Calvin's on Isaiah 11:4

COM commentary-section · status:draft · license:PD

4. For he will judge the poor in righteousness. (182) Here he shows that Christ will be the guardian of the poor , or, he points out the persons to whom the grace of Christ strictly belongs, namely, to the poor or meek ; that is, to those who, humbled by a conviction of their poverty, have laid aside those proud and lofty dispositions which commonly swell the minds of men, till they have learned to be meek through the subduing influence of the word of God. He therefore declares that he will be the protector and guardian, not of all men whatsoever, but of those who know that they are poor , and destitute of everything good. This was also declared by Christ to John’s disciples, when he said that the gospel is preached to the poor . ( Matthew 11:5 .) Who are they that are capable of receiving this doctrine? Not all men without exception, but those who, having laid aside the glory of the flesh, betake themselves to that heavenly protection. There is, therefore, an implied contrast, namely, that Christ does not rule over the rich, that is, over those who are swelled with a false opinion of themselves. Though he invites all men to come to him, still the greater part refuse to submit to his government. The poor alone allow themselves to be governed by him. This passage teaches us, that if we are desirous to be protected by the power of Christ, we must lay aside all pride, and put on the spirit of meekness and modesty. That spiritual poverty which the Prophet recommends to all the members of Christ is, to have no lofty views, but to be truly humbled by a conviction of our poverty and nakedness, so as to depend on Christ alone. When we have been brought to this state of mind, the faithful King and Guardian will undertake to secure our salvation, and will defend us to the last against all our enemies. We also learn whom Christ invites to come to him: Come to me, all ye that labor and are burdened . ( Matthew 11:28 .) We must, therefore, labor and be pressed down by the weight of our burden , if we wish to feel and know his assistance. And will reprove with equity for the meek of the earth. We must attend to the order which is here observed by the Prophet. He places poverty first, and then meekness ; because we must first be poor before we become meek . So long as we think that we are somebody , ( Acts 5:36 ,) and are carried away by a vain confidence in ourselves, our heart is filled with pride and self-conceit, and cannot yield or submit; but when we are convinced of our poverty, we lose courage, and, subdued and overpowered, begin to groan under the burden. The condition of Christ’s people, therefore, is here described, as he had formerly illustrated the nature of the king himself. Hence also we ought to learn, that those precious gifts of the Spirit with which we saw a little before that Christ was furnished, (183) are not bestowed by him on all men whatsoever, but on the poor and the meek ; for the word judge denotes government, a very important part of which is, that Christ imparts to us the gifts which he received from the Father, that he may live in us, and that we may live in him. And he shall smite the earth with the rod of his mouth. The Prophet here extols the efficacy of the word, which is Christ’s royal scepter. By the rod of his mouth is meant a scepter which consists in words, and in the second clause he repeats the same idea by the phrase, the breath of his lips ; as if he had said, that Christ will have no need to borrow aid from others to cast down his enemies, and to strike down everything that opposes his government; for a mere breath or a word will be enough. The statement may be general, since believers also must die, so as to be renewed to a spiritual life; and in this sense the gospel is called a sword appropriated for the slaying of sacrifices. ( Romans 15:16 .) But the latter part of the verse calls for a different interpretation. If any one choose to make a distinction, the striking of the earth will apply equally to the reprobate and the elect; as the gospel is a two-edged sword, piercing even to the most hidden and secret feelings of the heart, and discerning the thoughts and affections. ( Hebrews 4:12 .) Yet it wounds the former in a very different manner from that in which it wounds the latter. By mortifying in the elect a sinful nature, it kills their lusts, that they may become a living sacrifice, and a sacrifice of sweet-smelling savor; but it strikes the wicked in a manner altogether destructive, for they rot and die, and to them it is even, as Paul says, a savor of death to death. ( 2 Corinthians 2:16 .) I should be willing enough to consider both effects as described here at the same time, were it not that it is opposed by the custom of the Hebrew language; for the Hebrew writers often repeat the same sentiment in different words. And with the breath of his lips shall he slay the wicked. Christ is armed with the breath of his lips to slay the wicked. But perhaps this second clause was added by Isaiah for the purpose of amplification; and, indeed, to slay is much more than to strike . As it belongs to the gospel to cast down all men without exception, its effect on the reprobate may be said to be accidental, to slay them with a deadly stroke. In this way the Prophet would add a particular case to the general statement, intimating that the wicked fall under the sword of Christ to their everlasting destruction, because they are not set apart to be sacrifices. (184) However this may be, this latter clause must undoubtedly be limited to the wicked alone; and it is added, because that efficacy does not immediately appear in the preaching of the gospel, but, on the contrary, many ridicule, and jeer, and treat as a fable all that is said about Christ and his word. But though they do not immediately feel its power, yet they will not be able to escape it, and will at length be slain by a deadly wound. But the Prophet’s meaning, I think, is not yet fully explained; for he

Pericope (part_of)

• part_of pericope/per-isa-11-001

절 (explains)

bible-text/isa-11-4

Source

• source-manifest/cal — Calvin's Commentaries (PD)
• evidence_grade: T_theological