Thomas Manton · 21 of 57

The First Verse. · Part 1

A PRACTICAL EXPOSITION.

Who hath believed our report? and to whom is the arm of the Lord revealed?—Isa. LIII. 1.

I SHALL in the course of this exercise go over the several verses of this chapter, which is an eminent portion of scripture, and calls for most serious attention. It may rather be called the gospel than the prophecy of Isaiah. It contains so ample and clear a discovery of Jesus Christ, that one would rather account it historical than prophetical. Other prophecies are explained by the history of Christ in the New Testament, but this prophecy explains the history; there is no chapter so often quoted and vouched by Christ and the apostles as this, viz., no less than seven or eight times in the New Testament. It is so full and clear, that it rather needs meditation than a comment, faith more than learning, to conceive of it. The coherence or connection of this with the former chapter, take briefly thus:—

The evangelical prophet (for so he may justly be called) had in the end of the former chapter spoken of the glory of Christ’s kingdom, how readily it should be entertained among the Gentiles, how he should ‘sprinkle many nations,’ and make ‘kings to shut their mouths,’ that is, with silence hearken to and consider his doctrine. Here, coming to the Jews, he finds, on the contrary, nothing but contempt and scorn, and therefore in an holy admiration cries out, ‘Who hath believed our report?’ He saw it was not believed in his days, and that it would not in after days. It was in vain to speak to them of the Messiah. In this chapter there are three remarkable parts:—

1. A description of the Jews’ horrid unbelief and contumacy against Christ, ver. 1.

2. The occasion and ground of that unbelief, viz., Christ’s meanness as to outward show and appearance, from ver. 2 to 10.

3. The removal of this occasion, and taking off this scandal and prejudice, by showing the fruit and glory that followed this meanness, ver. 11 to the end of the chapter.

Our text is the first of these, containing a pathetical description of the Jews’ contempt and rejection of Christ. It is propounded by way of query, in two questions.

1st. The one holds forth the thing or evil itself by way of admiration: ‘Who hath believed our report?’

2dly. The other, the cause of it: ‘To whom is the arm of the Lord revealed?’

1st. In the first there is considerable: the person, who; the act, believed; the object, report.

That the words are a question is clear, but what kind of question is not so clear. Some understand the words as a commiseration of the prophet: q.d., I am to tell you such things of the sufferings of the Messiah, that you will scarce believe men should be so barbarous toward him. But this is so absurd that it needs no confutation. It is not a question of commiseration, but of admiration, or rather of complaint, in which Isaiah applies himself to God, as the Septuagint shows by putting in the word Κύριε, Lord, being herein followed by St Paul, Rom. x. 16, ‘For Isaiah saith, Lord, who hath believed our report?’ So John xii. 38, it is also said, ‘Lord, who hath believed our report?’

But let us come to the parts of it. Who? Though the inquiry be general, it is not to intimate that none, but only that very few did believe, or think there was any truth in what was spoken. Then for the object, our report, understand it concerning Christ; or, as the LXX. express it, τῇ ἀκὀῇ ἡμῶν, ‘our hearing,’ that is, what they hear from us. The Jews are guilty here of a double lie in wresting this place; they say it means the report concerning their own misery and succeeding glory, as if Israel were spoken of here under the notion of one common person; and they transfer the evil complained of from themselves to the Gentiles. But the sense is this: There are very few that will hearken to those things that we are to tell them concerning the Messiah; they will seem riddles and contradictions to them, that there should be such glory in things so vile and ignoble to outward appearance.

