John Calvin Commentary Isaiah 62

On account of Zion I will not be silent. With that sad captivity being near, which was almost to erase the name of the whole nation, it was necessary to confirm and encourage believers with many words, so that with strong and assured confidence they could rely on these promises under the burden of the cross.

Here, therefore, the Prophet, fulfilling the office entrusted to him, openly declares that he will not be negligent in performing his duty, and will not stop speaking until he encourages the hearts of believers with the hope of future salvation, so that they may know and be fully convinced that God will be the deliverer of His Church.

He too might have been discouraged by the unbelief of that people, and might have lost courage when he saw that matters were growing worse every day, and when he foresaw that terrible vengeance. But, despite such great difficulties, he will still persevere in his duty, so that all may know that neither the massacre of the people nor their unbelief can prevent God from fulfilling His promises at the proper time.

And on account of Jerusalem I will not rest. It was necessary for these things to be frequently repeated, because such is the depravity of our minds that we quickly forget God’s promises.

When he says that he will not stop speaking, he also reminds others of their duty, so that they may take courage and expect their restoration with assured confidence, even if it is long delayed, and even so that their unwearied attention may respond to the voice of God, which constantly addresses them. We know by daily experience how necessary this is, as Satan endeavors by every method to turn us away from the right course.

At the same time, he shows what the aim of godly teachers ought to be: namely, to devote themselves entirely to the benefit of the Church. For when he says “on account of Zion,” he means that our primary concern ought to be the preservation of the Church, and that only those are good and faithful teachers who hold the salvation of the Church so dear that they spare no labor.

Some explain this as relating to prayer, but I prefer to refer it to doctrine. It is more natural to view it as meaning that no inconvenience or annoyance will wear out his patience, and no opposition will hinder him from continuing in the office of teaching that God has commanded him concerning the redemption of the Church.

For if he had survived that very sad calamity, the unbelieving multitude would undoubtedly have persecuted him, as well as the other Prophets, with many reproaches. But whatever may happen, he says that he is strengthened by unshakeable firmness, never to be silent out of shame, but to proceed with unceasing eagerness in his course. Besides, by this form of expression he lends credibility to his predictions and maintains their authority, so that, even when he is dead, they do not cease to be heard by believers.

Till her righteousness go forth as brightness. By “righteousness” he means the rights of the Church, for during the period of calamity, she appeared to be condemned. Her “righteousness,” therefore, “goes forth” when she is fully restored and regains her former state, for that righteousness was hidden during the captivity.

And her salvation. To “righteousness” he adds “salvation,” because those whom God justifies, or to whom He restores their rights, also regain their “salvation.” From this we infer that we are miserable and helpless as long as God withholds His grace from us on account of our sins.

Therefore, in other passages he frequently gave the name “the righteousness of God” to that which he here affirms to be the righteousness of the Church. Thus we are ruined while we are lacking the righteousness of God; that is, while we are complacent in our sins, and God shows Himself to be a strict judge by punishing us for them.

The phrase “go forth” means that the righteousness of the Church was hidden and, so to speak, buried for a time. She deserved no favor in God’s sight; but, on the contrary, her unspeakable iniquities prevailed to such an extent that nothing remained but God’s righteous vengeance.

But here the Prophet is considering those people who already looked upon the afflicted Church as lost, and by their pride and reproaches almost cast her down to hell.

May burn like a lamp. Finally, he compares her to the world and says that, with respect to the world, she will be righteous when God will have cleansed her of her sins and taken up her cause.

By these words, the Prophet teaches that we ought always to maintain hopeful expectations for the restoration of the Church, even if she is plunged into deep darkness and in the grave. For although for a time she is overwhelmed and hidden, yet she has God as her avenger in heaven, who, after having disciplined her moderately, will eventually show that she was the object of His care.

And indeed His righteousness must be glorious and evident, and that for the salvation of those whom He has chosen to be His people and heritage.

