John Calvin Commentary Isaiah 18:4

"For thus hath Jehovah said unto me, I will be still, and I will behold in my dwelling-place, like clear heat in sunshine, like a cloud of dew in the heat of harvest." — Isaiah 18:4 (ASV)

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.