John Calvin · 25 of 52

Isaiah 43:1-28 · Part 2

And my servant. By the word “servant” some think that Isaiah is meant, but I prefer to take it collectively, for all the prophets; for there is a change of number. Now, this name was peculiarly bestowed on the prophets, whom the Lord chose for the purpose of maintaining his truth; and yet, in making use of the singular number, there can be no doubt that he looked chiefly to Christ, in whom all the prophecies are contained and accomplished. (John 1:45; Acts 3:24, and 10:43; Romans 1:2, 3; Hebrews 1:1.) It is also certain that by him chiefly, as the highest witness, all men are convinced. Yet we ought to observe God’s design, which I formerly mentioned, to call the Jews to be witnesses, that he might accuse them of ingratitude, if they did not freely utter what is demanded by the faith of those who, after having received proofs so numerous and so remarkable, could not be ignorant of the power and goodness of God, or call them in question without the greatest treachery. At the same time, he shows in general that the Lord hath chosen the Church, in order to bear testimony to his truth; and on that ground Paul calls the Church

“the pillar and foundation of truth.” (1 Timothy 3:15.)

It is therefore the duty of the Church to defend and publish the truth, that it may be honored by posterity from age to age; not that the Lord needs this assistance, but because in this way he wishes to prove and establish its truth among men. Here Isaiah includes all believers, for this office of bearing testimony is binding on all, but especially on ministers, who ought to be standard-bearers, and to set an example before others. For this reason also they are particularly mentioned; but in general no man ought to be accounted a believer, who conceals the knowledge of God within his own heart, and never makes an open confession of the truth.

Therefore ye shall know. That it may not be thought that the Lord asks them to bear witness about what is unknown, he adds, “Ye shall know, ye shall believe, ye shall understand;” and by this order of the words he shews that faith goes before confession. If, therefore, confession proceed from the top of the lips, and not from the heart, it is vain and useless, and is not such as the Lord demands or approves. Yet there is still some difficulty in the order of those words, “to know, to believe, to understand;” for we do not say that all who know believe, and, in the ordinary manner of speaking, where there is knowledge, there may not be faith. Besides, it is doubtful what is meant by “understanding,” which is mentioned after faith, as if it differed from knowledge.

But in this passage the Prophet shows that there is a kind of preparation for faith, by which God procures reverence for his word, when he sees that it needs such assistance. The beginning of faith, indeed, is humility, by which we yield our senses as captives to God; but because we do not embrace the doctrine offered to us with such certainty as is needful, God confirms us by proofs, that we may fully believe. Thus John relates that he and Peter “believed the Scriptures,” (John 20:8,) when they beheld in the grave the tokens of Christ’s resurrection; and in another passage he says that “the disciples believed in Christ,” when that which they had heard from his mouth was accomplished. (John 2:22.)

We may therefore sum it up in this manner. “The Jews shall actually feel it, when their faith shall have been aided by signs to worship the true God.” At the same time, a distinction is made between true faith and that credulity which lightly carries away fickle men; and God always bestows on his elect knowledge and judgment, that they may distinguish truth from falsehood. Next follows faith and firm certainty, so that they embrace without hesitation all that the Lord hath spoken; and afterwards faith kindles in our hearts more and more the light of understanding, and even in proportion to the progress which we make in it, our knowledge grows and becomes brighter. But these things are not done by our own judgment, but by the power of the Holy Spirit, so far as we are enlightened by him.

That I am he. He means here that it is requisite, in order to faith, that we know who is our God, and that it is he whom we worship, and no other; that our minds may not foolishly waver, and go astray, and admit everything that shall be supported by the opinion of men. Thus, faith is not that which frames anything according to its own fancy, or thoughtlessly assents to any assertion, or doubts and hesitates, but that which rests on firm certainty, so that, yielding obedience to the one true God, it surveys as from a lofty position, and despises all false gods, and frees and delivers their minds from the dread of error.

Hence we see what we ought to think of the perplexed faith of Papists; for they think that men who are stupid and void of understanding, who can scarcely utter a syllable about God, whom they know not, or of whom they are uncertain, are believers, provided that they profess that they believe what their holy mother, the Church, believes. But the Lord does not approve of a thing so trivial, but has united faith with understanding, that we may not imagine that the one can be separated from the other. Besides, there is no faith, unless you believe that it is God who is the Father of our Lord Jesus Christ, and who spoke by the prophets and apostles; for it will not be faith, but a vain and wandering imagination, if we do not believe in that God.

