on all sides, let us rest and rely upon his eternity; ⁴whereof he is not called the Father for nothing. And let us learn to sweeten all the miseries of this world even by this remedy. And if it fall out that we be tossed up and down with divers tempests, and that Satan labours to disquiet our consciences, let us remember that Christ is the Prince of peace, ⁵who can easily quiet all our troubles. And thus these epithets shall confirm us more and more in the faith of Christ, and shall fortify us against Satan and hell it self.

Now to the end we may apply this doctrine to our vse; as oft as wee are vexed with any diffidence, and that all meanes doe faile vs, yea when all things seemes in a confusion before vs, let vs remember that Christ is called wonderfull; because hee hath incredible meanes in his hands to aide his withall,¹ and is able by his power to surmount farre aboue all that we can imagine. And when we shall be destitute of counsell, let vs remember that hee is that Counseller. ²And if our power and strength doe faile vs, yet let vs remember that he is the mightie God. ³And when we shall see new feares euer and anon to terrifie vs, and that many deaths doe enuiron vs on all sides, let vs rest and relie vpon his eternitie; ⁴whereof hee is not called the Father for nothing. And let vs learne to sweeten all the miseries of this world euen by this remedie. And if it fall out that wee bee tossed vp and downe with diuers tempests, and that Satan labours to disquiet our consciences, let vs remember that Christ is the Prince of peace, ⁵who can easily quiet all our troubles. And thus these epithites shall confirme vs more and more in the faith of Christ, and shall fortifie vs against Satan and hell it selfe.

1. 11. Wonderful.1. Wonderfull.
2. 22. Counsellor.2. Counseller.
3. 33. The mighty God.3. The mightie God.
4. 43. The eternal Father3. The eternall Father
5. 55. Prince of peace.

Vers 7. The increase of his government and peace shall have none end: he shall sit upon the throne of David, and upon his kingdom, to order it and to establish it with judgement and with justice, from hence forth even for ever: the zeal of the Lord of hosts will perform this.

Vers 7. The increase of his gouernment and peace shall haue none end: hee shall sit vpon the throne of Dauid, and vpon his kingdome, to order it and to establish it with iudgement and with iustice, from hence forth euen for euer: the zeale of the Lord of hosts will performe this.

HE here begins to expound and confirm that which he had said before, where he called Christ. The Prince of peace; to wit, that his government must endure for ever, and that there shall be no end of his dominion, nor of his peace;¹ which also was repeated by Daniel. The Angel Gabriel in like manner had respect hereunto when he brought the message to the Virgin; or rather he expounded this place, because it can be understood of none but of Christ. He shall reign, saith he, over the house of Jacob for ever, and of his Kingdom there shall be none end: Luke 1.33. Now we see by experience, that the greatest dominions in the world, do quickly fall to the ground through sudden mutations, no less then if they were built upon ice. We may also know both by histories and examples of things which fall out every day, how variable and ⟨p. 107⟩unstable earthly kingdoms are.² There is none but this government only then, which is immutable and eternal.

HE here begins to expound and confirme that which he had said before, where he called Christ. The Prince of peace; to wit, that his gouernment must endure for euer, and that there shall be no end of his dominion, nor of his peace;¹ which also was repeated by Daniel. The Angell Gabriel in like manner had respect hereunto when he brought the message to the Virgin; or rather hee expounded this place, because it can bee vnderstood of none but of Christ. He shall raigne, saith he, ouer the house of Iacob for euer, and of his Kingdome there shall be none end: Luke 1.33. Nowe wee see by experience, that the greatest dominions in the world, doe quickly fall to the ground through sudden mutations, no lesse then if they were built vpon yce. We may also know both by histories and examples of things which fall out euery day, how variable and ⟨p. 107⟩vnstable earthly kingdomes are.² There is none but this gouernment onely then, which is immutable and eternall.

1. 1Dan. 7.27.
2. 2Earthly kingdoms unstable, Christs kingdom eternal.Earthly kingdomes vnstable, Christs kingdome ete•nall.

