John Calvin Commentary Isaiah 42

Behold my servant. The Prophet appears to break off abruptly to speak of Christ, but we ought to remember what we mentioned previously when explaining another passage (Isaiah 7:14), that the prophets, when they promise anything hard to believe, usually then mention Christ; for in Him all the promises are ratified which would otherwise have been doubtful and uncertain. “In Christ,” says Paul, is Yea and Amen (2 Corinthians 1:20). For what communion can we have with God, unless the Mediator comes between us? We undoubtedly are too far alienated from His majesty, and therefore could not be partakers of either salvation or any other blessing, except through the kindness of Christ.

Besides, when the Lord promised deliverance to the Jews, He wished to raise their minds higher, so that they might look for greater and more valuable gifts than bodily freedom and a return to Judea; for those blessings were only the foretaste of that redemption which they eventually obtained through Christ, and which we now enjoy.

The grace of God in the return of His people would indeed have been imperfect, if He had not, at that time, revealed Himself as the perpetual Redeemer of His Church. But, as we have already said, the end of the captivity in Babylon included the full restoration of the Church; and consequently, we need not wonder if the prophets interweave that commencement of grace with the reign of Christ, for that succession of events is mentioned in many passages. We must therefore come to Christ, without whom God cannot be reconciled to us; that is, unless we are received into the number of God’s children by being ingrafted into His body. It will be evident from what follows that the Prophet now speaks of Christ as the First-born and the Head, for to no other person could the following statements be applied, and the Evangelists place the matter beyond all controversy (Matthew 12:17–21).

He calls Christ His Servant (κατ’ ἐξοχήν), by way of eminence; for this name belongs to all the godly, because God has adopted them on the condition of directing themselves and their whole life to obedience to Him; and godly teachers, and those who hold a public office in the Church, are in a peculiar manner called the servants of God. But there is something still more extraordinary, on account of which this name belongs especially to Christ, for He is called a “Servant” because God the Father not only enjoined Him to teach or to do some particular thing, but called Him to a singular and incomparable work which has nothing in common with other works.

Though this name is ascribed to the person, yet it belongs to human nature; for since His divine nature is eternal, and since He has always possessed in it a glory equal and perfectly similar to that of the Father, it was necessary that He should assume flesh in order that He might submit to obedience. Hence also Paul says,

Though he was in the form of God, he accounted it not robbery to make himself equal to God, but emptied himself, taking the form of a servant, etc. (Philippians 2:6).

That He was a servant was a voluntary act, so we must not think that it detracted anything from His rank. The ancient writers of the Church expressed this by the word “Dispensation,” by which it was brought about, they tell us, that He was subject to all our infirmities. It was by a voluntary determination that He subjected Himself to God, and subjected Himself in such a manner as to become also of service to us. Yet that exceedingly low condition does not hinder Him from still continuing to possess supreme majesty. Hence also the Apostle says that He was exalted above every name (Philippians 2:9).

The Prophet employs the demonstrative particle Behold, to lead the Jews to regard the event as having actually taken place. For the objects which were before their eyes might have led them to despair, and therefore He bids them turn away their eyes from the actual condition of things and look to Christ.

I will lean upon, Him, or, I will uphold Him. The word אתמך (ethmoch) is interpreted by some in an active and by others in a passive sense. If it is taken in a passive sense, the meaning will be that God will “lean on” His Anointed in such a manner as to lay the whole charge upon Him, as masters commonly do with their faithful servants; and it is a proof of extraordinary fidelity that God the Father will deliver all things to Him and will put into His hand His own power and authority (John 13:3 and John 17:10).

Yet I do not object to the active signification, “I will raise Him up,” or, “I will exalt Him,” or, “I will support Him in His rank”; for what immediately follows, I will put my Spirit in Him, is a repetition of the same sentiment. In the former clause, therefore, He says, I will uphold Him, and afterward describes the manner of “upholding”: that He will direct Him by His Spirit. This phrase means that He will assist Christ in all things and will not permit Him to be overcome by any difficulties. Now, it was necessary that Christ should be endued with the Spirit of God to execute that divine office and be the Mediator between God and men, for so great a work could not be performed by human power.