Before me there was no God formed. In order to confirm still more what he lately said, that he is the only God, he again adds that “there was no other God before him.” Yet לא נוצר (lo notzar) may be taken in a passive sense, so as to convey a different meaning, that of a “creature,” or “workmanship,” or “work” of God; but as that appears to be a forced sense, I willingly concur with the ordinary opinion, that “no other God had been formed before him.” This contains a kind of irony, as if it had been said, that there was no other god that had not been made and formed by mortals, and consequently, that none can be compared with the eternal God.

And after me there shalt not be. He adds that “there shall be none afterwards,” because God always preserves his dominion entire and unimpaired, and does not fail through old age or length of days. His object is to shew that, until we rely on him, there is no faith in us. They who know that there is some deity, but do not understand what it is, continually hesitate, and entangle themselves in strange labyrinths. Let us, therefore, believe that he alone is God, and for that reason cannot permit any one to be equal to him, or to share with him in his majesty.

11. I, I am Jehovah. Here the Lord employs lofty language, as having obtained the victory. Already he had sufficiently explained in what manner he must be known, and had shewn that there is no God except himself; and now, in order to confirm this doctrine, he exclaims, “I alone am Jehovah, there is none besides me.” This shews how dangerous it is to contrive anything about God out of our own fancy; for when we make any kind of graven image, we produce an idol instead of God. We ought, therefore, to embrace nothing but what has proceeded from God, so as not to allow ourselves any liberty on this subject. After God has revealed himself to us, we ought to make progress in the knowledge of him, and to grow and be strengthened every day; for this is the meaning of the repetition, I, I.

And there is no Savior besides me. That we may not suppose that his eternal essence only is here exhibited, but also his power and goodness, which he constantly exercises towards us, and by which he is fully revealed, he adds an epithet as a distinguishing mark, that “he is the only Savior.” The world falls into the mistake of giving a naked and empty name to God, and at the same time conveying his authority to another, as in Popery God is indeed mentioned, but is robbed of his honor, when one part of it is given to St. Peter, and another to St. Paul, and another to St. William, and another to St. George; that is, his offices are distributed into so many parts, that hardly anything is left to him but a naked and empty name. They boast, indeed, of worshipping God alone; but when we come to what it belongs to God to do, they make as many gods as they have creatures, and distribute among them his power and authority. But the Lord has determined that these shall remain entire and uninfringed, and they cannot be conveyed to another without shocking blasphemy; for he alone does good to men, he alone defends and preserves them. The last clause of the verse expresses that knowledge which is derived from experience, that we may not seek salvation in any other than in him who its the only author of it. Hence we learn that the chief part of the worship of God consists in faith, when he is acknowledged to be the beginning and the end of life, when we bestow on him the title of Savior, and do not convey to another what he declares to belong to himself and to reside in him alone.

12. I have told and have saved. This verse is a sort of recapitulation (ἀνακεφαλαίωσις) of the preceding; for Jehovah again relates that he foretold future events, and that he had actually accomplished what he foretold. To tell relates to foreknowledge, and to save relates to power and goodness. In a word, he means that he alone is God, who both knows and does all things. Although these things were spoken to the Jews, yet let us know that they belong to us also; for all the predictions that have come down to us ought to be regarded by us as so many proofs both of the knowledge and of the power of God, that we may rely on him alone.

And there is no strange god among you. That superstitions may be banished, and that he may be elevated to the throne of his heavenly doctrine, he again mentions that he displayed his power, and gave tokens of his grace, without being aided by any one; and hence it follows, that they who shall not be satisfied with him alone, will be excessively ungrateful and wicked. “At the time,” says he, “when ye worshipped no strange god, I openly and publicly displayed my power; and therefore it is unlawful to bestow on false gods what belongs to me.” And yet in these words he does not so much commend the piety or religion of the people, as he excludes all foreign aid; as if he had said, that while the Jews knew no other God, the miracles wrought by him were so numerous and so great, that it was perfectly evident that none but he is God. At the same time Isaiah remarks that our unbelief hinders God from displaying his power amongst us. Away, then, with all errors and all wavering and doubtful opinions about God, if we wish to have experience of his power! for if we turn our minds to superstitions or idols, we shall undoubtedfly render ourselves unworthy of his assistance and kindness.

Ye are therefore my witnesses. At length he again summons them as witnesses, accusing them of base and shameful ingratitude, if they conceal what he had abundantly made known to them; for the greater and more numerous the testimonies by which he has manifested to us his power and might, so much the more are we bound to declare them to others.

