John Calvin Commentary Isaiah 8:12

"Say ye not, A conspiracy, concerning all whereof this people shall say, A conspiracy; neither fear ye their fear, nor be in dread [thereof]." — Isaiah 8:12 (ASV)

Say not, a conspiracy. First, we must consider the condition of that people, for they saw that they were not provided with numerous forces and were not able to contend in battle against such powerful enemies. They longed for external assistance and eagerly desired to obtain it, because they thought they were utterly ruined if they did not obtain the help of others. In this sense, I understand the word conspiracy to mean that they considered the assistance of allies necessary.

The word conspiracy is used by the Hebrews in different meanings and sometimes denotes a bond; I take it in a good sense. Some, however, understand it in a bad sense: “Behold, your enemies, the king of Israel and the king of Syria, have conspired together.” But I am more inclined to agree with those who apply it to the league and friendship that many unbelievers were eager to form with the Assyrian.

The Lord therefore admonishes Isaiah not to regard the counsels of wicked men, even though all the people should vie with each other in heeding them.

Neither fear you their fear, nor be afraid. There may also be a twofold meaning, for some read it separately, as if in this second clause the Prophet condemned in general terms the wicked customs of the people. But these two clauses should rather be joined together: “Let it not distress you if your countrymen in the present day plot about unlawful confederacies, and do not consent to them.” Now, though the Prophet was among those who needed to be admonished not to foolishly dissuade others from following by faith, yet the plural form, say you not, shows that all the godly were taught through him.

Their fear. From this we perceive the source of those wavering counsels by which people are agitated: it is because their minds are overwhelmed by terror, so that they are violently hurried along without any moderation. He describes the cause of all this—why the Jews so eagerly desired to have the Assyrians as allies.

It was because they were terrified beyond measure, did not expect to be preserved in any other way, and because their blind fear did not permit them to look to the Lord’s assistance. This was the reason they so eagerly desired a league. The same cause of fear confronted both the godly and the ungodly, but not all feared in the same manner. For the godly composed their minds, because they knew that God took care of their preservation and, armed by God’s promise, cheered their hearts whenever they mentioned the name of Immanuel.

But the ungodly, overcome by terror, thought of nothing but the assistance of the Assyrians, did not consider that there is help in God, and did not turn to Him. The Lord certainly does not forbid the godly to fear, for they cannot avoid that; but He tells them to overcome that excessive terror by which the ungodly are swallowed up. Let us not, therefore, by their example, gaze around in every direction and rush headlong to seek unlawful aid. Especially, we must beware lest fear takes away our judgment. There is only one remedy for this evil: to restrain ourselves by the word of God, from which proceeds real tranquility of mind. Comparing the condition of those people with our own, let us learn to turn to the name of God, which will be to us an impregnable fortress (Proverbs 18:10).

That the Lord did not speak to the Prophet alone is also evident from the words being in the plural form, לא תיראו (lo thireu), fear you not. Peter also has drawn from it a general doctrine (1 Peter 3:14), warning us not to fear with the fear of the ungodly, but to place all our confidence in God and to keep our eyes continually fixed on Him, so that we may remain steadfast, though heaven and earth should be mingled.

If that warning of Peter was ever necessary, it is especially so in the present day, for we see all things tossed up and down and mingled in frightful confusion. So that we may not be disturbed, the Lord withdraws us from looking to men, that we may, by attending to His word, keep our position firmly.

Peter, indeed, understands this fear passively, while Isaiah understands it actively; for Peter exhorts believers to perseverance, so as not to waver on account of the threats and terrors of the ungodly. But Isaiah condemns the trembling that induced the Jews to seek heathen alliances. However, since it was not Peter’s intention to explain this passage or even to quote the exact words, and as he meant only to allude to that statement, we need not wonder at this diversity.