Commentary on Isaiah Volume 2 John Calvin (continued)
JOHN CALVIN
the greatest importance, that they have God for their Father.
Thus he distinguishes the condition of the Church and of believers from the ordinary lot of men, that we may not judge of it from the revolution and change of events, and next that we may know that, amidst the thickest darkness, the fatherly kindness of God shines on believers, in order to cheer them. And, indeed, although all the elements either cease to discharge their duty, or threaten us with a melancholy aspect, yet it ought to be enough that God is reconciled to us. By a figure of speech, in which a part is taken for the whole, he includes, under the terms "Sun" and "Moon," the whole condition of man, which is continually undergoing change.
21. Thy people also are all righteous. Here he shows what is the true establishment of the Church; namely, when she is purged of the ungodly, and none but righteous men have a place in her. Yet we know that, in the Church, hypocrites have always been mingled with the true children of God. We have said that this is a description of the whole reign of Christ, not such as it shall be at any one moment, but in its perfection. Christ began to do this at his coming, when he purged the Church. Hence also he calls the Church "a sieve," (Matthew 3:12) because by means of it the chaff is separated from the wheat; but he goes on from day to day in purifying it, and will go on till the day of harvest. Yet there must be much rubbish mixed with the wheat, which shall at length be removed on that day. Besides, there is an implied contrast between this people and that irreligious and unholy multitude which, by its defilement, had polluted the sanctuary of God. The use of the plural number appears to denote an assemblage of nations, when he says that all the peoples shall be righteous.
They shall inherit the land for ever. I have no doubt that, in these words, the Prophet had his eye on Judea, and indirectly contrasted the time of restoration with the time of the captivity which was immediately at hand; as if he had said, "Though I drive out my people from their inheritance, yet after seventy years I will restore them, that they may possess it for ever." Besides, it ought to be observed that, when he limits to the "righteous" that promise which related to the people of Zion, there is implied a sort of correction, in order to exclude hypocrites, who falsely and unwarrantably are wont to appropriate to themselves what is said about the true children of God.
This sentiment, therefore, agrees with these words, "How good is God to Israel, to those who are of an upright heart!" in which the Psalmist claims the name of "Israel," which all without exception had in their mouth, as belonging to none but God's sincere worshippers. (Psalm 73:1) Such is the import, in this passage, of the phrase, "Thy people," that is, the remaining portion which shall have been purged from its defilement. This was not, in every respect, fulfilled in the Jews; but a beginning was made with them, when they were restored to their native country, that, by their agency, the possession of the whole earth might afterwards be given to them, that is, to