My Notes
Authors
John Calvin - Commentaries
**_Every one brought assistance to his neighbor. _What now follows agrees well with what goes before, if you connect this verse with the last clause of the former verse, “They drew near, they were assembled, every one assisted his neighbor;” so that the meaning is, “Although the islands saw and knew my works, so that they trembled at them, yet they assembled in crowds to make a league among themselves.” Why? That they might encourage each other to frame new gods, and might confirm each other more and more in their blindness. He therefore aggravates the guilt of the Gentiles by saying, that “every one assisted his neighbor;” and indeed whoever shall make careful inquiry will find that this is the source of all superstitions, that men by mutual consent darken the light brought to them from heaven. But although the Lord here expostulates with idolaters, yet he does it for the sake of the Jews, that they may not fall into the impiety of the Gentiles, or permit themselves to be turned aside from God and from sincere faith. 138138 “De la droite fiance en luy.” “From proper confidence in him.” On this account he brings forward the ingratitude of the Gentiles, that the Jews may not imitate it, but may remain steadfast in the true worship of God.
_And said to his neighbor, Be courageous. _Here we see, as in a mirror, how great is the wickedness of men, who profit nothing by considering the works of God, and are even rendered more rebellious, and harden themselves more and more; for they choose of their own accord to be blind, and to shut their eyes against the clearest light, rather than to behold God who manifests himself before their eyes. To blindness is added rage, in consequence of which they rise up against God, and do not hesitate to wage war with him for defending their superstitions; so that this vice is not idol worship but idol madness. Isaiah describes this madness by saying, “Be bold, act courageously;” for he means that men have entered into a base conspiracy, by which they naturally encourage and inflame each other to the worship of idols, and to drive away the fear of God which his power might have led them to entertain.
7._ The workmen encouraged the founder. _This verse is explained in various ways, and indeed is somewhat obscure; and even the Jewish writers are not agreed as to the meaning of the words. I see no reason why חרש _(cherish) should be here understood to mean simply a carpenter, for it means any kind of workman. 139139 חרש (charash) _denotes any kind of _workman, who devotes himself to his work, whatever may be the material on which he is employed. It is employed particularly to denote a ‘worker in iron,’ (Isaiah 44:12 ,) ‘a carpenter,’ (Isaiah 44:13 ,) ‘a worker in stone,’ (Exodus 28:11 ,) and a ‘worker in brass,’ (1 Kings 7:14 .) צרף (tzoreph) is more definite. It is the participle of the verb צרף, (tzaraph,) _which signifies ‘the melting and casting of metals;’ and hence צרף (tzoreph) is one who melts metals in the fire, purifies them from dross, separates one metal from another, and prepares them by the hammer. (Isaiah 41:7 , and 46:6.)” — Rosenmuller. The word מהליק, _(mahalik,) _which means _one that strikes, _is generally rendered in the accusative case; I prefer to render it, in the nominative case. פעם (pagnam) 140140 “‘Him that striketh by turns with him.’ פעם (pagnam) is not here a noun substantive, signifying an anviI, as it has been generally understood, but an adverb, denoting that reciprocal action of two smiths on the same anvil, of which Virgil speaks. Aen. 8:452.” — Stocks. is generally translated anvil, and by others a _smaller hammer; _but; as it sometimes signifies _by turns, _that interpretation appears to agree best with the context; for the Prophet means that workmen, by beating “in their turn,” mutually excite each other, because by being earnestly employed in the same work, they grow warm, and each of them urges and arouses the other, to perform in the shortest time what they have undertaken. In short, he describes the rebellion and madness of idolaters, by which they excite each other to oppose God.
