John Calvin Commentary Isaiah 45:4

"For Jacob my servant`s sake, and Israel my chosen, I have called thee by thy name: I have surnamed thee, though thou hast not known me." — Isaiah 45:4 (ASV)

For the sake of my servant Jacob. He shows for what purpose He would grant such happy and illustrious success to this prince. It is so that He may preserve His people; as if the Lord had said, “You shall indeed obtain a significant victory, but I will have regard for My own people rather than for you; for it is for their sake that I subject kings and nations to your power.” By these predictions, indeed, the Lord intended to encourage the hearts of believers, so that they might not despair amid these distresses. But undoubtedly, He also intended to inspire Cyrus to acknowledge that he owed to that nation all that he should accomplish, so that he might be more disposed to treat them with all kindness.

And Israel mine elect. In this second clause, there is a repetition that serves still further to explain that reason. At the same time, He shows on what ground He considers the Israelites to be “His servants.” It is because He condescended to choose them by free grace, for it is not in the power of human beings to make themselves “servants of God” or to obtain so great an honor by their own exertions. This clause is therefore added, as before, for the sake of explanation.

But it also denotes the end of election; for since we are naturally the slaves of Satan, we are called so that, being restored to liberty, we may serve God. Yet He shows that no one is worthy of that honor, as we have said, but the one whom God has chosen. For who will boast that he is worthy of so high an honor, or what can we render or offer to God? Thus, “we are not sufficient of ourselves, but the Lord has made us sufficient,” as Paul says (2 Corinthians 3:5). The beginning of our salvation, therefore, is God’s election by free grace, and the end of it is the obedience which we ought to render to Him.

But although this is limited to the history of Cyrus, we may still draw from it a general doctrine. When various changes happen in the world, God at the same time secures the salvation of His people and, in the midst of storms, wonderfully preserves His Church. We are indeed blind and stupid regarding the works of God, yet we ought to believe firmly that, even when everything appears to be driven about at random and tossed up and down, God never forgets His Church. On the contrary, He promotes her salvation by hidden methods, so that eventually it is seen that He is her guardian and defender.

Josephus relates a memorable narrative about Alexander, who, while he was besieging Tyre, sent ambassadors to Jerusalem to demand the tribute which the Jews were paying to Darius. Jaddus, the high priest, who had sworn that he would pay that tribute, would not become subject to Alexander and refused to pay him the tribute.

Alexander was highly offended and, swelling with pride and fierceness, determined to destroy Jerusalem. After conquering Darius, he marched to Jerusalem for the purpose of consigning it to utter destruction. Jaddus went out to meet him, accompanied by other priests and Levites, wearing the priestly dress. As soon as Alexander saw him, he leaped from his horse and threw himself down as a suppliant at Jaddus’s feet.

Everyone was astonished at something so strange and so inconsistent with Alexander’s natural disposition, and they thought that he had lost his senses. Parmenio, who alone of all those present asked for the reason, received Alexander’s reply. Alexander stated that he did not adore this man (Jaddus), but God, whose servant Jaddus was. He further explained that before he left Dion, a city of Macedonia, a man of that same appearance and dress, who seemed to have the form of God, had presented himself to him in a dream. This figure encouraged him to take Asia and promised to be the leader of his army, so that Alexander should entertain no doubt of victory. Therefore, Alexander explained, he could not help but be powerfully affected by seeing Jaddus.

In this manner, therefore, Jerusalem was rescued from the jaws of that savage highwayman who aimed at nothing less than fire and bloodshed. Jerusalem even obtained from him greater liberty than before, as well as gifts and privileges.

I have quoted this example to show that the Church of God is preserved in the midst of dangers by strange and unusual methods. Those were troubled times, and scarcely a corner of the earth was at rest; but above all other countries, Judea might be said to be devoted to destruction. Yet behold, the Church was rescued in a wonderful and unusual manner, while other nations were destroyed, and nearly the whole world changed its face!

And yet thou hast not known me. These words are added for the purpose of giving greater force to the statement, not only so that Cyrus may learn that this is not granted on account of any of his own merits, but also so that he may not despise the God of Israel, though he does not know Him.

The Lord frequently, indeed, reminds us on this subject that He anticipates all the industry that exists in human beings, so that He may beat down all the pride of the flesh. But there is another reason regarding Cyrus: for if he had thought that the Lord granted those things for his own sake, he would have disregarded the Jews and treated them as despicable slaves.

For this reason, the Lord testifies that it does not happen on account of Cyrus’s own merit, but only for the sake of the people, whom He determines to rescue from the hands of enemies. Besides, nothing was more probable than that this man, in his blindness, would appropriate to his idols that which belonged to the true God; because, being entirely under the influence of wicked superstitions, he would not willingly have given place to a strange and unknown God if he had not been instructed by this prediction.