John Calvin Commentary Isaiah 43:1

"But now thus saith Jehovah that created thee, O Jacob, and he that formed thee, O Israel: Fear not, for I have redeemed thee; I have called thee by thy name, thou art mine." — Isaiah 43:1 (ASV)

And now thus saith Jehovah. It is hard to say whether this is a different discourse or the same as the previous one, for the Prophets, whose writings have reached us, did not separate their discourses into distinct chapters, so that we can know what they spoke each day. Personally, I think it is probable that this doctrine is connected with the preceding one; for, having previously spoken severely against the Jews and threatened them with destruction, he wished to moderate that severity. The Lord always cares for the godly, and wickedness never abounds to such an extent that he does not at the same time preserve his people and provide for their safety, so that they are not involved in similar destruction. I think, therefore, that the copulative ו (vau) should be viewed as disjunctive: "And yet the Lord will leave some consolation to the godly who will remain."

This passage should be carefully observed; for, although it may appear as if all had banded together for our destruction, although the anger of the Lord burns fiercely, and we think that we are very close to destruction, yet, if only two or three godly persons are left, we should not despair; for Jehovah addresses them in this manner: Fear not. The adverb Now, which is used here, has great weight, for it means a present or immediate calamity and, in short, a time when it seemed as if all was lost and ruined. Because at that very time God does not cease to comfort his people and gently to soothe their sorrows, so that amidst the utmost despair they may preserve their hope firm and unshaken.

Such is the meaning of the preface, thy Creator and Maker; for otherwise the door would have been closed to the fulfillment of these predictions. Besides, from other passages we may conclude that the Lord does not here speak of universal creation, such as we share with the rest of humanity and by which we are born mortal, but of regeneration to the hope of a heavenly life, because of which we are also called new creatures. This is the sense in which Paul calls us the workmanship of God (Ephesians 2:10), as we have fully explained on previous occasions. In this sense also he calls himself the Maker; as if he had said that God did not “make” his Church, in which the brightness of his glory shone conspicuously, in order to undo so excellent a work. Therefore, we should observe that the Church has nothing that is properly her own, but everything in which she excels should be ascribed to the gift of God.

For I have redeemed thee. This is added as the reason for the previous statement and can appropriately be viewed as referring both to the future and to the past, for the first deliverance from Egypt gave hope of another deliverance to come. Although he describes a future deliverance from the Babylonian captivity, yet the past tense is not inapplicable; for God has redeemed us to himself before the effect of redemption reaches us. Therefore, when he wishes to testify what he has decreed—namely, to redeem his Church, which seemed to have perished—he properly uses the past tense.

I have called thee by thy name. Here, to “call by one’s name” means to admit into a close relationship, as when we are adopted by God to be his children. The reason for this expression is that God rejects the reprobate in such a manner that he appears to have forgotten them.

Hence, also, the Scripture says that he knoweth them not (Matthew 7:23; Luke 13:27). From such a contrast, we learn more fully what is meant by being “called by God.” It is when he passes by others and is pleased to bestow on us a special honor, and, from being strangers, makes us members of his household, and then takes us under his care and guardianship, so as to direct us and all our affairs.

For the same reason he adds, Thou art mine, so that believers may know that a Church will always be left among the elect people, because God refuses to be deprived of his rightful possession. In short, he declares that they are his dear inheritance, of which he will never allow himself to be robbed.