Commentary on Isaiah Volume 1 John Calvin (continued)
JOHN CALVIN
Thus, obstinate minds cannot be struck with any terror, but, on the contrary, mock at God and the prophets, and give themselves up more freely to licentiousness. It certainly was frightful madness when, through indignation and wrath, they quoted with bitter irony the words which not only ought to have affected their minds, but ought to have shaken heaven and earth. Would that there were not instances of the same kind in the present day!
For whenever God threatens, the greater part of men either vomit out their bitterness, or sneeringly ridicule everything that has proceeded from God's holy mouth.
14. This is revealed. 356 As if he had said, "Do you think that you can escape punishment for your wantonness, when God calls you to repentance?" It might be thought that here the Prophet says nothing that is new; for undoubtedly all things are known to God. But he adds this for the purpose of shaking off the indolence of men, who never would rise so fiercely against God, if they did not think that they could deceive him; for whosoever knows that God is his witness, must also acknowledge that God is his judge. Hence it follows that wicked men, in their wantonness, rob God of his power; and therefore it is not without reason that they are summoned to his tribunal, that they may know that they must render an account to him.
If this iniquity shall be forgiven you till you die. He adds a dreadful threatening, that this wickedness shall never be forgiven. In the Hebrew language, the conditional particle, if, contains a denial, as if the Lord had said, "Do not think that I am true, or that I have any divine perfections, if I do not take vengeance on so great wickedness." The reason why the Jews, in their oaths, reserve something which is not expressed, is to accustom us to deeper reverence in this matter; for we entreat God to be our Judge and avenger if we speak falsely, and therefore we ought to restrain ourselves, so as not to make oaths at random. Here Isaiah states generally, that nothing is so displeasing to God as impenitence, by which, as Paul says, (Romans 2:5,) we "heap up for ourselves the treasures of God's wrath," and shut out all hope of pardon.
15. Thus saith the Lord. This is a special prediction against a single individual; for, having spoken of the whole nation, he turns to Shebna, whom he will afterwards mention. (Isaiah 37:2.) To this person the Prophet gives two titles, that of "scribe" or "chancellor," and that of "steward of the house," for while in this passage he calls him "steward," in the thirty-seventh chapter he calls him "scribe." This has led some to think that, at the time of this prediction, he had resigned his office as steward, and that Eliakim was put in his room. But this is uncertain, though the words of the Prophet, in reference to Shebna himself, lead us to conclude that he cherished wicked
who is followed in this instance by Stock and Alexander, renders this clause, "Jehovah was revealed in my ears," remarking that( נגלהniglah) must here be taken for a reflective verb, and quoting as parallel passages, 1 Samuel 2:27, 3:21, in the former of which instead of the literal rendering, ``Revealing was I revealed?'' our translators say, ``Did I plainly appear?'' while in the latter they make( נגלהniglah) a reflective verb, ``The Lord revealed himself.'' --- Ed