John Calvin Commentary Isaiah 26

In that day shall a song be sung. Here the Prophet begins again to show that, after the return of the people from captivity, they will be defended by God’s power and guardianship, and that under his protection Jerusalem will be as safe as if she had been surrounded by bulwarks, ramparts, a ditch, and a double wall, so that no enemy could find entrance.

It is proper to observe the time when “this song was sung.” The Prophet had foretold the calamity that would befall the Church, which was not yet so near at hand, but happened a short time after his death. When the people were led into captivity, they would undoubtedly have despaired if they had not been encouraged by such promises.

That the Jews might cherish a hope that they would be delivered, and might behold life in the midst of death, the Prophet composed for them this song, even before the calamity occurred, that they might be better prepared for enduring it, and might hope for better things. I do not think that it was composed solely so that, when they had been delivered, they might give thanks to God, but that even during their captivity, though they were like dead men (Ezekiel 37:1), they might strengthen their hearts with this confidence, and might also train up their children in this expectation, and hand down these promises, as it were, to posterity.

We have formerly seen the reason why these and other promises were put by Isaiah into the form of verse. This was so that, having been frequently sung, they might make a deeper impression on their memory. Though they mourned in Babylon and were almost overwhelmed with sorrow (hence these sounds, as in Psalm 137:4, How can we sing the Lord’s song in a foreign land?), yet they must have hoped that at a future period, when they should have returned to Judea, they would give thanks to the Lord and sing his praises. Therefore the Prophet shows them from a distance the day of deliverance, so that they might take courage from the expectation of it.

We have a city of strength. By these words a full restoration of Jerusalem and of the people is promised, because God will not only deliver the captives and gather those that are scattered, but will also preserve them safe after having brought them back to their country. But not long afterwards believers saw that Jerusalem was destroyed (2 Kings 25:9), and the Temple thrown down (2 Chronicles 36:19), and after their return nothing could meet their eye but hideous ruins; and all this Isaiah had previously foretold. It was therefore necessary that they should behold from the lofty watchtower of faith this restoration of Jerusalem.

He has made salvation to be walls and a bulwark. He now defines what will be “the strength of the city”; for the “salvation” of God will take the place of a “wall,” towers, ditches, and mounds. As if he had said, “Let other cities rely on their fortifications, God alone will be to us instead of all bulwarks.” Some allege that the words may be read, “He has set a wall and bulwark for salvation”; and I do not set aside that rendering.

But as a more valuable doctrine is contained in the Prophet’s words, when nothing is supplied, it serves no good purpose to go far for a forced interpretation; especially since the true and natural interpretation readily presents itself to the mind, which is that God’s protection is more valuable than all ditches and walls.

In like manner, it is also said in the psalm, Thy mercy is better than life (Psalms 63:3), for as David there boasts of enjoying, under God’s shadow, greater safety and freedom from care than if he had been fortified by every kind of earthly defense, so Isaiah here says that there will be good reason for laying aside fear when God shall have undertaken to guard his people.

Now, since this promise extends to the whole course of redemption, we ought to believe that at the present day God is still the guardian of his Church, and therefore that his power is more effective than if it had been defended by every kind of military force.

Accordingly, if we wish to dwell in safety, we must remain in the Church. Though we have no outward defenses, yet let us learn to be satisfied with the Lord’s protection, and with his sure salvation, which is better than all bulwarks.

Open ye the gates. This "song" was undoubtedly despised by many when it was published by Isaiah. During his life, the inhabitants of Jerusalem were wicked and ungodly, and the number of good men was exceedingly small. But after his death, when they had been punished for their wickedness, it was, to some extent, perceived that this prediction had not been uttered in vain.

As long as wicked men enjoy prosperity, they have no fear and do not imagine that they can be brought low. Thus, the Jews thought that they would never be driven out of Judea and carried into captivity, and hoped that they would continue to live there. It was therefore necessary to take away from them every pretense for being haughty and insolent; and such is the meaning of the Prophet’s words:

And a righteous nation, which keepeth the truth, shall enter in. “The inhabitants of the restored city shall be unlike the former, for they will maintain righteousness and truth.” But at that time, this promise also might appear to have failed to be fulfilled. When they had been driven out of the country and led into captivity, no consolation remained.

