John Calvin Commentary Isaiah 8:9

"Make an uproar, O ye peoples, and be broken in pieces; and give ear, all ye of far countries: gird yourselves, and be broken in pieces; gird yourselves, and be broken in pieces." — Isaiah 8:9 (ASV)

Associate yourselves. The verb רעו (rognu), whether it is derived from רוע (ruang) or from רעה (ragnah), means to bruise. But as רעה (ragnah) means to associate, some prefer taking it in this sense, which certainly agrees better with the Prophet's scope and argument. Some translate it, You, bruise, that is, bruise the kingdom of Judah, or bruise the Assyrians; but this appears unnatural or far-fetched.

It is evident that this describes the plans and undertakings by which they endeavored to crush the Church of God, from the fact that it is immediately added, and repeated a second time by the Prophet, Gird yourselves, that is, "Form a plan." The word associate, therefore, is the most suitable, unless, perhaps, it is thought preferable to take the verb רעו (rognu) metaphorically. I willingly favor that opinion, so as to make it mean to heap up, for those things which are bruised must necessarily be violently pressed and squeezed together.

He therefore means not only gathering together but also pressing closely together, as if he had said, "Draw close to one another, as if you were a dense mass." This meaning, I think, agrees beautifully with the scope of this passage, for to the same purpose is what he immediately adds: "Arm yourselves, Gird yourselves."

The Prophet rises in confidence after having mentioned Immanuel, that is, God, who would assist his people. At the same time, he cherishes increased hope in opposition to enemies, believing that even though it might be thought that they had gained their object when they had depopulated the country, still the Lord would be victorious and would preserve his people against the cruelty of their enemies.

Therefore, withdrawing his mind from the sight of that calamity, he turns to Christ. By contemplating Him, he acquires such courage that he ventures to taunt his enemies as if he had vanquished them. We must view the Prophet as if on a watchtower, from which he beholds the distressed condition of the people and the victorious Assyrians proudly exulting over them.

Refreshed by the name and sight of Christ, he forgets all his distresses, as if he had suffered nothing. Freed from all his wretchedness, he rises against the enemies whom the Lord would immediately destroy. This ought to be carefully observed so that, as we still have to contend with the same temptations amidst those afflictions which the Church endures and by whose weight it is almost overwhelmed, we may direct our eyes to Christ. By His sight, we will be able to triumph over Satan and over enemies of every description.

You peoples. Why does he call them עמים (gnammim), peoples, when it was only the Assyrian who would lay waste Judea? I reply that the army of the Assyrian was composed of various peoples, for he had subdued not only the Chaldeans but also many other peoples. Accordingly, that monarchy consisted of various nations. Yet the Prophet might refer to the Israelites, the Syrians, and the Egyptians, and to all others who were enemies of the Church of God, for he is not speaking of one stroke inflicted on the Church, but of the incessant contests that the chosen people had to endure continually.

But to understand this better, we must connect it with the following verse. At its end, we find the words for Immanuel—that is, for God is with us—for this is the security for our deliverance. Let men league together, contrive, and form plans and determinations; they will not be able to accomplish anything,

for there is no counsel against the Lord (Proverbs 21:30).

Therefore, we must begin with this foundation if we wish to stand firm.

But we must ascertain if all men have a right to glory on that ground, for wicked men also boast that God is with them and in His name do not hesitate to grow insolent and haughty; but their glorying is idle and unfounded. Now, the valor of the godly rests on the word of God and proceeds from true faith. If this dwells in our minds, we may triumph over all our enemies, as Paul also teaches when he encourages the godly with this doctrine:

If God be for us, who shall be against us? (Romans 8:31).

First, then, we ought to make sure that God is with us, which cannot be unless we embrace the promises by faith; and if we have faith, we do not glory in vain.

As for his addressing such a distant nation, to whom that word could not reach, the reason is obvious: that the efficacy of the word might be made known to unbelievers, so they might know that He would restrain the Assyrians with all their warlike accoutrements, though they were at a great distance. It is as if he had said, "You do indeed despise God, but it will be easy for Him to keep you at a distance and to repress all your rage."

Gird yourselves. This is not a superfluous repetition, for it is far more difficult to expect the assistance of God a second time, when we have once been delivered, than to embrace the promise of one single deliverance.

Besides, although the first attacks of enemies do not alarm us so greatly, yet when we see them hardened in their malice, their obstinacy reduces us to weakness.

We experience this every day, for if any danger threatens us, we may expect assistance from the Lord. But if we are in danger again, we give way; and so great is our ingratitude that we scarcely think God will help us a second time.

Consequently, we faint if we are frequently brought into danger and do not consider that God is never weary of doing us good and of continually assisting us.

Isaiah, therefore, intended to oppose this human frailty, so that when armed foes have attacked us once and again, we may stand firm.

If, after being vanquished or weakened, they again muster their forces and do not cease to annoy us, let us not be discouraged. For tomorrow, and the next day, and as often as they league together, God will be able to frustrate and destroy them.

Hence, also, we are reminded of our condition, so that we may always be prepared for enduring additional conflicts and may not think that we have done all that was required of us when we have resisted once. For Satan is unwearied in his efforts and continually labors to accomplish our destruction; he animates his soldiers and inflames them with new eagerness.

But although the contests must often be maintained, we are certain of victory, and therefore we ought to fight boldly and to remain constantly on the field.