John Calvin Commentary Isaiah 40:6

"The voice of one saying, Cry. And one said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field." — Isaiah 40:6 (ASV)

The voice said, Cry. He now describes a different “voice” from that of which he formerly spoke. Until now, he had spoken about the “voice” of the prophets, but now he means the “voice” of God himself commanding the prophets to cry. Although the voice of the prophets is also the voice of God, whose instruments they are (for they do not speak of themselves, 2 Peter 1:20–21), this distinction is necessary so that we may know when the Lord commands and when the prophets and ministers execute his commandments.

There is also a beautiful comparison between the two “voices,” so that we may receive what the prophets utter with as much reverence as if God himself thundered from heaven. For they speak only by his mouth and repeat as ambassadors what he has commissioned them to declare.

Furthermore, this preface gives notice that the Prophet is about to speak of something highly important. For, although he everywhere testifies that he faithfully delivers what he has received from God, yet, to obtain closer attention, he states that the voice of God has expressly commanded the way he should speak.

Such is also the meaning of the word Cry, as if he had said that he must proclaim this commandment in a clear and loud voice, so that it may make a deeper impression.

And I said, What shall I cry? The addition of this question has great weight, for the Prophet means that he does not speak impulsively and boast of what he seemed to have heard in a confused manner. Instead, he received clear and undoubted instruction after having waited for it with composure.

Moreover, from this fact we may learn that nothing here is superfluous, because two main points of heavenly doctrine were to be briefly addressed: that, although man is smoke and vanity, and all his excellence is deceitful and fading, yet believers have the best reason for glorying, because they do not seek salvation from themselves; and that, although they are strangers on the earth (Hebrews 11:13), they possess heavenly happiness, because God unites himself to them by his word. For by renouncing ourselves, we are led to desire the grace of God.

The Prophet knew, indeed, what he should say; but by this question he intended to make a stronger impression on their minds, to show that he and all the other servants of God are constrained by necessity to utter this sentiment. He meant to show that they cannot begin to teach in any other manner, even if they were to ask a hundred questions and make numerous inquiries, as indeed they will gain nothing by choosing to adopt any other method.

Regarding the word Cry, I have no objection to viewing it as denoting both boldness and clearness. Prophets should not mutter in an obscure manner, but should pronounce their message with a distinct voice, and boldly and with open mouth declare whatever they have been commanded. Therefore, let everyone who is called to this office constantly remember and believe that he should meet difficulties of every sort with unshaken boldness, such as was always manifested by both prophets and apostles.

“Wo to me,” says Paul, “if I do not preach the gospel; for necessity is laid on me” (1 Corinthians 9:16).

All flesh is grass. First, it should be observed that he does not speak merely of the frailty of human life, but extends the discourse further, so as to reduce to nothing all the excellence which men think they possess.

David indeed compares this life to grass (Psalms 103:15) because it is fading and transitory. However, the context shows that the Prophet does not speak only of the outward man but includes the gifts of the mind—such as prudence, courage, acuteness, judgment, and skill in business transactions—of which men are exceedingly proud, thinking that in these they excel other animals. This is more fully expressed by what immediately follows in the next passage.

All the grace of it. Some translate חסדו (chasdo) as “his glory,” others as “his kindness.” However, I have preferred the word “grace,” by which I mean everything that procures honor and esteem for men.

Yet a passive meaning may also be admitted, as if the Prophet had said that all that is excellent and worthy of applause among men is the absolute kindness of God. Thus David calls God “the God of his kindness” (Psalms 59:10, 17) because he acknowledges him to be the author of all blessings and ascribes it to his grace that he has obtained them so largely and abundantly.

It is indeed certain that חסד (chesed) here denotes all that is naturally most highly valued among men, and that the Prophet condemns it as vanity, because there is an implied contrast between the ordinary nature of mankind and the grace of regeneration.

Some commentators refer this to the Assyrians, as if the Prophet, by diminishing their power, wealth, industry, and exertions—or rather, by treating these as if they had no existence—freed the minds of the Jews from terror. They interpret the meaning this way: “If you are terrified at the strength of men, remember that they are flesh, which quickly gives way through its own weakness.”

However, their error is soon afterwards refuted by the context, in which the Prophet expressly applies it to the Jews themselves. We should carefully observe that man, with his faculties on account of which he is accustomed to value himself so highly, is wholly compared to a flower.

All men are fully convinced of the frailty of human life, and on this subject pagan writers have argued at great length. But it is far more difficult to root out the confidence that men entertain through a false opinion of their own wisdom.

For if they imagine that they have either knowledge or industry beyond others, they think they have a right to glory in them. But he shows that in man there is nothing so excellent that it will not quickly fade and perish.

As the flower of the field. The Prophet seems, as if in mockery, to add a sort of correction, for a flower is something more than grass. It is, therefore, an acknowledgment that although men have some shining qualities, like flowers in the fields, yet their beauty and lustre quickly vanish and pass away. Consequently, it is useless for them to flatter or applaud themselves on account of this idle and deceitful splendor.