John Calvin Commentary Isaiah 30

Woe to the rebellious children. The Prophet exclaims against the Jews because, when they were unable to bear the burden and were hard-pressed by the Assyrians and other enemies, they fled to Egypt for help. This reproof might appear excessively severe if we were merely to consider that weak and miserable people, especially when they are unjustly oppressed, have a right to ask for assistance even from wicked persons. For it is a principle implanted in us by nature that all human beings should willingly, and of their own accord, endeavor to assist each other. But when we examine the very sources, we will find that the people had contracted no ordinary or inconsiderable guilt.

First, it is no light offense, but wicked obstinacy, to disregard and even despise God’s government and follow their own inclinations. But God had strictly forbidden them to enter into any alliance or league with the Egyptians (Exodus 13:17; Deuteronomy 17:16). There were chiefly two causes of this prohibition. One was general and related to alliances and leagues with other nations, for God did not wish that His people should be corrupted by the superstitions of the Gentiles (Exodus 23:32; Exodus 34:15; Deuteronomy 7:2).

We are gradually infected, I do not know how, by the vices of those with whom we have interaction and familiarity. As we are more prone by nature to copy vices than virtues, we easily become accustomed to corruptions, and, in short, the infection rapidly spreads from one person to another.

This has happened to our own country, France, as a consequence of having interaction with many nations, which leads her too eagerly to imitate their vices and has covered her with frightful pollution.

This immoderate desire of forming alliances opened Asia to the Mahometans and then laid Europe open to them. And though they still retain their moderation in eating and drinking, all that has been subdued by their arms has contracted nothing but filth and debasement. This is what we Frenchmen have also derived from our interaction with other nations.

The second reason was special and peculiar to this nation. For, since the Lord had delivered the Jews out of Egypt and commanded them to remember so remarkable a benefit, He forbade them to have any dealings with the Egyptians. And if they had entered into an alliance with the Egyptians, the remembrance of that benefit might easily have been obliterated, for they would not have been at liberty to celebrate it in the manner that had been commanded (Exodus 13:3, 8, 14).

It was excessively base to disregard the glory of God for the purpose of cultivating friendship with an irreligious and wicked nation. Since God also intended to testify to His people that He alone was more than sufficient to secure their safety, they ought to have valued that promise so highly as to willingly exclude themselves from other assistance. It was a very heinous crime to endeavor to gain the favor of heathen nations on all sides and to deprive God of the honor due to Him; for if they had been satisfied with having God’s protection alone, they would not have been in such haste to run down to Egypt. Their noisy eagerness convicted them of infidelity.

Yet I have no doubt that the Prophet directed his indignation against that sacrilege because, by laboring earnestly to obtain the assistance of the nations around them, they withheld from God the praise of almighty power. Hence also the Spirit elsewhere compares that ardor to the extravagances of love and even to licentious courses (Jeremiah 5:8).

Ezekiel shows that, by joining the Egyptians, they acted as if a woman, shamefully transgressing the bounds of decency, not only ran furiously after adulterers but even desired to associate with horses and asses (Ezekiel 16:26). And yet here he does not absolutely condemn all leagues made with idolaters, but especially has in view that prohibition by which the law forbade them to enter into an alliance with the Egyptians.

It is chiefly on account of the prohibition that he kindles into such rage, for it was not without pouring grievous contempt on God that they ran trembling into Egypt. For this reason he calls them סוררים (sōrĕrīm), obstinate and rebellious. We have explained this word in the first chapter.

It denotes people of hardened wickedness, who knowingly and willingly revolt from God, or whose obstinacy renders them objects of disgust, so that no integrity or sincerity is left in them. At first he reproves that vice on this ground: that they neglected the word of God and were devoted to their own counsels.

That they may cover the secret. The words לנסך מסכה (lĭnsōch măssēchāh), are explained by some commentators to mean, “to pour out the pouring out.” Though this is not at variance with the Prophet’s meaning, it is, in my opinion, more correctly translated by others as “that they may cover a covering.” I have followed that version because the words relate to counsels held secretly and by stealth, by which they cunningly endeavored to deceive the prophets and, as it were, to escape from the eyes of God.