13. Even before the day was. He now speaks of the eternity of God; but we must attend to the Prophet’s design; for he who has a beginning and is not from himself, cannot rule by his dominion, or govern according to his pleasure, what he has not created. When, therefore, God declares that he is eternal, he reminds us that the world is his workmanship; for this order of nature did not spring up by chance, but proceeded from the wonderful purpose and wisdom of God. (Genesis 1:1.) In this sense he afterwards adds, —

There is none to deliver out of my hand. Hence we shall clearly see that his supreme and infinite power is proved from his eternity; for if he were not eternal, he could neither exercise authority over all things, nor be the defender of his people, nor dispose of the creatures according to his pleasure; but since he is eternal, all things must be subject to his authority. To the same purpose is what he says, that no obstacle can prevent what he hath decreed to do, that the Jews may not be alarmed or dispirited by the forces or number of the enemies.

14. Thus saith Jehovah. The Prophet shews that Cyrus will be but a hired soldier, to render his services to the Lord for delivering his people. He does not indeed name Cyrus, but speaks of the army which he has under his command for subduing the Babylonians. ‘We know that this was accomplished by Cyrus and Darius, and that under the direction of God, who had foretold it long before. And not only does he speak to those who beheld the accomplishment of these things, but to all others whom the Lord wished to comfort by this hope of deliverance, of which they could not have formed the smallest conception. He addresses captives, who, having been oppressed by the cruel tyranny of the Babylonians, appeared to be beyond all hope of obtaining deliverance, and who might be apt to regard those promises as absurd, because in the opinion of men there was no visible hope of redemption. But we should yield this honor to the word, to believe what is otherwise incredible, that we may be encouraged to “hope against hope.” (Romans 4:18.) Such is the power of faith, that it must not be limited to the view of external objects, but rise above the heavens, and reach even to God himself.

For your sake I have sent to Babylon. This is highly emphatic; for, while Cyrus was instigated by ambition and by an insatiable desire of power, and while there were many causes of the war, nothing was further from being generally believed, than that the destruction of that monarchy would shake the world, so that the Jews who were at that time most despicable in the eyes of men, would return to their native land. But God testifies that he will grant easy victories to the Persians, so that they shall subdue the East, because he will be reconciled to his Church.

For the same reason he begins by saying, that he is the Redeemer of his people, and the Holy One, to shew more clearly that he holds dear and precious those whom he has chosen to be his peculiar people. (Exodus 19:6.) But this appears to be inconsistent with what we have formerly seen,

“We to thee who plunderest, for thou shalt be exposed to plunder,” (Isaiah 33:1;)

for the Lord declared that he would punish the cruelty of the Babylonians, and repay to them what they had deserved; but now he affirms that he sends the Persians to deliver his people. But these statements may easily be reconciled. Though the Lord punished the Babylonians, yet he had also a care of his people; for, as the providence of God extends throughout the whole world, so he takes a peculiar care of his Church, and, as the elect are the object of his special love, so he directs all things for their salvation. It is not without good reason, therefore, that he says that he sent, and that he was induced by undeserved favor to send, because he wished to be the Savior of his people.

And I made them come down. For the same reason as before, he now adds that they shall come down at his command, because, although the Persians and Medes will have another object in view, yet their march shall be guided by heavenly impulse; and in this manner he wished to give an early testimony of his grace to the elect people, that they might not faint under many very distressing calamities. This promise ought therefore to have brought vast consolation to believers, that, although they were despised, and hated, and even abhorred by all, still they were dear to God; because he would at length assist them, and on their account would destroy the kingdom of the Babylonians.

They are all fugitives. By saying that “they shall be fugitives,” he shews that he will give to Cyrus such success, that the Babylonians shall tremble at his arrival, and in terror shall throw down their arms, and betake themselves to flight. It often happens that a very powerful prince, abundantly supplied with military preparations, undertakes a war, but conducts it unsuccessfully; and therefore it was not enough that Cyrus should be sent with a powerful army, if he were not also crowned with success.

And a cry of the Babylonians in the ships. To describe more fully the sudden flight, he adds that there shall be “a cry or noise in the ships;” for they were unable to escape by land. They had, indeed, a very convenient river, the Euphrates, which united with the river Tigris, by which they might easily have escaped. Yet even in this respect their expectation was disappointed on account of the bed of the river being dried up.

15. I Jehovah. This verse contains no statement, and only shews who it is that speaks, how great is his power and majesty, and, in a word, how warmly he loves the elect people, so as to give greater weight to the former promise. In short, it may be viewed as the seal of the preceding statement, more powerfully confirming what was formerly said, that it is God who makes these promises. But what God?

