John Calvin Commentary Isaiah 49

Hear me, O islands! After having treated of the future deliverance of the people, he comes down to Christ, under whose guidance the people were brought out of Babylon, as they had formerly been brought out of Egypt. The former prophecy must have been confirmed by this doctrine, because they would scarcely have hoped that the Lord would deliver them if they had not placed Christ before their eyes, by whom alone desponding souls can be comforted and strengthened. For from him they ought not only to expect eternal salvation, but ought equally to expect temporal deliverance.

Besides, it is customary for the prophets, when they discourse concerning the restoration of the Church, to bring Christ into view, not only because he would be the minister of the Church, but because on him was founded the adoption of the people. The Jews also, or, at least, those of them who have any soundness of understanding, admit that this passage cannot be understood as relating to any other person than Christ.

But still, the train of thought which we have pointed out has not been perceived by every interpreter; for the Prophet does not, by a sudden transition, mention Christ, but interweaves this with the former subject, because in no other way could the people entertain the hope of deliverance, since on him depended their reconciliation with God.

And in order that the style might be more energetic, he introduces Christ as speaking, and addresses not only the Jews but nations that were beyond the sea, and foreign nations who were at a great distance from Judea, to whom, as we have previously remarked, he gives the name of “Islands.”

Jehovah hath called me from the womb. A question arises: What is the nature of this calling? For, since we were chosen in Christ before the creation of the world (Ephesians 1:4), it follows that election goes before this calling, for it is the commencement and foundation of our election.

Accordingly, it might be thought that Isaiah says far less than the occasion demands when he says that he was “called from the womb,” for he had been called long before.

But the answer is easy, for the subject discussed here is not eternal election, by which we are adopted to be his sons, but only the appointment or consecration by which Christ is set apart to that office, so that no one may think that he intruded into it without being duly authorized.

“For no man,” as the Apostle says, taketh this honor upon himself, but he who is called by God, as Aaron was. So also Christ glorified not himself to be made a high priest, but he who spake to him, Thou art my Son; this day have I begotten thee (Hebrews 5:4–5).

Moreover, the Prophet does not describe the commencement of the period, as if it were only from the womb that God began to call him; but it is as if he had said, “Before I came out of the womb, God had determined that I should hold this office.” In like manner Paul also says that he was set apart from the womb (Galatians 1:15), though he had been elected before the creation of the world (Ephesians 1:4). To Jeremiah also it is said, Before thou camest out of the womb, I knew thee (Jeremiah 1:5). In short, the meaning is, that Christ was clothed with our flesh by the appointment of the Father, in order that he might fulfill the office of Redeemer, to which he had been appointed.

From my mother’s belly he hath had my name in remembrance. This has the same meaning as the former clause, for by “the remembrance of the name” is meant familiar acquaintance. He therefore distinguishes himself from the ordinary rank of men, because he was elected to an uncommon and remarkable office.

And he has placed my mouth as a sharp sword; he employs a twofold comparison, that of “a sword” and of “a quiver,” to denote the power and energy of the doctrine. He shows why he was called, and why he was honored by a name so excellent and illustrious: specifically, that he may teach, for this is what he means by the word “mouth.” Christ has therefore been appointed by the Father, not to rule in the manner of princes, by the force of arms, and by surrounding himself with other external defenses, to make himself an object of terror to his people. Instead, his whole authority consists in doctrine, in the preaching of which he wishes to be sought and acknowledged, for nowhere else will he be found. He asserts the power of his “mouth”—that is, of the doctrine which proceeds from his mouth—by comparing it to “a sword,” for

the word of God is quick and powerful, and sharper than any two-edged sword, and piercing even to the dividing of the soul and the spirit, and of the joints and marrow, and is a discerner of the thoughts and intentions of the heart (Hebrews 4:12).

And has made me as a polished arrow. He now compares his mouth to “an arrow,” because it strikes not only nearby, but also at a distance, and reaches even those who appear to be far away.

