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, undeistand it concerning Christ ; or, as the LXX. express it, rfj aKofj r^fxcov, ' 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 i)erson ; 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 ap])earance.
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 meta- phorical. 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 l)y Beelzebub, as if it were by the power of Satan, not of God. Some by ' arm ' understand Christ himself, M'ho, 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'
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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 tlie 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 wi'ought upon by such powerful persuasions which speak very home to them. The reason is, God hath hardened them, Eom. 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 murmur- ing. 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 ? '