2dly. For the reason: ‘To whom is the arm of the Lord revealed?’ As if the prophet had said, Therefore they do not believe, because the arm of the Lord is not revealed. Here is some difficulty about what is meant by ‘the arm of the Lord,’ which, without question, is metaphorical. Some take it for the counsel and contrivance of God effected and brought to pass; as Acts iv. 28, ‘Whatsoever thy hand (or arm) and counsel determined to be done.’ It is more properly taken for the strength of God: you know the arm is the chiefest receptacle of strength. But what strength of God? Some understand it of the gospel, which is called ‘the power of God to salvation.’ Rom. i. 16; the gospel is not revealed to them. So 1 Cor. i. 18, ‘The preaching of the cross ‘is called ‘the power of God,’ because of that admirable virtue and success which accompanied the preaching of it. Some by the power of God understand the power of God with Christ. He did miracles, and yet they would not see the arm of the Lord. They thought he cast out devils by Beelzebub, as if it were by the power of Satan, not of God. Some by ‘arm’ understand Christ himself, who, 1 Cor. i. 24, is called ‘the power and wisdom of God,’ he is the power, the arm, the right hand of the Father. There is no great work of God but is done in and by Christ, as a man doth his work by his arm; as in making the world, vanquishing his enemies, delivering his church, it is everywhere spoken of as done by Christ. Others by ‘arm’ understand the power of the Spirit in and by the ordinances. I rather prefer that of the gospel, together with the Spirit.

Then for revealed, you will say the gospel was revealed to the Jews. I answer—There is a double revelation. First, Common, which is nothing else but the promulgation of the gospel; this must be to every creature. Secondly, Proper and special, to the elect, by the Spirit. There is the Spirit’s revelation, and the prophet’s revelation. The meaning is: To whom hath the Spirit of God revealed that what I speak is true? To whom is the power of God to salvation inwardly manifested and made known by the Spirit? Implying they will not believe without this manifestation.

Thus you have the meaning of the words. I shall offer to your thoughts some occasional observations before I come to the main points.

From the Jews wresting this text, observe:—

1. That there is an evil disposition in men to turn off upon others that which nearly concerns themselves. Men are good at making false applications, and turn off that to others which the word and Spirit intend to them. When Christ had spoken to Peter, it is said, ‘Peter, turning about, seeth the disciple whom Jesus loved, and saith to Jesus, Lord, What shall this man do?’

2. Observe, that it is no new thing in persons to vouch that for themselves which makes most against them. Thus the Jews do this chapter against the Gentiles. So that which you find written, 1 Cor. xiv. 16, ‘How shall he that occupieth the room of the unlearned say Amen?’ the papists vouch it for Latin service, though it is the drift of the apostle to condemn it. Let not the like usage in our time amaze you, when Antinomians and Socinians urge those texts for them that are really against them.

3. Observe this too: When God, for the wickedness of a people, hardeneth their hearts, they are apt to mistake in that which is most plain. A man would think that this chapter should work upon a Jew if anything could; so you wonder why men are not wrought upon by such powerful persuasions which speak very home to them. The reason is, God hath hardened them, Rom. xi. 7.

4. From the prophet’s great admiration, observe, that when we can do no good upon a people, the most effectual way is to complain of it to God. He can help us and them too; this will stop murmuring. The mind is eased of that burden that lies heavy on us, when we can go and report the case to God, and pour out our complaints into his bosom. Other of God’s messengers besides Isaiah have great cause to say, ‘Who hath believed our report?’

5. Observe, that those that profess the name of God may be much prejudiced against the entertainment of those truths and counsels that he makes known to them for their good.

6. That it is a wonder they should not believe so plain a discovery of Christ, though by the just judgment of God they did not.

7. That the first believing of Christ is a believing the report of him; but afterwards there are experiences to confirm our belief. The soul then knoweth that there is a Christ, and that there is mercy in him: 1 Peter ii. 3, ‘If so be that ye have tasted that the Lord is gracious;’ John iv. 42, ‘Now we believe, not because of thy saying, for we have heard him ourselves, and know indeed that he is the Christ, the Saviour of the world.’

I come now to the main points which I shall prosecute.

First, That there may be a glorious report of Jesus Christ, and yet few believe it. Or—

That Jesus Christ may be clearly represented to a people, and yet but few won to believe in him.

Secondly, That the gospel is the arm and power of God, or word of righteousness. Though it is an uncredited report to the world, yet it is the arm and power of God to them that believe.

Thirdly, Therefore so few believe, because God’s arm is not revealed to them: the power of the word is not manifested by the Spirit.