Now this spreading and perpetuity whereof Isaiah here speaks, contains two members: for it refers it self as well to the time, as to the state thereof. Now albeit the state of Christs Kingdom be such, as it seems ever & anon likely to perish: yet notwithstanding God contents not himself only to defend and keep it, but doth also enlarge the bounds thereof far and wide; and then upholds it, and causeth it to stand fast for ever and ever. Which we are diligently to note, to the end the continual assaults wherewith the Church is assailed, do not shake our faith; because we are here assured, that amidst these furious threats, yea amidst the very swords of the enemies, the Kingdom of Christ shall stand steadfast by the invincible power of God: so as in despite of the whole world, it shall flourish for ever. ¹Indeed we must not judge of the steadfastness thereof by the appearance of worldly things, but by the promise; which makes us certain of the eternity and continual increasings of this kingdom.

Now this spreading and perpetuitie whereof Isaiah here speakes, containes two members: for it referres it selfe as well to the time, as to the state thereof. Now albeit the state of Christs Kingdome be such, as it seemes euer & anon likely to perish: yet notwithstanding God contents not himselfe onely to defend and keepe it, but doth also enlarge the bounds thereof farre and wide; and then vpholds it, and causeth it to stand fast for euer and euer. Which we are diligently to note, to the end the continual assaults wherewith the Church is assailed, doe not shake our faith; because we are here assured, that amidst these furious threats, yea amidst the very swords of the enemies, the Kingdome of Christ shall stand stedfast by the inuincible power of God: so as in despite of the whole world, it shall flourish for euer. ¹Indeede we must not iudge of the stedfastnesse thereof by the appearance of worldly things, but by the promise; which makes vs certaine of the eternity and continuall increasings of this kingdome.

1. 1We must not judge of the steadfastness of Christs Kingdom by worldly things.We must not iudge of the ste•fastnesse of Christs Kingdome by worldly things.

The eternity of peace is added to the government, and not without cause, seeing the one cannot be separate from the other: add also that it should be impossible for Christ to be a King, but by means thereof he must hold his subjects in a happy and quiet peace under him, and also enrich them with all manner of blessings. But in regard they are subject daily to infinite sorts of troubles, bearing many hard brunts, yea tremble and are pressed with fears and perplexities; therefore they ought to apprehend this peace of Christ; which hath the chief seat in the heart: to the end they may continue safe and sound, yea and may stand fast in the midst of the shakings of this whole world.

The eternitie of peace is added to the gouernment, and not without cause, seeing the one cannot be separate from the other: adde also that it should be impossible for Christ to be a King, but by meanes thereof hee must hold his subiects in a happy and quiet peace vnder him, and also inrich them with all manner of blessings. But in regard they are subiect daily to infinite sorts of troubles, bearing many hard brunts, yea tremble and are pressed with feares and perplexities; therefore they ought to apprehend this peace of Christ; which hath the chiefe seat in the heart: to the end they may continue safe and sound, yea and may stand fast in the midst of the shakings of this whole world.

Whereas the letter mem, placed in the word Lemarbeh, is close, contrary to the common ma•er of the writing of the Hebrews; some think it signifies the bondage wherein the Jews should be till the coming of Christ. Others think that by this sign, this people were excluded out of the fellowship of the kingdom, because of their disloyalty: and for mine own part I reject none of these expositions. But yet can we scarcely affirm that the Prophet wrote thus; notwithstanding because it hath been given us from hand to hand, and that the Rabbins are such diligent observers even of the least prick or point, we cannot think that this was done unadvisedly.

Whereas the letter mem, placed in the word Lemarbeh, is close, contrary to the common ma•er of the writing of the Hebrewes; some thinke it signifies the bondage wherein the Iewes should bee till the comming of Christ. Others thinke that by this signe, this people were excluded out of the fellowship of the kingdome, because of their disloyaltie: and for mine owne part I reiect none of these expositions. But yet can wee scarcely affirme that the Prophet wrote thus; notwithstanding because it hath been giuen vs from hand to hand, and that the Rabbines are such diligent obseruers euen of the least pricke or point, wee cannot thinke that this was done vnaduisedly.

If we grant that the Prophet wrote thus of set purpose, me thinks it is an advertisement very profitable to the faithful, lest they should imagine that the Kingdom of Christ was to flourish in outward pomp; also lest hereupon they should forge any carnal triumphs through a vain hope; but might rather be assured only amidst so many afflictions, that the Kingdom of Christ should grow, no man perceiving how; because they had a promise thereof made unto them.

