A Preface to the Prophecy of Isaiah
By Mr. John Calvin.
They have been accustomed to spend many words in setting forth the office of the Prophets. But I see no readier way than to refer them to the law, from which their doctrine is drawn, as the rivers from the fountains. For they set the law before them for their imitation, so that by good right we may affirm and hold them to be the expositors thereof, in whom there is nothing separate from it. Now the law contains three points: first, the doctrine of life; secondly, the threats and promises; thirdly, the covenant of grace, which is founded in Christ.
For as touching the ceremonies, they were exercises by which the people were held in the service of God, and in godliness, according to the contents of the first table.
The Prophets then expound the doctrine thereof more at large, and lay that forth in more plain terms, which is briefly contained in the two tables, teaching that which the Lord principally requires.
As touching the threats and promises which Moses touched in general, they apply them to their own times, and describe them particularly. Lastly, that which is said obscurely in Moses, touching Christ and his grace, they set it forth more perspicuously, and allege more ample and abundant testimonies of the free covenant.
But that the thing may be more clear, we must fetch the matter further off — namely, from the law itself, which God ordained as a perpetual rule for his Church, that it might always be in men's hands, and that all their successors should follow it.
Now because this doctrine of the law did not suffice this obstinate and unruly people, the Lord also foreseeing that they would never be held in unless it were by some bridle, he adds a prohibition: not to seek to magicians, soothsayers, enchanters, sorcerers, nor to such as regard the times, or the flying of birds, to such as asked counsel of familiar spirits, or at the dead — because such things were an abomination to the Lord.
And to prevent the replies which they might make — namely, that their condition should be worse than that of the infidels, who had their soothsayers, astrologers, sacrificers, and such like, of whom they might ask advice and counsel, but they should be destitute of any that might be able to give them satisfaction in doubtful and intricate cases — herein, to take away all pretext, and that they might not defile themselves in these execrable customs of the Gentiles, God promises to raise them up Prophets by whom he will manifest his will, who also shall faithfully teach them whatever he shall give them in charge, that they might have no cause to complain for the time to come, as if anything were wanting to them.
I grant that in that place Moses mentions a Prophet, and not Prophets. Notwithstanding, it is a change of number — to wit, the singular for the plural — a thing common in the Scriptures. And however the place ought properly and principally to be understood of Christ (as Saint Peter expounds it in Acts 3), in regard that he is the Prince of the Prophets, and that all of them with their doctrine also depend upon him and with one consent aim at him — yet by this name, which is collective, it also comprehends the rest of the Prophets.
The Lord then, having promised them Prophets by whom he would declare to them his counsel and will, commanded the people to rest in their exposition and doctrine. Not that the Prophets should add anything to the law, but that they should faithfully expound the same and preserve the authority thereof.
From which also it is that Malachi, exhorting the people to persist in that doctrine, says — or rather God by him — Remember the law of Moses my servant, which I gave him in Horeb for all Israel. Thus bringing them back to God's law only, and commanding them to be content with it. But would Malachi have them despise the Prophets then? No. But inasmuch as the prophecies are dependences of the law, and the law summarily comprehends them all, this exhortation sufficed. For such as are well acquainted with the sum of the doctrine and principal heads of it, having their wills well inclined to it, it is certain that they will not despise the prophecies — for it would be a thing too foolish to boast of having affection to the law, and yet in the meantime make no account of the divine interpretation thereof. Such as are some today, who are so shameless that they dare brag of loving God's law, and yet cannot endure to be admonished or reproved by the doctrine which is drawn and collected from the same.
Thus when the Prophets deal with men's conduct, they bring in no new thing, but explain those things which were misunderstood in the law. As for example, the people thought they had done their duties to the utmost when they had offered sacrifices and observed the ceremonies — for the world is accustomed always to measure God according to their own standard, and to fashion for him a carnal service. This corruption the Prophets reprove sharply, showing that all ceremonies are nothing where the integrity of the heart is wanting, and that God will be worshipped by faith and a right invocation of his name. This was manifested to them plainly enough in the law, but it was needful it should take a deeper impression, and that they should be put again in mind of it. The hypocrisy with which men mask themselves under the veil of ceremonies was to be discovered.
As touching the second table, the Prophets drew from it their exhortations, showing how all wrong, fraud, and violence was to be abandoned. The Prophets' office then was nothing else but to hold the people in obedience to God's law.
In the threats and promises they have something more special. For what Moses propounded in general, they describe in particular. Besides, they had visions, which were proper to them, by which the Lord revealed things to come, so that they might apply the promises and threats to the people's use, and might further assure them of God's will.
Moses threatens: God will pursue you with the sword, the enemies shall vex you without and within, domestic contentions shall annoy you. Your life shall hang as by a thread; you shall tremble at the shaking of a leaf — and such other things.
But the Prophets say: Behold, God has raised against you the sword of the Chaldeans, and of the Egyptians; also, God has armed these for battle. This city shall be destroyed at such a time. The like is to be said of the promises.