My elect. In this passage the word Elect denotes “excellent,” as in many other passages; for those who are in the very flower of their age are called chosen youths (1 Samuel 26:2 and 2 Samuel 6:1). Jehovah therefore calls Him “an excellent servant,” because He bears the message of reconciliation, and because all His actions are directed by God.

At the same time, He demonstrates His undeserved love, by which He embraced us all in His only-begotten Son, that in His person we may behold an illustrious display of that election by which we have been adopted into the hope of eternal life. Now, since heavenly power dwells in the human nature of Christ, when we hear Him speak, let us not look at flesh and blood, but raise our minds higher, so as to know that all that He does is divine.

In whom my soul is well pleased. From this passage we learn that Christ is not only beloved by the Father (Matthew 3:17), but is alone beloved and accepted by Him, so that there is no way of obtaining favor from God except through the intercession of Christ. In this sense the Evangelists quote this passage (Matthew 12:18), as Paul also declares that we are reconciled in the beloved in such a manner as to be beloved on His account (Ephesians 1:6). The Prophet afterward shows that Christ will be endued with the power of the Spirit, not solely on His own account, but in order to spread it far and wide.

He will exhibit judgment to the Gentiles. By the word judgment the Prophet means a well-regulated government, and not a sentence which is pronounced by a judge on the bench; for to judge means, among the Hebrew writers, “to command, to rule, to govern,” and He adds that this judgment will be not only in Judea, but throughout the whole world. This promise was exceedingly new and strange; for it was only in Judea that God was known (Psalms 76:2), and the Gentiles were shut out from all confidence in His favor (Ephesians 2:12).

These clear proofs were therefore exceedingly needful for us, so that we might be certain of our calling; for otherwise, we might think that these promises did not at all belong to us. Christ was sent to bring the whole world under the authority of God and obedience to Him; and this shows that without Him, everything is confused and disordered.

Before He comes to us, there can be no proper government among us; and therefore, we must learn to submit to Him if we desire to be well and justly governed. Now, we ought to judge of this government from the nature of His kingdom, which is not external, but belongs to the inner man; for it consists of a good conscience and uprightness of life, not what is so reckoned before men, but what is so reckoned before God.

The doctrine may be thus summed up: “Because the whole life of men has been perverted since we were corrupted in every respect by the fall of Adam, Christ came with the heavenly power of His Spirit, that He might change our disposition, and thus form us again to ‘newness of life’” (Romans 6:4).

He shall not cry aloud. The Prophet shows what kind of coming Christ's will be; that is, without pomp or splendor, unlike the arrivals of earthly kings. When these kings arrive, various noises and loud cries are made, as if heaven and earth were about to mix. But Isaiah says that Christ will come without any noise or cry. This is not only to praise his modesty, but, first, so that we may not form any worldly ideas about him; secondly, so that, knowing his kindness by which he draws us to himself, we may gladly hurry to meet him; and, finally, so that our faith may not weaken, even though his condition is humble and lowly.

He shall not lift up his voice; that is, he will create no disturbance, as we commonly say of a quiet and peaceable man, “He makes no great noise.” And indeed, he did not boast about himself to the people, but frequently forbade them to publicize his miracles, so that all might learn that his power and authority were very different from what kings or princes obtain by having themselves loudly proclaimed to gain the applause of the crowd (Matthew 8:4; Matthew 9:30; Matthew 12:16; Mark 5:43; Luke 8:56).

A bruised reed he shall not break. After declaring in general that Christ will be unlike earthly princes, He next mentions His mildness in this respect: He will support the weak and feeble. This is what He means by the metaphor of the bruised reed, that He does not wish to break off and altogether crush those who are half-broken, but, on the contrary, to lift up and support them, to maintain and strengthen all that is good in them.

