John Calvin Commentary Isaiah 44:2

"Thus saith Jehovah that made thee, and formed thee from the womb, who will help thee: Fear not, O Jacob my servant; and thou, Jeshurun, whom I have chosen." — Isaiah 44:2 (ASV)

Thus saith Jehovah thy Maker. Though He treated the Jews harshly, so that they might be stripped of all false confidence and might humbly commit themselves to the grace of God, He now caresses them pleasantly with mild and gentle words, so that they may know that by self-denial they will sustain no loss. We must therefore supply here the following contrasts: “You, Jacob, are indeed nothing in yourself, but God your Maker will not despise His work; no nobleness of birth would secure you against perdition, but the adoption which the Heavenly Father has been pleased to bestow upon you will be abundantly sufficient for redeeming you.”

Besides, we should keep in mind what I have often said already: the Prophet does not speak of the first creation by which we are born as human beings, but of the regeneration which belongs and is peculiar to the elect, so that they may obtain a place in the Church of God.

He that formed thee from the womb. This is added so that men may not claim anything for themselves, as if they had moved Him to show kindness to them. By these words He also shows them a hereditary covenant, by which God separated them to be His inheritance before they were born (Romans 9:11).

Some think that this refers to the person of Jacob, because, by taking hold of his brother’s foot (Genesis 25:26), he gave a remarkable proof of his election. However, this is a forced interpretation, and therefore I give a wider meaning to these words: namely, that the Lord was kind and bountiful to His people from the beginning and precluded all merits, because by free grace He “formed him,” and then freely bestowed on him all blessings.

He will help thee. Some supply the relative, “Who will help you;” as if He had said, “Your Helper;” but it is better to read the clause separately. It would be still clearer in the first person, “I will help you;” but as to the substance of the meaning it makes no difference. The statement amounts to this: that He who is the Creator of the people will be ready to give His assistance when the proper time shall arrive. Let every person therefore adopt that reading which he thinks proper; but I have preferred to follow the simple and natural meaning, without supplying any word.

O beloved! The word ישרון (yeshurun) is explained in various ways. Some think that it is derived from ישר (yashar), which means “to be upright,” or “to please;” others from שור (shur), and others from אשר (ashar). But I rather agree with those who translate it Beloved and derive it from the root ישר (yashar).

This designation is also bestowed on that nation by Moses in his song; for, although some render it in that passage Upright, and in this passage also, the old rendering is more suitable: My beloved is grown fat (Deuteronomy 32:15). The Prophet adorns his nation with these titles so that the Jews may be led by past benefits to entertain hope for the future.

This rule ought to be held by all believers as perpetually binding: that, after having experienced the kindness of God toward them, they should likewise expect it for the future. For otherwise they will be excessively ungrateful and will show that they do not rely on the promises of God, which, when they are impressed on our hearts, undoubtedly bring peace and safety. This is not to say that we should be utterly devoid of fear, but that we should strive against all dread and distrust. And therefore He again repeats:

Fear thou not, Jacob. Such is also the import of the consolation given by Christ: Fear not, little flock, for my Father hath good will towards thee (Luke 12:32).

And, indeed, among the dangers which threaten death on all sides, no remedy is better adapted to alleviate terrors than that God has been pleased to bestow His favor upon us, so that He will save us forever. By the word “Beloved,” therefore, He again repeats that this depends on the favor and protection of God, who ascribes to Himself, and entirely claims, all the good that existed among the people.