I. As to the first of these points, other truths may be delivered and not closed with, but it is a wonder that so sweet a truth as this should not be received. The wonder is so much the greater if we look upon:—

1. The persons making this report: The prophets of old time, the apostles in Christ’s time, the ministers of the gospel now-a-days—men that, if you look upon them singly, did deserve some reverence and esteem men—that gave forth abundant declarations that God was with them, and spoke by them, who were as polished shafts in God’s quiver. Then consider them speaking the same thing, all proclaiming the same Christ; that is more. For I conceive there is an emphasis in this our report—not my, but our; or, as Zachariah, John’s father, said, Luke i. 70, ‘As he spake by the mouth of his holy prophets, which have been since the world began.’ Though there were many holy prophets, yet they had but one mouth, they spake as if with one mouth: ‘Who hath believed our report?’

2. The persons to whom the report is made: A professing people, a people that were nurtured and taught this from their infancy and youth, by all the ceremonies of their religion, leading them to that Christ whom the prophets did more distinctly reveal to them. They had been tutored and taught this lesson for many hundred years by the pedagogy of the law; for so that place is to be expounded, Gal. iii. 24, ‘The law was our schoolmaster to bring us to Christ, that we might be justified by faith.’ The ceremonial law may properly be called παιδάγωγος εἰς Χρίστον, or the dispensation of Moses. Yet ‘who hath believed our report?’

3. The manner how it is reported: Distinctly, plainly, though in prophetical expressions, by Isaiah and Jeremiah, God gave some praeludia; some clear expressions were then used by all the prophets. Though they had not noonshine, they had the dawning of the day, light enough to see the day approaching. Had it been such a dark intimation as that of the seed of the woman breaking the serpent’s head, it had been the less wonder if they had not weighed it, because they could not so distinctly have conceived it. But when all is made so clear, the wonder is the greater that they should not consider it.

I shall prove the point by distinguishing the several times in which there have been any glorious discovery of Jesus Christ, and show you that in all these times the company of believers have been few. Distinque tempora, et exis bonus theologus The way to understand the reason of it, is to find out what have been the main prejudices against Christ in the several times of his revelation. I shall name four times:—(1.) The prophets’ time; (2.) John Baptist’s time; (3.) That of Christ’s life; (4.) Our time, or the time of the first promulgation of the gospel.

1. The prophets’ time, when the number of believers was few. They had all some loose and general expectation of a Messiah, but few believed, at least not in such a Messiah as the prophet prophesied of.

[1.] Because of the grossness of their hearts, which rested in the outward ceremonies, as if they were ordained for themselves, and not to signify any other thing. They were observant of the ceremonies, but did not observe the end and purpose of them. Therefore doth God so often protest against sacrifices. A sacrifice was not acceptable to God but according as they did eye Christ in it. Now they used no farther reach or recollection, but rested in the sacrifices; as Isa. lxvi. 3, ‘He that killeth an ox is as if he slew a man.’ And therefore did God so often tell them that ‘the sacrifice of the wicked is an abomination to him.’

[2.] Because of their want of due observation how God did fulfil his promise concerning the Messiah, few troubled themselves about it. Only the pious Jews lived in a continual expectation of it, and their hearts were always upon the wing of strong and earnest desires after it. It is said, Luke ii. 25, Simeon ‘waited for the consolation of Israel.’ He was a man whose thoughts ran that way. So Daniel, chap. ix. 2, ‘sought by books;’ then, ver. 21, an angel tells him the time of the Messiah. But others were negligent.

[3.] Their obstinate hatred against the prophets that revealed these things concerning Christ. They reproved their other sins, and therefore they believed them not in this: Jer. v. 13, ‘The prophets shall become wind, and the word of the Lord is not in them.’ Disaffection is the great prejudice against anything. They judged it false or to no purpose before it was spoken. The Jews, though they honoured the prophets when dead, could not endure them whilst living: Mat. xxiii. 29, 30, ‘Woe unto you, scribes and pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.’ But that was a deceit, as I shall show you by and by. These three I conceive to be the causes why, in the prophets’ time, they did not believe; they are to be marked by us, because there is somewhat in them suitable to the case of gospel unbelievers, viz., a circle and track of cold duties; a non-attendance on God in his ordinances; and a wicked spirit of contradiction against his word.

