John Calvin Commentary Isaiah 18

Woe to the land. I cannot determine with certainty what nation Isaiah speaks of, though he shows plainly that it bordered on Ethiopia. Some consider it to refer to the whole of Egypt, but this is a mistake, for in the next chapter he treats Egypt separately, from which it is evident that the people meant here were distinct from the Egyptians. Some think that the Troglodytes are meant here, which does not appear probable to me, for they had no intercourse with other nations because their language, as geographers tell us, was hissing and not speech; but those who are mentioned evidently had intercourse and leagues with other nations.

Still, it is uncertain whether they leagued against the Jews or joined with the Egyptians in driving out the Assyrians. If they were avowed enemies to the Jews, Isaiah threatens punishment; but if they deceived them by false promises, he shows that nothing is to be expected from them, because by idle messages they will only protract the time. However that may be, from the neighboring nations to be mentioned in the next chapter, we may in part ascertain where they were situated, that is, not far from Egypt and Ethiopia; yet some may be disposed to view it as a description of that part of Ethiopia which lay on the seacoast, for we shall afterwards see that the Assyrians were at war with the king of the Ethiopians (Isaiah 37:9).

When he says that that land shadows with wings, we learn from it that its sea was well supplied with harbours, so that it had many vessels sailing to it and was wealthy; for small and poor states could not maintain intercourse or traffic with foreign countries. He therefore means that they performed many voyages.

Sending ambassadors by the sea. This relates strictly to the state of those times. It would appear that this nation solicited the Egyptians or Syrians to harass the Jews, or that the Assyrians employed them for the purpose of harassing the Jews, or that they had formed an alliance with the Egyptians, so that by their united force they might prevent the power of the Assyrians from increasing beyond bounds. Only conjectures can be offered, because we have no histories that give any account of it; and where historical evidence is lacking, we must resort to probable conjectures. There is reason to believe these voyages were not made to any nearby place, but to a distant country.

In ships of reeds. We should not think it strange that he calls them ships of reeds. It is evident from ancient histories that these were commonly used by the Egyptians. This was because the channel of the Nile is in some places very steep and dangerous for navigators due to the cataracts (which the Greeks call Κατάδουπα). Consequently, wooden ships cannot be used in those places without being broken and dashed to pieces on the rocks. Therefore, it was necessary to use ships made of pliant materials. So that the ships would not admit water and thus be sunk, historians tell us that they were coated on the inside with pitch.

Go, ye swift messengers. This passage is obscure, but I will follow what I consider to be probable. The Prophet shows the design of his prediction, or the reason why he foretold the destruction of that nation. If we believe them to have been the avowed enemies of the Jews, the design was to afford some consolation to believers who were wretchedly broken up and scattered, so that, having received this message, they might rejoice and give thanks to God. But if we rather think that the Jews were led by this nation into an unlawful league, we must then consider that this exhortation is ironical, and that the Prophet intended to reprove the folly of the chosen people in forsaking God and relying on useless aid. Some think that these words were spoken by God, as if he commanded those nations who inhabited the sea-coast to destroy the Jews; but I am not at all of that opinion.

To a nation scattered and plundered. I do not agree with those who think that these words describe the destruction of that unknown and obscure nation. For by “a plundered nation” he means the Jews, who were to be grievously harassed and scattered, so that no part of them escaped injury.

To a people terrible from their beginning hitherto. He calls it terrible, because such great calamities would disfigure it in such a manner that all who beheld it would be struck with terror. I cannot approve of the exposition given by some that this relates to the signs and miracles which the Lord performed among them, so as to make them an object of dread to all people. For the allusion is rather to that passage in the writings of Moses: The Lord will make thee an astonishment and a terror (Deuteronomy 28:37). In the same way, it is said elsewhere, for the shaking of the head and mockery (Jeremiah 18:16; Jeremiah 19:8; Jeremiah 25:9, 13, 18). He therefore means that they are a nation so dreadful to behold that they fill all people with astonishment, and we know that this was foretold and that it also happened to the Jews.

