John Calvin Commentary Isaiah 51

Listen to me, you that follow righteousness. The Prophet now exhorts the Jews not to despair because they are few in number, for they had been cut down and diminished to such a degree that they appeared to be on the eve of being reduced to nothing, while there was little or no hope of any to succeed them. He therefore reminds them of their origin, so that they may know that, though they are a small remnant, God can increase and multiply them; and he tells them to contemplate their father Abraham, who, though he was a single individual, grew to a vast number and received from God a numerous posterity. From this they might infer that God, who, in so short a period, had multiplied their fathers, would in the future multiply them also, because his power has not been diminished, and his will has not been changed.

Look to the rock of your hewing. Some believe that Abraham is called a “Rock” because, as Paul declares, he was strong in faith (Romans 4:20). Others assign a totally opposite meaning to this metaphor, for they think that he is called a “Rock” because he was worn out by age, and that Sarah is called a Pit because she was barren.

But both, in my opinion, are in the wrong; for it is a simple metaphor, taken from quarries, and declares that they have descended from Abraham and Sarah, as stones are cut out of a “rock” and a “pit.” Amidst the ruin of the nation it was highly necessary that the godly should be supported by this doctrine and admonition.

God had promised that the seed of Abraham should be as the stars of heaven (Genesis 15:5) and as the sand of the sea (Genesis 22:17). This promise had apparently failed amidst that desolation in which those who were left hardly differed at all from a few clusters when the vintage was ended.

But since they had already known by experience how powerful the strength of God was to create a vast people out of nothing, the Prophet tells them to cherish favorable hopes, so that they may not be ungrateful to God; and he addresses his discourse directly to believers, to whom this was a severe temptation.

He does not speak to all, but only to those who could rely on the promise, that is, to those whom he calls “followers of righteousness.” For the country abounded with unbelievers and hypocrites who had formerly revolted from the practice of piety, and so much the more laudable was the steadfastness of those who did not cease to follow what was right.

Wherever “righteousness” is practiced, there God is listened to; and wherever unbelief reigns, reliance cannot be placed on any promise. Although they boasted that they were the children of Abraham, yet not all were capable of receiving this doctrine.

You that seek Jehovah. He explains that the method of “following righteousness” consists in “seeking the Lord,” for those who make an outward show of “righteousness” and do not aim at this end must have wandered during their whole life. These two things, therefore, must be joined together: namely, the practice of righteousness and seeking God.

For I called him alone. This application plainly shows what was the purpose of this exhortation from the Prophet: to encourage the hearts of believers to cherish the hope of a better condition.

The Prophet says that God “called him one or alone,” not only because Abraham had no one with him when he was called out of his country, but also because the Lord allowed him to dwell in the land of Canaan without children until extreme old age. Consequently, he had no hope of having children, especially because Sarah (Genesis 16:2) was also barren. And when finally, as a solace for their childless condition, one son was given to them, not long afterward, it appeared he was to be led to slaughter. Yet the Lord increased and enriched him with a great number of children.

How necessary this consolation was to the Jews I noted earlier, and it can be easily learned from their condition, which history plainly shows was wretched and unhappy. For us also, in the present day, amidst this troubled condition of the Church, it is highly necessary, so that we may not be discouraged because our number is small, and so that we may hope that God will increase His Church by unexpected methods. We see a very clear and striking testimony of this in the blessing by which the Lord increased, even into extreme old age, the posterity of Abraham, who was childless and solitary. That promise relates not only to the Jews but also to other nations; and for this reason also he was no longer called Abram, but Abraham (Genesis 17:5).

Surely Jehovah will comfort Zion. The Prophet shows that in the person of Abraham there was exhibited an example which applies to all ages. For, as the Lord suddenly produced from one man so numerous an offspring, so he will also people his Church by wonderful and unknown methods—not once only, but whenever she is thought to be childless and solitary. In like manner, Paul, after having spoken of the faith of Abraham and praised his excellence, applies that doctrine to each of us: that he believed in hope against hope, and that his mind was not driven back and forth, but that he was fully persuaded that what God had promised he was also able to perform, though it appeared to be incredible and at variance with all reason (Romans 4:18–21).

He will comfort all her desolations. This may be explained to mean, “The Lord will comfort his Church, not only when she is in a flourishing condition, but likewise when she is desolate and reduced to solitude;” for she must have been laid desolate, and her frightful ruins must have brought her to the verge of destruction, before she felt the aid which is here described.