Another rendering, “that they may hide themselves by a covering,” is absurd; for although it was for the sake of protection that they sought the Egyptians, he rather alludes to that craftiness of which I have spoken. Both expositions amount to the same thing.

By three modes of expression he makes nearly the same statement: that they “cover their counsels,” that is, keep them apart from God; that they do not ask at “the mouth of the Lord;” and that they do not allow themselves to be governed by “His Spirit.”

Those who are guided by their own views turn aside to cunning contrivances, so that they may conceal their unbelief and rebellion; and because they have resolved not to obey the word of God, neither do they ask His Spirit.

Hence arises that miserable and shameful result. Wretchedly and ruinously must those deliberations and purposes end over which the Lord does not preside.

There is no wisdom that is not obtained from “His mouth;” and if we “ask at His mouth,” that is, if we consult His word, we will also be guided by His Spirit, from whom all prudence and wisdom proceeds.

Let it be observed that two things are here connected, the word and the Spirit of God, in opposition to fanatics who aim at oracles and hidden revelations without the word. For they wish to come to God while they neglect and forsake the word, and thus they do nothing else than attempt, as the saying is, to fly without wings.

First of all, let it be held as a settled principle that whatever we undertake or attempt without the word of God must be improper and wicked, because we ought to depend wholly on His mouth.

And indeed, if we remember what feebleness of understanding, or rather, what lack of understanding, is found in all humankind, we will acknowledge that those who claim for themselves so much wisdom that they do not even deign to ask at the mouth of God are excessively foolish.

If it is objected that the Scriptures do not contain everything and that they do not give special answers on those points of which we are in doubt, I reply that everything that relates to the guidance of our life is contained in them abundantly.

If, therefore, we have resolved to allow ourselves to be directed by the word of God and always seek in it the rule of life, God will never allow us to remain in doubt, but in all transactions and difficulties will point out the conclusion to us.

Sometimes, perhaps, we will have to wait long, but at length the Lord will rescue and deliver us if we are ready to obey Him.

Although, therefore, we are careful and diligent in the use of means (as they are called), we ought always to attend to this consideration: not to undertake anything but what we know to be pleasing and acceptable to God.

The Prophet condemns the presumption of those who attempt unlawful methods and think that they will succeed in them, when they labor, right or wrong, to secure their safety, as if it could be done contrary to the will of God. It is certain that this proceeds from unbelief and distrust, because they do not think that God alone is able to protect them unless they call in foreign though forbidden assistance.

Hence come unlawful leagues, hence come tricks and cheating, by which people fully believe that their affairs will be better conducted than if they acted towards each other with candor and fairness. There are innumerable instances of this unbelief in every department of human life, for people think that they will be undone if they are satisfied with the blessing of God and transact all their affairs with truth and uprightness.

But we ought to consider that we are forsaken, rejected, and cursed by God whenever we have recourse to forbidden methods and unlawful ways. In all our undertakings, deliberations, and attempts, therefore, we ought to be regulated by the will of God. We ought always to consider what He forbids or commands, so as to be fully disposed to obey His laws and to submit ourselves to be guided by His Spirit; otherwise, our rashness will succeed very poorly.

That they may add sin to sin. The Prophet says this because the Jews, by those useless defenses which they supposed would strongly fortify them, did nothing else than stumble again on the same stone and double their criminality, which was already very great. Our guilt is increased and becomes far heavier when we endeavor, by unlawful methods, to escape the wrath of God.

But we ought especially to consider this expression as applicable to the Jews because, after having brought the Assyrians into Judea (for they had called them to their assistance against Israel and Syria), they wished to drive them out by the help of the Egyptians (2 Kings 16:7; 2 Kings 17:4; 2 Kings 18:21). The Jews were hard-pressed by the Assyrians and were justly punished for their unbelief because they resorted to men, and not to God, for aid; and we see that this happened to many nations who called the Turk to their assistance.

So far were the Jews from repenting of their conduct and acknowledging that they had been justly punished, that they even added evil to evil, as if crime could be washed out by crime. On this account they are more severely threatened; for those who persevere in their wickedness, rush with furious eagerness against God, and do not allow themselves to be brought back to the right path by any warnings or chastisements, deserve to be more sharply and heavily punished.