A nation trodden down on every side. קו קו (kav-kav), that is, on every side, as if one drew lines and joined them so closely that no space was left between them, or as if one drew furrows in a field so as to break every clod. For in this manner was the nation thrown down and trampled under foot.

Whose land the rivers have spoiled. By the rivers he means the vast army of the enemies, that is, of the Assyrians. He alludes to what he had formerly said: that the nation, not satisfied with its own little stream, longed for rapid and boisterous rivers (Isaiah 8:6). After having applied to them for assistance, they were overwhelmed by them as by a deluge. The reason for the whole evil was this: they were not satisfied with the promises of God and sought assistance elsewhere.

Now, if this command is understood to be given to the swift messengers in the name of God, we infer from it that he does not immediately assist his own people but delays his aid until they are brought to a state of despair. He does not send them a cheerful and prosperous message while they are still uninjured, or when they have received a light stroke; instead, he sends a message to a nation altogether trodden down and trampled under foot. Yet when he commands them to make haste, he means that the judgment will be sudden and unexpected, so that light will suddenly burst forth amidst the darkness.

All ye inhabitants of the world. He shows that this work of God will be so manifestly excellent as to draw the attention not only of the Jews but of all nations.

When he shall lift up an ensign on the mountains, you will see it. These words, which are in the future tense, are rendered by some, according to the custom of Scripture, in the imperative mood; but it is better to view them as denoting what is future.

It is as if he had said that the most distant nations will be witnesses of this destruction, because not only will the ensign be seen by all, but the sound of the trumpets will be heard throughout the whole world. This will plainly show that the war did not originate with men, but with God himself, who will prove himself to be its author by remarkable tokens.

When wars are carried on, everyone sees clearly what is done; but most people ascribe their beginning and end to chance.

On the other hand, Isaiah shows that all these things ought to be ascribed to God, because he will display his power in a new and extraordinary manner. For sometimes he works so as to conceal his hand and to prevent his work from being perceived by people, but sometimes he displays his hand in such a manner that all are constrained to acknowledge it. And that is what the Prophet meant.

But thus said Jehovah to me. After having threatened a slaughter of the Ethiopians or their neighbors, and at the same time shown that comfort will arise from it to the Jews, or ironically rebuked the foolish confidence with which the Jews had been deceived, he now adds that God will regulate these confused changes so as to eventually gather to Himself His chosen people. The particle כי (ki), which I have translated but, sometimes means for and sometimes but. The latter meaning seems more appropriate in this passage, as the Prophet addresses a doubt that might otherwise severely perplex weak minds. This is because when confusion arises, a veil, so to speak, can conceal God's providence from us. Such was also the state of the nation whose destruction he predicts, so much so that this prediction might have been considered fabulous and worthy of ridicule; for, as we may gather from the context, there appeared to be no danger or change to be feared.

I will rest. Some consider this as referring to the person of Isaiah, as if, relying on what God had revealed, he rested, that is, was in a state of composure, as we should be when we have heard the word of God and fully expect what has been foretold. Similarly, Habakkuk also says, On my watch-tower will I stand (Habakkuk 2:1). But unquestionably, he relates what the Lord had foretold to him, and the Lord Himself, by the mouth of the Prophet, makes this declaration, I will rest, that is, I will remain unemployed.

And I will look in my tabernacle. The phrase, I will look, carries the same meaning as the former; for a spectator takes no part in doing but rests satisfied with looking. Such is likewise the force of the term tabernacle, as if the Lord took Himself to rest under a roof; while, on the contrary, He says that He ascends the judgment-seat when He avenges the transgressions of the wicked. For these modes of expression are adapted to our understanding.

But perhaps it might be considered more probable that the Prophet alludes to the sanctuary; because, although the majesty of God will remain concealed for a time among an afflicted people, yet His rest will not be without effect. It amounts to this: though everything is turned upside down, so as to raise a suspicion that God is no longer concerned with the government of the world, yet He rests for a specific purpose, as if He shut Himself up unemployed in a chamber, and the effect of this rest will appear in due time.

