John Calvin Commentary Isaiah 2

The word that Isaiah the son of Amoz saw. This prophecy is a confirmation of that doctrine which we had a little before, concerning the restoration of the Church. For since it is difficult to cherish the hope of safety when we are, as it were, in the midst of destruction, while the wrath of God burns and consumes everything far and wide, or while his threats strike terror into our minds, at such a time the bare promises are hardly sufficient to support us and to allay our fears. For this reason, the Lord determined that to the consolation which had already been proclaimed there should be added this special vision, by way of confirmation, in order to make it more certain and undoubted that, whatever calamities might arise, his Church would never perish. I have no doubt, therefore, that this vision agrees with what is stated in Isaiah 1:26-27.

Hence we learn what was the advantage and design of visions; for since doctrine sometimes does not have sufficient weight with us, God therefore adds visions, so that by means of them he may seal his doctrine to us. Since, therefore, this vision is connected with the former promise, we learn from it this useful doctrine: that all visions of every kind which God formerly gave to his prophets must be joined to the promises in such a manner as to be seals of them. And thus we perceive more and more the astonishing goodness of God, that, not satisfied with giving us his bare word, he places before our eyes, as it were, representations of the events.

He has added a confirmation that the restoration of the Church is a matter of very great importance and necessary to know. For where is the truth of the Lord, where is faith, if there is no Church? If there is none, it follows that God is a liar, and that everything contained in his word is false. But as God frequently shows by striking proofs that he preserves the Church by unknown methods and without the assistance of men, so he now declares by a remarkable prediction that he will do this.

There were two purposes to be served by this prediction.

1. First, since Isaiah, and others who came after him, were unceasingly to proclaim terror—on account of the obstinate wickedness of the people, until the temple should be burned, the city destroyed, and the Jews carried into captivity—it was necessary that such severity should be mitigated for believers by some consolation of hope.
2. Secondly, as they were to languish in captivity, and as their minds were shaken (even after their return) by a succession of varied calamities, and as they were eventually almost overwhelmed with despair by the dreadful desolation and confusion, they might a hundred times have fainted if they had not been upheld.

As for those who had already fallen, they were raised up and confirmed by the promised restoration, at least to such an extent that they retained among them the practice of calling on God, which is the only and undoubted remedy for the worst of evils. The Hebrew term הדבר, (haddabar), the word, is rendered by some interpreters as the thing, which accords with the general signification of this term; but it is better to view it as denoting a divine purpose. Isaiah says that it was revealed to him by a special vision.

And it shall come to pass in the last of the days. When he mentions the end or completion of days, let us remember that he is speaking of the kingdom of Christ; and we also ought to understand why he gives the kingdom of Christ this appellation.

It was because until that time everything might be said to be in a state of suspense, so that the people might not fix their eyes on the present condition of things, which was only a shadow, but on the Redeemer, by whom the reality would be declared. Therefore, since Christ came, if that time is compared with ours, we have actually arrived at the end of ages.

It was the duty of the fathers who lived at that time to go, as it were, with outstretched arms to Christ. Since the restoration of all things depended on His coming, it is with good reason that they were instructed to extend their hope to that period. It was indeed always useful for them to know that under Christ the condition of the Church would be more perfect, especially because they were held under figures, for the Lord was pleased to arouse them in various ways for the express purpose of keeping them in suspense.

But a peculiar importance was attached to this prediction. For, during four hundred years or so, there were innumerable occasions on which they might have fainted, had they not remembered that fullness of days in which the Church was to be perfectly restored. Therefore, during the various storms by which the Church was nearly overwhelmed, every believer, when shipwrecked, seized on this word as a plank, so that by means of it he might be floated into the harbour. Yet it should be noted that while the fullness of days began at the coming of Christ, it flows on in uninterrupted progress until He appears the second time for our salvation (Hebrews 9:28).

That the mountain of the Lord’s house shall be established. This vision might seem absurd, not only because Zion was a little hill of no extraordinary height (as if one were to compare a handful of earth to huge mountains), but also because he had only a little before predicted its destruction. How, then, could it be believed that Mount Zion, after having lost all her greatness, would again shine with such lustre as to draw upon her the eyes of all the nations?

And yet she is extolled as if she had been loftier than Olympus. “Let the Gentiles,” says Isaiah, “boast as much as they please of their lofty mountains; for they shall be nothing in comparison with that hill, though it is low and insignificant.”

According to nature, this certainly was very improbable. What! Shall Zion be hung up in the clouds? Therefore, there can be no doubt that wicked men scoffed at this prediction, for ungodliness has always been ready to break forth against God.