They walk that they may go down into Egypt. The reason why the Prophet condemns this “going down” has already been explained; but as their guilt was aggravated by open and heinous obstinacy, he again repeats that they did this without asking at the mouth of God, and even in the face of His prohibition.

Strengthening themselves with the strength of Pharaoh. He again draws their attention to the source of the evil, when he says that it was done for the purpose of acquiring strength, because they placed confidence in the forces of the Egyptians. Thus arose that lawless desire of entering into a league. In this way they showed that they cared little about the power of God and did not greatly trust in Him; and they openly displayed their unbelief.

It might be objected that men are the servants of God, and that it is lawful for anyone to make use of their services whenever they are needed. I reply that while we make use of the labors and services of men, it ought to be in such a manner as to depend on God alone. But there was another reason peculiar to the Jews, for they knew that God had forbidden them to call the Egyptians to their assistance, and by doing so, they withheld from God all that they ascribed to Pharaoh and to his forces. Thus, it is not without good reason that Isaiah contrasts Pharaoh with God; for the creatures are opposed to God and enter, as it were, into contest with Him when they rise up against God, or whenever men abuse them, or place their hearts and confidence in them, or desire them more than is lawful.

But to you shall the strength of Pharaoh be shame. He now shows what will be the end of the wicked, who despise God and his word, and follow those schemes that are most agreeable to their own views. All that they undertake will tend to their ruin. He threatens not only that they will be disappointed in their hope, but also that they are seeking with great toil, destruction and ruin, from which they will gain nothing but sorrow and disgrace.

To all wicked men it must unavoidably happen that, although for a time they appear to gain their object, and though everything succeeds according to their wish, yet in the end all will be ruinous to them. It is the just reward of their rashness when they go beyond the limits of the word; for nothing that has been acquired by wicked and unlawful methods can be of advantage to any person.

By way of concession, he calls it “the strength of Pharaoh,” as if he were saying, “You think that you gain much protection from Pharaoh, but it will yield you reproach and disgrace. The shadow of Egypt, by which you hoped to be covered, will make you blush for shame.” Accordingly, both expressions, “shame” and “disgrace,” have the same meaning; and as חרפה, (chĕrpāh), reproach, is a stronger expression than “shame,” it is afterwards added to bring out the meaning more fully.

For his princes were in Zoan. The Prophet not only says that the aid of the Egyptians was sought, and that they were invited to assist, but expresses something more, namely, that the Jews obtained it with great labor and expense. They had to perform long and painful journeys, to endure much toil, and to expend vast sums of money, in order to arrive, loaded with presents, at the most distant cities of Egypt, which are named here by the Prophet.

On this embassy were sent, not people of low or ordinary rank, but princes and nobles; and therefore the censure was more severe, because they slavishly solicited an alliance with Egypt, and wandered like supplicants through various countries. It is also important to keep in mind the contrast that we have already pointed out. They did not need to go far to seek God; they did not need to endure much toil, or spend large sums of money, in calling on him. He invited them by his promise, This is my rest, and assured them that in that place they would not call upon him in vain. (Psalms 132:14; Isaiah 28:12) But those wretched people despised God and chose instead to torment themselves and to run to the very ends of the world, rather than receive the assistance that was offered to them.

They shall all be ashamed. He confirms the former statement; for it was very difficult to convince the ungodly that everything they undertook without God's word would be ruinous to them. To punish them more severely, God sometimes bestows prosperity on them, so that they may be more and more deceived and may plunge headlong. For by God's righteous judgment, Satan draws them with these allurements and drives them into his nets. Yet the final result is that they are not only deprived of the assistance they expected but are also severely punished for both their presumption and their unbelief.

Of a people that will not profit them. He threatens not only that the Egyptians will prove false—just as the wicked often forsake others in their greatest need, or even treacherously ruin, those they have fed with empty promises. He also threatens that even if the Egyptians endeavor to the utmost to fulfill their promises, they will still be of no use. No matter how earnestly people may endeavor to help us, yet, since events are in God's hands, they will profit nothing without His blessing. It was difficult to believe when the prophet spoke that such a powerful nation could offer no assistance. But we should always hold as a firmly established principle that every advantage in the world that dazzles us will vanish, unless God is gracious and kind and secures it for our benefit.