Nor will he quench the smoking flax. This metaphor has the same meaning as the former and is borrowed from the wicks of lamps, which may displease us by not burning clearly or by giving out smoke, and yet we do not extinguish but trim and brighten them. Isaiah ascribes to Christ that forbearance by which He bears with our weakness, which we find to be actually fulfilled by Him; for wherever any spark of piety is seen, He strengthens and kindles it, and if He were to act towards us with the utmost rigor, we would be reduced to nothing. Although people therefore totter and stumble, although they are even shaken or out of joint, yet He does not at once cast them off as utterly useless, but is patient until He makes them stronger and more steadfast.

God gave a manifestation of this meekness when He appointed Christ to begin the discharge of His office as ambassador; for the Holy Spirit was sent from heaven in the shape of a dove, which was a token of nothing but mildness and gentleness (Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32). And indeed, the sign perfectly agrees with the reality, for He makes no great noise and does not make Himself an object of terror, as earthly kings commonly do. He does not wish to harass or oppress His people beyond measure but, on the contrary, to soothe and comfort them. Not only did He act in this manner when He was manifested to the world, but this is what He daily shows Himself to be by the gospel.

Following this example, the ministers of the gospel, who are His deputies, ought to show themselves to be meek, to support the weak, and gently to lead them in the way, so as not to extinguish in them the feeblest sparks of piety, but, on the contrary, to kindle them with all their might. But so that we may not suppose that this meekness holds out encouragement to vices and corruptions, He adds —

He shall bring forth judgment in truth. Although Christ soothes and upholds the weak, yet He is very far from using the flatteries that encourage vices. Therefore, we ought to correct vices without flattery, which is in the highest degree inconsistent with that meekness. We ought therefore to guard diligently against extremes; that is, we must neither crush the minds of the weak by excessive severity nor encourage by our smooth language anything that is evil.

To better understand who those persons are towards whom, following the example of Christ, we should weigh carefully the Prophet’s words. He calls them a bruised reed and smoking wick. These words do not apply to those who boldly and obstinately resist, nor to those who are fierce and headstrong; for such persons do not deserve this forbearance but rather must be broken and crushed, as by the strokes of a hammer, by the severity of the word. While he praises meekness, he at the same time shows to whom it is adapted, and at what time and in what manner it ought to be employed. For it is not suitable for hardened and rebellious persons, or for those whose rage sends forth flames, but for those who are submissive and who cheerfully yield to the yoke of Christ.

The word smoking shows that He maintains and cherishes not darkness, but sparks, though feeble and hardly perceptible. Wherever, then, there is impiety and stubbornness, there we must act with the utmost severity and exercise no forbearance. But, on the other hand, where there are vices that have not gone beyond endurance, we must, by gentleness of this nature, correct and reform them, instead of encouraging them. For we must always pay regard chiefly to truth, of which He speaks, so that vices may not be concealed and thus acquire a secret corruption, but that the weak may be gradually trained to sincerity and uprightness.

These words, therefore, relate to those persons who, amidst many deficiencies, have integrity of mind and earnestly desire to follow true religion, or, at least, in whom we see some good beginning. It is clearly shown by many passages (Matthew 12:39; Matthew 22:18; Matthew 23:13) how severely Christ deals with despisers; for He is constrained to employ a rod of iron to crush those who do not submit to be governed by His shepherd’s crook. As He justly declares that his yoke is easy, and his burden is light, (Matthew 11:30) to willing disciples, so with good reason does David arm Him with a scepter of iron (Psalms 2:9) to break His enemies in pieces, and declare that He will be wet with their blood (Psalms 110:6–7).

He shall not faint, nor be discouraged. The Prophet alludes to the preceding verse and confirms what he previously said: that Christ will indeed be mild and gentle towards the weak, but he will have no softness or lack of resolve, for he will resolutely execute the commission he has received from the Father. This is what he means when he says that he shall not faint; and in this verb יכהה (yichheh) there is an allusion to a previous verse, in which he spoke of smoking flax. Now, he shows what is the true moderation of meekness: not to turn aside to excessive indulgence, for we ought to use it in such a manner as not to deviate from our duty. Many people wish to profit by the name of gentleness, so as to gain the applause and esteem of the world, but at the same time betray truth in an ignoble and shameful manner.

