Commentary on Isaiah Volume 2 John Calvin
JOHN CALVIN
confidence Yet God justly rewarded a rebellious and disobedient people by allowing this filthy dog to reproach them with their wicked revolt. Isaiah had formerly (Isaiah 30:1, and 31:1, 6) condemned this crime in severe terms, but their deaf ears refused to admit the reproof; and therefore the Jews, who had wickedly despised a Prophet that spoke to them in the name of God, deserved to have Rabshakeh for their instructor.
We are therefore warned by this example, that there is no reason to wonder if unbelievers, who do not obey the counsel of God for their salvation, and reject all prophecies, are subjeered to the jeers of their enemies, as Rabshakeh, the captain of the Assyrian king, now haughtily taunts the rebellious Jews. Yet it is of importance to consider how great a difference there is between the warnings of God and the mockeries of Satan. When God wishes to dissuade us from sinful confidence in the flesh, he declares in general terms, "Cursed be he that trusteth in man," (Jeremiah 17:5.) that the whole world may be reduced to nothing, and that thus we may be satisfied with himself alone; and therefore, when he has brought us low, he instantly imparts courage to us by holding out a remedy. But when Satan deceitfully blames any vain hope, he drives us to despair, and urges us to many other hopes equally bad or still worse, and tempts us to adopt unlawful methods; as Rabshakeh does not smite the hope which the Jews entertained from the Egyptians, in order that they may rely on God alone, but substitutes the king of Assyria, as if safety ought not to be expected from any other quarter, tie names Pharaoh, but likewise includes the whole nation.
7. And if thou shalt say to me. Rabshakeh employs an argument which consists of three parts. Either Hezekiah thinks that he has sufficient strength to resist, or he expects assistance from Egypt, or he trusts in God. If he trusts in himself, he is mistaken; for what is he when compared to my king? As to Egypt, it will render him no assistance, but on the contrary will inflict serious damage. It remains therefore that he expects some assistance from God. But he has thrown down his altars and curtailed his worship; will he not rather be punished on that account? In short, this Rabshakeh takes away from the pious king all assistance, both divine and human.
By this slander Satan attempted not only to wound the heart of the king, that it might sink under the weight, of affliction, but to make an impression on the light and fickle multitude; because hitherto in the hearts of many there remained an attachment to superstition, and there was a strong tendency to fall back into this imposture, because the religion which was ancient, and to which they were long accustomed, had been changed, and, in their opinion, 31
Hezekiah was about to be chastised for his own rashness. In like manner, the Papists in the present day, whenever any adverse event befalls us, maintain that we are punished by God, because we have ventured to set aside ancient ceremonies. 32
31"A leur advis." 32"Pource que nous avons ose abolir les traditions et ceremonies qui estoyent en usage de long temps." "Because we ventured to abolish the traditions and ceremonies which had been