Vers. 3. Thou hast multiplied the na∣tion and increased their ioy: they haue reioiced before thee according to the ioy in haruest, and as men reioice when they diuide a spoile.
THis place is somewhat obscure, as well in regard of it selfe, as also because of the diuersities of interpretations: for it seemes absurd to say that the ioy was not increased, see∣ing he by and by addes, They reioiced. For this cause the Iewes say that the particle Lo is not negatiue here, as if one letter were put in stead of another, to wit Al••ph for Vau: as also that this is found in the scripture, albeit very seldome: and this they publish, because they can not make the text hang together as they would. Some referre this to Sennacherib, be∣cause his so great an armie brought him no matter of ioy, but rather of sorow. Others not amisse expound it of the Church: but they giue no reason for it, for they thinke the Prophet speakes this because the faith∣full are subiect to many miseries and troubles thorowe out their whole life. Others drawe out a sense further from the purpose, to wit, that the Gentiles which should increase the Church, should not bring any ioy to the Iewes, nor to the auncient Synagogue. But I cannot approue any one of these interpreta∣tions. And therefore I expound it thus: that euen as in the beginning of the Chapter the Prophet said, the benefit of this redemption should be greater then all the rest, although it seemed not so in regard of the small num∣ber of those which should returne home into their countrie: so now also he repeates the same comparison againe: or at the least, an∣other euery way like vnto it: namely, that the grace of God should shine much more then it did when he multiplied the people. For if we compare the estate of the kingdome of Iu∣dah, before the captiuitie of Babylon, with that which followed after the returne; wee shall well perceiue that it gained at that time more than it lost before.
There returned but a small handfull of people indeede, in comparison of the great multitude which had been led captiue thi∣ther. Moreouer, they inhabited not freely in their owne countrey, but by way of lone: and they were to pay tribute to the Persians, so as they held not any appearance in a manner of their first dignitie. Who would not then haue preferred the flourishing estate which was in the house of Dauid before this? Yet notwith∣standing the Prophet affirmes, that this last e∣state, howsoeuer it appeared much lesse, and more miserable, is yet neuerthelesse to bee preferred before the first flourishing estate and glorie of it. Hee shewes also that there shall bee greater ioy then, than when there was abundance of all sorts of riches and good things: which Agge likewise witnessed, to wit, that the beautie of the last Temple should be greater than the first; although to outward view it should seeme farre o∣therwise. It is as much then as if Isaiah should haue said, There was neuer greater ioy, no not when the multitude of people was much more: for howsoeuer we be few, and a small number, yet notwithstanding thou hast so re∣uiued vs by the light wherewith thou hast shined vnto vs, that there was no ioy in the former ••state comparable to this. For this de∣liuerance was as an entrance of the true and perfect saluation, which was at the last brought and offered by Christ.
Before thee.] His meaning is, that the ioy shall not be light nor momentanie. For men often reioyce; but it is with a vaine and a false ioy which brings nothing in the end but sorrow and teares. Now he declares that the roote of this ioy shall be so stedfast, as it shall neuer perish nor be mooued. And hereunto appertaines the particle before thee, because there is nothing that glads the hearts of the faithfull more, then when God causeth the light of his countenance sweetely to shine vpon them. They are not caried hither and thither with a franticke and blinde ioy, after the manner of the children of this world, but their full and perfect ioy is to repose them∣selues in the louing fauour of God. It may be also that the Prophet alludes to that sentence wh••ch is so often found in the bookes of Mo∣se••: Thou shalt reioyce before the Lord thy God, Deut. 12.12. For although hee there speakes of the Tabernacle, yet may this man∣ner of speech be fitly applied to the present purpose, namely, that the ioy of the godly shall not bee prophane, but shall arise from hence that they know God, and by faith be∣holde him to bee the author of their sal∣uation.
Others expound it somewhat more strict∣ly, as if the faithfull should reioyce before God in their consciences, because in the world they finde nothing but sorrow and continuall cause of griefe. Now although this be true, yet notwithstanding wee may gather a lesse constrained sense from the circumstance of the place, to wit, that the faithfull which should be miraculously deliuered, should re∣ioyce with true gladnesse, because they were assured by this deliuerance that God was their father, and therefore might boldly re∣ioyce, as being for euer exempt from all euill, when they shall be receiued into his protecti∣on. This sets forth a perpetually ioy then, as I said ere while.
The similitudes which he addes of the har∣uest, and spoyles, whereby he amplifies the greatnesse of this ioye, are cleare enougn of themselues. To conclude, it appeares by