I remember that there were in a populous city two preachers. One of them boldly and loudly reproved vices, while the other sought to gain the favor of the people by flatteries. This fawning preacher, who was expounding the Prophet Jeremiah, came upon a passage full of the mildest consolation. Having found, as he imagined, a suitable opportunity, he began to declaim against those harsh and severe reprovers who are accustomed to terrify people with thunderbolts of words. But on the following day, when the Prophet changed his subject and sharply rebuked wicked men with his characteristic vehemence of style, the wretched flatterer was compelled to face bitter scorn by retracting the words that were fresh in the memory of all his hearers. Thus, the temporary favor he had gained quickly vanished when he revealed his own disposition and made himself abhorred by both the good and the bad.

We must therefore distinguish between the submissive and the obstinate, so that we do not abuse that mildness by using it on every occasion. Yet Isaiah declares that Christ’s fortitude will be unshaken, so that it will surmount every obstacle. For by these words, Till he put judgment, he means that the ministry of Christ will be so effective that the fruit of his doctrine will be manifested. He does not merely say, “Till he has made known the will of his Father,” but “Till he establish judgment,”—that is, as we previously said, the proper exercise of government. Christ’s ministry, therefore, he testifies, will not be unfruitful but will have such effectiveness that people will be reformed by it.

This must not be limited to the person of Christ but extends to the whole course of the gospel. For he not only fulfilled the mission committed to him for three years but continues to carry out the same mission every day through his servants. Yet we are reminded that it is impossible for us to fulfill that office without being compelled to suffer many hardships and endure conflicts so severe and dangerous that we will be almost overwhelmed and ready to abandon everything. Still, we must not give up but persevere constantly in our duty and run to the very end. Therefore, the Prophet testifies that Christ will be so steadfast that he will pursue his calling to the end; and, following his example, we ought boldly to persevere.

And the isles shall wait for his law. Here he uses the word Law to mean “doctrine,” as the Hebrew word for “law” is derived from a verb that means “to teach.” Thus, the prophets are accustomed to speak of the gospel in this way to show that it will not be new or contrary to what was taught by Moses.

The isles. We have previously shown that Hebrew writers give the name of isles to countries beyond the sea.

The Prophet confirms the previous statement, by which it was declared that Christ had been appointed not only for the Jews but also for the Gentiles, though they had nothing in common with the Jewish nation. In short, that promise relates to all nations, so that the advantages of this restoration and reformation may be shared by every part of the world.

By the word wait, he means that the elect will eagerly embrace the gospel offered to them. The Lord displays in it the power of his election, for they who wandered in darkness (Matthew 4:16), as soon as they hear the voice of the gospel, embrace it with the greatest eagerness. Although they previously wandered like scattered and lost sheep, they immediately hear the voice of the shepherd and cheerfully submit to him, as Christ himself has also spoken (John 10:16).

Hence we learn that the saying of Augustine is extremely true: “that many sheep wander out of the folds, while wolves frequently dwell within the folds.” This attentiveness is the work of God, when people who thought they were wise give up their own judgment and have to learn the gospel of Christ, so as to depend entirely on this teacher.

Thus says Jehovah. He confirms what he said in the beginning of the chapter about the reign of Christ: that he will renew and restore all things. As this might be thought incredible, he has added here a magnificent description of the power of God, by which our faith should be confirmed, especially when the outward aspect of things is directly contrary.

For this reason, he presents clear proofs of God's power, so that all may be stirred by their mention and convinced that he who created all things from nothing, who spread out the heavens, who produced vegetation, who gave life to animals, and who upholds and defends all things by his power, will easily perform what he promises concerning the reign of Christ.

These forms of expression remind us that we should always consider God's power, so that we may be fully convinced of the authority and undoubted certainty of his word. For Isaiah does not make this preface without reason, but rather to remove every doubt, because nothing is too hard for God, who keeps the whole world in subjection to his authority. In the following chapters, he will use similar modes of expression.

האל (hael) is translated by some as “powerful,” and by others as “God”; but it is of little importance, for the meaning is the same. This is because he exhibits his power and majesty, and adorns himself with this variety of titles, so that we may know that he will easily restore all that is fallen and laid low.