If we grant that the Prophet wrote thus of set purpose, mee thinks it is an aduertisement very profitable to the faithful, lest they should imagine that the Kingdome of Christ was to flourish in outward pompe; also lest hereupon they should forge any carnall triumphs through a vaine hope; but might rather bee assured onely amidst so many afflictions, that the Kingdome of Christ should grow, no man perceiuing how; because they had a promise thereof made vnto them.

Upon the throne of David.] Because the Lord had promised David that the redeemer should be borne of his seed,¹ and that the kingdom of David was nothing but a little shadow of a more perfect and happy estate which God had determined to establish by the hand of his Son, the Prophets are accustomed to call Christ the Son of David; ²to the end they might bring the people back to the remembrance of this so memorable a miracle. For howsoever the name of so holy and renowned a King was for just cause precious and honourable; yet notwithstanding the faithful much more esteemed the promise touching the restoring of salvation which was promised unto David; yea and the very remembrance of this prophecy was famous amongst all; so as there was none, no not the simplest which did not reverence it, being assuredly persuaded of the truth of it. I will not heap up together all the testimonies wherein the Prophets promise the afflicted that they shall be restored in the person of David, ³or of his Sonne. For they sometimes say, that David should be King, who yet notwithstanding was dead long time before. So Isaiah in this place shows that he propounds nothing of his own head, but only refresheth their memories with the consideration of that which God had in times past promised touching the eternity of this Kingdom. By the way then, he touched that which Amos had handled more fully; to wit, that the throne of Christ which had been overthrown for a time, should be set up again, Amos 9.11.

Ʋpon the throne of Dauid.] Because the Lord had promised Dauid that the redeemer should be borne of his seede,¹ and that the kingdome of Dauid was nothing but a little shadow of a more perfect and happy estate which God had determined to establish by the hand of his Sonne, the Prophets are accustomed to call Christ the Sonne of Dauid; ²to the end they might bring the people backe to the remembrance of this so memorable a miracle. For howsoeuer the name of so holy and renowned a King was for iust cause pretious and honourable; yet notwithstanding the faithfull much more esteemed the promise touching the restoring of saluation which was promised vnto Dauid; yea and the very remembrance of this prophecie was famous amongst all; so as there was none, no not the simplest which did not reuerence it, being assuredly perswaded of the truth of it. I will not heape vp together all the testimonies wherein the Prophets promise the afflicted that they shall be restored in the person of Dauid, ³or of his Sonne. For they sometimes say, that Dauid should be King, who yet notwithstanding was dead long time before. So Isaiah in this place shewes that hee propounds nothing of his owne head, but onely refresheth their memories with the consideration of that which God had in times past promised touching the eternitie of this Kingdome. By the way then, hee touched that which Amos had handled more fully; to wit, that the throne of Christ which had been ouerthrowne for a time, should be set vp againe, Amos 9.11.

1. 12. Sam. 7.12.13.
2. 2Jer. 23.5. & 33.15.Ier. 23.5. & 33.15.
3. 3Jer. 30.9. Ezech 34.23, 24. & 37.24. Hosea 3.5.Ier. 30.9. Ezech 34.23, 24. & 37.24. Hosea 3.5.

Isaiah also describes the estate of this kingdom, but it is under a similitude taken from earthly kingdoms. For he saith; that Christ shall be a King, who shall order and establish his kingdom by judgement and by justice. These indeed are the two means whereby worldly governments do flourish and stand steadfast; which on the contrary do by and by fall to ruin, when they are governed by violence and tyranny.¹ Therefore in regard that justice is an excellent defence and fortress of kingdoms and governments, and that the felicity of the whole people depends thereupon; the Prophet by this particular teacheth, that the Kingdom of Christ shall be an example and pattern of an excellent government.

Isaiah also describes the estate of this kingdome, but it is vnder a similitude taken from earthly kingdomes. For he saith; that Christ shall be a King, who shall order and establish his kingdome by iudgement and by iustice. These indeede are the two meanes whereby worldly gouernments doe flourish and stand stedfast; which on the contrary doe by and by fall to ruine, when they are gouerned by violence and tyranny.¹ Therefore in regard that iustice is an excellent defence and fortresse of kingdomes and gouernments, and that the felicitie of the whole people depends thereupon; the Prophet by this particular teacheth, that the Kingdome of Christ shall bee an example and paterne of an excellent gouernement.

1. 1Justice the fortress of Kingdoms.Iustice the fortresse of Kingdomes.