From this passage and from all histories it is manifest that this vice was not peculiar to a single age, and at the present day we know it by experience more than is desirable. We see how men, by mutual persuasion, urge one another to defend superstition and the worship of idols; and the more brightly the truth of God is manifested, the more obstinately do they follow an opposite course, as if they avowedly intended to carry on war with God. Since religion was restored to greater purity, idols have been multiplied and set up in hostility to it in many places; pilgrimages, masses, unlawful vows, and, in some cases, anniversaries, have been more numerously attended than before. During that ancient ignorance there was some kind of moderation; but now idolaters, as if they had been seized by madness, run about, and are driven by blind impulse. There is nothing which they do not attempt in order to prop up a trifling superstition and tottering idols. In a word, they join hands, and render mutual aid, in order to resist God. And if any person wish to throw back the blame on his brother, he will gain nothing; for it adheres to every one in such a manner that it cannot in any way be removed. All are devoted to falsehood, and almost avowedly devise methods of imposture, and, trusting to their great numbers, each of them places himself and others above God. They excite each other to the worship of idols, and burn with such madness of desire that nearly the whole world is kindled by it.
8._ But thou, Israel, art my servant. _He now shews how unreasonable it is to confound the people of Israel with the heathen nations, though all have lifted up a standard and agree in error, and though the whole world be abandoned to impostures; for, since by a calling of free grace God had chosen and set them apart, they ought not to have given themselves up to the same rage. This is a remarkable passage, and teaches us that we ought to be satisfied with our calling, so as to be restrained from the pollution of this world. Though corruptions abound, and though we indulge freely in every kind of iniquity, yet we ought to be restrained by this consideration, that we are God’s elect, and therefore we are not at liberty to go beyond bounds like Gentiles, and ungodly men. “Such were some of you,” says Paul,
“but now you have been washed, now you have been sanctified by the name of the Lord Jesus, and by the Spirit of our God.” (1 Corinthians 6:11 .)
Indeed, nothing is more unreasonable than that we should wander like blind men in darkness, when the sun of righteousness hath shined upon us. We ought therefore to consider our calling, that we may follow it with all zeal and industry, and, “walking as becomes the children of light,” (Ephesians 5:8 ,) may shun that manner of life to which we were formerly habituated. For this reason he calls Israel his _servant; _not that the Israelites deserved anything on account of their obedience, but because he had set them apart for himself; and accordingly, for the same reason he adds —
_Jacob, whom I have chosen. _This is a remarkable commendation of undeserved favor; as if he had said, “You are indeed my servants, not through your own merit, but through my bounty; for by my election I have prepared and formed you to be my peculiar people.” In short, he reminds them that it was not by their own industry that they obtained the honor of being called God’s _servants, _and that they did not differ from others so as to excel them in any respect, but that it was because it so pleased God, who has a right to select this or that person according to his pleasure. Yet at the same time he explains what is the design of our election, namely, that we may serve God. “He hath chosen us,” as Paul says, “that we may be holy and unreprovable before him.” (Ephesians 1:4 .) The object to be gained by election is, that they who were the slaves of Satan may submit and devote themselves unreservedly to God.
_The seed of Abraham. _This is added in the third place, in order to inform us that election depends on the promise of God; not that the promise goes before the election, which is from eternity, but because the Lord has bestowed his kindness from a regard to the promise; for he said to Abraham,
“I am thy God and the God of thy seed.” (Genesis 17:7 .)
This favor has therefore been continued to posterity, and on account of the promise the Lord took peculiar care of that people, as Paul also declares that “to them belonged the testament, the promise, and the giving of the Law.” (Romans 9:4 .) Hence also they were called “that holy nation,” (Exodus 19:6 ,)
“God’s sacred inheritance, and a priestly kingdom.” (1 Peter 2:9 .)