In his quiver has he hid me. After speaking of the efficacy of doctrine, Isaiah adds that God, by his power, protects Christ and his doctrine, so that nothing can stop his course. And this was very necessary to add, for as soon as the mouth of Christ is opened—that is, as soon as his Gospel is preached—adversaries rise up on all sides, and innumerable enemies league together to crush it. Consequently, the efficacy which he ascribes to doctrine would not be sufficient if his protection were not also added to drive away adversaries.

Besides, the present question is not about the person of Christ, but about the whole body of the Church. We must indeed begin with the Head, but we must next come down to the members. And what is affirmed here concerning Christ must also be applied to all ministers of the Word, for to them is given such efficacy of the Word that they may not idly beat the air with their voices, but may reach the hearts and touch them to the quick.

The Lord also causes the voice of the Gospel to resound not only in one place, but far and wide throughout the whole world. In short, because he faithfully keeps them under his protection, though they are exposed to many attacks and are assaulted on every side by Satan and the world, they still do not swerve from their course. We ought to know this well from experience, for every one of them would have long ago been ruined by the conspiracies and snares of adversaries if the Lord had not defended them by his protection. And indeed, amid so many dangers, it is almost miraculous that a single preacher of the Gospel is permitted to remain. The reason for this is that the Lord guards them by his shadow and “hides them as arrows in his quiver,” so that they may not be exposed to the assaults of enemies and be destroyed.

Thou art my servant, O Israel. It is of great importance to connect this verse with the preceding one, because this shows that the Prophet now speaks not only of a single man, but of the whole nation—a point that has not been properly considered by commentators. This passage must not be limited to the person of Christ, and should not be referred to Israel alone; but here we should consider the customary language of Scripture. When the whole body of the Church is spoken of, Christ is brought forward prominently so as to include all the children of God. We hear what Paul says:

“The promises were given to Abraham and to his seed. He saith not, And to seeds, as of many, but as of one, And to thy seed, which is Christ” (Galatians 3:16).

He does not include the whole multitude of children who were descended from Abraham himself according to the flesh, since all were not partakers of the blessing. Ishmael was rejected, Esau was a reprobate, and many others were cut off. When the people were rescued from Babylon, only a small remnant came out, since most of them rejected God’s astonishing kindness. Where then was “the seed?” In Christ, who is the Head, and contains in himself the rest of the members; for in him all the seed is joined and bound by an indissoluble bond.

Likewise, under the name Israel, by which he means Christ, Isaiah includes the whole body of the people, as members under the Head. This should not be thought strange, for Paul also, when he speaks of the union, employs the metaphor of the human body, and then adds, “So also is Christ” (1 Corinthians 12:12). In that passage, the name of Christ is given to Israel, that is, to the whole body of believers, who are joined to Christ, as members to the Head.

In short, the Lord honors the Church by this name, which is the spouse of Christ, just as the wife is honored by bearing the name and title of her husband. He calls “Israel his servant,” that is, he calls the Church his handmaid, because she is “the pillar and foundation of truth” (1 Timothy 3:15), for he has committed his word to the care of the Church, that by her ministry it may be published throughout the whole world.

In thee I will be glorified. Finally, in the conclusion of the verse, he shows what is the purpose of these ministries, and for what purpose those who preach the Gospel are called by God: namely, that they may zealously display his glory and also promote it among others, which Christ also teaches us in the Gospel:

“Father, glorify thy Son, that thy Son may glorify thee” (John 17:1).

This is a very high honor conferred on poor, feeble men, when the Lord appoints them, though corrupt and depraved, to promote his glory; and therefore we should be the more encouraged to render to him our service and obedience. Yet God intends to express something more: that, notwithstanding the efforts of Satan and all wicked men, the power of God will be victorious, so that Christ will triumph gloriously, and the majesty of God will shine forth in his Gospel.