But this judgement and justice whereof he here speaks,¹ appertains not to outward policy; because we must hold the proportion which is between the kingdom of Christ and the conditions of it. Now it being spiritual, it is established by the power of the holy Ghost. Lastly, all this ought to be referred to the inward man; to wit, when we are regenerate of God to be made truly righteous. The outward justice indeed follows forthwith: but it is necessary that this renovation of the spirit and heart do go before.² We are none of Christs then unless we be given to uprightness and equity, bearing that righteousness in our hearts, which he hath engraven and fixed there, by his holy Spirit.

But this iudgement and iustice whereof hee heere speakes,¹ appertaines not to outward policie; because wee must hold the proportion which is between the kingdome of Christ and the conditions of it. Now it being spirtuall, it is established by the power of the holy Ghost. Lastly, all this ought to be referred to the inward man; to wit, when we are regenerate of God to be made truely righteous. The outward iustice indeede followes forthwith: but it is necessary that this renouation of the spirit and heart doe goe before.² We are none of Christs then vnlesse wee bee giuen to vprightnesse and equitie, bearing that righteousnesse in our hearts, which he hath engrauen and fixed there, by his holy Spirit.

1. 1Christs Kingdom spiritual.Christs Kingdome spirituall.
2. 2We are none of Christs unless we be given to uprightness.We are none of Christs vnlesse we be giuen to vprightnesse.

Where it is added, from hence forth, it seems it should rather be referred to the perpetuity ⟨p. 108⟩of justice and doctrine, then to the eternity of the Kingdom; to the end we should not t••nke his laws resemble those of Kings and Princes, which continue in comparison but three days, or a very small time, and are sometimes renewed, that a little while after they should come to nothing; but that we might know how the virtue and power thereof endures for ever. For they are established as Zachariah saith (in his song) that we might serve God in holiness and righteousness before him all the days of our life.¹ For as Christs Kingdom is perpetual, because himself dieth not; so also justice and judgement endures for ever, and cannot be changed by any time.

Where it is added, from hence forth, it seemes it should rather be referred to the perpetuity ⟨p. 108⟩of iustice and doctrine, then to the eternitie of the Kingdome; to the end wee should not t••nke his lawes resemble those of Kings and Princes, which continue in comparison but three daies, or a very smal time, and are sometimes renued, that a little while after they should come to nothing; but that wee might know how the vertue and power thereof endures for euer. For they are established as Zachariah saith (in his song) that wee might serue God in holinesse and righteousnesse before him all the daies of our life.¹ For as Christs Kingdome is perpetuall, because himselfe dieth not; so also iustice and iudgement endures for euer, and cannot be changed by any time.

1. 1Luke. 1 75. Rom. 6.9.

The zeal of the Lord.] By zeal, I understand a burning affection and care which God will manifest in the conservation of his Church, by removing all difficulties and impediments which otherwise might hinder the deliverance of it. For even as when we enterprise some difficult and hard matter, our affection, vehemency, and ardent desire surmounts all the hinderances which lie in our way to break off or let our endeavours: so Isaiah shows that God will be inflamed with a rare and singular desire to save his Church, that if the faithful in their understandings cannot comprehend the promise which he erewhile made them, yet they should not cease therefore to be of good comfort, because the way and course which God holds, is wonderful and incomprehensible. Lastly, he signifies that the Lord will not come with a light and slow arm to deliver his Church, for he will always be inflamed with an inestimable love which he bears to his faithful ones, and with the care of their salvation.

The zeale of the Lord.] By zeale, I vnderstand a burning affection and care which God will manifest in the conseruation of his Church, by remouing all difficulties and impediments which otherwise might hinder the deliuerance of it. For euen as when wee enterprise some difficult and hard matter, our affection, vehemencie, and ardent desire surmounts all the hinderances which lie in our way to breake off or let our indeuours: so Isaiah shewes that God will be inflamed with a rare and singular desire to saue his Church, that if the faithfull in their vnderstandings cannot comprehend the promise which hee erewhile made them, yet they should not cease therefore to be of good comfort, because the way and course which God holds, is wonderfull and incomprehensible. Lastly, hee signifies that the Lord will not come with a light and slowe arme to deliuer his Church, for hee will alwaies be inflamed with an inestimable loue which hee beares to his faithfull ones, and with the care of their saluation.