Now the peculiarity which I have noticed tended to weaken belief in this prediction. For when Zion, after the destruction of the temple, had fallen into the deepest disgrace, how could she rise again so suddenly? And yet Isaiah did not prophesy in vain; for eventually this hill was actually raised above all the mountains: because from it the voice of God was heard and sounded through the whole world, so that it might lift us up to heaven; because from it the heavenly majesty of God shone brightly; and lastly, because, being the sanctuary of God, it surpassed the whole world in lofty excellence.

The purpose of this prophecy deserves our attention. Isaiah intended it to bring consolation that would support the minds of the people during the captivity. Thus, although there might be no temple and no sacrifices, and though all might be in ruins, this hope would still be cherished in the minds of the godly. Amidst a condition so desolate and so shockingly ruinous, they would still reason: “The mountain of the Lord is indeed forsaken, but there He will yet have His habitation; and greater shall be the glory of this mountain than of all others.”

Therefore, to prevent them from doubting that this would be the result, the Prophet has here, as it were, sketched a picture in which they might behold the glory of God. For although the mountain was still in existence, a disgraceful solitude made it almost an object of detestation, since it had lost its splendor as a consequence of having been forsaken by God.

But it was the duty of the pious to look not at those ruins, but at this vision. Moreover, the reason why he speaks in such lofty terms concerning the exaltation of Mount Zion is sufficiently evident from what follows. It is because from there proceeded the Gospel, in which the image of God shines.

Other mountains might excel it in height; but as the glory of God has surpassing excellence, so the mountain in which He is manifested must also be highly distinguished. Therefore, it was not for her own sake that he extolled Mount Zion, but on account of her ornament, the splendor of which would be communicated to the whole world.

And many people shall go. In the former verse, he had slightly noted the reason why Mount Zion would hold so high a rank: it was because all nations would flow to it, as if the rivers were overflowing from the great abundance of waters. He now makes the same statement and assigns the reason, for it might be asked why various nations flocked to it in crowds from distant lands. He says, therefore, that the desire of serving God was their motive.

The word רבים (rabbim), many, implies a contrast. It means that there will not be, as formerly, only one nation which devotes itself to the worship of the true God. Instead, those who formerly were strangers and foreigners (Ephesians 2:19) will come into the same agreement with them about religion. It is as if he had said that the Church, which had formerly been, as it were, shut up in a corner, would now be gathered from every quarter. By the word many, he meant various, for unquestionably he did not intend to weaken the force of what he had said a little before about all nations.

Now, though it was never fulfilled that the nations of the whole world, each leaving their native country, made a journey into Judea, yet, because the doctrine of the gospel—by which God has gathered to Himself a Church indiscriminately out of all nations—proceeded from Mount Zion, he justly says that they will come to it who, having with one consent of faith embraced the covenant of eternal salvation, have been united into one Church. We must also observe the harmony between the figures of the law and that spiritual worship which began to be introduced at the coming of Christ.

And shall say, Come. By these words, he first declares that the godly will be filled with such an ardent desire to spread the doctrines of religion that everyone, not satisfied with his own calling and personal knowledge, will desire to draw others along with him. And indeed, nothing could be more inconsistent with the nature of faith than that deadness which would lead a person to disregard his brethren and to keep the light of knowledge choked up within his own breast. The greater the eminence above others that anyone has received from his calling, the more diligently he ought to labor to enlighten others.

This also points out to us the ordinary method of gathering a Church, which is by the outward voice of people. For though God might bring each person to Himself by a secret influence, yet He employs the agency of people, that He may awaken in them a concern for the salvation of each other. By this method, He likewise strengthens their mutual attachment and tests their willingness to receive instruction, when everyone permits himself to be taught by others.

Next, Isaiah shows that those who undertake the office of teaching and exhorting should not sit down and command others, but should join and walk along with them as companions. We see that some people are very severe instructors, eager to urge others forward, who yet do not move a step themselves. But here, believers, instead of giving their brethren the command, “Go up,” rather lead the way by their own example. This, therefore, is the true method of profitable teaching: when, by actually performing what we demand, we make it evident that we speak with sincerity and earnestness.

And he will teach us in his ways. He shows, first, that God cannot be worshipped rightly until we have been enlightened by doctrine, and secondly, that God is the only teacher of the Church, on whose lips we ought to hang. Hence it follows that nothing is less acceptable to God than certain foolish and erring services which people call devotion. Likewise, though He employs the agency of people in teaching, He still reserves this as His own right: that they must utter nothing but His word.

