---
title: "Commentary on Isaiah, Volume 3"
author: "John Calvin"
translator: "William Pringle"
languages: [en]
shelf: "Commentaries"
section: 22 of 56
url: https://scriptura.si/works/john-calvin-commentary-on-isaiah-volume-3/22/
cite: "John Calvin, tr. William Pringle, Commentary on Isaiah, Volume 3, section 22. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-isaiah-volume-3/22/"
---

# Commentary on Isaiah, Volume 3

*John Calvin, tr. William Pringle*

Calvin on the prophet Isaiah, volume 3 of 4.

## 22. Isaiah 41:1-29 · 3 of 3

Source: https://scriptura.si/works/john-calvin-commentary-on-isaiah-volume-3/22/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-isaiah-volume-3/22/#p-N

[¶0] 23. Do good, or do evil. It must not be supposed that to do evil denotes, in this passage, to commit injustice, which is contrary to the nature of God; but it means to inflict punishment, and to send adversity, which ought to be ascribed to the providence of God, and not to idols or fortune. In this sense it is very frequently found in Scripture.

[¶1] “Is there evil in a city which the Lord hath not done?” (Amos 3:6.)

[¶2] In like manner Jeremiah accuses the people of not acknowledging God to be “the author of good and of evil.” (Lamentations 3:38) By “evils” of that kind, therefore, such as wars, pestilence, famine, poverty, disease, and others of the same kind, the Lord punishes the sins of the people, and wishes to be acknowledged as the author of them all. Now, Isaiah does not bring forward all the examples and arguments by which God could be distinguished from idols, for that would have required a very long discourse; but he is at present satisfied with those which would give a short and yet clear demonstration; for he has not yet concluded his argument.

[¶3] 24. Lo, ye are of nothing. He now mocks at idols, in order to confirm the godly in the belief and worship of one God, when by the comparison they see that those who worship idols are miserably deceived and blind.

[¶4] And your work is of nothing. Work must here be taken in a passive sense, as if he had said that it is a vain imagination, a contrivance of no value. But it may be thought that Isaiah speaks inaccurately, when he says that idols are of nothing, for they are composed of gold, or silver, or brass, or stone, or other materials. The solution is easy, for Isaiah did not look at the material, but at the quality, that is, the notion of divinity which men erroneously attribute to them. Superstitious people do not adore wood, or brass, or metal, viewed in themselves, but the majesty which they foolishly attach to the idol; and this undoubtedly is nothing else than a vain imagination. Hence also Paul, in like manner, declares that “an idol is nothing;” for what reality can be ascribed, or what name can be given, to a mere image (1 Corinthians 8:4.)

[¶5] He hath chosen abomination in you. Some translate abomination in the nominative case, and suppose the meaning to be, that the men who choose the idols are abominable; but I think that the meaning is different. The verb hath chosen, appears to me to be used indefinitely, as the grammarians call it, and in that manner it is often used in other passages of Scripture; for when the Prophets speak of the generality of men, and relate any common or ordinary occurrence, they do not employ a substantive. I consider the meaning therefore to be, that men cannot frame idols without at the same time framing abomination. This is a remarkable passage for abhorring idols and the presumption of men who make them, which they cannot do without offering the highest insult to God. Some men think that it is amusement, but the Prophet declares it to be “abomination,” which God cannot endure, and will not permit to be unpunished. The word choose points out, as with the finger, the origin of idol-worship; for pure religion would never have been contaminated by so many corruptions, if they had not dared to make gods for themselves according to their own caprice; and therefore it ought to be remarked, that all kinds of worship that are the result of “choice” are at variance with true godliness.

[¶6] 25. I have raised him from the north. He again returns to that argument which he had briefly handled, respecting the foreknowledge and power of God, and shews that to him alone in whom these are found, the name of God belongs; and therefore that they are empty idols, which neither know nor can do anything. When he says that he “raised him from the north,” some explain this as relating to Cyrus, and others as relating to Christ. But I think that here the Prophet denotes two things; for when he says “from the north,” he means the Babylonians, and when he says “from the east,” he means the Medes and Persians; as if he had said, “Two changes shall happen that are worthy of remembrance; for I will raise up the Babylonians, whose empire I will exalt on high, and next shall come the Persians, who shall become their masters.”

[¶7] Though these events happened afterwards, and after a long interval, he shews that they were already well known to him, and appointed by his decree, so that the accomplishment of them is a clear proof of his divinity. Yet, in the former clause, he threatens punishment for the purpose of terrifying the Jews; in the latter he commends his mercy; because he testifies that both the captivity and the deliverance of the people will be his work, so that it is evident that both foreknowledge and power belong to him. Heathens make a division of various offices among their gods: Apollo foretells what is to come, Jupiter executes it, and another god does something else. But it belongs to God, not only to foretell or declare what shall happen, but to arrange everything according to his pleasure; for every divine attribute belongs to God alone, and cannot be ascribed to another; and this is the reason why he claims for himself foreknowledge and execution as inseparable.

