Isaiah 65

Wesley: I am about wholly to change the state not only of my people, but to bring a new face upon the world, which shall abide until a new heavens and earth appear, in which shall dwell nothing but righteousness. That state shall be so glorious that the former state of my people shall not be remembered.

Restoration first, then gospel change, then the final heavens where only righteousness dwells. Shared christology: the Creator does this for his people.

Calvin: exaggerated modes of expression for a blessing manifested at Christ’s coming—not only the first coming, but the whole reign to the last. The world is renewed by Christ (Heb 2:5). He speaks of restoration after Babylon, imperfect if not extended to Christ; we are in the progress of it, and these things will not be fulfilled till the last resurrection. We are only in part renewed, and therefore we do not yet see a new heaven and a new earth.

One work from return through Christ to the last day. Same Creator; the accent is already begun in the Church, not yet finished while the old man remains.

Wesley: you—the church, as well under the gospel as under the law.

The same people under law and gospel, created a joy. Zion first; then the church. Shared ground with Calvin: rejoice forever in what he creates.

Calvin: he exhorts believers to rejoice on account of so great a benefit; men do not adequately consider that which is highest. I create Jerusalem a rejoicing—the ground of joy shall be so great as to remove every cloud of sadness. Even afflictions aid our salvation (Rom 8:28).

God creates the gladness; they must not pass redemption lightly. Same created Jerusalem; the joy is his work, lasting the whole course of life.

Wesley has no separate note on v. 19; the church created a joy (v. 18) is matched by his own gladness in his people, and the cry of distress is stilled.

He is glad in my people—Jerusalem, gospel church. His gladness is not a new mood he just learned.

Calvin: he will not only give men ground for rejoicing, but will be a partaker with them. So great is his love that he delights in our prosperity. If we are distressed, he says he is affected by grief; if comfortable, he takes pleasure—confirmation of faith, not a passible creature. No more weeping is the end of that joy.

He is glad in Jerusalem as a husband in his wife (Isa 62:5). Same stilled cry; anthropopathy without making him finite.

Wesley: those that were now children shall die at a great age. Yet none of these things shall be of any advantage to wicked men, but if any of them shall live to be an hundred years old, yet they shall die accursed.

Long life in the renewed people; the sinner’s hundred years still end accursed. Wesley is reading blessing and curse inside the new face, not a 1000-year timetable.

Calvin: whether children or old men, they shall arrive at mature age, always vigorous; it is on account of our sins that we grow old. Christ comes to repair our strength. If Christ reigned truly and perfectly in us, his strength would flourish in body and soul. Remaining diseases are from remaining sin: we have not advanced so far in newness of life as to lay aside all that is old. Blessings are found only in the kingdom of Christ; apart from the Church there is nothing but cursing.

“Days”—the Church’s life under Christ, still in part. Same filled days; the sinner accursed is life outside that kingdom, however fresh it looks.

Wesley has no separate note on vv. 21–22. The flourishing of the New Jerusalem (heading, vv. 17–26) includes houses kept and fruit eaten—not seized by another.

“Houses”—return’s reversal of the exile curse (Deut 28:30); then the church at peace. Shared ground with Calvin: they inhabit what they build.

Calvin: he mentions the blessings of the Law (Lev 26:10): they who have obeyed shall dwell in the houses they built. The disobedient give place to foreigners. The Lord shall protect you from that curse. The prophets borrow metaphors from this life that we may rise to eternal life. We must not fix our whole attention on transitory blessings.

Law-blessing as ladder to heavenly life. Same inhabited houses; enjoyment is in the renewed Church, resting on undeserved favor.

Wesley: still the peaceable New Jerusalem. Days like a tree and chosen enjoying their work are the long, unrobbed life of v. 20.

“Work”—my people and my chosen keep the fruit. Judah first; gospel servants next. Shared ground: like the days of a tree.

Calvin: according to the days of a tree is not the tree of life as eternal life in a forged sense; he speaks of a peaceful condition: you shall not be removed before receiving the fruit, enjoyed by children and posterity. A work is continued when the result is prosperous. We cannot possess our wealth lawfully except by dwelling in the kingdom of Christ, the only heir of the world, and being ingrafted into his body.

“Work”—Christ the heir; the elect enjoy in his kingdom. Same unstolen fruit; wicked possession is uneasy even when long.

Wesley: with them—is blessed with them.

Labor not in vain; children not for calamity; the LORD’s blessed and their descendants. End of exile’s wasted work; gospel family next. Shared ground: offspring of the blessed.

Calvin: other blessings of Christ’s kingdom: Jews and Gentiles shall be happy under his reign. Labor not in vain is the token of blessing; the Law threatened losses (Lev 26; Deut 28). They shall not bring forth in terror—settled peace, not the woman’s curse alone. They shall be the seed of the blessed of Jehovah; childlessness is a curse reversed.

Every blessing from God; thanksgiving due to him alone. Same descendants with them; fears come from the curse, now removed in Christ.

Wesley: God promised (Isa 58:9) to answer them when they called; here he promises to answer the words as soon as they should be formed in their hearts, before they could get them out of their lips. Yea, while they were speaking.

He hears faster than the lips. He is not learning the request; he answers what is already on the heart. Servants; the church still calls. Shared ground with Calvin: before they cry, I will listen.

Calvin: a remarkable promise—nothing more desirable than God reconciled, so we may draw near with freedom. This was promised under the Law, but confirmed more; it relates chiefly to the kingdom of Christ, through whom we are heard (Eph 2:18). The door, once narrow, is thrown open; the veil is rent (Matt 27:51). If assistance is not always open, he still aids by his Spirit that we may not faint; he delays to try patience, not because he needs time.

Access through Christ, two ways of being heard—open help, and Spirit to wait. Same before they call; do not flee to other intercessors.

Wesley: God here promises to take off the fierceness of the spirits of his people’s enemies, so that they shall live quietly and peaceably together. Dust—a time of tranquility to his church under the metaphor of serpents eating the dust, their proper meat (Gen 3:14), instead of flying upon men: when wicked men shall no more eat up the people of God.

Enemies quieted; the church at peace. Zion first; gospel holy mountain next. Wesley reads fierce people tamed, not a 1000-year bestiary. Shared christology with Calvin: peace on the holy mountain.

Calvin: everything restored when Christ shall reign. Implied comparison between Adam and Christ: afflictions flowed from the first man’s sin; dominion over animals was lost. Christ brings back everything to its order. He speaks allegorically of bloody and violent men, whose cruel nature shall be subdued when they submit to the yoke of Christ. In all my holy mountain—rubbish taken away, a Church without spot. Few are true inhabitants; where the old man reigns, wars still prevail.

Men as beasts tamed under Christ’s yoke; full restoration at his perfect reign. Same wolf and lamb in both readings.