And will make her desert like a place of delights. The Prophet here alludes to a passage in the writings of Moses, in which he relates that man was at first placed in the garden of Eden (Genesis 2:15), that is, in a place of delights, from which he was driven out by his own fault (Genesis 3:24). Now we, who have been deprived of that blessing which he bestowed on our first parent, are exiles throughout the whole world and are deprived of that paradise.

Accordingly, whenever great calamities happen, and the order of events is overturned, and everything is thrown into wretched desolation and ruin, let us know that we are punished for our unbelief and for our heinous sins; and let us remember that sentence which was pronounced on our first parent, or rather on all mankind, and let us remember it in every part of life, but especially when we see the condition of the Church ruined and overturned.

The earth, which otherwise would abound in blessings of every kind, has been reduced to solitude through our fault; and the Church, which would flourish everywhere, has been ruined and laid desolate.

Joy and gladness. He means that the change will be so great that the Church will no longer groan or complain; for, as long as the Church was oppressed by a harsh captivity, nothing could be heard in her but mourning and lamentation. Now restored, she will rejoice and render thanksgiving to God. Thus we are also exhorted to gratitude, so that we may burst out into praise and thanksgiving to God when we have experienced his goodness.

Attend to me, my people. There are good reasons why the Lord so frequently demands that he should be heard. We know by experience how slow we are to hear him, especially in adversity; and even when we are in great need of consolation, we reject it through our impatience, and faint. Therefore, each of us, the more severe the afflictions that press upon him, ought to endeavor more earnestly to enlarge his heart, and in this way to arouse himself and shake off his slothfulness, so that he may receive consolation. What is demanded here is attention, to sustain our hearts by patience until the season of grace has fully come.

For the law will go forth from me. The meaning is that the Lord will reign again and will arouse his Church to call on his name. Though the word Law is equivalent to the edict which God will order to be proclaimed when he is pleased to gather his Church, yet at the same time he describes his manner of reigning; namely, by his “Law” and by his doctrine. Hence we see that wherever doctrine is rejected, God’s government is not found, that is, is not recognized by people. By judgment he means the order and administration of government by which he will restore his kingdom.

For a light of the peoples, He says that this will be “for a light of the peoples,” because, when God begins to reign, miserable people are rescued from darkness and enlightened by the doctrine of the word.

I will reveal. The word ארגיע (argiang), however, is variously explained by commentators, because רגע (ragang) has various meanings. Sometimes it signifies “to cut” and “open,” and sometimes “to be at rest.” Some therefore explain it, “I will cause to rest,” that is, “I will establish;” and that meaning is not inappropriate.

Most of the Jewish writers explain it differently, but I will not relate their crooked and harsh interpretations. I prefer this translation: “I will manifest judgment,” or, “I will cause judgment to break forth,” or, which means the same thing, “I will reveal;” because I think that it agrees better with the former clause.

Repetitions, we know, are very customary among the Hebrew writers. Therefore, although he employs different words, the meaning is still the same. Having previously said that “the law will go forth from him,” he now says that “he will reveal judgment.”

My righteousness is near. He confirms the former doctrine. The “righteousness” of the Lord relates to people, who know by experience that he is “righteous.” While the people were oppressed by cruel bondage, they indeed knew that they were justly punished for their sins; but they might wonder why they were so forsaken, because the worship of God ceased, and his name was blasphemed by wicked men, who pursued their wicked ways without punishment.

Therefore, to bring them some consolation, he promises that God will speedily assist them, so that all will acknowledge that he is faithful and just. By the word “righteous” the Prophet does not mean that he gives to everyone a “righteous” reward, but that he provides the best protection and shows the greatest kindness to his people, faithfully performing his promises to all believers when he delivers them and does not allow them to be ultimately overwhelmed.

This appears more clearly from the following clause, where, for explanation, he adds, My salvation has gone forth; for the “righteousness” of God shone brightly in the deliverance of the people. Now, the captivity in which the Jews were held in Babylon was a kind of death; consequently, that deliverance is here called “Salvation.”

My arms shall judge the peoples. By “arms” he means the wide exercise of his power. That figure of speech which describes God using expressions drawn from the human body occurs frequently in Scripture. Because God’s government appeared to be confined within narrow limits, or rather was not at all visible, for this reason he mentions arms, by which he means that he will spread his kingdom far and wide.