Commentary on the Epistle to the Romans John Calvin (continued)
John Calvin
12. And again, Isaiah, etc., This prophecy is the most illustrious of them all: for in that passage, the Prophet, when things were almost past hope, comforted the small remnant of the faithful, even by this, — that there would arise a shoot from the dry and the dying trunk of David's family, and that a branch would flourish from his despised root, which would restore to God's people their pristine glory. It is clear from the account there given, that this shoot was Christ, the Redeemer of the world. And then, he added, that he would be raised for a sign to the Gentiles, that might be to them for salvation. The words do indeed differ a little from the Hebrew text; for we read here, arise, while in Hebrew it is stand for a sign, which is the same; for he was to appear conspicuous like a sign. What is here hope, is in Hebrew seek; but according to the most common usage of Scripture, to seek God is nothing else but to hope in him. 448
But twice in this prophecy is the calling of the Gentiles confirmed, — by the expression, that Christ was to be raised up as a sign, and he reigns among the faithful alone, — and by the declaration, that they shall hope in Christ, which cannot take place without the preaching of the word and illumination of the Spirit. With these things corresponds the song of Simeon. It may be further added, that hope in Christ is an evidence of his divinity.
Romans 15:13-16
Romans 15:13-16
13. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
13. Deus autem spei impleat vos omni gaudio et pace in credendo, quo abundetis in spe per potentiam Spiritus sancti.
14. And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.
14. Persuasus autem sum, fratres mei, ipse quoque de vobis, quod et ipsi pleni sitis bonitate, referti omni cognitione, idonei ad vos mutuo admonendos.
15. Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God,
15. Audacius antera scripsi vobis, fratres, ex parte, veluti commonefaciens vos, propter gratiam mihi datam a Deo;
16. That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
448Isaiah 11:10. The whole of this quotation is given as it is found in the Septuagint. The difference, as noticed by Calvin, between the words as given in Hebrew, is considerable. The language of the Prophet is metaphorical, the Septuagint interpreted it, and this interpretation the Apostle approved and adopted. The Messiah is represented by the Prophet as a general or a leader of an army, raising his banner for the nations, ({,{עמישnot "people," as in our version:) and the Gentiles repair or resort to this banner for protection; and so Lowth renders the verb ,{}ידרשוonly he does not preserve the metaphor, by rendering ,{" }אליוunto him," instead of "to it," as in our version. It hence appears evident, that the passage is substantially the same; and indeed the verb }ἄρχειν}, retains in some measure the idea of the original, for it strictly means to be a leader, to rule as a chief. — Ed.