John Calvin Commentary Isaiah 14

For the LORD will have compassion on Jacob. The particle כי (ki), having various significations, we might take it as signifying But, and might connect this verse with the former verse in the following manner: But (or, yet) the Lord will have compassion on Jacob. But I consider it better and more appropriate to view the particle כי (ki), in this as well as in many other passages, as used for assigning a reason. Thus the meaning will be, “God will destroy Babylon, because he will have compassion on Israel, whom he cannot despise or reject.” Hence we see that the Prophet had until now endeavored to soothe the grief of a wretched people, to inform them that they ought to entertain good hopes in the midst of their afflictions, of which God would be the avenger (Psalms 94:1).

Here, therefore, as in a picture, Babylon is contrasted with the Church of God. Babylon, I say, elevated to the highest power, had plunged the Church into such a miserable and afflicted condition that it was not probable that she could ever be raised up again. But the Lord casts down Babylon from her lofty situation, and thus testifies that he cares for his people, however lowly and despicable they may be.

It yields very great consolation to us to learn that the whole world is governed by God for our salvation. All things are directed to this object: that those whom he has elected may be saved, and may not be overwhelmed by any changes, however numerous, that shall befall them.

It will be asked: Was there a period during which God had no compassion? Undoubtedly, he always had compassion; but while the people were distressed by heavy calamities, it was not perceived. For, having their minds previously occupied with a view of God’s anger, and judging from outward appearances, they could not perceive God’s compassion. Yet the Lord was always like himself, and never laid aside his nature.

Thus it is proper to distinguish between the knowledge which springs from faith and the knowledge which springs from experience. For when the tokens of God’s anger are visible all around, and when the judgment of the flesh leads us to believe that he is angry, his favor is concealed from us; but faith raises our hearts above this darkness, to behold God in heaven as reconciled towards us. What follows is somewhat more startling.

And will yet choose Israel, or, will again choose Israel. God’s election is eternal. He does not choose us as if this had never before come into his mind; and as we were chosen before the foundation of the world (Ephesians 1:4), so he never repents of his choice (Romans 11:29). But when the Lord chastises his people, this has the appearance of rejecting them, as we learn from the frequent complaints of the saints, Lord, why hast thou cast us off? (Psalms 74:1).

We look at God’s rejection or election according to our weakness, and judge his feelings toward us by the outward action. (I speak of the knowledge which is derived from experience, and which is corrected by the light of faith.) Accordingly, when the Lord calls us, that is, confirms his election, he is said to choose us; and when he gives evidence that he is displeased, he is said to reject us.

The meaning, therefore, is: “Though the Lord has treated his people so severely, as if he had rejected them, yet by the actual event he will eventually show and prove that he has adopted them, by giving abundant evidence of his election, and by having compassion on them forever.”

We may now readily conclude what we have already said, namely, that the chastisements which the godly endure are widely different from that deadly stroke, however light it may be, which is inflicted on the ungodly. The godly are immediately led to consider their election, the confident belief of which cheers their hearts; but the ungodly see nothing but darkness, bottomless pits, and frightful desolation on all sides. Whenever, therefore, the Lord chastises us, we ought immediately to recall this distinction, that we may strengthen our hearts by the hope of a happier condition.

And shall cause them to rest in their own land. In their return he holds out evidence of favor and reconciliation, for to the children of Abraham the land of Canaan was a pledge of their adoption.

And the stranger shall be joined to them. The Prophet foretells the calling of the Gentiles, as if he had said: “Not only will the Lord restore them to the possession of the land of Canaan, but he will enlarge them by a great increase, for he will associate the Gentiles with them, that the two peoples may become one and the same body.” This benefit, therefore, is not limited to a short period but extends to the whole Church, which the Lord promises to place in safety. For he speaks not of the Church in his own time, but of the Church that will exist until the kingdom of Christ and during his kingdom; otherwise, that addition would have been inappropriate.

And the peoples shall take them. He means that the foreign nations will be willing to become their companions, and in such a way that they will not hesitate to perform the duties of servants. An instance of this was given (Ezra 1:6) when the people were brought back from Babylon. However, that was only a slight glimpse of those things which were accomplished by Christ, to whom all these statements must be referred.

The Lord softened the hearts of the nations, who regarded that people with deadly hatred, so that by their guidance he brought them back to their native country and bestowed on them their former liberty. But many of the nations were so far from assisting the Jews after their return from Babylon that all the neighbors earnestly formed a league to distress them (Ezra 4:4). They certainly attempted not only to banish them from the land of Canaan but to drive them entirely out of the world.

These things, therefore, were done in the kingdom of Christ, to whom has been given all power, not only on earth but also in heaven (Matthew 28:18), and by whom the Gentiles, who had formerly been strangers, were united to the Jews, so as not only to assist them in keeping their inheritance but also to submit calmly and willingly to bear the yoke. It is with this view that he adds—

And the house of Israel shall possess them in the land of the LORD for servants and handmaids. Since the Jews are, in a sense, the first-born (Exodus 4:22) in the house of God, we who are joined to them appear as if we had assembled under their roof. For they go before us and hold the highest rank above all the nations, and undoubtedly would still hold it if they did not by their ingratitude deprive themselves of these great privileges.