2. John Baptist’s time. I distinguish this from the former, because Christ doth so, Mat. xi. 11, ‘Among them that are born of women there hath not arisen a greater than John the Baptist; and yet he that is least in the kingdom of heaven is greater than he.’ And Christ saith that he is ‘more than a prophet.’ He made a more glorious report of Jesus Christ, as being immediately to come; and then a common rumour was given forth that the Messiah’s time was come. Now what were the prejudices then?

[1.] The levity and rashness of the people. If any man were more eminent than other, they presently cried him up for the Messiah, and therefore, being disappointed in some, they were prejudiced against all: Luke iii. 15, ‘And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ or no; John answered them, There cometh one after me who is mightier than I.’ He plainly directeth them to another. Multitudes flocked to him indeed, but it was out of a nice and vain curiosity. Few believed his report.

[2.] The evil influence of the scribes and pharisees, who thought all the water lost that went beside their own mill. They would fain keep the people under their beck and pleasure, and therefore had a vigilant eye upon every new way, or anything that might seem to take off from that respect and devotion wherewith the people were engaged to them. By-ends in some that should have been teachers, have been always a hindrance to the entertainment of Christ. Those that preached Christ for their own ends were enemies to the cross of Christ, Phil. iii. 19.

[3.] Offence at John’s boldness. His office was to humble and change proud hearts, and he goeth about his work vigorously, therefore they forsook him. I shall speak no more of this, because it will fall in with the next head.

3. As to the time of Christ’s being in the flesh. There were divers prejudices concerning him, both in the Jews and in the Gentiles.

First, In the Jews. I will name the chief.

[1.] An erroneous opinion of the Messiah. The people thought he would set up an earthly kingdom; they were weary of the Roman yoke, and expected that he would free them from it. See an excellent place for this, John vi. 14, 15, ‘When the men had seen his miracles, they said, This is of a truth that prophet that should come into the world. And when Jesus saw that by force they would come and make him king, he departed into a mountain alone.’ They conceived he was able to gratify their malice on their enemies, out of a hope, conceived from his miracles, that he could maintain an army with very little cost. But Christ would not hold by that tenure. He would be king of their hearts, not of their lands. And therefore, being disappointed, they rejected him. There is nothing prejudiceth a man more against a thing than a false conceit of it. When we expect what we do not find in it, we loathe it. The apostle calleth this ‘knowing Christ after the flesh,’ in a pompous carnal way. This is to be noted, because we have such gross conceits in our hearts, We expect Christ should serve us in our own ends, as St Austin speaketh of those conceits he had of God when he was a child—Sentiebam te esse magnum aliquem qui potes exaudire et subvenire nos; et rogabam te parvus, non parvo affectu, ne in schola vapularem. Such childish conceits have some entertained of Christ, they could close with him to serve their covetousness, revenge, or vain-glory. They look upon him as some great thing that should help them.

[2.] A fond reverence of Moses and the prophets, as if it were derogatory to them to close with Christ: John ix. 29, ‘We are Moses’ disciples; as for this fellow, we know not from whence he is.’ This Christ confutes, John v. 46, ‘If ye had believed Moses, ye would have believed me.’

[3.] Offence at his outward meanness (that is the scope of this chap ter), and the persecution he met with; the just judgment of God upon them to fit them for destruction. Thus much for the Jews.

Secondly, As to the Gentiles, there were divers prejudices why they would not believe the gospel when tendered to them.

[1.] Pride in the understanding. They were loth to captivate their knowledge to the obedience of Christ, and to make their principles of reason strike sail to the truth represented. Therefore, 1 Cor. i. 23, it is said, ‘Christ crucified’ was ‘to the Greeks foolishness.’ It was a foolish doctrine, because contrary to their forestalled principles. This is to be noted by us also, because we are very unwilling to receive anything but what cometh dyed in the colour of our own conceits, and is suitable to our carnal minds.

