John Calvin Commentary Isaiah 45:11

"Thus saith Jehovah, the Holy One of Israel, and his Maker: Ask me of the things that are to come; concerning my sons, and concerning the work of my hands, command ye me." — Isaiah 45:11 (ASV)

Thus saith Jehovah. I have already said that I do not agree with those who connect this verse with the preceding one, as if God, abandoning His just right, gave permission to the Jews to ask questions more than is allowed among people. There is another meaning, not much different: that the Israelites are miserable because they do not know, and do not even wish to know, the will of the Lord; that they do not seek and do not even accept consolation; and, in short, that the deep sorrow with which they are oppressed arises from the fault of the people—that is, because they do not inquire of the Lord.

If we adopt this exposition, we must conclude that this passage treats a different kind of inquiry. For, just as it is unlawful to thrust ourselves into the secret decrees of God, so He graciously condescends to make known to His people, as far as necessary, what He intends to do. And when He opens His sacred mouth, He justly commands us to open our ears to Him and to hear attentively whatever He declares. We also know by experience what Isaiah brings as a reproach against the ancient people.

But it is more reasonable to view this statement as connected to the preceding one, making it an application of the metaphor in this sense: “A son will not be allowed to enter into a dispute with his father, and the clay will not be permitted to strive with its potter; how much more intolerable is this liberty which people take when they prescribe to God how He should treat His sons?” For otherwise, this sentence would be broken and imperfect, but those two clauses agree beautifully with each other. “The potter will make clay of any shape according to his pleasure; the son of a mortal man will not venture to expostulate with his father; and will you refuse Me, who am the supreme Father and Maker of all things, equal power over My sons and My creatures?”

If the former meaning is preferred, the Prophet reproaches people with their slothfulness in not deigning to ask God questions and to learn from His mouth those things that related to their consolation. For they might have learned from the prophecies that God took care of them and might have known the end of their distresses. Indeed, there is no better remedy in adversity than to inquire of God, so as not to fix our eyes on the present condition of things but to embrace with the heart that future salvation which the Lord promises.

The Lord is faithful, who will not suffer us to be tried beyond what we are able to bear; but with the temptation will also grant deliverance, and will increase his grace in us (1 Corinthians 10:13).

Command ye me. This must not be understood as denoting authority, for it does not belong to us to “command” God or to press upon Him inopportunely; and it will not be possible for any person to profit from the Word of God who does not bring a humble heart.

But God presents Himself to us so that we may ask from Him what is important for us to know, as if He had said, “Order Me; I am ready to reveal those things that are of the highest importance for you to know, so that you may derive consolation from them.” But as that would be an unnatural mode of expression, I consider that the complaint I have stated is simpler: that God is robbed of a Father’s right if He does not retain the absolute and uncontrolled government of His Church.

Thus, in the clause, Ask me of things to come, the word “ask” is understood in a negative sense when people, forgetting modesty, do not hesitate to summon God to their bar and to demand a reason for anything that He has done. This is still more evident from the word command; as if He had said, “So, it is your place to prescribe what shape I should give to My work!”

In a word, the Prophet’s design is to exhort people to moderation and patience; for, as soon as they begin to dispute with Him, they endeavor to drag Him from His heavenly throne. Now, he does not address the Jews alone, for he needed to restrain the blasphemies that even at that time were common among unbelievers. It is as if God, wishing to maintain His right, thus refuted the slanders of the whole world: “How far shall your insolence carry its excesses, that you do not allow Me to be Master in My own workshop, or to govern My family as I think fit?”