And yet, their ingratitude did not prevent the Lord from actually performing these things. For the Apostles, being Jews, subdued foreign nations by the word of God—even those very nations by whom they were formerly carried captive and to whom they had been tributaries, such as the Assyrians, Chaldeans, and Persians, and finally, the Roman empire. Consequently, all the nations might justly be called their inheritance, though the Apostles did not wish to rule over them, but to gain them to God, so that they might acknowledge the same Lord and Prince as themselves.

These statements must therefore be referred to the dominion and yoke of Christ, to whom the Jews subdued the Gentiles, not to a government of an external nature, such as the Jews falsely imagine.

And it shall be in that day. He adds a confirmation of the former promises. In this way the Lord provides for our weakness; for we find it difficult to fully believe his word, especially when the state of our affairs appears to contradict it. But by this method, the Lord chooses to test our faith when he still promises salvation for which all hope has been taken away.

From your sorrow, and from your trembling, and from your hard bondage. He confirms what he has said by a variety of expressions, so that, with doubt removed, we continue to rely on his promises, even when our affairs are desperate. Yet by these same considerations, he also exhorts the Jews to gratitude, that they may never bury in forgetfulness a work of God so excellent and so worthy of remembrance. He expressly intended to mention the yoke and bondage so that the Jews might be fully aware that the Lord would take away these obstructions whenever he pleased, and that they could not at all prevent him from immediately delivering his people when he saw fit.

We should also apply this for our own benefit today, with reference to the wretched bondage and wicked yoke of Antichrist by which Christians are bound. Though they are confined and bound by snares and chains in every direction, they have God as their deliverer, who will quickly remove all difficulties and every kind of trouble; and this should also be extended to all sorrows, distresses, and afflictions.

Then you shall take up this saying. By the term witty saying, or parable (for the Hebrew word משל (mashal) denotes “sayings that are weighty and remarkable, and worthy of being observed”), he shows that the ruin of Babylon will be so great that it will even become a proverb, which usually happens in great and astonishing events.

How has the oppressor ceased? The word How throws it into the form of a question expressive of astonishment and ridicule. It might be thought incredible that Babylon, furnished with such abundant wealth and forces, should be overturned and fall into the hands of the enemy. Justly, therefore, does he ridicule their foolish and vain confidence, that, being swelled with haughtiness, they thought that they were invincible and were placed beyond the reach of all danger.

Yet it may be thought to be inconsistent with the modesty of godly persons to scoff at the misery of others, for they ought rather to have pitied them. But it is not inconsistent with compassion when our zeal is regulated by the justice of the judgment of God; for in that case we may with human feelings compassionate those who perish through their folly, and at the same time laugh at their insolence and madness. As the Lord scoffs at them, laughing at their senselessness, so he bids us, through zeal for his glory, mock at them; not that we may be swelled with impudence, but that we may praise his goodness and power. By this example, therefore, we may scoff at the enemies of God when they are vanquished or brought down, as we may scoff at Antichrist, whose power we daily see diminished and gradually falling into decay.

How has the city covetous of gold ceased! The word מדהבה (madhebah), in this clause, might be rendered golden, or ornamented with gold; but as it is connected with the word Oppressor or Tyrant, it probably denotes covetousness and insatiable greediness for gold, to which the Babylonians were subject. It is usually the case with great empires and states and wealthy nations, that the greater their abundance, the stronger is their greediness to possess more.

The Lord hath broken the staff of the wicked. He answers the question that has just been asked; for He did not intend that believers should doubt that it would happen, but rather that they should be amazed at such wonderful works of God; for the question had a tendency to arouse their minds to more earnest attention.

It is as if he had said that it did not happen at random or through the blind violence of fortune that they have not been oppressed by continual bondage, but that it ought to be ascribed to the providence of God, who hath broken that hard yoke of bondage. Now, the wicked are amazed at such works and remain bewildered because they do not see the reason; but the righteous know that this ought to be ascribed to God.

Let us therefore learn to admire the works of God and, while we are amazed at them, acknowledge Him as the Author; and let us not think that any of them should be overlooked, especially when He shows His power for redeeming His Church, when by His wonderful power He delivers each of us from the bondage of the devil, from the tyranny of Antichrist, and from eternal death. This is no ordinary work, no part of which ought to be ascribed to human power or to any other cause.

To the staff of the wicked he adds the sceptre of the rulers; and by this repetition he means that no imperial power can support unjust tyranny. And immediately afterwards he states more clearly that the monarchy of the Babylonians would be destroyed, because it was unjust and tyrannical, when he says (Isaiah 14:6) that the people had been struck with an incurable stroke, and that there was no limit to the violence, because they had rioted with impunity in unbounded licentiousness. This reminds us that eventually God will not spare tyrants, though He may overlook them for a time. The same destruction awaits them as, we learn, befell Babylon; for the Lord is righteous (Psalms 11:7), and He is always true to Himself.