_My friend. It was an extraordinary honor which the Lord bestowed on Abraham, when he called him his friend. _To be called “the servant of God” is high and honorable; for if it be reckoned a distinguished favor to be admitted into the family of a king or a prince, how much more highly should we esteem it, when God accounts us as his servants and members of his family? But, not satisfied with that, he bestows on him even a higher honor, and adorns him with the name of “friend.” What is here said about Abraham relates to all believers; and Christ declared more plainly, “Now I call you not servants, but ye are my friends; for servants know not their Lord’s will, but to you have been revealed secret and divine mysteries, and hence you may know my friendly and kind disposition towards you.” (John 15:15 .) Having therefore obtained from God so great an honor, we ought to remember our duty, that the more abundantly he has testified his kindness towards us, we may the more earnestly and with deeper reverence worship him continually. But we ought always to remember that Abraham was God’s friend on no other ground than that of adoption; as Moses also says that the Jews enjoyed their high rank merely through the good pleasure of God, “because God loved their fathers.” (Deuteronomy 4:37 , and 7:6-8.)
9._ For I have taken thee from the end of the earth. _Isaiah continues the same subject; for we know by experience how necessary it is that consolations be repeated when adversity presses upon us; so that it is not wonderful that the Prophet dwells so largely on this subject. But from one person, Abraham, he passes to the whole nation, mentioning the benefits which all of them have received from God. The relative אשר (asher) 141141 That is, instead of the usual and natural rendering, “whom I have taken,” Calvin renders the clause, “_because _I have taken thee.” — Ed. appears to me to be here put for an illative particle; for he assigns the reason why the people ought to be courageous amidst adversity. It is because they have formerly experienced his kindness, and consequently ought to cherish equally favorable expectations for the future. “The ends of the earth” may be understood in two ways; either that the people were brought from a distant country, of which Abraham was a native, or that God, who embraces within his dominion the utmost boundaries of the world, deigned to stretch forth his hand to none but a single people.
_From its eminences have I called thee. אצילים (atzilim) has been generally translated “eminences.” Others prefer to take it in the masculine gender, as meaning “princes” or “nobles,” _in a sense not very different from the other; for the Prophet extols the grace of God, because, passing by very illustrious nations, he has adopted to himself a mean and obscure people. Others refer it to the kingdom of Egypt, from which the Jews were brought out; for we know how great was the renown of that people, and how far superior to other nations they reckoned themselves to be in learning, antiquity, nobility, and many other accomplishments.
But I interpret it differently; for I refer it to the election of the people, who were chosen out of the midst of other nations far superior to them; and therefore I consider מ _(mem) _to mean “from,” or “more than,” so that there is a comparison between the Jews and other nations. In like manner also, Moses shews that they were not elected,
“because they were more or better than other nations, (for they were far fewer,) but because the Lord loved them, and determined to keep the covenant which he had sworn to their fathers.” (Deuteronomy 7:7 , 8.)
Again, he says,
“Not for thy righteousness, or the uprightness of thy heart, dost thou come to possess the land.” (Deuteronomy 9:5 .)
Thus, while they were far less than other nations, still they were elected; and this shews the greatness of the love of God, and that there was no reason why, after having received blessings so numerous and so great, they should afterwards distrust so kind a Father. Besides, he adds, that a proof of this favor was given to the people in the Law; as if he had said that it was not hidden, but, on the contrary, was engraven on public tables, when God made a covenant with them by giving them the Law; for God did not wish that they whom he had taken to be his own people should wander hither and thither, but bound them to himself by a promise of salvation.
_And have not cast thee off. _This last expression might be thought superfluous, and even unseasonable, if Jewish writers had not frequently employed this form of speech, which is very emphatic; for it denotes the firmness of election, as if he had said, “After having once adopted thee, I did not desert or forsake thee, though I had various occasions for casting thee off.” So great had been the ingratitude of the Jews, that he might justly have rejected them if he had not resolved to continue to be like himself.
What is said about them relates also to us; for the saying of Paul holds good, that “the gifts of God are without repentance.” (Romans 11:29 .) Though he cut off the greatest part of men on account of their unbelief, yet he reserves some seed of adoption, that the calling may continue in some furrows; for the wickedness of men cannot change the election of God. Let us therefore remember that we have been elected by God on this condition, that we shall continue in his family, though we might justly have been abandoned.