Moses says: If you observe the commandments, God will bless you. And then he goes on in recounting blessings in general.
But the Prophets in particular affirm: The Lord will bless you in such a thing.
Also the Lord promises by Moses in these words, Although you were scattered and driven to the utmost parts of the earth, yet from there will I gather you.
But the Prophets promise, that although the Lord has scattered them as far as Babylon, yet within 70 years he will cause their captivity to return.
And as touching the free covenant which God made with man through Christ, the Prophets are much more evident; and do much more confirm the people in it. For they set Christ before their eyes, when they would comfort the faithful, and raise up their minds to the hope of his coming, even as it were to the foundation, and to the place of the covenant, to whom the effect of the promises was to be referred.
Whoever shall ponder these things, shall easily perceive what he is to seek in the Prophets, and to what their writings tend. But for the present, it suffices that we have pointed it forth as with the finger.
Hence we may soon gather how we ought to handle the doctrine of the word, and how we ought to imitate the Prophets; who so much admired it, that from there they collected the admonitions, reprehensions, threatenings and consolations, to apply them to the people's use. For though it be not daily revealed to us what we ought to do, yet are we to compare the conduct of the people of our times, with that of the people of old; and by histories and examples to denounce the judgments of God. Namely, that from the vengeance he took upon such sins in that time, he will likewise be revenged upon those that reign everywhere in our time. Why so? Because he is always like himself.
The faithful teachers then must come furnished with the like wisdom, if they mean to handle the doctrine of the Prophets profitably. Thus much as touching the prophecies in general.
To come to our Prophet Isaiah: the inscription sufficiently shows both what he was, and in what time he published his prophecies. For his father is here named, to wit, Amos brother of Azarias king of Judah. From where it appears he was of the blood royal: and of this opinion are all the ancients. And yet neither his stock, nor near affinity to the King (for the Jews affirm he was father in law of Manasseh) could hinder him from being put to death in hatred of his doctrine, neither was he respected any more, than if he had been of some base estate or condition.
The names of the Kings here mentioned, set forth the time, in which he prophesied. There are some who think that he began about the end of Uzziah's reign. And they take their conjecture from the vision which is recorded in the sixth chapter, by which he testifies he was confirmed. But this conjecture is too weak; as shall be shown in place convenient. It rather appears by the inscription, that he prophesied in the days of Uzziah; of which I see nothing to the contrary. However it be, it plainly appears that he prophesied above 64 years. For Jotham reigned 16 years: Ahaz as much; Hezekiah 29. This makes 61. Add those in which he prophesied under Uzziah; and afterwards under Manasseh, who put him to death: these at the least will make up 64 years; in which Isaiah did not cease to perform the office of a Prophet. And it may well be that he prophesied longer: but of this we can gather no certainty from the history.
This then ought to be seriously marked of all the Ministers of the word, that from his example, they may learn patiently to bear the burden of their office, though it be cumbersome and painful: not thinking it any disgrace to suffer many sore and tedious travails, seeing they have so many worthy patterns set before them. I grant it must needs discourage them exceedingly, when they see that things go not forward; and that their labors take not such good success as they desire: thinking it better to leave all, rather than to bestow so much labor in vain. They have need therefore often to remember, and to set before their eyes such examples. (Why so?) Because Isaiah fainted not, although he gained little by so many painful travails.
Jeremiah also did not cease for the space of 50 years to call upon this people, who in the meantime hardened their hearts the more: and yet we see they forsook not their charge, whatever difficulties came between. Even so must we follow our vocation, and constantly bear all sorts of encumbrances.
Note also the circumstance of the change of Kings which are here numbered up (Isaiah 1:1). For it is impossible that in so great diversity, the State should always continue alike. No doubt but many troubles fell out. And yet our Prophet persevered with an invincible constancy; and never suffered his heart to be overcome of fears.
Quest. But some may ask whether Isaiah himself put this title to his prophecy, or some other. Ans. None of the expositors that I have read, answers this question. For my own part, albeit I am not very well satisfied, as touching this question, yet I will show what I think.
After the Prophets had preached to the people, they gathered a concise sum of their sermon; which they affixed to the gate of the Temple, that the prophecy might the better be viewed and learned of all. And after it had remained there a sufficient time for some certain days; the Ministers of the Temple took it down, and put it into the treasury of the Temple, that the memory thereof might continue forever. Very likely it is (I say) that the books of the Prophets were thus gathered, as may appear by the second chapter of Habakkuk; whoever be disposed to consider the same well: as also from the eighth of this prophecy.
Now this was done no doubt by the special providence of God, that by the Priests themselves, whose office it was to conserve the prophecies for such as should succeed, it is come to pass that we at this day enjoy these treasures; which they for the most part lightly esteemed. For the Priests were the greatest enemies, that the Prophets had to deal with.
