John Calvin on Isaiah 45:25

25. In Jehovah shall be justified. He now makes a brief reply to an objection which might be urged, that it appeared absurd to say, that the Lord called the Gentiles, who had always been alienated from him. “Is it in vain that the Lord hath chosen the seed of Abraham? Is his promise void, which he so frequently repeated?” (Genesis 15:5, and 17:7.) In order to remove this doubt, he declares that the Lord will nevertheless stand by his promises; that, though he choose the Gentiles, yet the covenant which he made with the fathers shall not fall to the ground, because the elect people shall enjoy the privileges of their rank. Nor does he in this passage, as in many others, speak of the rejection of that nation; but the Prophet simply shews that the grace of God, which shall be diffused throughout the whole world, shall flow from that fountain.

As to the greater number having been rejected by God, still this did not set aside God’s covenant; because the remnant of adoption were always the true and lawful Israel; and although they were few in number, yet they were the first-born in the Church. Besides, all those among the Gentiles who had been ingrafted into that body began also, as we have formerly seen, to be accounted children of Abraham.

“One shall say, I belong to Jacob; another shall subscribe with his band, I am a descendant of Israel.” (Isaiah 44 5.)

And on this ground we are now reckoned the genuine Israel of God, though we are not the descendants of Israel. The Prophet therefore added this, both that the Jews might not think that the Lord’s covenant had failed, and that they might not boast of their birth and despise the Gentiles.

All the seed of Israel. He extends this seed farther, that they may not suppose that it ought to be limited to the family of Abraham; for the Lord gathers his people without distinction from among Jews and Gentiles, and here he speaks universally of the whole human race.

Shall be justified and shall glory. It ought to be observed that the Prophet says that we “are justified and glory in the Lord,” for in none else ought we to seek “righteousness” or “glory.” He has joined to it “glory,” which depends on “righteousness,” and is added to it. Hence also Paul says,

“Where is thy glorying? It is excluded. By what law? Of works? No, but by the law of faith.” (Romans 3:27.)

And, again,

“If Abraham was justified by works, he hath glory, but not before God.” (Romans 4:2.)

It follows, therefore, that they alone deservedly glory who seek their righteousness in God, and acknowledge that in themselves they have no ground for glorying.

CHAPTER 46

Isaiah 46:1-13

1. Bel boweth down, Nebo stoopeth; their idols were upon the beasts, and upon the cattle: your carriages were heavy loaden; they are a burden to the weary beast.

1. Incurvatus est (vel, prostratus est) Bel; depressus est Nebo. Simulachra eorum bestiae et jumento erunt, gestantia vos a vobis onerata, pondus ad lassitudinem.

2. They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity.

2. Incurvata sunt, depressa sunt pariter, (et) non potuerunt se subtrahere oneri; et anima eorum in captivitatem abiit.

3. Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are borne by me from the belly, which are carried from the womb:

3. Audite me, domus Iacob, omnes reliquiae domus Israel, qui gestamini ab utero, qui portamini a vulva.

4. And even to your old age I am he; and even to hoar hairs will I carry you: I have made, and I will bear; even I will carry, and will deliver you

4. Et usque ad senium ego idem, et usque ad caniciem ego portabo. Ego feci, et ego feram, ego portabo et servabo.

5. To whom will ye liken me, and make me equal, and compare me, that we may be like?

5. Cui similem me facitis, et aequatis, et comparatis me, ut similis sim?

6. They lavish gold out of the bag, and weigh silver in the balance, and hire a goldsmith; and he maketh it a god: they fall down, yea, they worship.

6. Promentes aurum ex sacculis, argentum in statera ponderantes, conducent aurifabrum, ut ex eo faciant Deum, cui se incurvent, et quem adorent.

7. They bear him upon the shoulder, they carry him, and set him in his place, and he standeth; from his place shall he not remove: yea, one shall cry unto him, yet can he not answer, nor save him out of his trouble.

7. Portabunt super humerum, deferent, ponent in loco suo; illic stabit, loco suo non movebitur. Adhaec, si quis clamet ad eum, non respondebit, neque ex tribulatione ejus liberabit eum.

8. Remember this, and shew yourselves men: bring it again to mind, O ye transgressors.

8. Recordamini hoc, et erubescite (vel, roboramini;) redite, praevaricatores ad cor.

9. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me;

9. Recordamini priora a seculo; quia ego Deus, et nullus praeterea Deus, et nihil mihi simile.

10. Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:

10. Nuntians ab initio novissimum, et a vetustate quae nondum facta erant; dicens, Consilium meum stabit, et quicquid voluero faciam.

11. Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.

11. Vocans ab Oriente avem (vel, cogitationem,) e terra longinqua virum consilii mei. Loquutus sum, ideo adducam hoc; cogitavi, idem faciam.

12. Hearken unto me, ye stouthearted, that are far from righteousness:

12. Audite me praefracti corde, qui procul estis a justitia.

13. I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory.

13. Appropinquare faciam justitiam meam, nec elongabitur, et salus mea non morabitur. Et ponam in Sion salutem, et in Ierusalem gloriam meam.