Commentary on Isaiah Volume 2 John Calvin
JOHN CALVIN
Nor does this promise relate only to outward enemies and tyrants, but also to the tyranny of Satan, from which we are rescued by the wonderful power of God. True indeed, he possesses vast power, but God is far more powerful, takes away his arms and demolishes his fortresses, that he may set us at liberty. (Matthew 12:29; Luke 11:22.) If therefore we have had experience of the power of God in this respect, so much the stronger reason have we for trusting that he will undoubtedly be our deliverer, whenever our enemies shall lay us under their feet and oppress us with cruel bondage.
I will contend with him that contendeth with thee. When he threatens that He will "contend" on our account, first, he reminds us to consider his power, that we may not regard the matter by human reason or by the power of men. We ought not therefore to look at what we can do or what resources we possess, but it is our duty to commit the whole matter to the disposal of God alone, who is graciously pleased to protect and defend us. Secondly, he affirms that he will be a powerful advocate, to reply to the slanders of enemies. We said, a little before, that wicked men not only are hurried along by violence and cruelty against the Church, but load her with false and calumnious charges, as if they had a right to treat her with cruelty; and therefore this consolation is highly necessary, that God will be the defender of our innocence, to scatter by his defense all the idle pretences which strengthen the audacity and fierceness of wicked men. Accordingly he again repeats, —
I will save thy children. We derive great consolation from knowing that we are united with him by so close a bond that he sets himself in opposition to all who contend with us, "blesses those who bless us, and, on the other hand, curses those who curse us," and, in short, declares that he is the enemy of our enemies. (Genesis 12:3.) Hence also it ought to be observed, that, when we are restored to liberty and life, when we are not oppressed by enemies, and, in short, when we are saved, it is not a work of man; that no one may ascribe to his own industry what God commands us to expect as an extraordinary blessing from himself alone.
26. And I will feed thy oppressors with their own flesh. First, he declares what is the nature of that end which awaits the enemies of the Church, and threatens that they shall not only be inflamed with mutual hatred, but shall likewise slay each other by mutual slaughter. And indeed it is God who drives them headlong, and rouses them to rage, so that they tum against themselves that strength which they formerly exerted against the Church, fight with each other, as the Midianites did, and bring destruction on themselves. (Judges 7:22.) The meaning amounts to this, that there will be no need of outward aid or of any preparations, when God shall determine to overtum and destroy the reprobate; because, having been struck by him with giddiness, they shall wear themselves out in mutual conflict by the insatiable rage with which they shall attack each other.
And all flesh shall know. He repeats that statement which we have formerly seen, namely, that he will be acknowledged by all to be the God of
COMMENTARY ON ISAIAH
Israel and the true and only God, when he shall have delivered his people from destruction; for he intended it to be a demonstration of his Divinity, that he openly manifested himself to be the Redeemer and Savior of his people.
The Mighty One of Jacob. Some read the word Jacob in the vocative case: "O mighty Jacob;" but I read it in the genitive case, "of Jacob." The Lord testifies that he is the Savior, Redeemer, and Mighty One of Israel, that they may rely with their whole heart on his defense and protection.