Commentary on Isaiah Volume 1 John Calvin
COMMENTARY ON ISAIAH
We have formerly 422 seen the reason why these and other promises were put by Isaiah into the form of verse. It was, that, having been frequently sung, they might make a deeper impression on their memory. Though they mourned in Babylon, and were almost overwhelmed with sorrow, (hence these sounds, (Psalm 137:4,) "How can we sing the Lord's song in a foreign land?") yet they must have hoped that at a future period, when they should have returned to Judea, they would give thanks to the Lord and sing his praises; and therefore the Prophet shews to them at a distance the day of deliverance, that they may take courage from the expectation of it.
We have a city of strength. By these words a full restoration of Jerusalem and of the people is promised, because God will not only deliver the captives and gather those that are scattered, but will also preserve them safe, after having brought them back to their country. But not long afterwards believers saw that Jerusalem was destroyed, (2 Kings 25:9,) and the Temple thrown down, (2 Chronicles 36:19,) and after their return nothing could meet their eye but hideous ruins; and all this Isaiah had previously foretold. It was therefore necessary that they should behold from the lofty watch-tower of faith this restoration of Jerusalem.
He hath made salvation to be walls and a bulwark. He now defines what will be "the strength of the city;" for the "salvation" of God will supply the place of a "wall," towers, ditches, and mounds. As if he had said, "Let other cities rely on their fortifications, God alone will be to us instead of all bulwarks." Some allege that the words may be read, "He hath set a wall and bulwark for salvation;" and I do not set aside that rendering. But as a more valuable doctrine is contained in the Prophet's words, when nothing is supplied, it serves no good purpose to go far for a forced interpretation; especially since the true and natural interpretation readily presents itself to the mind, which is, that God's protection is more valuable than all ditches and walls. In like manner, it is also said in the psalm, "Thy mercy is better than life," (Psalm 63:3;) for as David there boasts of enjoying, under God's shadow, greater safety and freedom from care than if he had been fortified by every kind of earthly defense, so Isaiah here says, that there will be good reason for laying aside fear, when God shall have undertaken to guard his people. Now, since this promise extends to the whole course of redemption, we ought to believe that at the present day God is still the guardian of his Church, and therefore, that his power is of more avail than if it had been defended by every kind of military force. Accordingly, if we wish to dwell in safety, we must remain in the Church. Though we have no outward defences, yet let us learn to be satisfied with the Lord's protection, and with his sure salvation, which is better than all bulwarks.
2. Open ye the gates. This "song" was undoubtedly despised by many, when it was published by Isaiah; for during his life, the inhabitants of Jerusalem were wicked and ungodly, and the number of good men was ex-
422See vol. 1 p. 162.
JOHN CALVIN
ceedingly small. But after his death, when they had been punished for their wickedness, it was in some measure perceived that this prediction had not been uttered in vain. So long as wicked men enjoy prosperity, they have no fear, and do not imagine that they can be brought low. Thus the Jews thought that they would never be driven out of Judea, and carried into captivity, and hoped that they would continue to dwell there. It was therefore necessary to take away from them every pretense for being haughty and insolent; and such is the import of the Prophet's words:
And a righteous nation, which keepeth the truth, shall enter in. "The inhabitants of the restored city shall be unlike the former; for they will maintain righteousness and truth. But at that time this promise also might appear to have failed of its accomplishment; for when they had been driven out of the country and led into captivity, no consolation remained. Accordingly, when the Temple had been destroyed, the city sacked, and all order and government overthrown and destroyed, they might have objected, "Where are those 'gates' which he bids us 'open?' Where are the people who shall 'enter?' " Yet we see that these things were fulfilled, and that nothing was ever foretold which the Lord did not accomplish. We ought, therefore, to keep before our minds those ancient histories, that we may be fortified by their example, and, amidst the deepest adversity to which the Church is reduced, may hope that the Lord will yet raise her up again.
When the Prophet calls the nation "righteous and truthful," he not only, as I mentioned a little before, describes the persons to whom this promise relates, but shews the fruit of the chastisement; for when its pollution shall have been washed away, the holiness and righteousness of the Church shall shine more brightly. At that time wicked men were the majority, good men were very few, and were overpowered by the multitude of those who were of an opposite character. It was therefore necessary that that multitude, which had no fear of God, and no religion, should be taken away, that God might gather his remnant. Thus, it was a compensation for the destruction, that Jerusalem, which had been polluted by the wickedness of her citizens, again was actually devoted to God; for it would not have been enough to regain prosperity, if newness of life had not shone forth in holiness and righteousness.
Now, as the Prophet foretells the grace of God, so he also exhorts the redeemed people to maintain uprightness of life. In short, he threatens that these promises will be of no avail to hypocrites, and that the gates of the city will not be opened for them, but only for the righteous and holy. It is certain that the Church was always like a barn, (Matthew 3:12,) in which the chaff is mingled with the wheat, or rather, the wheat is overpowered by the chaff; but when the Jews had been brought back into their country, the Church was unquestionably purer than before. Those who returned must have been animated by a good disposition, to undertake a journey so long, and beset by so many annoyances, embarrassments, and dangers; and many