[2.] The meanness of the reporters, poor fishermen; though sufficient enough for the matter they took in hand by the Spirit’s mighty assistance, yet of no great repute and value in the world. God would have the gospel commend itself to have a respect without the addition of any outward excellency, and therefore he useth the ministry of mean and weak men: Ps. viii. 6, ‘Out of the mouth of babes and sucklings thou hast ordained strength.’ God knoweth how prone the world is to close with a truth upon a preposterous ground, not for its own sake; we cannot endure to stoop to a mean man. That of Salvian is very true: Omnia dicta tanti existimantur quantus est ipse qui dixit, nec tam dictionis vim respiciunt quam dictatoris dignitatem. Men look to the worth of the speaker. Any attempt at innovation or alteration must needs be ill taken from them who are in the eye of the world very mean and low, especially against such practices as have been authorised by men of gravity and great judgment, countenanced by antiquity and long custom, confirmed by the joint consent of all; for men to quit such practices upon the intimation of persons of mean presence and estates, it must needs be a great prejudice. As it is said, Paul’s bodily presence was base and contemptible among them, 2 Cor. x. 10. Therefore, having so many lets in the way, well might the prophet cry out ‘Who hath believed our report?’ It is good to observe this, because this is a great prejudice against the entertaining of many of the truths of Christ in our days: we have men’s persons in disesteem and contempt.

[3.] The hard conditions upon which they were to entertain Christ. He was not, as other of their gods, to be worshipped in company; he was to be worshipped alone: they were to forsake all their old ways and worship, and to abridge themselves of their unlawful gains and trades; and this was a prejudice they could not brook: Acts xix. 27, If this doctrine go on, ‘our craft is in danger to be set at nought.’ They were to expose themselves to all the obloquy and scorn that could be. It was crime enough to say they were Christians—Vir bonus nisi quod Christianus. They were to be cast upon the disadvantage of the hatred of near friends, upon all manner of persecution and cruelty, to be led about the cities and amphitheatres as the objects of public scorn and malice,—nay, and these things were not to be hidden from them, and only the lighter and better part revealed to them,—if they would be Christ’s disciples. This is a prejudice enough, you will say, against a new way,—enough to make the world look upon it as some odd, humorous conceit of a few brain-sick persons, who had no other bait to allure to their way but fire and faggot, whips and scourges; for the present they would promise you nothing but these things. Well might they cry out, Who will believe our report? God would have no outward blandishment at first, that the truths of religion might not be suspected; and indeed hence did so few believe, insomuch that the cause of Christianity never came to an indifferent hearing; they hated the name, and would not let it plead for itself. Thus for the Gentiles.

4. I come now to prove it in our times, or the time of the first promulgation of the gospel. I might divide my discourse into these two heads: Few believe the report of Christ, and few believe in Christ. I prove the latter. We all profess ourselves Christians, disciples of Christ, those that have entertained him,—but few do really believe. The lets and hindrances now are these:—

[1.] Ignorance. Men hear of Christ, but are not acquainted with him; many come to the ordinances, but only to sit out the hour, not to grow in the knowledge of Jesus Christ. There is much in a man’s ends why he cometh to the ordinances: God seldom meets with a man in his word that cometh to it with a vain end; if they do not seek after knowledge they shall not find it. Many of the reports of Jesus Christ are lost upon an ignorant people; they hear the name, and do not weigh the thing in their thoughts; they look upon him as aliquem magnum—as some great person that the preachers talk of, and go no further. Thousands are damned this way through their ignorance they do not trouble their thoughts about getting the knowledge of Christ in his word, they come to the church and rest in that. There must be distinct apprehensions of the report of Christ before faith, not only to hear the sound, but weigh the sense: Rom. x. 14, ‘How shall they believe in him of whom they have not heard?’ that is, not only the sound of his name, but heard so as to weigh the doctrine that was delivered concerning him. This affected ignorance is a great hindrance when men do not apply themselves to knowledge; as it is, Prov. ii. 2, 3, ‘Incline thine ear to wisdom, and apply thy heart to understanding: yea, if thou criest for knowledge, and liftest up thy voice for understanding.’ Many incline their ears, but they do not apply their hearts to knowledge, weigh and ponder what they hear; if they attend to it while it is spoken, they do not consider it afterwards in their more serious thoughts, and ponder it in their minds; and therefore no wonder they do not close with Christ: Rom. iii. 11, ‘There is none that understandeth, none that seeketh after God.’ That will necessarily follow, if they do not understand Christ, they will not seek after him; a man will not value an unknown good. This is one hindrance, gross and affected ignorance.

