Commentary on Isaiah Volume 2 John Calvin
COMMENTARY ON ISAIAH
duct, he therefore adds, whom I have chosen; for we do not serve God, because we are entitled to it, or deserve it, but because he renders us fit by a free election. In this passage, therefore, the words Servant and Elect are synonymous, yet so that election comes first in order, and therefore David says that he was God's "servant" before he was born, because even from his mother's womb he had been received into God's family. (Psalm 22:10; 71:6; 116:16.) 2. Thus saith Jehovah thy Maker. Though he treated the Jews harshly, that they might be stripped of all false confidence, and might humbly betake themselves to the grace of God, he now caresses them pleasantly by a mild and gentle discourse, that they may know that by self-denial they shall sustain no loss. We must therefore supply here the following contrasts. "Thou, Jacob, art indeed nothing in thyself, but God thy Maker will not despise his work; no nobleness of birth would secure thee against perdition, but the adoption which the Heavenly Father has been pleased to bestow upon thee will be abundantly sufficient for redeeming thee." Besides, we should keep in mind what I have often said already, that the Prophet does not speak of the first creation by which we are born to be human beings, but of the regeneration which belongs and is peculiar to the elect, that they may obtain a place in the Church of God.
He that formed thee from the womb. This is added, that men may not claim anything for themselves, as if they had moved him to shew kindness to them. By these words he also exhibits to them a hereditary covenant, by which God separated them to be his inheritance "before they were born." (Romans 9:11.) Some think that this refers to the person of Jacob, because, by taking hold of his brother's foot, (Genesis 25:26,) he gave a remarkable proof of his election; but this is a forced interpretation, and therefore I give a wider signification to these words, namely, that the Lord was kind and bountiful to his people from the commencement, and cut off all merits; because by free grace he "formed him," and then freely bestowed on him all blessings.
He will help thee. Some supply the relative, *"Who* will help thee;" as if he had said, "Thy Helper;" but it is better to read the clause separately. 173 It would be still more clear in the first person, "I will help thee;" but as to the substance of the meaning it makes no difference. The statemen t amounts to this, that he who is the Creator of the people will be ready to give his assistance when the proper time shall arrive. Let every person therefore adopt that reading which he thinks proper; but I have preferred to follow the simple and natural meaning, without supplying any word.
O beloved! The word {( }ישרוןyeshurun) is explained in various ways. Some think that it is derived from {( ,}ישרyashar,) which means "to be upright," or "to please;" others from {( ,}שורshur,) and others from {( ,}אשרashar.) But I rather agree with those who translate it Beloved, and derive it from
173"There is no God. Heb., Rock. — (Eng. Ver.)