John Calvin Commentary Isaiah 45:14

"Thus saith Jehovah, The labor of Egypt, and the merchandise of Ethiopia, and the Sabeans, men of stature, shall come over unto thee, and they shall be thine: they shall go after thee, in chains they shall come over; and they shall fall down unto thee, they shall make supplication unto thee, [saying], Surely God is in thee; and there is none else, there is no God." — Isaiah 45:14 (ASV)

Thus says Jehovah. He still speaks of the restoration which was later effected under the leadership of Cyrus; but we must remember what we previously remarked, that those promises must be extended further, for it includes the whole time that followed, until the coming of Christ. Whoever duly considers and weighs this Prophet’s ordinary style will find nothing extravagant in his words, and will not consider his language exaggerated.

The labor of Egypt, the merchandise of Ethiopia. The Prophet alludes to the expenses that Cyrus contributed for building and adorning the temple (Ezra 6:8). At that time, what he says was fulfilled: that the labor of Egypt and the merchandise of Ethiopia came to the Jews, for Egypt and Ethiopia were tributaries and subjects of the king of Persia. From those tributes, the temple of Jerusalem was rebuilt. But as that restoration was only the prelude to that which was accomplished by Christ, so likewise the homage that foreign nations rendered to the people of God was only the beginning of that homage that various nations rendered to the Church of God, after Christ had been revealed to the world.

Now, under the name of Egypt, Ethiopia, and the Sabeans, who flourished at that time, he also includes the rest of the nations. It is as if he had said, You are now oppressed by the tyranny of foreign nations, but the time will one day come when they will be subject to you. This was not immediately fulfilled, but only at the time when Christ, by his coming, subdued their flinty and previously untamable hearts, so that they gently submitted to the yoke that was laid on them. But the Lord redeemed his people from Babylon, so that he might preserve some Church until the coming of Christ, to whose authority all nations would be subject. Therefore, we should not wonder if the Prophet, when speaking of the return of the people, simultaneously directs his discourse to God’s ultimate purpose and design, and presents it as one redemption.

In chains they will pass over. When he says that the Israelites will be victorious over all the nations, this depends on the mutual relation between the Head and the members. Because the Only-begotten Son of God unites to himself those who believe in him, so that they are one with him, it frequently happens that what belongs to him is attributed to

the Church, which is his body and fullness (Ephesians 1:23).

In this sense also, government is ascribed to the Church. This is not so as to obscure by haughty rule the glory of her Head, or even to claim the authority that belongs to him, or, in short, to have anything separate from her Head.

Rather, it is because the preaching of the gospel, which is committed to her, is the spiritual scepter of Christ, by which he displays his power. In this respect, no one can bow down submissively before Christ without also obeying the Church, insofar as the obedience of faith is joined to the ministry of doctrine, yet so that Christ their Head alone reigns and alone exercises his authority.

Surely God is in you. He relates what will be said by those who will make respectful entreaties to the Church. They will acknowledge that God is in her. Some translate אך (ach) as only, which I do not object to, and even acknowledge is well adapted to express the Prophet’s meaning; yet it will not be inappropriate to explain it affirmatively: Surely God is in you.

And there is none besides God. He explains the manner in which foreign nations will be subject to the Jews: that is, by acknowledging that there is no other God than He whom the Jews worshipped.

If it is objected that this has nothing to do with the Jews, who are now alienated from the Church, I reply, the gospel nevertheless proceeded from them and was spread throughout the whole world. Thus we acknowledge Jerusalem to be the fountain from which pure doctrine flowed (Psalms 76:2; Luke 24:47).

In ancient times, there were undoubtedly none but the Jews who understood who God is and what is the proper manner of worshipping him; the rest were devoted to trifles and delusions and worshipped their own inventions. Hence also Christ, addressing the Samaritan woman, says, We know what we worship (John 4:22).

Justly, therefore, it is said here, God is in you, because other nations were ignorant of God. Yet as there is an implied contrast, I cheerfully admit the adverb only, so as to be a testimony of the repentance of the Gentiles, when they are satisfied with the one God and forsake their idols.

The meaning may be summed up thus: They who formerly were haughty, and with lofty brow despised the Church, will submit to her, when it will be known that she is the sanctuary of the true God. For, as we have said, when God extols his Church, he does not relinquish his own authority.

And this is a Sign of true conversion: that we do not worship a God whom we have imagined, but him who is acknowledged in the Church. We ought also to observe this encomium pronounced on the Church: God is in you; for, as we previously quoted, God is in the midst of her, because he has chosen her to be his habitation (Psalms 46:5).

If we are the people of God and are subject to his doctrine which brings salvation, it follows that he will assist us; because he does not wish to forsake his people. For this promise is perpetual and ought not to be viewed as referring solely to that time.