And I said, In vain have I toiled. The Prophet here brings forward a grievous complaint in the name of the Church, yet in such a manner that, as we have previously remarked, we must begin with the Head.

Christ therefore complains along with his members that it appears as if his labor were thrown away. For, he had previously pronounced a high and striking commendation on the power and efficacy of the word that proceeds from his mouth. Yet, it scarcely does any good, and the glory God demands from its ministration does not shine forth. Therefore, he introduces the Church as complaining that she spends her labor fruitlessly, because men do not repent at the preaching of heavenly doctrine.

It was highly necessary that the Prophet should add this. First, so that we may know that the fruit he mentioned is not always visible to the eyes of men; for otherwise, we might question the truth of the word and might entertain doubts whether that which is so obstinately rejected by many was the word of God.

Secondly, it was necessary so that we may advance with unshaken firmness and may commit our labor to the Lord, who will not permit it to be ultimately unproductive. The Prophet therefore intended to guard against a dangerous temptation, so that we may not, on account of the obstinacy of men, lose courage in the middle of our course.

And indeed, Christ begins with the complaint to affirm that nothing will hinder him from executing his office. The meaning of the words might be more clearly expressed in the following manner: “Though my labor is unprofitable, and though I have almost exhausted my strength without doing any good, yet it is enough that God approves of my obedience.” This is also the meaning of what he adds—

But my judgement is before Jehovah. Although we do not clearly see the fruit of our labors, we are urged to be content on this ground: that we serve God, to whom our obedience is acceptable. Christ exhorts and encourages godly teachers to strive earnestly until they rise victorious over this temptation. They should lay aside the malice of the world, advance cheerfully in discharging their duty, and not allow their hearts to languish through weariness.

If, therefore, the Lord is pleased to test our faith and patience to such an extent that it will seem as if we have wearied ourselves for no purpose, we should still rely on this testimony of our conscience. And if we do not enjoy this consolation, then we are not, at least, moved by pure affection and do not serve God, but rather the world and our own ambition. In such temptations, therefore, we should have recourse to this sentiment.

Yet it should be observed that here Christ and the Church accuse the whole world of ingratitude. For the Church complains to God in such a manner as to remonstrate with the world, because no good effect is produced on it by the doctrine of the Gospel, which in itself is efficacious and powerful. Yet the whole blame rests on the obstinacy and ingratitude of men, who reject the grace of God offered to them and of their own accord choose to perish.

Let those persons now go and accuse Christ who say that the Gospel yields little fruit, who defame the doctrine of the word with wicked slanders, who throw ridicule on our labors as vain and unprofitable, and who allege that, on the contrary, it excites men to sedition and leads them to sin with less control. Let them consider, I say, with whom they have to do, and what advantage they gain by their impudence, since men alone should bear the blame, who, as far as it is in their power, render the preaching of the Word unprofitable.

Godly ministers, who bitterly lament that men perish so miserably by their own fault, and who sometimes devour and waste themselves through grief when they experience such great perversity, should encourage their hearts with this consolation. They should not be so alarmed as to throw away the shield and spear, though sometimes they imagine that it would be better for them to do so.

Let them consider that they share with Christ in this cause. For Christ does not speak of himself alone, as we previously mentioned, but undertakes the cause of all who faithfully serve him and, as their advocate, brings forward an accusation in the name of all. Let them therefore rely on his protection and allow him to defend their cause.

Let them appeal, as Paul does, to the day of the Lord (1 Corinthians 4:4), and let them not heed the calumnies, reproaches, or slanders of their enemies. For their judgment is with the Lord, and although they are slandered a hundred times by the world, yet a faithful God will approve and vindicate the service they render to him.

On the other hand, let wicked men, despisers of the word, and hypocrites tremble. For when Christ accuses, there will be no room for defense; and when he condemns, there will be no one who can acquit. We must therefore beware lest the fruit that ought to proceed from the Gospel should be lost through our fault, for the Lord manifests his glory so that we may become disciples of Christ and may bring forth much fruit.