[¶8] When he says that he calls him “from the north,” as I suggested a little before, he predicts the future captivity of which at that time there was no expectation, because the Jews were friends and allies of the Chaldeans, and at the same time he prophesies concerning the restoration of the people who were permitted by Cyrus to return into their native land. Who would have thought, when matters were in that state, that such things could be believed? Especially since it was after a long interval that they followed; for they happened two hundred years after having been predicted by the Prophet. The Lord testifies that he is the author of these events, that all may know that the Babylonians did not attack them by chance, but that the Lord raised them up as scourges for chastising the Jews, and that the Persians and Medes did not subdue the Babylonians by their own power, but because they were led and prompted by the hand of God. In these words, therefore, he describes the greatness and power of God, and so much the more plainly by declaring that kings and princes, with respect to him, are clay. Hence we see more clearly that the Prophet had regard not only to his own age, but to posterity; for these things could not be known to the men who lived at that time, but posterity, who had actual experience of their accomplishment, understood them better; so that none could doubt that it is God alone “to whom all things are naked and open,” (Hebrews 4:13,) and who directs everything according to his pleasure.

[¶9] This is a remarkable passage for establishing the full and perfect certainty of the oracles of God; for the Jews did not forge these predictions while they were captive in Babylon, but long after the predictions had been delivered to their fathers, they at length recognised the righteous judgment of God, by whom they had been warned in due time, and then embraced his mercy, having learned that they would be at length delivered by the Lord, who wished to preserve his Church, and whom they had found to be faithful to his promises. Hence, therefore, we may conclude with certainty, that Isaiah did not speak at his own suggestion, but that his tongue was moved and guided by the Spirit of God.

[¶10] And he has come. When he says that “he has come,” the meaning is, that all that has been foretold by the command of God will infallibly be accomplished. He speaks of a future event, and thus illustrates the foreknowledge of God; and when he says that God is the author of these events, this relates to his power and might.

[¶11] He shall call on my name. To call “on the name of God” means nothing else than to undertake anything in obedience to his authority. It is true, indeed, that nothing was farther from the intention of Cyrus than to be employed in the service of the God of Israel, or to follow him as a leader; but the event shewed that God, in a secret manner, led the way, so as to conduct him by successive and incredible victories to Babylon.

[¶12] And as a potter he shall tread the clay. This comparison is added, because the power of the Babylonians was so vast that it was universally believed that it could not be assailed, and they looked upon themselves as invincible. Since therefore the Babylonians, trusting to their resources, despised all their adversaries, and were elated with pride, the Prophet says, that not only they, but many others shall be subdued and “trodden down like the clay.” In short, he means that the wealth of the Babylonians shall not prevent this change from being made, or the Medes and Persians from becoming masters of the empire; and, indeed, the propriety of this metaphor was clearly proved by the event, when Cyrus, after having conquered so many nations, and gained so many brilliant victories, within a short period subdued the whole of the East.

[¶13] 26. Who hath declared from the beginning? Again the Lord attacks idols, after having maintained his divinity; for he asks if idolaters can produce anything of a similar nature to support their worship; that is, if they can bring forward any such instance of foreknowledge or power. And because beyond all controversy he could claim this prerogative for himself alone, he tauntingly says, “We will acknowledge that he by whom such things shall be done is the true God.”

[¶14] We will say he is righteous. This is the literal rendering, but the word “righteous” has an extensive meaning, and sometimes denotes “true and approved;” hence the saying, “Wisdom is justified,” that is, approved, “by her children.” (Matthew 11:19.) These are then clear proofs of the divine majesty, which demonstrate the vanity of idols, because by the disposal of God alone all things are governed, and by the slightest expression of his will the mightiest monarchies are overthrown. The Lord speaks in the plural number, in order to shew that he does not defend his own cause, but the cause of the whole nation. He is, indeed, satisfied with his own eternity; but as we are weak, it is therefore necessary that it should be proved to us that he is God, that our minds may not go astray, or wander in uncertainty, but may rest entirely upon him; and therefore to the word is added experimental knowledge, that it may more fully support our faith, if it should still be liable to waver.

[¶15] There is none that heareth your words. He says that the idols are dumb, and leave their worshippers in suspense, while he kindles the torch of his word, to enlighten his elect people, and lead them forward to righteous judgment.

[¶16] 27. The first to Zion. In this verse God states more clearly that he predicts future events to the Jews, in order to encourage them to believe; because if prophecies had not their end and use, it would not in itself be of very great advantage to know future events. God therefore testifies that prophecies are intended by him to promote the faith and edification of the Church. It was necessary that this should be added to the former statements, that the people might know that those examples were exhibited, not only in order to magnify the power of God, but that all believers might reap advantage from it; for all the instances of the power and foreknowledge of God ought to be viewed by us in such a light as will enable us to know that he takes care of us, (1 Peter 5:7,) and that he does everything for promoting our salvation. Zion is therefore commanded to acknowledge him as the true and only God, not merely because he has punished their crimes, but because they are restored from captivity, and thus learn that God is reconciled to them.