Your Holy One, the Creator of Israel, your King. He is called Holy, because he has chosen and separated a people, that he might consecrate them to himself; for by this title he reminds them of the adoption by which he united them to himself in a peculiar manner, that they may understand that he will be their Father and Savior. And for the same reason we ought now to acknowledge him as our Holy One, because he has set us apart to be members of the Church, of which we are assured by our calling. The name Creator must not be viewed as referring to universal creation, by which unbelievers also are created, but to the new creation, on account of which we are also called (Ephesians 2:10) “his workmanship,” (τὸ ποίημα) as we have formerly stated, while expounding other passages.

Your King. This might indeed be thought to be absurd; for not even the semblance of a kingdom was visible, and nothing was to be seen among the Jews but what was covered with shame and disgrace, in consequence of their having been deprived of all aid and relief. Yet there was room for the exercise of faith, that they might hope for the restoration of the kingdom, though apparently ruined and almost extinguished, and might acknowledge God to be their King.

16. Thus saith Jehovah. He again repeats and confirms what was otherwise incredible; and, in order that this confirmation may have greater weight, he personates God himself.

Who maketh a way in the sea. He reminds them of former benefits, that, having experienced his power and kindness, they may believe that he will not be less gracious for the future, nor less powerful to deliver them. As if he had said, “The Lord who speaks will actually shew how vast is the greatness of his power. Your fathers experienced it, and you will not experience it the less.” Now, we are ungrateful to God, if former benefits do not lead us to entertain hope for the future; and especially when he intended to give a sure and striking proof of continual favor towards us. He brought the Jews out of Egypt on the express condition, that the deliverance which was accomplished should never be forgotten. (Exodus 13:9.)

The Prophet therefore represents God as actually present, and declares that he is the same God who surmounted every obstacle by his power, that he might be the Redeemer of his people. At that time he opened up a way through the sea, (Exodus 14:21,) and afterwards through the mighty waters, that is, through Jordan, which the Lord dried up, though it was running very rapidly. (Joshua 3:16.) And these prodigious miracles he expressly relates, because they might think that their return to Judea was closed up, and that all that was promised concerning it was fabulous.

17. When he bringeth out. He shows that no power or forces shall hinder him from delivering his people, whenever he shall think proper. The sea which lay between them could not prevent God from “bringing out” his people; but he divided its waters in the midst, and drowned the pursuing enemies, with their horses and chariots. (Exodus 14:28.) This is therefore an amplification; as if he had said, “Though the whole world be leagued for your destruction, and attempt, to hinder the deliverance of my Church, yet it will gain nothing; for not only will the Lord find out a way through whirlpools, when he thinks proper, but he will overthrow and scatter all opposing efforts, and will crush them so that they shall never again raise their head.”

They are quenched like flax. It is possible that he who was vanquished in one battle may renew his strength in another, and at length be victorious; but here the Lord promises a continual victory, for he declares that the enemies shall be subdued in such a manner that they shall be completely extinguished. By the metaphor of flax, he expresses more vividly the sudden destruction of the enemies; for flax may indeed burn and give light, but is immediately consumed.

18. Remember not former things. Hitherto the Prophet shewed how great was the power of God in delivering the people. He now declares that all the miracles which God wrought in that first redemption were of little importance as compared with the more remarkable miracle which should soon be wrought; that is, that the glory of this second deliverance shall be so great as to throw the former into the shade. Yet he does not mean that the Jews should forget so great a benefit, which he had commanded them to publish in every age, and to inscribe on permanent records; for in his preface to the Law he begins in this manner,

“I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage.” (Exodus 20:2.)

He even enjoined parents to repeat it frequently to their children, and from hand to hand to deliver it to their grandchildren and to posterity. This must therefore be understood to be by comparison, like that saying’ of Jeremiah,

“Behold the days come,” saith the Lord, “that it shall no longer be said, The Lord liveth, who brought the children of Israel out of the land of Egypt; but, The Lord liveth, who led and brought out the seed of the house of Israel from the land of the north, and from all the countries into which I had driven them; and they shall dwell in their land.” (Jeremiah 23:7, 8.)

In short, he shews that this latter redemption, when compared with the former, shall be far more illustrious. Hence it follows, that it is improper to limit this prediction to a small number of years; for the Prophet does not separate between its commencement and its progress, but extends the blessed consequences of their return till Christ, who, by his coming, actually set up the priesthood and the kingdom.