Accordingly, when the Temple had been destroyed, the city sacked, and all order and government overthrown and destroyed, they might have objected, “Where are those ‘gates’ which he bids us ‘open?’ Where are the people who shall ‘enter?’” Yet we see that these things were fulfilled, and that nothing was ever foretold which the Lord did not accomplish. Therefore, we ought to keep in mind those ancient histories, so that we may be fortified by their example and, amid the deepest adversity to which the Church is reduced, may hope that the Lord will yet raise her up again.

When the Prophet calls the nation “righteous and truthful,” he not only, as I mentioned a little before, describes the persons to whom this promise relates, but shows the fruit of the chastisement. When its pollution has been washed away, the holiness and righteousness of the Church will shine more brightly.

At that time, wicked men were the majority; good men were very few and were overpowered by the multitude of those who were of an opposing character. It was therefore necessary that this multitude, which had no fear of God and no religion, should be removed, so that God might gather his remnant. Thus, a compensation for the destruction was that Jerusalem, which had been polluted by the wickedness of her citizens, was again truly devoted to God; for it would not have been enough to regain prosperity if newness of life had not shone forth in holiness and righteousness.

Now, as the Prophet foretells the grace of God, he also exhorts the redeemed people to maintain uprightness of life. In short, he threatens that these promises will be of no use to hypocrites and that the gates of the city will not be opened for them, but only for the righteous and holy.

It is certain that the Church was always like a barn (Matthew 3:12), in which the chaff is mixed with the wheat, or rather, the wheat is overpowered by the chaff. But when the Jews had been brought back into their country, the Church was unquestionably purer than before.

Those who returned must have been animated by a good disposition to undertake such a long journey, beset by so many troubles, hardships, and dangers. Many others preferred to remain in captivity rather than to return, thinking that to live in Babylon was a safer and more peaceful condition than to return to Judea.

Such persons must have had a seed of piety, which led them to take hold of those promises granted to the fathers. Now, though the Church even at that time was stained by many imperfections, this description was still comparatively true, for a large portion of the filth had been swept away, and those who remained had benefited to some extent from God’s chastisements.

A righteous nation, which keepeth the truth. Some distinguish these terms in this way: “A nation righteous before God, and upright before men.” But I take the meaning to be simpler: after calling the nation “righteous,” he shows in what righteousness consists—that is, where there is uprightness of heart, which has nothing false or hypocritical, for nothing is more opposite to righteousness than hypocrisy.

And though no one ever existed who progressed so far that he could be commended as perfectly righteous, yet the children of God, who with their whole heart aim at this “truth,” may be said to be keepers of it.

But perhaps it will rather be thought that, by a figure of speech, a part is taken for the whole to describe what true righteousness is: that is, when all deceit and all evil practices have been laid aside, and people act towards each other with sincerity and truth.

If anyone wishes to use this passage for upholding human merits, the answer is easy. The Prophet does not here describe the cause of salvation, or what people are by nature, but what God makes them by his grace, and what kind of persons he wishes to be members of his Church.

Out of wolves he makes sheep, as we have previously seen. As long as we live here, we are always at a great distance from perfection and are continually progressing towards it.

But the Lord judges us according to what he has begun in us, and, having once led us into the way of righteousness, counts us as righteous. As soon as he begins to check and reform our hypocrisy, he at once calls us true and upright.

The thought is fixed; you will keep peace, peace. As the Hebrew word יצר (Yĕtzĕr) signifies both “imagination” or “creature,” and “thought,” some render it, “By a settled foundation you will keep peace;” as if the Prophet meant, that when men, amidst the convulsions of the world, continue to rest firmly on God, they will always be safe.

Others render it, “For the fixed thought you will keep peace;” which amounts to nearly the same thing, that those who have fixed their minds on God alone will eventually be happy; for in no other way does God promise that he will be the guardian of his people unless they rely on his grace with settled thoughts, and without change or wavering.

Since, however, the sign of the dative case is not added, but the Prophet in a concise manner of expression says, “Fixed or steadfast thought,” let my readers judge if it is not more appropriate to view it as referring to God, so that the meaning is that the peace of the Church is founded on his eternal and unchangeable purpose; for, in order to prevent godly minds from continual wavering, it is of the highest importance to look to the heavenly decree.