As the heat that drieth up the rain. By this beautiful metaphor, the Prophet expresses more fully what he had previously said. Yet there are two ways in which it may be shown to agree with the Prophet’s meaning: either that God, aroused, as it were, from His rest, will show a smiling countenance to gladden believers, or will water them with a refreshing shower; and in this way, the Prophet would describe their varied success.

Or there is an implied contrast, by which he reminds us that while God appears to remain unemployed and to look at what is going on, still He can execute His judgments effortlessly. And yet, as the two following verses are closely connected with this verse, Isaiah appears to mean that though God does not act in a bustling manner like men, or proceed with undue eagerness and haste, still He has in His power concealed methods of executing His judgments without moving a finger.

Perhaps also he intended to show that in destroying this nation, God will act in an extraordinary manner. But we ought to be satisfied with what I recently suggested: that when men carelessly resign themselves to sleep in the midst of prosperity and, intoxicated by their pleasures, imagine that they have nothing to do with God, sudden destruction is at hand (1 Thessalonians 5:3), because God, by a look, frustrates all the designs or preparations of the world. He therefore declares that He will be like a clear and calm sky, and like the heat that drieth up the rain.

And as a cloud of dew in the heat of harvest. Now we know that this rain is perfectly adapted to ripen the fruits, and likewise that the heat which follows the rain penetrates the fruits with its force, driving the moisture more inward, by which it hastens their maturity and renders them more productive. Now the Prophet meant that though calamities and distresses await the reprobate, still everything proceeds so favorably for them that they appear to be supremely happy, as if the Lord intended to load them with every kind of blessing; but they are fattened like oxen destined for slaughter, for when they appear to have reached the highest happiness, they suddenly perish.

Hence it follows that we should not assess God's judgments according to outward appearances; for when men imagine themselves to be extremely safe, they are not far from destruction and from utter ruin. Thus He speedily comforts believers, so that they may not suppose that things go better for the reprobate as long as God refrains from striking; for though He appears to cherish in His bosom those whom He sustains, He will quickly reduce them to nothing.

These statements should be applied to those wretched and disastrous times when the tyrants who oppress the Church are the only persons who are prosperous, abound in all kinds of wealth, and scheme as if everything were in their power, because they surpass other men in power, skill, and cunning.

But let us know that all these things are done by the appointment of God, who promotes their endeavors and makes them successful, so that He may eventually slay and destroy them in a moment. I am aware that a widely different meaning is given by some to these words of the Prophet; but anyone who takes a judicious view of the whole passage will, I trust, have little difficulty in agreeing with my interpretation.

For when the harvest shall be at hand. Literally, this means “in the presence of the harvest.” However, we must soften the harshness of these expressions. It cannot be doubted that the Prophet’s meaning is this: when the harvest is close at hand, and when the grapes are nearly ripe, the entire produce, which wicked men had joyfully expected, will suddenly be snatched from them.

The Prophet continues on the same subject and, through these metaphors, confirms what he had previously stated: the wicked are not immediately cut off but flourish for a time, and the Lord spares them. However, when the harvest is near, when the vines put forth their buds and blossoms so that the sour grapes appear, the branches themselves will be cut down.

Thus, when the wicked are nearly ripe, not only will they be deprived of their fruit, but they and their offspring will also be rooted out. This is the end the Lord will bring upon the wicked, after permitting them to enjoy prosperity for a time. For they will be rooted out so that they cannot revive or spring up again in any way.

From this, we receive this great consolation: when God conceals Himself, He tests our faith and does not allow everything to be carried along by the blind violence of fortune, as pagans imagine. For God is in heaven, as if in His tabernacle, dwelling in His Church as if in a humble habitation; but at the proper time, He will come forth.

Let us, therefore, examine our consciences and ponder everything, so that we may sustain our minds with a promise like this, which alone will enable us to overcome and subdue temptations. Let us also consider that the Lord declares that He furthers the happiness of wicked men, which serves to display God’s mercy all the more illustriously.

If He instantly cut them down and took them away like a sprouting blade of grain, His power would not be so evident, nor would His goodness be so fully recognized, as when He permits them to grow to a great height, to swell and blossom, so that they may afterwards fall by their own weight; or as when, like large and full ears of grain, He cuts them down with pruning knives.