Had this rule been followed by those who called themselves teachers of the Church, religion would not have been so shamefully corrupted by a wide and confused diversity of superstitions. Nor is it possible that we will not be carried away into various errors when we are tossed about by the opinions of people.

Justly, therefore, does Isaiah, when he claims for God alone the power and authority to teach the Church, shut the mouths of all mortals, so that the office of teaching is committed to pastors for no other purpose than that God alone may be heard there. Let those who wish to be considered ministers of Christ allow themselves to be regulated by this statement, that they may take nothing away from His authority.

The Hebrew words ויורנו מדרכיו (veyorenu midderachaiv) may be literally rendered, he will teach us OF his ways; which means, “He will show us what His ways are,” or, “He will set before us His ways for perfect instruction.”

Next, he adds obedience: we will walk in his paths, by which he points out both the object and the result. For the instruction which is delivered to us from the mouth of the Lord is not mere speculation, but directs the course of our life and leads us to obey Him.

But we ought also to observe that the commandments of God are called ways and paths to inform us that those who turn aside from them in the smallest degree go miserably astray. Thus, every kind of unlawful liberty is restrained, and all people, from the least even to the greatest, are enjoined to observe this rule of obedience: that they keep themselves within the limits of the word of God.

For out of Zion shall go forth the law. This is an explanation of the former verse, in which he said that Mount Zion will be placed above all mountains; that is, that she will be raised to the highest pitch of honor when she shall become the fountain of saving doctrine, which shall flow out over the whole world.

He calls it the law. We have elsewhere spoken of the derivation and meaning of this word, for תורה (torah) means instruction, and the most complete of all kinds of instruction is contained in the law. He speaks, therefore, in the manner of the prophets. For since the rule of godliness was to be obtained from the law, they were accustomed, by a figure of speech (synecdoche), in which a part is taken for the whole, to include under the word law all the instruction which God has given, just as under the word altar they include the whole worship of God.

Now, since we know that this prediction was fulfilled when the preaching of the gospel began at that very place (for Christ first taught at Jerusalem, and afterwards His doctrine was spread throughout the whole world), we must not take the word “law” in a limited sense. For at that time, concerning its figures and bondage, it was rather abolished (Luke 2:46; Mark 16:10; Ezekiel 47:1; Luke 24:47).

Hence, we conclude that the term is applied, without limitation, to the word of God. And when the prophets say that waters will spring out of the temple to water the whole world (Ezekiel 47:1), they express metaphorically what Isaiah states in plain language: namely, that the source of saving doctrine will be from that place. For out of it, the apostles and other teachers spread the gospel through the whole world.

We must observe the reason why the Prophet made these statements. It was so that he might fortify the godly against various changes which, on many occasions, might otherwise have crushed their minds. Therefore, it was of great importance to provide against stumbling blocks and to fortify the minds of the godly. “Whatever may be the condition of your affairs, and though you should be oppressed by afflictions on all sides, still continue to cherish this assured hope, that the law will go forth out of Zion, and the word of the Lord from Jerusalem; for this is an infallible decree of God, which no diversity or change of events will make void.”

How much the godly needed this consolation may be easily inferred from the course of events which immediately followed. For when Judea had been forsaken, the temple destroyed, the worship of God overturned, and the fitting order of the Church utterly defaced while tyranny became more and more oppressive, it was natural that their minds should be discouraged and that all hope should be thrown away.

On the other hand, after the return of the Jews from Babylon, when dreadful superstitions gradually became prevalent, and the priests, instead of discharging their office in a lawful manner, grasped at wicked tyranny, what else could have occurred to the minds of the godly than that religion had fallen into neglect and that the worship of God was entirely laid aside, if they had not been supported by this promise?

For there can be no doubt that this temptation, which arose from internal vices, was more injurious than their banishment to Babylon. As long as they were exiles, they had at least prophets by whose instruction they were encouraged. But in that state of corruption, the good effect of instruction had been lost, and no regard was paid to religion or godliness. By the aid of this prediction alone, however, the Lord granted them the support they needed.

For why had the law, which God appeared to have consecrated for Himself in His own habitation, been thrown down and basely trampled under foot? Who, then, would have thought not only that it would have a place there, but that it would also reign in all foreign places and in the most distant regions?

On the other hand, the Prophet declares not only that the law will remain in its place but that it will travel further. By this, he means that it will not be confined within its former boundaries, for it will be proclaimed to the Gentiles without distinction.