And the Gentiles shall see. He now states more plainly the reason why he formerly said that he would not be silent: namely, that believers may be fully convinced that salvation is not promised to them in vain.

And all the kings of the earth thy glory. Here he uses the word "glory" to mean "salvation." We see here the argument by which prophets must fortify themselves for perseverance: namely, that the Lord is faithful and will finally fulfill what He has once promised, though He may delay for a time.

The word "kings" serves for amplification. It is as if he had said that not only common people and those of the lowest rank will behold and admire the glory of God, but even "kings" themselves. Kings commonly look down with contempt on all that was otherwise worthy of being esteemed and honored, for they are blinded by their splendor and maddened by their high rank, so that they do not willingly look upon any rank but their own.

And thou shalt be called by a new name. By a "new name" he means "a crowded assemblage;" for the people were so completely scattered that there was no visible body, and they appeared to be altogether ruined. Although a vast multitude of people were led into captivity, yet, having been scattered among the Babylonians, they were driven about like the parts of a body broken in pieces and scarcely retained the name of a people, which had also been foretold to them.

After being brought back from captivity, they began again to be united in one body and thus regained the "name" of which they had been deprived. Yet "new" denotes what is uncommon, as if the Prophet had said that the glory of the people will be extraordinary and such as was never heard of before.

We know that this took place over time; for that small band of people, while they lived on sufferance in their native country, could not through any extraordinary distinction achieve such great renown; but eventually, when the doctrine of the Gospel had been preached, the Jewish name became known and renowned.

Which the mouth of Jehovah shall name. He confirms what would otherwise have been hard to believe by promising that God will be the author of this glory. For it was not in human power to raise a Church that had sunk so low and was covered with dishonor; but for God, who lifteth up the poor from the dunghill, (Psalms 113:7), it was not difficult to adorn His Church with new renown.

For forty years, there was no visible form of a Church. Although the Lord had some seed, it was in such a disordered and ruinous state that there was no visible people of God.

He now restores its name to the Church when He has assembled it by the word of the Gospel.

This majestic work of God, therefore, ought to confirm us in this, so that we may know that He will never forsake His Church.

And although wicked men tear us apart with their slanders, beat and spit on us, and in every way try to make us universally loathed, let us remember that God is not deprived of His right to vindicate us in the world—us whose names He has deigned to write in heaven.

Others explain the passage in a more ingenious way: namely, that instead of Israelites they will be called Christians. But I think that the former meaning is more consistent with the context and the Prophet’s usual language; and we ought to carefully observe those forms of expression that are peculiar to the prophets, so that we may become familiar with their style. In short, the people will be restored, though they appear to be exterminated, and will obtain a new name, not from men but from God.

And you shall be a crown of glory. Isaiah proceeds with the same subject, and we need not wonder at this, for no one, judging by human standards, could have formed such vast conceptions and expectations. Besides, he intended to fix the hearts of believers on the kingdom of Christ. It was all the more necessary to adorn and magnify this kingdom with these illustrious titles because, until now, it was not only obscure but also at a great distance.

It was necessary to guard against a twofold danger: that the Jews, when they saw they were still very far from their former honor, might not, on the one hand, despise the grace of God, or, on the other hand, rest satisfied with mere beginnings and thus, by disregarding Christ, devote their whole attention to earthly advantages. The Prophet therefore reminds them that the return to their native country was merely the forerunner of that exalted rank to be expected at the manifestation of Christ.

Regarding the former clause, exiles and slaves could perceive nothing but grounds for despair when they saw the outward condition of things, since, after having returned and been restored to their country, they made very little progress in building the temple. Accordingly, he instructs them to look to God, that they may expect from him the glory which is concealed from human eyes. Knowing that they are dear and precious in his sight, they may be fully satisfied with this until he adorns them more abundantly by the hand of Christ.