19. Behold, I do a new thing. This shews more clearly what the Prophet meant in the preceding verse, for he declares that there shall be “a new work,” that is, a work unheard of and uncommon, and which, on account of its greatness and excellence, shall throw into the shade the reputation of all other works; in the same manner as the brightness of the sun, when it fills heaven and earth, causes the stars to disappear.

Now it shall arise. He means that the time shall not be long. Yet these things were not so speedily accomplished; but, if we look to God, four hundred or even a thousand years are counted as a moment before him; how much less ought a delay of seventy years to wear out and discourage them? When he adds, Shall ye not know it? this question is more forcible and impressive than a bare affirmation, and this form of question is more frequently employed by Hebrew writers than in the Greek and Latin languages. When he promises a way in the wilderness, he alludes to that wilderness which lay between Judea and Babylon; for he speaks of the return of the people. Accordingly to the way he adds rivers; for in travelling through a dry country they might have been parched and died of thirst. On this account, the Lord says that he will supply them with water and everything that is necessary for the journey; as if he had said, “I will furnish you with provisions, so that under my guidance you shall return to your native land.”

But it may be thought that the Prophet is excessive, and that his language is altogether hyperbolical, when he extols this deliverance in such lofty terms; for we read that rivers were turned into blood, (Exodus 7:20,) the air was covered with darkness, (Exodus 10:22,) the first-born were slain, (Exodus 12:29,) insects were sent forth to destroy the whole country, (Exodus 10:15,) and that other prodigies of the same kind happened in Egypt, while nothing of this sort was done in Babylon. What then is meant by this new redemption? This consideration has compelled almost all Christian commentators to interpret this passage as referring absolutely to the coming of Christ, in which they are undoubtedly mistaken; and the Jews are also in the wrong, when they limit it to the redemption from Babylon. Accordingly, as I have frequently remarked, we ought here to include the whole period which followed the redemption from Babylon, down to the coming of Christ.

The redemption from Egypt may be regarded as having been the first birth of the Church; because the people were gathered into a body, and the Church was established, of which formerly there was not the semblance; but that deliverance is not limited to the time when the people went out of Egypt, but is continued down to the possession of the land of Canaan, which was delivered to the people, when the kings had been driven out. (Joshua 11:23.) We ought to take the same view of this new birth, (περὶ ταύτης παλιγγενεσίας,) by which the people were rescued from Babylon, and brought back to their native land; for that restoration must not be limited to the departure from Babylon, but must be extended to Christ, during the whole of which period great and wonderful events undoubtedly happened. Was it not astonishing that a captive people, whom all despised as some contemptible slave, and who were even held to be accursed, should receive freedom and liberty to return from heathen kings; and not only so, but should be furnished with provisions, and with everything else that was necessary both for the journey and for settling at home, for rearing the city and for rebuilding the Temple? (Ezra 1:2.)

But far greater events followed, when but a few persons were willing to return, and the greater part were so discouraged as to prefer wretched bondage to blessed freedom. When, in comparison of that vast multitude which had been carried away, a few persons returned to Judea, still greater obstacles arose. Conspiracies were formed, the people formerly abhorred became the objects of keener resentments, the work was interrupted, and every method was tried for putting a full stop to the design. (Ezra 4.) Thus it appeared as if in vain the Lord had brought them back, for they were exposed to dangers much greater than before. When the temple had been built, they did not enjoy greater peace; for they were hedged in on all sides by very cruel and deadly enemies, from whom they often sustained great hardships. They were afterwards afflicted by distresses, and calamities, and various persecutions, so that they were supposed to be struck down and overwhelmed, and utterly ruined. And yet, in the midst of fire and sword, God wonderfully preserved them; and if we consider their wretched and miserable condition, and the grievous persecutions of tyrants, we shall wonder that even a single individual of them could survive.

In order that we may understand how great was the excellence of this latter redemption, and how far it excelled the former, we must: continue and bring it down to the time of Christ, who at length gave an immense addition to the former benefits. Thus, beyond all question, the second redemption leaves the first far behind. There is nothing forced in this interpretation, and it corresponds to the ordinary language of the prophets, who always have the Messiah for their end, and keep him constantly in their eye. But this will appear more clearly from what is related by Haggai; for, when the Temple began to be rebuilt, the old men, who had seen the glory of the ancient temple, mourned, and were not far from thinking that God had forsaken them, and that his promises had failed. But Haggai, in order to comfort them and to prove that the glory of this second would be greater than the glory of the first, though the structure of the building was far inferior, leads them to the Redeemer.