And undoubtedly, this had very great authority and weight with the Apostles when they knew that they were appointed to perform those things which are promised here. Otherwise, they would never have had courage enough to venture to undertake the office and, in short, would not have been able to endure the burden, especially when the whole world furiously opposed them. But they knew that He by whom this had been promised, and from whom they had received authority to deliver this message, would easily remove every obstacle.

It ought also to be observed that we obtain from it a strong confirmation of our faith when we learn that the doctrine of the gospel came forth out of Zion. Because from this we conclude that it is not new, or recently sprung up, but that it is the eternal truth of God, to which testimony had been given in all ages before it was brought to light.

We also infer that it was necessary that all the ancient ceremonies should be abolished and that a new form of teaching should be introduced, though the substance of the doctrine continues to be the same. For the law formerly proceeded from Mount Sinai (Exodus 19:20), but now it proceeded out of Zion, and therefore it assumed a new form. Two things, therefore, must be observed:

1. The doctrine of God is the same and always agrees with itself, so that no one may charge God with inconsistency, as if He were inconsistent. And though the law of the Lord is now the same as it ever was, yet it came out of Zion with a new garment.

2. When ceremonies and shadows had been abolished, Christ was revealed, in whom their reality is perceived.

And he shall judge among the nations. He means that the doctrine will be like a king’s scepter, so that God may rule among all nations; for, by a figure of speech in which a part is taken for the whole, the Hebrew word שפט (shaphat)—to judge—means to govern or to reign.

Since, therefore, God had not taken more than one nation to be subject to His reign, the Prophet here shows that the boundaries of His kingdom will be enlarged, so that He may rule over various nations. He likewise notices indirectly the difference between the kingdom of David, which was but a shadow, and this other kingdom, which would be far more excellent.

At that time God ruled over His chosen people by the hand of David, but after the coming of Christ He began to reign by Himself—that is, in the person of His only-begotten Son, who was truly God manifested in the flesh (1 Timothy 3:16). The prophets sometimes employ the name of David when they are speaking about the kingdom of Christ, and they do so with propriety—that is, with respect to His human nature, for the Redeemer had been promised to spring from that family (Jeremiah 30:9; Ezekiel 34:23; Ezekiel 37:24).

But here the Prophet extols His divine majesty, from which it is evident how much more excellent the condition of the new Church is than that of the ancient Church, since God has revealed Himself as King in His Son. And again, he confirms the calling of the Gentiles, because Christ is not sent to the Jews only, so that He may reign over them, but so that He may hold His sway over the whole world.

And shall rebuke many nations. The word יכח (yakach) sometimes means to expostulate, sometimes to correct, and likewise to prepare; but the ordinary interpretation is most suitable to this passage, in which the Prophet speaks of the reformation of the Church. For we need correction, so that we may learn to submit ourselves to God; because, due to the obstinacy that belongs to our nature, we shall never make progress in the word of God until we have been subdued by violence.

Accordingly, Christ makes the beginning of preaching the gospel to be that the world be reproved concerning sin (John 16:8). So that the doctrine may not be without profit, Isaiah shows that the stubbornness of our flesh must be subdued; and therefore he attributes to God the office of a reproving judge, so that He may try our life and, by condemning our vices, may effect a reformation of our morals. And indeed, we see how little effect is produced by the gospel unless that power of the Spirit is exercised which leads men to repentance.

And they shall beat their swords into ploughshares. He next mentions the beneficial result that will follow when Christ has brought the Gentiles and the nations under His dominion. Nothing is more desirable than peace; but while all imagine that they desire it, everyone disturbs it by the madness of his lusts, for pride, covetousness, and ambition lead men to rise up in cruelty against each other. Since, therefore, men are naturally led away by their evil passions to disturb society, Isaiah here promises the correction of this evil. For, as the gospel is the doctrine of reconciliation (2 Corinthians 5:18), which removes the enmity between us and God, so it brings men into peace and harmony with each other. The meaning amounts to this: Christ’s people will be meek and, laying aside fierceness, will be devoted to the pursuit of peace.

This has been improperly limited by some commentators to the time when Christ was born, because at that time, after the battle of Actium, the temple of Janus was closed, as appears from the histories. I readily admit that the universal peace that existed throughout the Roman empire at the birth of Christ was a token of that eternal peace which we enjoy in Christ. But the Prophet’s meaning was different. He meant that Christ makes such a reconciliation between God and men that a comfortable state of peace exists among themselves by putting an end to destructive wars. For if Christ is taken away, not only are we estranged from God, but we incessantly carry on open war with Him, which is justly thrown back on our own heads; and the consequence is that everything in the world is in disorder.

