John Calvin Commentary Isaiah 29:15

"Woe unto them that hide deep their counsel from Jehovah, and whose works are in the dark, and that say, Who seeth us? and who knoweth us?" — Isaiah 29:15 (ASV)

Woe to them that conceal themselves from Jehovah. The Prophet again exclaims against those wicked and profane despisers of God, whom he formerly called לצים, (lētzīm), “scorners,” who think that they have no other way of being wise than to be skillful in mocking God. They regard religion as foolish simplicity and hide themselves in their cunning, as in a labyrinth; and on this account, they mock at warnings and threats and, in short, at the whole doctrine of godliness.

From this verse, it is sufficiently evident that the pestilence, which afterward spread more widely, prevailed even at that time in the world—namely, that hypocrites delighted in inwardly mocking God and in despising prophecies. The Prophet therefore exclaims against them and calls them מעמיקים, (măgnămīkīm), that is, “diggers,” as if they “dug” for themselves concealment and lurking-places, through which they might deceive God.

That they may hide counsel. This clause is added for the sake of exposition. Some interpret the beginning of this verse as if the Prophet condemned that excessive curiosity by which some men, with excessive audacity, search into the secret judgments of God.

But that interpretation cannot be admitted. The Prophet plainly shows to whom he refers when he immediately adds the mockeries of those who thought that their wickedness was committed in such a secret and concealed manner that they could not be detected. The “hiding of counsel” means nothing else than audacity in wickedness, by which wicked men surround themselves with clouds and obscure the light, so that their inward baseness may not be seen. Hence arises that daring question—

Who seeth us? For, although they professed to be worshippers of God, they thought that by their sophistry they had succeeded not only in refuting the prophets but also in overturning the judgment of God.

They did not do this openly, indeed, for even wicked men wish to retain some semblance of religion so that they may more effectively deceive. But in their hearts, they acknowledge no God but the god they have contrived.

This craftiness, therefore, in which wicked men delight and flatter themselves, is compared by Isaiah to a hiding-place or to coverings. They think that they are covered with a veil, so that not even God Himself can see and punish their wickedness.

Since rulers are principally to blame for this vice, it is chiefly to them, in my opinion, that the Prophet’s reproof is directed. For they do not think that they have sufficient acuteness or dexterity if they do not scoff at God, despise His doctrine, and, in short, believe no more than what they choose.

They do not venture to reject it altogether or, rather, are constrained against their will to hold to some religion. However, they do so only to the extent that they think they can promote their own convenience and are not moved by any fear of the true God.

At the present day, this wickedness has been abundantly manifested, especially since the gospel was revealed. Under Popery, men found it easy to transact with God because the Pope had contrived a god who changed himself to suit the disposition of every individual.

Every person had a different method of washing away his sins and many kinds of worship for appeasing his deity. Consequently, no one should wonder that wickedness was not seen at that time, for it was concealed by coverings of that sort; and when these had been taken away, men openly declared what they had formerly been.

Yet the disease Isaiah bewailed in his nation is no less common in our age. For men think that they can conceal themselves from God when they have interposed their ingenious contrivances, as if all things were not naked and open to his eyes (Hebrews 4:13), or as if any man could deceive or be concealed from Him. For this reason, he says, by way of explanation—

For their works are in darkness. He assigns this as the cause of that foolish confidence by which ungodly men are intoxicated. Though they are surrounded by light, they are so slow of perception that, when they do not see it, they endeavor to flee from the presence of God.

They even promise themselves full escape from punishment and commit sin with as much freedom as if they had been protected and fortified on all sides against God. Such is the import of their question, Who seeth us?

It is not that wicked men ventured openly to utter these words, as we have said, but because they spoke or thought this way in their hearts, which was manifested by their presumption and vain confidence.

They abandoned themselves to all wickedness and despised all warnings, as if there would never be a judgment of God. The Prophet, therefore, had to deal with ungodly men who, in appearance and name, professed to have some knowledge of God but in reality denied Him and were very bitter enemies of pure doctrine.

Now, this is nothing less than to affirm that God is not a Judge and to cast Him down from His seat and tribunal. For God cannot be acknowledged without doctrine; and where doctrine is set aside and rejected, God Himself must be set aside and rejected.