unknown. It is then a prophecy most suitable to prove the calling of the Gentiles; and this appears
still more evident from the reason which is there added; for he bids them to give thanks for God’s
truth and mercy. (Psalm 117:1.)
12.And again, Isaiah, etc., This prophecy is the most illustrious of them all: for in that passage,
the Prophet, when things were almost past hope, comforted the small remnant of the faithful, even
by this, — that there would arise a shoot from the dry and the dying trunk of David’s family, and
that a branch would flourish from his despised root, which would restore to God’s people their
pristine glory. It is clear from the account there given, that this shoot was Christ, the Redeemer of
the world. And then, he added, that he would be raised for a sign to the Gentiles, that might be to
them for salvation. The words do indeed differ a little from the Hebrew text; for we read here, arise,
while in Hebrew it is stand for a sign, which is the same; for he was to appear conspicuous like a
sign. What is here hope, is in Hebrew seek; but according to the most common usage of Scripture,
to seek God is nothing else but to hope in him.^448
But twice in this prophecy is the calling of the Gentiles confirmed, — by the expression, that
Christ was to be raised up as a sign, and he reigns among the faithful alone, — and by the declaration,
that they shall hope in Christ, which cannot take place without the preaching of the word and
illumination of the Spirit. With these things corresponds the song of Simeon. It may be further
added, that hope in Christ is an evidence of his divinity.
Romans 15:13-16
- Deus autem spei impleat vos omni gaudio
et pace in credendo, quo abundetis in spe per
potentiam Spiritus sancti. - Now the God of hope fill you with all joy
and peace in believing, that ye may abound in
hope, through the power of the Holy Ghost. - Persuasus autem sum, fratres mei, ipse
quoque de vobis, quod et ipsi pleni sitis bonitate, - And I myself also am persuaded of you,
my brethren, that ye also are full of goodness,
referti omni cognitione, idonei ad vos mutuo
admonendos.
filled with all knowledge, able also to admonish
one another.- Audacius antera scripsi vobis, fratres, ex
parte, veluti commonefaciens vos, propter
gratiam mihi datam a Deo; - Nevertheless, brethren, I have written the
more boldly unto you in some sort, as putting
you in mind, because of the grace that is given
to me of God, - Ut sim minister Christi erga Gentes,
consecrans evangelium Christi, ut sit oblatio - That I should be the minister of Jesus
Christ to the Gentiles, ministering the gospel of
(^448) Isaiah 11:10. The whole of this quotation is given as it is found in the Septuagint. The difference, as noticed by Calvin,
between the words as given in Hebrew, is considerable. The language of the Prophet is metaphorical, the Septuagint interpreted
it, and this interpretation the Apostle approved and adopted. The Messiah is represented by the Prophet as a general or a leader
of an army, raising his banner for the nations, ( , not “people,” as in our version:) and the Gentiles repair or resort to this banner
for protection; and so Lowth renders the verb , only he does not preserve the metaphor, by rendering , “unto him,” instead
of “to it,” as in our version. It hence appears evident, that the passage is substantially the same; and indeed the verb , retains
in some measure the idea of the original, for it strictly means to be a leader, to rule as a chief. — Ed.