And the diadem of the kingdom. He calls the Church God’s crown because God wishes that his glory should shine in us. In this, it is proper that we should see and admire the inconceivable goodness of God, since, even though we are by nature filthy and corrupted, and more abominable than the mire of the streets, yet he adorns us in such a manner that he wishes us to be “the diadem of his kingdom.” Let us therefore be stirred by this goodness of God to the desire of leading a holy life, so that his image may be more and more formed anew in us.

Thou shalt no more be called forsaken. He addresses a difficulty that might occur to the minds of believers. Since they were forsaken and abandoned, while at the same time they were called a “diadem” and a “crown,” this might seem contradictory.

Given that they were hated and abhorred by all nations, and sometimes even lay prostrate at the feet of their enemies with no assistance of any kind visible, it might appear ridiculous that they should receive these names and thus be elevated to heaven and placed in the hand of God.

He therefore means that the people, though for a time they resemble a divorced and forsaken woman, will yet be restored so as to change their condition and name. It is as if he had said, “This divorce will not be perpetual; God will eventually receive you to Himself.”

Thus, although the Church seems to be “forsaken” and has the appearance of a divorced woman, the Lord will put an end to her afflictions and miseries.

For they shall call thee, My good-pleasure in her. He teaches that this proceeds from the “good-pleasure of God”—that is, from His undeserved favor—so that nothing may be ascribed to the merits or excellence of men, as he says in Hosea:

I will espouse thee to me in mercy and compassions. (Hosea 2:19).

And thus he shows that they will be prosperous for no other reason than because God, out of His infinite goodness, will graciously condescend to receive into favor those whom He had abandoned.

Although this relates strictly to the Church, yet let us learn in general that it is by the favor and bounty of God that cities and kingdoms are restored to their former condition, which, while He was angry and offended, appeared to be ruined.

The Prophet, therefore, presents to the Jews the source of all the calamities they had suffered, testifying that when God is reconciled to them, they will be happy. For from this we may gather that God was formerly angry with them when their condition was wretched and miserable.

And thy land shall be married. This metaphor, by which he denotes the restoration of the people, is highly beautiful and conveys twofold instruction. He shows that the state of variance between God and the Church will be terminated: first, because she will be received as a wife by her appeased husband; and secondly, because the multitude of people will take away the reproach of widowhood. The earth is, in some sense, married to its inhabitants, as trees are to vines; and, on the other hand, when it is stripped of its inhabitants, it is said to be a widow.

For the good-pleasure of Jehovah is in thee. He again repeats and confirms what has already been said: that it is due to the undeserved kindness of God that the Church is restored, that she remains in her condition, and that the earth receives its inhabitants. For when God turns away His face and is angry with us, nothing but destruction can be anticipated, and nothing can be expected from the aid or strength of men.

For as a young man marries a virgin. This verse contains nothing more than an explanation and confirmation of the preceding verse. Now, there appears to be a sort of contradiction in this respect: in the latter clause he makes God the only Husband of the Church, while in the former clause he assigns to her many husbands.

But the solution is easy; for, when this marriage of the Church is spoken of, there is only one Husband, that is, God, who always claims that title for Himself; and that is fulfilled in Christ, to whom, as Paul says, the pastors espouse the Church as a chaste virgin (2 Corinthians 11:2). Yet this does not prevent the metaphor of marriage from being used to describe the unity of faith that all the children of God have with their mother, the Church.

Furthermore, it is consistent with God being the Husband of His Church that He marries to His Church all the nations that are gathered to her; for, when she is without children, she may be said to be widowed and solitary. This is said, therefore, even with respect to God, who, by ratifying with His guidance the sacred harmony between the members of His Church, extends the effect of marriage to the whole body.

Therefore, it ought to be inferred that the Church of God will be truly populous, that is, will have many children, when she is united to God her Husband. For we must begin with God, so that He may preside over His Church, and that under His guidance we may be gathered into her bosom; for then the marriage will be truly sacred.

Otherwise, a vast multitude of people will not constitute a church, but rather an abominable brothel; as we see that in Popery there is boasting of the name of God, and yet the majesty of God is dishonored in it by frightful sacrilege.