Besides, Isaiah promises that when the gospel is published, it will be an excellent remedy for putting an end to quarrels; and not only so, but that when resentments have been laid aside, men will be disposed to assist each other. For he does not merely say that swords shall be broken in pieces, but they shall be turned into mattocks. By this, he shows that there will be so great a change that, instead of annoying one another and committing various acts of injustice as they had formerly done, they will from now on cultivate peace and friendship. They will employ their exertions for the common advantage of all, for mattocks and pruning-hooks are instruments adapted to agriculture and are profitable and necessary for human life. He therefore shows that when Christ reigns, those who formerly were hurried along by the love of doing mischief will afterwards contend with each other in every possible way by acts of kindness.

Neither shall they practice war any more. The word למד (lamad) signifies either to be accustomed to or to learn. But the meaning of the Prophet is plain enough: they will not train themselves in destructive arts and will not strive with each other in acts of cruelty and injustice, as they were formerly accustomed to do. Therefore, we infer that they have made little proficiency in the gospel whose hearts have not been formed to meekness, and among whom that brotherly love which leads men to perform kind offices to each other does not yet reign. But this cannot be done before their consciences have been brought into a state of peace with God, for we must begin there so that we may also be at peace with men.

Certain fanatics torture this passage to promote anarchy (ἀναρχίαν), as if it took away from the Church entirely the right to use the sword, and they bring it forward to condemn with great severity every kind of war. For example, if a prince defends the people entrusted to him and protects them against injustice, those people say, “It is unlawful for Christians to use the sword.” But it is easy to reply to this, for the Prophet speaks metaphorically about the kingdom of Christ, which leads men, through mutual kindness, to become reconciled to each other.

The Scriptures frequently employ a metaphor in which the thing signified is denoted by a sign, as in that passage: He who has not a sword, let him buy one (Luke 22:36). Christ certainly did not intend to induce His followers to fight but intimated that a time of war was at hand. On the other hand, we are told that swords shall cease to exist, or shall be beaten down to serve a different purpose, when hatred and fighting are at an end, and when those who formerly were at enmity are reconciled to each other.

It may be objected that in a state of harmony and peace, the sword will no longer be needed. I reply that peace exists among us only to the extent that the kingly power of Christ is acknowledged, and that these two things have a mutual relation.

If only Christ reigned entirely in us! For then peace would also have its perfect influence. But since we are still far distant from the perfection of that peaceful reign, we must always focus on making progress; and it is excessive folly not to consider that the kingdom of Christ here is only beginning.

Besides, God did not gather a Church—by which is meant an assembly of godly men—so as to be separate from others; but the good are always mixed with the bad. Not only so, but the good themselves have not yet reached the goal and are far distant from the perfection that is required of them.

The fulfillment of this prophecy, therefore, in its full extent, must not be looked for on earth. It is enough if we experience the beginning and if, being reconciled to God through Christ, we cultivate mutual friendship and abstain from harming anyone.

O house of Jacob. He sharply rebukes the Jews by holding out the example of the Gentiles. For since, as a consequence of the spread of His kingdom, God would give law to all nations from Mount Zion, so as to graft them into the body of His chosen people, nothing could be more strange than for the house of Jacob to revolt from Him, and for the members of the household, who ought to have been foremost, to withdraw when strangers were drawing near. This is, therefore, not only an extremely forceful exhortation but also a heavy and sharp complaint. Accordingly, he addresses them by an honorable name, saying, O house of Jacob, come; so that he may express more strongly their ingratitude, which was evident in the fact that though they were God’s first-born in the Church, they utterly renounced that right of inheritance which they held in common with others.

There is, therefore, an implied comparison, as if he had said, “Look, the Gentiles flow together to Mount Zion, and everyone exhorts and urges on his neighbor; they submit to receive instruction from God and to be reproved by Him; and why do you, O Israelites, you who are the inheritance of God, why do you draw back? Shall the Gentiles submit to God, and shall you refuse to acknowledge His authority? Has so great a light been kindled in every part of the world, and shall you not be enlightened by it? Shall so many waters flow, and will you not drink? What madness is this, that when the Gentiles run so eagerly, you remain idle?”

And we will walk in the light of the Lord. When he adds we will walk, he means that the light is placed before their feet, but they disregard it by shutting their eyes and even extinguish it as far as it lies in their power; and yet its brightness draws distant nations to it.