John Calvin Commentary Isaiah 9:3

"Thou hast multiplied the nation, thou hast increased their joy: they joy before thee according to the joy in harvest, as men rejoice when they divide the spoil." — Isaiah 9:3 (ASV)

You have multiplied. This passage is somewhat obscure, both in itself and because of the diversity of interpretations. It appears absurd to say that the joy was not increased, seeing that he immediately afterward adds, they rejoiced. For this reason, the Jews interpret לא (lo) not negatively, but as if ו (vau) had been substituted for א (aleph); for sometimes, though rarely, it has this meaning in the Scriptures (Exodus 21:8). The Jews do this because they cannot reconcile the Prophet's words with their opinion.

Again, some view these words as referring to Sennacherib, because his army, though large, brought him no cause for joy, but rather for grief (2 Kings 19:35). Others explain it as relating to the Church, and rightly so, but they mistake the method of applying it. They think the Prophet said this because believers, as long as they live, are subject to numerous and varied afflictions. Still others stray further from the point by saying that the conversion of the Gentiles, which will enlarge the Church, will not bring joy to the Jews and the ancient synagogue.

But I cannot approve of any of those interpretations, and therefore I interpret it in this manner. Just as the Prophet, in the beginning of the chapter, made a preliminary statement that this blessing of redemption was greater than all other blessings—though it might appear unworthy of being so highly praised due to the small number of those who were redeemed—so now he repeats the same comparison, or one not very different from it: namely, that this favor of God would be more remarkable than when He had formerly multiplied His people.

This might at first sight seem highly inappropriate. If we compare the condition of the Jewish kingdom before the Babylonian captivity with its condition after the return from it, we might think that the period during which its ancient possession remained unimpaired was a time of greater prosperity. Only a small remnant returned compared to the multitude that had been carried away.

Besides, they did not have free possession of their land but could be called tenants at will. They had to pay tribute to the Persians and retained hardly any semblance of their former rank. Who, therefore, would not have preferred that prosperous reign enjoyed by the family of David to that later condition?

But the Prophet declares that this latter condition, though it may appear greatly inferior and even more wretched, ought to be preferred to that which was prosperous and splendid. He shows that it will yield greater joy than when they had an abundant share of wealth and all kinds of possessions. This was also testified by Haggai:

that the glory of the latter temple would be greater
than the glory of the former, (Haggai 2:9)

though at first sight it might appear far otherwise.

It is as if Isaiah had said, “There never was greater joy, though the multitude of the people was greater. Though we are few and contemptible in number, yet by the light with which You shine on us You have cheered us to such a degree that no joy of our former condition can be compared with the present.” For that redemption might be regarded as a prelude to the full and perfect salvation which was eventually obtained through Christ.

Before You. He means that the joy was true and complete, not slight or temporary. People often rejoice, but with a deceitful and transitory joy, which is followed by mourning and tears. He affirms that this joy has its roots so deeply set that it can never perish or be destroyed.

Such is also the meaning of the phrase before You. Nothing cheers the godly so much as when the face of God shines sweetly on them. They are not like irreligious people, who are carried here and there by a blind and uncertain joy, but they have that which alone provides a basis for full joy: their reliance on God’s fatherly kindness.

Perhaps the Prophet also intended to allude to those words which frequently occur in the writings of Moses: You shall rejoice before the Lord your God (Leviticus 23:40; Deuteronomy 12:12, 18). For though the subject spoken of there is the Tabernacle, still the mode of expression is aptly applied to the present occasion: that the joy of a believing people will not be irreligious, but will arise from acknowledging God and seeing Him by the eyes of faith to be the author of salvation (Hebrews 5:9).

Others explain it more ingeniously, suggesting that believers inwardly rejoice before God in their consciences because grief and sighing continually await them in the world. Though this is true, a more natural meaning is drawn from the context of the passage: namely, that believers whom God will redeem will possess true joy. This is because they will have been instructed by undeniable proof that He is their Father, so that they may freely boast that they will always be safe under His guidance. Therefore, as I previously mentioned, it denotes continuance.

According to the joy in harvest, and as men rejoice when they divide the spoils. The comparisons of Harvest and Victory, by which he heightens the amount of the joy, are clear enough.

Now, from this it is clear what Christ brings to us: namely, a full and perfect joy, from which we cannot in any way be robbed or deprived, though various storms and tempests should arise, and though we should be weighed down by all kinds of afflictions. However weak and feeble we may be, we still ought to be glad and joyful. For the basis of our joy does not lie in numbers, wealth, or outward splendor, but in spiritual happiness, which we obtain through the word of Christ.

For You have broken his burdensome yoke. He explains the cause of the joy: that believers, when they have been delivered from a frightful and cruel tyranny, will feel as if they had been rescued from death. To illustrate the grace of God, he reminds them how shameful and burdensome the slavery was with which the Jews had been oppressed and afflicted. This is his object in accumulating the expressions: the yoke of the shoulder, the staff of the shoulder, the rod of the oppressor or overseer.

Whatever our excessive weakness or cowardice may be, while we actually feel afflictions, yet as soon as they are gone, we easily forget them. So that the redeemed people may not think lightly of God's favor, the Prophet urges them to consider how bitter and mournful the slavery was, when they groaned under a heavy yoke or triumphal chariot, when the staff was laid on their shoulders, and they were oppressed by tyrannical rule. Therefore, their deliverance ought rightly to make them more glad and joyful.

Next, he praises the excellence of this favor for another reason: that God has openly displayed His hand from heaven. For this purpose, he cites an ancient and memorable instance. As God had formerly overthrown the Midianites without human help, by a wonderful and amazing method (Judges 7:21), so now there will be a similar and illustrious display of power. For God will deliver His people from a cruel tyranny when not one of the wretched Jews will venture to lift a finger.

Now, it should be observed that God sometimes assists His people by using ordinary methods. However, when He sees that this hinders people from beholding His hand, which may be said to be concealed, He sometimes works alone and by evident miracles, so that nothing may prevent or obscure the manifestation of His power.

Thus, in Gideon's victory, when the enemies were routed without any human agency, the arm of God openly appeared. For what did Gideon have but the noise of pitchers, which could scarcely have driven away mice, and a small band of men against a vast army, and, instead of weapons, a useless scarecrow? To this deliverance, therefore, he compares the future deliverance of the people, in which the hand of God will be no less openly and illustriously displayed.

Some explain this passage as relating merely to the law, which might not inappropriately have been called a burdensome yoke and a rod lying on the shoulders. But that interpretation is unsuitable, for it would make the Prophet appear to have suddenly broken off from his subject and would be a violent distortion of this passage. We must therefore pay attention to the arrangement I previously noted: namely, that when God brought His people out of Babylon, He continued that blessing of deliverance until Christ. The meaning, therefore, is, “You have broken those burdens by which Your people were unjustly and cruelly oppressed.”

Others apply it to the destruction of Jerusalem during the reign of Vespasian, but they have no argument on their side. Almost all the Jews refer it to Hezekiah, when in this manner the Lord delivered the city from the siege of Sennacherib and cut off his army (2 Kings 19:35; Isaiah 37:36).

But that interpretation cannot be accepted, because Hezekiah did not reign tyrannically over the Jews. Besides, at that time the Lord rescued the people from fear and danger, not from slavery. Therefore, it is clear that this prediction had a more distant object, and that the interpretation I have given to this passage is correct and reasonable.