[¶17] Behold! Behold! Here we must regard Mount Zion as desolate and uninhabited, and Jerusalem as reduced to a wilderness. Hence also Jeremiah represents Jerusalem as speaking in the manner that is usual with afflicted and distressed women. (Lamentations 1:20.) Thus the Lord now exhibits her as a widow and forsaken. Isaiah will afterwards arouse her to rejoice as a woman who had formerly been barren, and to whom the Lord had given new fertility for bearing offspring. (Isaiah 54:1.) At the same time he now declares that he will comfort Jerusalem, at a time when nothing was to be seen but what was melancholy and revolting in her hideous ruins. Now, the present message is, either that she shall give birth to children, though she was long a widow and desolate, or that they who had been scattered in distant captivity will return to her in vast numbers. With that desolation, therefore, we must contrast the restoration which was effected through Cyrus, when it is said, “Behold, they come;” and by the word “first,” is denoted not only the eternal essence of God, but likewise the antiquity of the prediction.

[¶18] And I will send a messenger to Jerusalem. He now describes the manner in which God informs believers about future events, that is by the agency and ministry of the prophets. מבשר(mebashsher) is translated by Jerome “Evangelist,” or “a bringer of good tidings;” but it literally means a “messenger.” This makes little difference, however, as to the meaning; for it denotes the prophets who should bring the glad and cheering message of this deliverance, as God had formerly promised by Moses, that he would raise up, in uninterrupted succession, faithful ministers who should surpass all the magicians, and soothsayers, and diviners. (Deuteronomy 18:15.) For this reason also he formerly bestowed on the Church a remarkable appellation, calling her “a bearer of tidings,” (Isaiah 40:9,) because in the Church the word of God ought to sound aloud.

[¶19] This tends greatly to the commendation of preaching; for the Lord does not descend from heaven to instruct us, but employs the ministry of his servants, and declares that he speaks to us by their mouth; and this distinguished blessing of God ought to be embraced with our whole heart. He had promised in the Law, as I mentioned a little before,

[¶20] “I will raise up to you a prophet from the midst of you.” (Deuteronomy 18:15.)

[¶21] He now confirms that promise, by saying that there shall never be wanting “messengers” to soothe the people amidst their griefs, and to comfort them amidst their severest afflictions. Hence also we ought to conclude, that there is no condition of the Church in which prophecies cease; that is, in which the word of God brings no alleviation of our distresses.

[¶22] 28. I looked, and there was none. After having spoken of himself, the Lord returns to idols; for these are continued contrasts by which a comparison is drawn between God and idols. As if he had said, “I do these things, but idols cannot do them; they have no counsel, or wisdom, or understanding; they cannot give an answer to those that ask them, and cannot yield any alleviation to the wretched.” In this comparison we ought to observe that he plainly shews himself to be God, first, by the prophets and by their doctrine, and, secondly, by his works in a similar manner; and that nothing of this kind is found in idols; from which it follows, that they are not gods, and that we ought to rely on him alone. Besides, the eyes of men are darkened by slothfulness; because they neither inquire, nor consider, nor observe. Thus they are stupified by idols, for they are willingly deceived; because they would immediately perceive the emptiness of idols, if they carefully applied their minds to examine them. This shews that idolaters cannot be excused on the plea of ignorance, for they choose to be blind and to wander in darkness, rather than to see the light and embrace the truth.

[¶23] 29. Behold, they are all vanity. After having spoken of idols, he makes the same statement as to their worshippers; as it is also said,

[¶24] “They who make them, and all that trust in them, are like them.” (Psalm 115:8.)

[¶25] Thus he shews that all superstitious persons are full of “vanity,” and have no judgment or reason. They cannot, indeed, believe this; for, inflated with pride, they look upon themselves as men of the highest ability, and despise us as stupid and ignorant of the affairs of men, when compared with themselves. With what pride do the Papists and their learned doctors scorn us! With what haughtiness did the Romans in ancient times despise the Jews! But we need not spend time on such pride, for in this passage God condemns them all for “vanity.”

[¶26] Their works are a failure. He gives the name of “works” both to the images which superstitious men make for themselves, and to all false worship, which has no end or measure, and in which every person desires to be a master and teacher of religion. He pronounces all of them to be a “failure,” that is, of no value. He declares this still more plainly, when he says, that they are wind and chaos, that is, confusion; for I explain תהו (tohu) in the same sense that it has in the first chapter of Genesis, where Moses says that

[¶27] “the earth was at first shapeless and confused.” (Genesis 1:2.)

[¶28] This passage against idolaters ought to be carefully studied; for they think that images were appointed to preserve religion, and that minds are kindled by the sight of them, as by the visible presence of God. They think that they are the books of the ignorant and unlearned, who cannot be instructed by the reading of the Scriptures. But the Spirit of God here declares that it is a confused and shapeless thing, that is, because it disturbs and retains in superstition the minds of men; and indeed all true knowledge that exists among men is choked and quenched by this worship of idols. In short, he teaches that all images, and the homage that is paid to them, and they who have made and follow them, are mere vanity, and that we may safely condemn them.