Commentary on Isaiah Volume 2 John Calvin (continued)
JOHN CALVIN
to be observed, that the kingdom of Christ is here described under figures; for otherwise we could not understand it. Accordingly, the Prophet draws comparisons from earthly kingdoms, in which, when the people abound in wealth and enjoy comforts of every kind, there is a visible display of the blessing of God from which we may judge of his fatherly love.
But since it is not proper that good men should have their minds engrossed by earthly advantages, it is enough that some taste of those advantages should support their faith. And if they are sometimes oppressed by hunger, yet, being satisfied with a moderate portion of good, they nevertheless acknowledge that God is their Father, and that he is kind to them, and in their poverty have greater riches than kings and nobles. On the other hand, the wicked, whatever may be their abundance of good things, cannot enjoy them with a good conscience, and therefore are the most wretched of all men. The Prophet, therefore, has in his eye the right use of the gifts of God; for they who serve God in a right manner receive, as children from the hand of a father, all that is necessary for this life, while others, like thieves and profane persons, take violent possession of it. Wicked men are never satisfied with any amount of wealth, however great; they have continual fear and trembling, and their conscience can never be at ease.
The Lord, therefore, does not promise here what he does not actually bestow; and this happiness must not be estimated by the outward condition of things. This is still more evident from what follows, where he speaks of joy and thanksgiving. The Prophet undoubtedly intends to state in a few words, that contentment does not lie in abundance of earthly enjoyments, but in calm peace of mind and spiritual joy; for unbelievers have no relish for such things, but to believers a persuasion of God's fatherly love is more delightful than all earthly enjoyments. Yet let us observe that we ought to look for all prosperity from God alone, who will not permit his people to be in want of anything that belongs to a happy life.
15. And ye shall leave your name for a curse 455 to my elect. He continues the same doctrine, and teaches that God will at length separate hypocrites from the true servants. And indeed we need not wonder that the Prophet dwells so much on this point; for there is nothing of which it is harder to convince hypocrites, who, puffed up with pride, deceive and blind themselves. He affirms that "their name" shall be "accursed," because they thought that they were the holy seed, and that nothing else under heaven was worthy of being remembered. Such is also the import of the word "Leave;" as if he had said that false boasting, to which they were so strongly attached, shall be shaken off by violence; and therefore, that they may not flatter themselves
455"Oath is here put for curse, as it is added to it in Daniel 9:11, and the two are combined in Numbers 5:21, where the oath of cursing may be regarded as the complete expression, of which oath is here an ellipsis. To leave one's name for a curse, according to Old Testament usage, is something more than to leave it to be cursed. The sense is, that the name shall be used as a formula of cursing, so that men shall be able to wish nothing worse to others, than a like character and fate. This is clear from Jeremiah 29:22, compared with Zechariah 3:2, as well as from the converse or correlative promise to the patriarchs and their children, that a like use should be made of their names as a formula of blessing. (Genesis 22:18; 48:20.)" — Alexander.