---
title: "Isaiah 41 - Study King James Bible with calvins commentary on the bible"
description: "Read Isaiah 41 with calvins commentary on the bible commentary. 1 Keep silence before me, O islands; and let the people renew their strength: let them come near; then let them speak: let us come near together to judgme"
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url: "https://realbiblebelievers.com/study/calvins-commentary-on-the-bible/isaiah/41"
---

[ Read](/kjv/isaiah/41)[ Commentary](/study/isaiah/41)[ Interlinear](/interlinear/isaiah/41) Audio

 1 Keep silence before me, O islands; and let the people renew *their* strength: let them come near; then let them speak: let us come near together to judgment.

 2 Who raised up the righteous *man* from the east, called him to his foot, gave the nations before him, and made *him* rule over kings? he gave *them* as the dust to his sword, *and* as driven stubble to his bow.*

 3 He pursued them, *and* passed safely; *even* by the way *that* he had not gone with his feet.*

 4 Who hath wrought and done *it*, calling the generations from the beginning? I the LORD, the first, and with the last; I *am* he.

 5 The isles saw *it*, and feared; the ends of the earth were afraid, drew near, and came.

 6 They helped every one his neighbour; and *every one* said to his brother, Be of good courage.*

 7 So the carpenter encouraged the goldsmith, *and* he that smootheth *with* the hammer him that smote the anvil, saying, It *is* ready for the sodering: and he fastened it with nails, *that* it should not be moved.***

 8 But thou, Israel, *art* my servant, Jacob whom I have chosen, the seed of Abraham my friend.

 9 *Thou* whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou *art* my servant; I have chosen thee, and not cast thee away.

 10 ¶ Fear thou not; for I *am* with thee: be not dismayed; for I *am* thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.

 11 Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish.*

 12 Thou shalt seek them, and shalt not find them, *even* them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought.**

 13 For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee.

 14 Fear not, thou worm Jacob, *and* ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel.*

 15 Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat *them* small, and shalt make the hills as chaff.*

 16 Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the LORD, *and* shalt glory in the Holy One of Israel.

 17 *When* the poor and needy seek water, and *there is* none, *and* their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them.

 18 I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water.

 19 I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, *and* the pine, and the box tree together:

 20 That they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel hath created it.

 21 Produce your cause, saith the LORD; bring forth your strong *reasons*, saith the King of Jacob.*

 22 Let them bring *them* forth, and shew us what shall happen: let them shew the former things, what they *be*, that we may consider them, and know the latter end of them; or declare us things for to come.*

 23 Shew the things that are to come hereafter, that we may know that ye *are* gods: yea, do good, or do evil, that we may be dismayed, and behold *it* together.

 24 Behold, ye *are* of nothing, and your work of nought: an abomination *is he that* chooseth you.**

 25 I have raised up *one* from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as *upon* morter, and as the potter treadeth clay.

 26 Who hath declared from the beginning, that we may know? and beforetime, that we may say, *He is* righteous? yea, *there is* none that sheweth, yea, *there is* none that declareth, yea, *there is* none that heareth your words.

 27 The first *shall say* to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings.

 28 For I beheld, and *there was* no man; even among them, and *there was* no counsellor, that, when I asked of them, could answer a word.*

 29 Behold, they *are* all vanity; their works *are* nothing: their molten images *are* wind and confusion.
 
[Isaiah 40](/study/isaiah/40) [Isaiah 42](/study/isaiah/42)

## Commentary

 To verse 1
 
**1.***Be silent to me,* (133) *O islands.* Though the Prophet’s discourse appears to be different from the former, yet he pursues the same subject; for, in order to put the Jews to shame, he says that he would have been successful, if he had been called to plead with unbelievers and blind persons. Thus he reproves not only the sluggishness, but the stupidity of that nation, “to whom God had been so nigh” and so intimately known by his Law. ([Deuteronomy 4:7](/kjv/deuteronomy/4/7).) Yet we need not wonder that the people, overtaken by many terrors, trembled so that they scarcely received solid consolation; for we have abundant experience how much we are alarmed by adversity, because amidst; this depravity and corruption of our nature, every man labors under two diseases. In prosperity, he exalts himself extravagantly, and shakes off the restraint; of humility and moderation; but, in adversity, he either rages, or lies in a lifeless condition, and scarcely has the smallest perception of the goodness of God. We need not wonder, therefore, that the Prophet dwells so largely on this subject, and that he pursues it in many ways. 