[2.] An easy slightness; men do not labour after faith. It is true our diligence alone can never attain it, but yet we should use the means. Men marry to beget children, yet it is impossible they should generate a rational soul without the concourse of God. So we should do those things that are likely, and leave the success to God: we should seek after it. God will not violently withhold faith from those that are diligent, that are much in meditation, much in earnest supplication, much in observation, much in a continual and holy expectation, when Jesus Christ will be begotten in their souls. God will not fail such a waiting soul: Ps. cxxx. 6, ‘My soul waiteth for God more than they that watch for the morning; yea, more than they that watch for the morning.’ Such souls as are thus eager in the pursuit, and earnest in their expectation, that would fain have Christ come and appear in their hearts, may well expect God’s blessing. But there is a great deal of idle and easy tightness in men’s hearts; they complain for want of faith, yet they will not pray, meditate, hear, read; as if God should infuse it into them in their sleep. It were an easy cut to heaven if God should do all. What need had Christ to tell you, ‘Strait is the way’? And faith is called a work, not in regard of the toil of it, but in regard of our diligence and intention of spirit. ‘This is the work of God, that ye should believe in him whom he hath sent.’ It is a sign people do not prize a thing when they do not labour after it. If men thought Christ worthy of respect, they would not sit still, but take pains in the seeking of him. The idle and evil servant are joined together: Mat. xxv. 26, ‘Thou wicked and slothful servant!’ The wicked will be slothful; and as idleness and sin are joined together, so idleness and destruction: Prov. i. 32, ‘Ease slayeth the fool,’ so it is in the margin, or, ‘The turning away of the simple shall slay them.’ Men perish by resting in their slight wishes; they would have Christ, but they would not take the pains to get him. Certainly a man valueth the report of Christ at a low rate when he doth not think it worthy of a few thoughts, and a little time to consider it. You know what Christ saith, Mat. xi. 12, ‘From the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent take it by force.’ They close with the gospel, which is called the kingdom of God there, that pursue it with a great deal of earnestness and fervour of spirit. This is the next hindrance, an easy slightness.

[3.] A careless security. They are not won to believe in Christ, because they think themselves well enough without him. Most cannot endure to look beyond their present condition. A false heart is so far from knowing the worst of its own condition, that it will not so much as suppose a time will come in which it may be miserable. Oh! think upon changes; rouse up your souls with the sense of your danger! If you lull your souls asleep, you may awake in flames; even the gospel is peremptory in this kind: Mark xvi. 16, ‘He that believeth not shall be damned.’ It will not be always with you as now. Oh! cry out, then, Do I believe? If men would not put away all thoughts of their eternal condition, they would see a greater need of Christ than now they do. What a strange thing is it to keep the thoughts of that from our heart, which we cannot possibly deliver our souls from hereafter, to wit, endless eternity!—to be witty to deceive our own souls, to invent shifts that we may put far away the evil day! A man doth not care for things till he wanteth them, no, not for the best things, the comforts of Christ, the joys of the Spirit. While we have outward comforts we care not for inward, because we have a false conceit that our comforts will still continue with us: Luke xii. 19, ‘Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.’ He would not so much as suppose they might be taken from him that night. A man’s peace may be tried by this. Secure hearts cannot endure to think of danger. Though believers think of danger, yet they think more of Christ. They consider their misery, and so are directed to a remedy against it. Others, though they cannot put away the evil day, they put it out of their thoughts, and labour to make the most of the world they can. Briefly, that security is a hindrance is plain, because the number of believers is increased by those that have least to trust to in the world, and so are necessarily engaged to a consideration of their misery, and a want of something that may stand them in stead at the end of their days: James ii. 5, ‘Hath God not chosen the poor of this world to be rich in faith?’ And yet the poor may be secure; they have their pleasures and vain thoughts to make them forget their sorrows.