And now saith Jehovah. By this verse He confirms the former statement and offers more abundant consolation by repeating that calling. This includes the testimony of conscience, which we ought to regard as a fortress. For there is nothing that gives us greater distress and anxiety than to entertain doubts about whose authority or direction guides everything we undertake. For this reason Isaiah reminds us of the certainty of our calling.

Who formed me from the womb to be his servant. In the first place, godly teachers, along with Christ who is their Prince, say that they have been formed by a divine hand. God always enriches and adorns with necessary gifts those whom He calls to the office of teaching. These teachers derive from the one fountain of the Spirit all the gifts in which they excel.

Thus the Father hath sealed (John 6:27) His Only-begotten Son, and next prepares others, according to their degree, to be fit for discharging their office. At the same time, He points out the end of the calling; for to this end have Apostles and teachers of the Church been appointed, to gather the Lord’s scattered flock, that under Christ we may all be united in the same body (Ephesians 4:11, 13).

In the world there is miserable dispersion, but in Christ there is ἀνακεφαλαίωσις, a gathering together of all (Ephesians 1:10), as the Apostle speaks; for there can be no other bond of union. As to the word create, or form, it is pointless for some people to speculate about it as relating to Christ’s human existence, which was created; for it is clearer than noonday that the forming must be viewed as relating to office.

And though Israel be not gathered. The Jews read these words as a question: “Shall I not bring back Jacob? and shall Israel not be gathered?” and supply the particle ה (ha). But that reading is excessively unnatural, and the Jews do not consider what the Prophet’s meaning was, but, as far as lies in their power, corrupt the text to conceal the disgrace of their nation.

Some explain it, “Shall not be lost,” or, “Shall not perish,” because the verb אספ (asaph) sometimes denotes what we commonly call (trousser) to truss. Those things which are intended to be preserved are gathered, and likewise those things which are intended to be consumed. Accordingly, when we mean that any person has been removed from the world, we frequently use the common phrase, “he is trussed,” or, “he is dispatched.”

Yet I shall be glorious. To suppose the meaning to be, “I have been sent, so that Israel may not perish,” would not be unsuitable; but I prefer to follow a different interpretation, namely, “Though Israel be not gathered, yet I shall be glorious;” for it is probable that opposite things are contrasted with each other in this passage.

If ministers have been set apart for the salvation of men, it is glorious to them when many are brought to salvation; and when the contrary happens, it tends to their shame and disgrace. Paul calls those whom he had gained to Christ his glory and crown (Philippians 4:1; 1 Thessalonians 2:19). On the other hand, when men perish, we receive from it nothing but shame and disgrace; for God appears to curse our labors, and not to condescend to bestow on us the high honor of advancing His kingdom by our agency.

But the Prophet declares that those who have served Christ shall nevertheless be glorious; for he speaks both of the head and of the members, as we have formerly remarked. Although therefore Israel refuse to be gathered, yet the ministry of Christ shall retain its glory unimpaired; for it will be ascribed to the baseness and wickedness of men that they have not been gathered.

In like manner, although the preachers of the Gospel are the savor of death unto death to the reprobate, yet Paul declares that they have a sweet and delightful fragrance before God, who determines that wicked men shall thus be rendered more inexcusable. God is indeed doubly glorified if success corresponds to their wishes. But when the ministers of the word have left nothing undone, even though they have good reason to lament that their labor is unprofitable, they still must not regret having pleased God. His approbation is here contrasted with the perverse judgments of the whole world. It is as if the Prophet had said, “Though men vehemently slander and load them with many reproaches, yet they ought to calmly and patiently endure this; because God judges differently and bestows a crown of honor on their patience, which wicked men insolently slander.”

And my God shall be my strength. When he says that it is enough that God is their strength, the meaning corresponds to what went before: they ought not to be terrified by the multitude or power of their enemies, since they are persuaded that their strength lies in God.