He gives the name of *islands* to the countries beyond the sea; for the Jews, having no intercourse with them, gave to all that lay beyond the sea the name of “islands;” and therefore he addresses not only the nations which were at hand, but likewise those which were more distant, and requires them “to keep silence before him.” But of what nature is this silence? Isaiah describes a kind of judicial pleading which the Lord is not unwilling to enter into with all nations. He demands only that he shall be heard in his own cause, and that there shall be no confusion or disorder in the proceedings, which would be altogether at variance with a court of justice. On this account he commands the Gentiles to keep silence, that, when this has been done, he may openly plead his cause; for the order of a court of justice demands that every person shall speak in his turn; for, if all should cry aloud together, there must be strange confusion. (134) 

This reminds us, that the reason why we do not think with so much reverence as we ought concerning the power and goodness and wisdom and other attributes of God, is, that we do not listen to him when he speaks. Men roar and murmur against God; some, swelling with their pride, openly despise his word; while others, through some kind of slothfulness, disregard him, and, in consequence of being buried in earthly delights, take no concern about aspiring to the heavenly kingdom. Even now we perceive with what insolence and rebellion many persons speak against God. How comes it that Papists are so obstinate and headstrong in their errors, but because they refuse to listen to God? for if they would listen to him in silence, the truth would speedily convince them. In a word, the Lord shews by these words that he will be victorious, if men listen to him attentively. He does not wish that they shall listen to him in a careless manner, as unjust and corrupt judges, having already determined what sentence they shall pronounce, are wont to do; but that they shall examine and weigh his arguments, in which they will find nothing but what is perfectly just. 

It may be asked, “Does the Prophet now exhort the Gentiles to hear?” I reply, these things relate chiefly to the Jews; for it would be long before this prophecy would reach the Gentiles. But this discourse would be fitted more powerfully to remove the obstinacy of the Jews, when he shows that the Gentiles, though they were estranged from him, would speedily acknowledge his power, provided only that they chose to listen to him in silence. There is greater weight and force in these words addressed directly to the “islands” themselves than if he had spoken of them in the third person. 

*And let the people collect their strength.* The Lord defies all the Gentiles to the contest, and in a contemptuous manner, as is commonly done by those who are more powerful, or who, relying on the goodness of their cause, have no doubt about the result. “Let them collect their strength and league against me; they will gain nothing, but I shall at length be victorious.” As we commonly say, *“I disdain them, (Je les despite.)* Even though they bend all their strength both of mind and of body, still they shall be conquered; all I ask is, that they give me a hearing.” By these words he declares that truth possesses such power that it easily puts down all falsehoods, provided that men give attention to it; and, therefore, although all men rise up to overwhelm the truth, still it will prevail. Consequently, if we are led astray from God, we must not throw the blame on others, but ought rather to accuse ourselves of not having been sufficiently attentive and diligent when he spoke to us; for falsehoods would not have power over us, nor would we be carried away by any cunning attempt of Satan to deceive us, or by the force of any attack, if we were well disposed to listen to God. 

As to his assuming the character of a guilty person, in order that he may appear and plead his cause before a court of justice, it may be asked, “Who among men will be competent. to judge in so hard and difficult a cause?” I reply, there is nothing said here about choosing judges; the Lord means only, that he would be successful, if impartial judges were allowed to try this cause. He cannot submit either to men or to angels, so as to render an account to them; but, for the purpose of taking away every excuse, he declares that victory is in his power, even though he were constrained to plead his cause; and, consequently, that it is highly unreasonable to dispute among ourselves, and not to yield to him absolute obedience; that we are ungrateful and rebellious, in not listening to him, and in not considering how just are his demands. And, indeed, though nothing can be more unreasonable than for mortals to judge of God, yet it is still more shocking and monstrous, when, by our blind murmuring, we condemn him before he has been heard in his own defense. 

(133) “Devant moy “ “Before me.” 

(134) “He alludes to the method observed in courts of judicature, where silence is always commanded to prevent interruption; he calls upon the idolatrous nations to appear at the bar with him, and see if they could give so convincing proofs of the divinity of their gods as he could of his own.” —*White.*

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