John Calvin on Isaiah 43:28

28. Therefore I will pollute. The copulative ו (vau) here means therefore, and the preterite tense, I have polluted, ought to have a future signification, though it may also be rendered in the past tense; but I have preferred the future, in order to apply it to the time of the captivity; for he directly addresses those who were to live under the captivity. If it be thought preferable to extend it to various calamities, by which God had covered his people with disgrace, and at the same time to connect with it their exile in Babylon, there will be no impropriety; and indeed it will be more appropriate to view it as a description of what frequently happened to them in former times, that they may be warned for the future, that they have no privilege which can defend them from receiving again with the deepest disgrace the punishment of their ingratitude, tie shews, therefore, the cause of this destruction. It was because the transgressions of the fathers and of the children must be punished, that is, when there was no end of sinning, but when they daily kindled the wrath of God against them, till he at length punished them.

The Lord is said to “pollute” or “profane” his Church, when he despises and throws it aside as a thing of no value. In this sense the word is used in Psalm 89:39, and in many other passages. Having been set apart and sanctified by him, we dwell under his protection and guardianship, so long as we are holy; and in like manner when we are deprived of it, we are said to be “profaned,” because we cease to be sacred, and are rendered unworthy of his protection; and he exposes as a prey to enemies those whom he formerly called “his anointed,” and forbade men to “touch.” (Psalm 105:15.) But it may be thought strange that the priests, who were Christ’s representatives, should be “profaned;” and the reason is, that they transgressed, while they ought to have been “teachers” of others.

And I will make Jacob a curse. The Hebrew word הרם, (herem,) which we have translated a curse, signifies “destruction,” but likewise signifies “a curse;” and I have thought that the latter meaning is more appropriate to this passage, for it afterwards follows, a reproach. These statements are borrowed by the Prophet from Moses, whose description he follows so closely, that it is easy to perceive the style of Moses in these words, and to see that the prophets bring forward nothing that is new or strange. The words of Moses are:

“And thou shalt be an astonishment, a proverb, and a by-word among all the nations to which the Lord shall lead thee.” (Deuteronomy 28:37.)

He therefore threatens that he will afflict the people in such a manner as to make them “accursed” by all; so that whoever shall wish to pronounce a “curse” may take it for an example, and that it may be a form of “cursing;” that he will expose them to the ridicule of men, so that they shall serve as a proverb in the mouth of all who wish to utter scorn; just as at the present day we see that the name of a Jew, though in itself honorable, is in the highest degree ignominious and disgraceful. The Lord pronounced those dreadful threatenings by Isaiah, that they might know that a punishment sufficiently severe, as compared with the enormity of their transgressions, could not be inflicted; that when the Lord should chastise them, they might not complain that the punishments which they endured were too severe, or think that the Prophet’s reproofs were too sharp.

CHAPTER 44

Isaiah 44:1-28

1. Yet now hear, O Jacob my servant; and Israel, whom I have chosen:

1. Nunc tamen audi, Iacob, serve meus, et Israel quem elegi.

2. Thus saith the LORD that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen.

2. Sic dicit Iehova factor tuus, et formator tuus ab utero; tibi auxiliabitur. Ne timeas, serve meus, Iacob, dilecte quem elegi.

3. For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring:

3. Quia effundam aquas super sitientem, et flumina super aridam. Effundam spiritum meum super semen tuum, et benedictionem meam super germina tua.

4. And they shall spring up as among the grass, as willows by the water courses.

4. Et germinabunt quasi inter herbam, quasi salices juxta rivos aquarum.

5. One shall say, I am the LORD’S; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the LORD, and surname himself by the name of Israel.

5. Hic dicet, Ego sum Iehovae; et ille vocabitur nomine Iacob; altus scribet manu sua, Iehovae (sum), et nomine Israel cognominabitur.

6. Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and besides me there is no God.

6. Sic dicit Iehova, rex Israel, et redemptor ejus, Iehova exercituum: Ego primus, et idem novissimus, et praeter me non est Deus.

7. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them shew unto them.

7. Et quis sicut ego vocabit, annunciabit hoc, et ordinabit hoc mihi, ex quo constitui populum seculi? Et quae pendent, et quae ventura sunt, illis annuncient.

8. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God besides me? yea, there is no God; I know not any.

8. Ne timeatis et ne terreamini. An non ex tune audire to feci, et annuntiavi? Itaque vos testes mei, quod non sit Deus praeter me, et non sit fortis quem ignorem.

9. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed.

9. Fictores sculptilis omnes vanitas; et desiderabilia eorum nihil prosunt; et testes eorum ipsi, quod non vident, nec cognoscunt; ideoque confundentur.

10. Who hath formed a god, or molten a graven image that is profitable for nothing?

10. Quis formator Dei? et quis sculptilis confiator, quod nullam ad rem usui est?

11. Behold, all his fellows shall be ashamed: and the workmen, they are of men: let them all be gathered together, let them stand up; yet they shall fear, and they shall be ashamed together.