It is undoubtedly true that we ought constantly to hope in God, so that we may perceive his continual faithfulness in defending us; and believers are always enjoined not to be driven about by any doubt, or uncertainty, or wavering, but firmly to rely on God alone. Yet the meaning which is more easily obtained from this passage, and comes more naturally from the words of the Prophet, is, that it is a fixed and unchangeable decree of God, that all who hope in him shall enjoy eternal peace; for if fixed thought means the certainty and steadfastness of the godly, it would be superfluous to assign the reason, which is —

Because he has trusted in you. In short, both modes of expression would have been harsh, that “continual peace is prepared for imagination,” or “for thought.” But it is perfectly appropriate to say that, when we trust in God, he never disappoints our hope, because he has determined to guard us forever. Hence it follows, that, since the safety of the Church does not depend on the state of the world, it is not moved or shaken by the various changes that happen daily; but that, having been founded on the purpose of God, it stands with steady and unshakable firmness, so that it can never fall.

There is also, I think, an implied contrast between God’s fixed thought and our wandering imaginations; for at almost every moment there springs up something new that drives our thoughts here and there, and there is no change, however slight, that does not produce some doubt. We ought therefore to hold this principle, that we do wrong if we judge God’s unshaken purpose by our fickle imaginations; as we will elsewhere see,

As far as the heavens are from the earth, so far are my thoughts from your thoughts, O house of Israel. (Isaiah 55:9)

We ought therefore above all to be certain, that our salvation is not liable to change; because the purpose of God is unchangeable.

You will keep peace, peace. What has now been stated explains the reason of the repetition of the word peace; for it denotes uninterrupted continuance forever. By the word peace I understand not only serenity of mind, but every kind of happiness; as if he had said, that the grace of God alone can enable us to live prosperously and happily.

Trust ye in Jehovah for ever. Regarding the words, some read the second clause as, “Trust in God, the strong Jehovah of ages.” However, since צור (tzūr) is not always an adjective but signifies strength, I reject that meaning as forced; besides, it has little relation to the subject, as will immediately appear. There is also little basis for the ingenuity of those who infer Christ's divinity from this passage, as if the Prophet said that “Jehovah is in Jah,” for the twofold name of God is given for the express purpose of magnifying his power.

He now exhorts the people to rest safely on God; therefore, after the preceding doctrine, there is now room for exhortation. Besides, it would have been vain to say that our peace is in God's hand and that he is our faithful guardian, if we had not been taught and instructed on this subject and, at the same time, urged by exhortations.

Yet he exhorts us not only to earnest hope but also to perseverance. This discourse applies properly to believers, who have already learned what it is to trust in the Lord and who need to be strengthened, because they are still weak and may often fall because of the various motives for distrust with which they are called to struggle. He therefore does not enjoin them merely to trust in the Lord, but to remain steadfastly in trust and confidence to the end.

For in Jah Jehovah is the strength of ages. We ought to attend to the reason given here: namely, that just as God's power—the object of faith—is perpetual, so faith ought to be correspondingly perpetual. When the Prophet speaks of God's strength and power, he does not mean dormant power, but active and energetic power that is actually exerted on us and brings to completion what he began.

This doctrine has a wider application, for it directs us to truly believe that we ought to contemplate God's nature. As soon as we turn away from beholding it, we see nothing but what is fleeting, and then we immediately lose heart. Thus, faith ought to rise above the world by continual advances, for neither God's truth, nor his justice, nor his goodness is temporary or fading; instead, God always remains the same.

For he will bring down the inhabitants of loftiness. He now explains more fully what that power of God is, about which he spoke. It is the power that we ourselves experience, and which is exercised for our benefit. The two clauses are therefore closely connected: that the proud are laid low by the power of God, and that the lowly and despised are put in their stead. For it would not have provided full comfort to tell us, in the first place, that the proud will be laid low, if he had not also added that the lowly will be exalted, so as to hold dominion over the proud. We therefore acknowledge that in our own experience God works powerfully for our salvation, and this gives us a reason for hope.

Under the word loftiness he includes not only bulwarks and fortifications of every kind (for the ancients were accustomed to build their cities in high places), but also wealth and magnificence. He therefore means that no defense can prevent God from casting down the wicked and laying them low. Towers and bulwarks, indeed, are not displeasing to God; but as it rarely happens that those who are strong and powerful are not proud, so loftiness frequently denotes pride. Undoubtedly, he speaks of the wicked, who have an abundance of arms, forces, and money, and imagine that they are protected against God Himself. He also comforts the Jews, as we have said before, because the invincible power of Babylon could have terrified them and thrown them into despair, if the Lord had not supported them by this promise: “You have no reason for being terrified at the greatness or strength of Babylon; for she will quickly fall, and will not stand before the power of the Lord.”