John Calvin Commentary Isaiah 31:3

"Now the Egyptians are men, and not God; and their horses flesh, and not spirit: and when Jehovah shall stretch out his hand, both he that helpeth shall stumble, and he that is helped shall fall, and they all shall be consumed together." — Isaiah 31:3 (ASV)

And surely the Egyptian is a man, and not God. It may be thought that Isaiah here presents nothing that is common and beyond all doubt; for who ever imagined that the Egyptians were not “men,” and must be put in the place of “God?” There is indeed no debate on this point, and it is openly acknowledged. However, when it becomes necessary to put it into practice, people are altogether slow to understand, or remain uncertain about what they formerly appeared to know and firmly to believe.

They exalt themselves so highly, and claim so much for themselves, as if they did not believe that they are men, and did not think that they should obey God. This is the reason why Scripture so frequently warns:

not to trust in men, than whom nothing can be more vain (Psalms 146:3);

Cursed is he who trusteth in man, and relieth on an arm of flesh (Jeremiah 17:5).

Yet we see both princes and people of ordinary rank devise and resolve matters as if they could establish for a hundred years all that they planned, and could subject heaven, sea, and earth, and could regulate and arrange everything according to their will.

When we perceive such pride and arrogance in people, we need not wonder that the Prophet exclaims that the Egyptians are men, and not God. For the Jews ascribed to them what should be ascribed to God: the defense and preservation of the Church, which God claims for himself alone and does not allow it to be given to another. Isaiah therefore indirectly censures that contempt of God and wicked confidence by which they are swelled with pride.

Here we see how great a difference there is between God and men. Men have no power in themselves except what God has granted to them. If we were reasoning about the nature and excellence of man, we might bring forward the unique gifts which he has received from God. But when man is contrasted with God, he must be reduced to nothing, for nothing can be ascribed to man without taking it from God.

This is the reason why we cannot agree with the Papists when we argue about the cause of salvation, free will, the value of works, and merits. For since on this subject God is contrasted with man, we must take from God whatever is attributed to man.

But they make a division between man and God, assigning one part to God and another part to man, while we maintain that the whole and undivided cause of salvation must be ascribed to God, and that no part of it can be attributed to another without detestable sacrilege. In a word, let us learn that in such a contrast, nothing worthy of praise can be left for man.

And their horses are flesh and not spirit. By the word “flesh” he means weakness and frailty; for what is there in “flesh” but corruption? He speaks of “horses,” but a weakness of the same or a similar nature also belongs to the Egyptians. It is as if he had said that they, and all their forces, have nothing that is solid or permanent.

Although the Egyptians had a soul as well as a body, yet, insofar as they were creatures and lived in a frail tabernacle, they must hold an inferior rank. It is as if he had said that they do not possess heavenly or spiritual power, as it is also said in the Psalm:

Do not trust in princes;
for their breath shall go out, and they shall return to their earth (Psalms 146:3).

Concerning “horses,” the word “flesh” applies to them with greater aptness; but it is not surprising that people are taught by decay how frail they are.

As soon as Jehovah shall stretch out his arm. From this threat we may draw a universal doctrine: this wickedness will not go unpunished. For the Lord will not allow people to give to creatures with impunity the honor due to him, or to rely on the help of other people with that confidence which should be placed on him alone.

He therefore threatens those who offer help and give rise to false confidence, as well as those who use that help and rely on it for their safety.

And if the Lord cannot endure this wicked confidence where nothing more than temporal safety is concerned, how much less will he endure those who, to obtain eternal salvation, devise various aids according to their own imagination, and thus elevate the power of humans, thereby ascribing to it the place and authority of God?