11. Ecce omnes socii ejus pudefient, et artifices ipsi sunt ex hominibus. Ut conveniant omnes, ac stent, pavebunt, et pudefient simul.

12. The smith with the tongs both worketh in the coals, and fashioneth it with hammers, and worketh it with the strength of his arms: yea, he is hungry, and his strength faileth: he drinketh no water, and is faint.

12. Faber ferrarius limam (aut forcipem) sumet; operabitur in prunis, malleis formabit illud; operabitur in eo, brachio virtutis suae; etiam famelicus, ut deficiant rites; non bibat aquam, ut fatiscat.

13. The carpenter stretcheth out his rule; he marketh it out with a line; he fitteth it with planes, and he marketh it out with the compass, and maketh it after the figure of a man, according to the beauty of a man; that it may remain in the house.

13. Faber lignarius extendit regulam, illud delineat filo tincto, aptat planulis, circino figurat; facit illud secundum formam viri, secundum effigiem hominis, ut sedeat in domo.

14. He heweth him down cedars, and taketh the cypress and the oak, which he strengtheneth for himself among the trees of the forest: he planteth an ash, and the rain doth nourish it.

14. Succidet sibi cedros, tollet ilicem et quercum; roborabitur ad ligna silvae; plantabit pinum, quam pluvia enutriet.

15. Then shall it be for a man to burn: for he will take thereof, and warm himself; yea, he kindleth it, and baketh bread; yea, he maketh a god, and worshippeth it: he maketh it a graven image, and falleth down thereto.

15. Tum erit homini in incendium; nam accipiet ex illis, et calefaciet se; praeterea furnum accendet, et coquet panes; Deum quoque efficiet, atque adorabit; finget idolum, et prosternet se coram co.

16. He burneth part thereof in the fire; with part thereof he eateth flesh; he roasteth roast, and is satisfied: yea, he warmeth himself, and saith, Aha, I am warm, I have seen the fire:

16. Partem ejus comburet igni; ex parte carnem comedet; assabit assaturam, et saturabitur. Deinde calefaciet se, ac dicet, Ohe calefactus sum, et vidi ignem.

17. And the residue thereof he maketh a god, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me; for thou art my god.

17. Reliquias ejus in Deum vertit in sculptile suum; incurvat se coram eo; adorat et precatur illud, dicens, Libera me, quia Deus meus es.

18. They have not known nor understood: for he hath shut their eyes, that they cannot see; and their hearts, that they cannot understand.

18. Nescierunt, nec intellexerunt; quia oblevit oculos eorum, ne videant, et cor eorum, ne intelligant.

19. And none considereth in his heart, neither is there knowledge nor understanding to say, I have burned part of it in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten it: and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree?

19. Non redit ad cor suum, non est sensus, nec intelligentia, ut dicat, Partem ejus combussi igni; etiam super prunas ejus coxi panem; assavi carnem, et comedi; residuum ejus in abominationem vertam: coram trunco ligni incurvabo me?

20. He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?

20. Pascit cinerem, cor seductum inclinat eum, ut non liberet animam suam, neque dicat, Annon mendacium in dextera mea?

21. Remember these, O Jacob and Israel; for thou art my servant: I have formed thee; thou art my servant: O Israel, thou shalt not be forgotten of me.

21. Memor esto horum, Iacob, et Israel, quia servus meus es; formavi to; servus meus es; Israel, ne obliviscaris mei.

22. I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee.

22. Delevi, ut nubem, iniquitates tuas; ut nebulam, peccata tua. Revertere ad me, quia redemi to.

23. Sing, O ye heavens; for the LORD hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the LORD hath redeemed Jacob, and glorified himself in Israel.

23. Laudate, coeli, quia fecit Iehova; jubilate, inferiora terrae; erumpite, montes, in laudem; silva et omnis arbor quae in ea st; quoniam redemit Iehova Iacob, et in Israel glorificabitur.

24. Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself;

24. Sic dicit Iehova redemptor tuns, et factor tuus ex utero. Ego Iehova faciens omnia, extendens coelos solus, expandens terrain inca virtute (vel, a meipso.)

25. That frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and maketh their knowledge foolish;

25. Dissipans signa divinatorum, ariolos dementans, convertens sapientes retrorsum, et scientiam corum infatuans.

26. That confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof:

26. Suscitans verbum servi sui, et consilium nuntiorum suorum perficiens; dicens Ierosolymae, Habitaberis; et civitatibus Iuda, Extruemini; et ruinas ejus erigam.

27. That saith to the deep, Be dry, and I will dry up thy rivers:

27. Dicens profundo, Exsiccare, et flumina tua arefaeiam.

28. That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.

28. Dicens Cyro, Pastor meus; et omnem voluntatem meam perficiet; dicendo etiam Ierosolymae, Aedificaberis; et templo, Fundaberis.