Commentary on Isaiah Volume 1 John Calvin
COMMENTARY ON ISAIAH
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; and especially we must beware lest fear take away our judgment. There is but one remedy for this evil, to restrain ourselves by the word of God, from which proceeds real tranquillity of mind. Comparing the condition of that people with our own, let us learn to betake ourselves 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 number,( ,לא תיראוlo thireu,) fear ye 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, 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. That we may not be disturbed, the Lord withdraws us from beholding 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, which induced the Jews to seek heathen alliances. But as it was not the intention of Peter 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.
13. Sanctify Jehovah of hosts himself. We have said that the reason why dangers lead to immoderate alarm is, that wretched men do not raise their eyes and minds to heaven. The Prophet now, therefore, proposes a suitable remedy for allaying terrors, that they who dread the evils which threaten them may learn to give to God the honor due to him. To sanctify the God of armies means to exalt his power highly; so as to remember that he holds the government of the world, and that the beginning and the end of good and evil actions are at his disposal. Hence it follows that, in some respects, God is robbed of his holiness, when we do not immediately betake ourselves to him in cases of perplexity. This mode of expression, therefore, is highly emphatic; for it shows us that no higher affront can be offered to God than to give way to fear, as if he were not exalted above all creatures, so as to control all events. On the other hand, when we rely on his aid, and, through victorious steadfastness of faith, despise dangers, then do we actually ascribe to him lawful government; for if we are not convinced that innumerable methods, though unknown to us, are in his power for our deliverance, we conceive of him as a dead idol.
And let him be your fear, and let him be your dread. He properly adds, that God himself should be the fear and the dread of the people, in order to inform them that there awaits them a just and lawful reward of their crimes and of their contempt of God, when they thus in wretchedness and alarm