John Calvin Commentary Isaiah 46:11

"calling a ravenous bird from the east, the man of my counsel from a far country; yea, I have spoken, I will also bring it to pass; I have purposed, I will also do it." — Isaiah 46:11 (ASV)

Calling a bird or a thought from the east. After speaking of God’s foreknowledge and power, the Prophet applies the general statement he had made to his own purpose. He intended to comfort the Jews and to show that they were not led into captivity in such a way as to leave no hope of deliverance. Therefore, he adds a specific instance and promises that Cyrus shall come, although it seemed incredible.

The word עיט (ait), which I have translated thought, is translated by most interpreters as a bird; and this is the true meaning of the word. But as we may learn from Daniel 2:14, that it sometimes denotes counsel (for the insertion of a letter in the noun עיט is customary among Chaldean writers), I prefer to follow this interpretation, which is approved by some Hebrew writers. Yet it is possible that he alludes to a bird, as if he meant that his purpose would be sudden; and I do not deny that he alludes to the swiftness of Cyrus’s approach.

The man of my counsel. When he again calls Cyrus “the man of his counsel,” this is a repetition very common among Hebrew writers; and it is also evident from this that, in the former clause, the noun עית (ait) is used for “thought” or “decree.” Now, he calls him “the man of counsel” because he executes the Lord’s decree.

Yet if it is considered preferable to translate it bird, I do not debate about it. The metaphor is beautiful; for Cyrus’s approach was so sudden and unexpected that he seemed to fly like “a bird.” He suddenly invaded Babylon and took it by storm, even when the Babylonians imagined that every entrance was closed against him.

It may also be said, if this interpretation of the word is approved, that Isaiah alludes to auguries, to which the Babylonians were greatly addicted. Accustomed to practicing judicial astrology, they observed the flight and chattering of birds and regarded this as certain knowledge of future events; but the Lord threatens that he will send “a bird” which they had not foreseen.

But I prefer the former explanation, namely, that he alludes to the swiftness of Cyrus and declares that no roads will be closed against him, and that no fortresses will hinder him from immediately entering Babylon.

When he says from the east, this not only relates to the certainty of the promise but is also intended to inform us that no distance or length of time can hinder God’s work; and accordingly, in the second clause, it is added by way of explanation, from a distant country. Let us learn from this the purpose for which we should apply all that we read in Scripture concerning God’s foreknowledge and power, for those statements are not made to keep us in suspense, but so that we may apply them for our own use.

Now, he makes an implied contrast between God’s counsel and our thoughts, for he delivers his people in such a way that the reason for the deliverance cannot be understood by people. Thus, although what God promises seems incredible, yet he says that he will easily open a way, so that we do not measure his unsearchable counsels by our own capacity.

I have thought. Others render it I have formed; but in this passage, it appears more appropriate to view יצר (yatzar) as signifying “to think.” He confirms what he previously said: that this has been determined by him and therefore will be steadfast and unalterable.

I have spoken, and will accomplish. These words mean that he has predicted nothing in vain, and that this prediction, which he has commanded to be published, should be regarded as fulfilled. The object of the one clause was to establish our faith in him, and in the other, he connects his thoughts with the preached word.

This should be carefully observed; for we are distracted by a variety of thoughts, and we doubt whether God has spoken sincerely, suspecting that he is like us—that is, a hypocrite or dissembler.

But he declares that nothing proceeds from him but what he previously determined in his counsel, so that the preaching of the word is nothing other than a sure testimony of his hidden counsel, which he commands to be revealed to us. Therefore, as soon as the Lord has spoken any word, we should be certain of its accomplishment.