Commentary on Isaiah Volume 1 John Calvin
COMMENTARY ON ISAIAH
(hekal) to mean that the land was relieved of a burden, in consequence of the people having been carried into captivity; but this is altogether at variance with the Prophet's meaning, and does not agree with what follows; for it is immediately added that the seacoast has been more grievously afflicted by a second calamity. There can be no doubt, therefore, that this verb corresponds to the other verb( ,הכבידhikbid.) 142 Not more than a small part of the kingdom having been afflicted by Tiglath-pileser, the calamity which he brought upon it is said to be light as compared with the second which was inflicted by Shalmanezer.
By the way of the sea, beyond Jordan, in Galilee of the Gentiles. He calls it the way of the sea, because Galilee was adjoining to the coast of the Mediterranean Sea, and on one side it was bounded by the course of the Jordan. It is called Galilee of the Gentiles, not only because it was contiguous to Tyre and Sidon, but because it contained a great multitude of Gentiles, who were mingled with the Jews; for from the time that Solomon granted this country to King Hiram, (1 Kings 9:11,) it could never be subdued in such a manner as not to have some part of it possessed by the Gentiles
2. The people walking in darkness hath seen a great light. He speaks of future events in the past tense, and thus brings them before the immediate view of the people, that in the destruction of the city, in their captivity, and in what appeared to be their utter destruction, they may behold the light of God. It may therefore be summed up in this manner: "Even in darkness, nay, in death itself, there is nevertheless good ground of hope; for the power of God is sufficient to restore life to his people, when they appear to be already dead." Matthew, who quotes this passage, appears to torture it to a different meaning; for he says that this prediction was fulfilled when Christ preached along the sea-coast. (Matthew 4:16.) But if we take a just view of the comparison, it will be found that Matthew has applied this passage to Christ correctly, and in its true meaning. Yet it does not appear that the view generally given by our commentators is a successful elucidation of the passage; for they merely assert that it belongs to the kingdom of Christ, but do not assign a reason, or show how it accords with this passage. If, therefore, we wish to ascertain the true meaning of this passage, we must bring to our recollection what has been already stated, that the Prophet, when he speaks of bringing back the people from Babylon, does not look to a single age, but includes all the rest, till Christ came and brought the most complete deliverance to his people. The deliverance from Babylon was but a prelude to the restoration of the Church, and was intended to last, not for a few years only, but till Christ should come and bring true salvation, not only to their bodies, but likewise to their souls. When we shall have made a little progress in reading Isaiah, we shall find that this was his ordinary custom.
142In the original text the reference reads: (Hos. ii. 13.) which I assume was a typographical error. — fj.
JOHN CALVIN
Having spoken of the captivity in Babylon, which held out the prospect of a very heavy calamity, he shows that this calamity will be lighter than that which Israel formerly endured; because the Lord had fixed a term and limit to that calamity, namely, seventy years, (Jeremiah 25:11, 12; 29:10,) after the expiration of which the light of the Lord would shine on them. By this confident hope of deliverance, therefore, he encourages their hearts when overpowered by fear, that they might not be distressed beyond measure; and thus he made a distinction between the Jews and the Israelites, to whom the expectation of a deliverance so near was not promised. Though the Prophets had given to the elect remnant some taste of the mercy of God, yet, in consequence of the redemption of Israel being, as it were, an addition to the redemption of Judah, and dependent on it, justly does the Prophet now declare that a new light has been exhibited; because God hath determined to redeem his people. Appropriately and skilfully, too, does Matthew extend the rays of light to Galilee and the land of Zebulun. (Matthew 4:15.)
In the land of the shadow of death. He now compares the captivity in Babylon to darkness and death; for those who were kept there, were wretched and miserable, and altogether like dead men; as Ezekiel also relates their speech, Dead men shall arise out of the graves. (Ezekiel 37:11, 12.) Their condition, therefore, was such as if no brightness, no ray of light, had shone on them. Yet he shows that this will not prevent them from enjoying light, and recovering their former liberty; and that liberty he extends, not to a short period, but, as we have already said, to the time of Christ.
Thus it is customary with the Apostles to borrow arguments from the Prophets, and to show their real use and design. In this manner Paul quotes (Romans 9:25) that passage from Hosea, I will call them my people which were not my people, (Hosea 2:23,) 143 and applies it to the calling of the Gentiles, though strictly it was spoken of the Jews; and he shows that it was fulfilled when the Lord brought the Gentiles into the Church. Thus, when the people might be said to be buried in that captivity, they differed in no respect from the Gentiles; and since both were in the same condition, it is reasonable to believe that this passage relates, not only to the Jews, but to the Gentiles also. Nor must it be viewed as referring to outward misery only, but to the darkness of eternal death, in which souls are plunged, till they come forth to spiritual light; for unquestionably we lie buried in darkness, till Christ shine on us by the doctrine of his word. Hence also Paul exhorts, 143The Author's meaning must be, not that( אaleph) ever becomes the third singular pronominal affix, but that in Exodus 21:8, to which he refers,וand notאis probably the true reading. A better illustration might have been found in Psalm 100:3, on which the reader may consult a valuable note by the editor. (Com. on the Psalms, vol. 4.) In all the three cases (Exodus 21:8; Psalm 100:3; Isaiah 9:3) the Keri, or conjectural emendation, has strong internal evidence to recommend it above the Ketib, or reading that stands in the copies which have come down to us. Another method of solving the difficulty is exceedingly ingenious, and consists in turning the first part of the verse into the form of a question. Hast thou multiplied the nation, and hast thou not increased the joy? --- Ed