John Calvin Commentary Isaiah 33:14

"The sinners in Zion are afraid; trembling hath seized the godless ones: Who among us can dwell with the devouring fire? who among us can dwell with everlasting burnings?" — Isaiah 33:14 (ASV)

The sinners in Zion are afraid. But someone might object that the subject treated here is not so important as to need that lofty preface intended to arouse the whole world. Was it a matter of such great importance that wicked men were struck with fear?

But by an attentive examination, it will be found that this is no ordinary exhibition of divine power. It occurs when wicked men are aroused from their indolence, so that, whether they will it or not, they perceive that God is their judge. This is especially true when contempt of God is accompanied by hypocrisy.

For although it is difficult to arouse irreligious men when a veil is spread over their hearts, yet still greater is the obstinacy of hypocrites, who imagine that God is under obligations to them.

Thus we see that men are so bewitched by madness that they despise all threats and terrors, mock at the judgments of God, and, in short, set aside all prophecies by witty jesting. Consequently, it should be regarded as a miracle that men who make such resistance are overthrown.

Hence Isaiah, with good reason, kindles into rage against them. For, when he employs the word Zion, he undoubtedly reproves the degenerate Jews because, being covered by the shadow of the sanctuary, they thought that they possessed a fortress which could not be stormed.

And undoubtedly, as I remarked a little earlier, the haughtiest and proudest of all men are those who shelter themselves under the name of God and glory in the title of the Church.

Terror has seized the wicked. הנפים (chanephim) is translated as hypocrites, but it may still more frequently be viewed as denoting “treacherous revolters and men utterly worthless.” Since, therefore, they were so wicked and mocked God and the prophets, he threatens that God will be a judge so sharp and severe that they will no longer find pleasure in their deceptions.

Next, a confession is added which has the appearance of humility, in order to show more clearly that hypocrites who do not willingly obey God eventually find that experience teaches them how dreadful God’s judgment is. As soon, therefore, as their laughing is turned into gnashing of teeth, they begin to acknowledge that their whole strength is chaff or stubble (Luke 6:25; Matthew 8:12).

Which of us shall dwell with the devouring fire? As for the meaning of the words, some translate them, “Who shall dwell instead of us?” Others, “Which of us shall dwell?” If we view them simply as meaning “to us,” or “for us,” the meaning may be explained in this way: “Who shall encounter the fire, or place himself between, so that the flame may not reach us?”

There are also other interpretations which amount to the same thing. However, commentators differ in this respect: some view the words as relating to the king of Assyria, and others as relating to God.

I prefer the latter opinion, as has already been shown. For although the king of Assyria might be regarded as a “fire” that would burn up the earth with his heat, the Prophet intended to express something far more dreadful: namely, the inward anguish by which ungodly men are tormented, the stings of conscience which cannot be relieved, and the unquenchable burning of crimes which exceeds every kind of torment.

For whatever course ungodly men pursue, such will they find God’s dispensations toward them to be.

On their account, therefore, God is called a devouring fire, as we may learn from Moses (Deuteronomy 4:24 and 9:3), from whom the prophets, as we have frequently remarked, borrow their doctrines, and who is also followed by the Apostle (Hebrews 12:29).

This exposition is confirmed by the Prophet himself, who shows what was the cause of that terror. It might be objected that God was excessively severe and that He terrified them beyond measure; but He is usually kind and gentle to the godly, while wicked men feel that He is severe and terrible.

Some think that the Prophet intended to convince all men of their guilt, so that they might abandon all confidence in their works and, in a lowly and humble manner, turn to the grace of God. It is as if he had said, “None but the one who is perfectly righteous can stand before the judgment seat of God, and therefore all are accursed.”

But he rather speaks in the name of, and consistently with the feelings of, those who formerly scorned all threats. He now represents these very persons as inquiring with trembling dismay, “Who shall dare to go into the presence of God?”

This mournful complaint is a manifestation of the terror that has recently seized them when, convinced of their frailty, they cry out in sorrow, “Who shall endure the presence of God?”

But since they still murmur against God, though He compels them reluctantly to utter these words, the Prophet, on the other hand, replies to restrain their wicked barkings. He states that God is not naturally an object of terror or alarm to men, but that this terror arises through their own fault, because conscience, which God does not allow to lie idle, terrifies them with their crimes.