John Calvin Commentary Isaiah 19:12

"Where then are thy wise men? and let them tell thee now; and let them know what Jehovah of hosts hath purposed concerning Egypt." — Isaiah 19:12 (ASV)

Where are thy wise men? that they may tell thee. Though literally it runs thus, “And they shall tell thee, and shall know,” yet the word should be regarded as meaning, “that they may tell thee, and even that eventually they may know;” for this mode of expression is frequently employed by the Hebrews. The Egyptians had their diviners from whom they thought that nothing, however secret, was concealed; for they consulted them about the smallest and greatest affairs and held their replies to be oracles. The Prophet, mocking that vanity, says, “How shall they tell what they do not know? Have they been admitted to the counsel of God?” It is also probable that he condemns the art which they used in divination, because it was not only unlawful but also made use of absolute tricks and deceptions.

There are three ways in which we may foresee or know what is future. The first and chief way is by the revelation of the Spirit, which alone can make us certain, as by the gift of prophecy, which is rare and uncommon. The second is by astronomy. The third is by a comparison of past events, from which prudence is commonly obtained.

As to a knowledge of the stars, from their position and conjunction, some things may occasionally be learned, such as famine, scarcity, pestilence, abundant harvests, and things of that sort; but even these cannot be certain, for they rest on mere conjecture.

Now, we should always consider what relation the stars bear to these lower regions, for the actions of men are not regulated by them, as idle and false astrologers imagine. A vast number of these astrologers, today, endeavor to insinuate themselves into the minds of princes and subjects, as if they possessed a knowledge of everything, both present and future.

Such men resemble the impostors of whom the Prophet speaks, who deceive men by their trickery. Yet princes listen attentively to such persons and receive them as gods; indeed, they deserve to be thus imposed upon and are justly punished for their curiosity.

They also boast of magic, in which those Egyptian diviners were skilled. But they add many things that are worse and more abominable: exorcisms and calling on devils—nothing more destructive can be expressed or conceived.

The Lord pronounces a curse on such conjectures and arts of divination, and their outcome can only be disastrous and wretched. And if they were previously condemned in the Egyptians, how much more do they deserve condemnation in those who use the name of God as a pretext?

It is wonderful that men otherwise sharp and wise should be so childishly deceived by such trickery, so that they seem to lack understanding and judgment; but it is the Lord’s righteous vengeance, who punishes the wickedness of men.

Again, when we calculate what is future from past events and judge by experience and observation what is best to do, that in itself cannot be blamed. However, we also cannot learn with certainty what is future by these means, for it is always a matter of conjecture.

Yet Isaiah directly attacks that sagacity, which is universally applauded as something highly excellent—not because it is in itself sinful, but because we can scarcely find a sharp or clever person who does not confidently believe that his skill places within his reach all that is worth knowing or necessary to know. In this manner, they despise the secret providence of God, as if nothing were hidden from them.

What the Lord of hosts hath decreed. There is still another vice: that craftiness and sleight of hand are preferred by them to true wisdom. But Isaiah expressly censures that pride which led men endowed with great abilities to measure events by their own judgment, as if the government of the world were not in the hand of God; and therefore with their divination he contrasts the heavenly decree. And from this, learn how skillfully Isocrates says:

“Κράτιστον εἶναι παρὰ μὲν θεοῦ εὐτυχίαν, παρὰ δὲ ἡμῶν αὐτῶν εὐβουλίαν,
“that the best gift of God is success, and the best gift from ourselves is prudence.”

At first sight, this maxim of the elegant orator appears beautiful; but since he robs God of the spirit of prudence and gives it to mortals, the distribution is both wicked and foolish—to ascribe sound counsel to men and to leave nothing to God but prosperous fortune. Now, if anyone neglects the methods by which God teaches us and resorts to Satan’s impostures, he richly deserves to be deceived and involved in the greatest disgrace, for he seeks remedies that cannot be found anywhere and despises those that were offered by God.