John Calvin Commentary Isaiah 49:7

"Thus saith Jehovah, the Redeemer of Israel, [and] his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers: Kings shall see and arise; princes, and they shall worship; because of Jehovah that is faithful, [even] the Holy One of Israel, who hath chosen thee." — Isaiah 49:7 (ASV)

Thus saith Jehovah. Isaiah pursues the same subject, so that the people, when they were afflicted by that terrible calamity, might cherish the hope of a better condition. To confirm it further, he calls God, who promised these things, the Redeemer and the Holy One of Israel. It will be objected that these statements are contradictory: that is, that God is called the “Redeemer” of that people whom He permitted to be oppressed. For where is this redemption, and where is this sanctification, if the people could reply that they were miserable and ruined?

I reply, the record of ancient history is here presented as the basis of confidence and hope. For when the Jews were on the point of despair, the Prophet comes forward and reminds them that God, who had previously redeemed their fathers, is still as powerful as ever. Therefore, although for a time, to test the faith of the godly, He concealed their salvation, believers are commanded to stand firm, because in His hand their redemption is certain.

Yet it was fitting for them to grasp what lay far beyond human senses. This is a remarkable passage, from which we learn how firmly we ought to believe God when He speaks, though He does not immediately perform what He has promised, but permits us to languish and be afflicted for a long time.

To the contemptible in the soul. בזה (bezo) is translated by some commentators “contempt,” and by others “contemptible,” which I prefer. It heightens the wretchedness of that nation that, “in the soul” (that is, in their own estimation), they are “contemptible.” Many are despised by others, though they either deserve honor on account of their good qualities or do not cease to swell with pride and to suppress the arrogance of others with still greater arrogance. But of this people, the Prophet says that they despise themselves as much as others despise them. He therefore describes deep disgrace and a very unhappy condition, and, at the same time, utter discouragement, so that they may know that God’s time to provide assistance will have fully come when they are completely humbled.

To the abhorred nation. I see no reason why the plural “Nations” is here used by some interpreters, since the singular גוי (goi), “nation,” is used by the Prophet, and it is certain that the discourse is specifically directed to the posterity of Abraham.

To the servant of rulers. This is added, as if he were saying that they are oppressed by powerful tyrants; for He gives the name משלים (moshelim) to those whose strength and power are so great that it is not easy to escape from their hands.

When he says that kings shall see, he speaks in lofty terms of the deliverance of his nation; yet He permits them to be tested in the furnace, so that He may test their faith and patience. For otherwise, there would be no trial of their faith if He immediately performed what He promised, as we have already said.

The word princes contains a repetition customary among the Hebrews. We would express it thus: “Kings and princes shall see; they shall rise up: and adore.” By the word adore, he explains what he had said, “They shall rise up,” for we “rise up” to show respect. The general meaning is that the most exalted princes of the world will be stirred to perceive that the nation's restoration is an illustrious work of God and worthy of reverence.

For faithful is the Holy One of Israel. This is the reason for the great admiration and honor that the princes will offer to God. It is because they will perceive the “faithfulness” and constancy of the Lord in His promises. Now, the Lord wishes to be acknowledged as true, not by mere imagination, but by actual experience—that is, by preserving the people whom He has adopted. Let us therefore learn from this that we ought not to judge God’s promises by our condition, but by His truth; so that, when we see nothing before us but destruction and death, we may remember this truth, by which the Lord calls to Himself the contemptible and abominable.

Therefore, it should also be observed how splendid and astonishing a work of God the Church’s deliverance is, which compels kings—though proud and considering hardly anything valuable enough to be worthy of their notice—to behold, admire, be amazed, and even, in spite of themselves, to reverence the Lord. This strange and extraordinary work, therefore, is highly commended to us. We can learn how great and excellent it is from our own experience. For, to say nothing of ancient histories, in what way have we been redeemed from the wretched tyranny of Antichrist? Truly, we will consider it a dream, as the Psalmist says (Psalms 126:1), if we ponder it carefully for a short time; so strange and incredible is the work that God has performed in us who have professed the name of Christ.

And who hath chosen thee. He now repeats what He had previously alluded to, that this nation has been set apart for God. But in election, we perceive the beginning of sanctification, for it was because God deigned to elect them out of His mere good pleasure that this nation became His unique inheritance. Isaiah, therefore, points out the secret will of God, from which sanctification proceeds, so that Israel might not think that it had been selected on account of its own merits. It is as if he had said, “The Lord, who hath chosen thee, gives actual proof of His election and shows it by its effect.” Therefore, just as God’s truth ought to be acknowledged in our salvation, so salvation ought to be ascribed exclusively to His election, which is of free grace. Yet those who wish to become partakers of so great a benefit must be a part of Israel—that is, of the Church—outside of which there can be neither salvation nor truth.