Commentary on Isaiah Volume 2 John Calvin
JOHN CALVIN
the steps of men." (Proverbs 16:9.)
And thy indignation against me. He warns Sennacherib that he is well aware of his rage, and declares that, while wicked men storm on the earth, he preserves calm silence, and laughs at their madness; and because Sennacherib was furious, and thought that he would not be punished for it, the Prophet expressly adds this, that believers may not think that this is new or unknown to God, or that he pays no attention to them.
29. Because thou wast angry against me. The more furiously wicked men rise up against God, and the more outrageous the violence by which they are actuated, so much the more is he wont eventually to set himself in opposition to them. For a time, indeed, he permits them to domineer and to have everything that they wish, but after long forbearance he restrains them, and, as it were, puts a bridle on their neck, that they may not imagine that they have everything in their power. Sennacherib was a remarkable instance of this, for in his rage against God, the more insolently he vaunted, the heavier did he find the wrath of God to be against him; which all wicked men ought also to expect.
Therefore will I put my hook (or, my ring) in thy nose. This is pleasant mockery of stupidity and wantonness; as if he had said, "I see how it is, by treating thee mildly and gently, I would gain nothing; for thy rage is insatiable. But since thou canst not be tamed, I will curb thee like a savage beast." And in this manner he declares more plainly, that God not only sees and knows what is proposed or contrived by wicked men, but also subdues and restrains their fierceness in such a manner, that he drags them reluctantly where ever he pleases, as one would lead a wild beast held by a bridle or a ring. {( }חחchach) 66 is translated by some a hook, but I have preferred to translate it a ring; because a hook is used for catching fishes, and would not so well apply to a beast.
Sennacherib was compelled to return by the way by which he came, because, while he was revolving the project of subduing every part of Judea and Egypt, he hastily, without having accomplished anything, took the speediest method of returning, which he would net have done of his own accord, if God had not drawn him back by unseen methods.
30. And this shall be a sign to thee. He now directs his discourse to Hezekiah and the whole nation; for he did not address Sennacherib as if he expected him to listen, but in order that, by contemptuously mocking at the absent tyrant, he might more powerfully stimulate the minds of believers to stronger confidence. If he had simply said, "Take courage, Hezekiah; though Sennacherib is insolent, yet in due time I will restrain him;" that discourse would have been less impressive, than when he addresses the tyrant, and, by
denotes a ring inserted in the nose pierced for that purpose, by means of which the Arabs and neighboring nations are wont to tame and guide buffaloes and camels, and which is so much the more powerful instrument in curbing the camel, that by drawing a rein which hangs from it on both sides, the obstinate and refractory animal is prevented from breathing."
— Rosenmuller.
COMMENTARY ON ISAIAH
thundering against him, encourages believers to despise his presumption. 67
Accordingly, the speech directed to the tyrant is now followed by a seasonable address to Hezekiah and the nation, and a promise of deliverance to them; not only that he will rescue them from the jaws of a savage beast, but also that Hezekiah shall enjoy a peaceful reign, and that the rest of the people shall have everything necessary for leading a prosperous and happy life. Thus he enlarges on the benefit derived from the deliverance in such a manner as to shew that he intends, not in one way only, but in a variety of ways, to promote the interests of his people; for not only does he once and instantaneously rescue them from dangers, but largely and bountifully bestows his kindness upon them, so that the fruit is seen long afterwards.
But there is an apparent impropriety in putting as "a sign" an event which occurred later than the deliverance itself; for if he intended to encourage the besieged to entertain favorable hopes, he ought to have made some exhibition beforehand, instead of relating what he would do afterwards. 68 I reply, there are two kinds of signs. Some go before the event, and lead us to it as by the hand; while others follow for the purpose of confirming the event, that it may be more strongly impressed upon our minds, and may never be effaced from our remembrance. For instance, when the Lord brought back his people out of Egypt, he gave many signs to Moses beforehand; but he also appointed another that should be after the deliverance,
"You shall sacrifice to me three days afterwards." (Exodus 3:12, 18.)
The design was, that they should not forget so great a blessing, but should give thanks to God after having received this additional favor. It is a sign of this nature which Isaiah here describes; and certainly it tends greatly to confirm our faith, to place before our eyes the uninterrupted course of God's favours towards us, that we may consider how various they are.
When the enemy had been repelled, there was danger from famine, which most commonly comes after war; for the wasting and pillaging of the fields must have been followed by great scarcity of provisions. Amidst so great scarcity as seemed likely to ensue, the Lord promises that there will be no lack of food, and holds out this as a very evident sign of deliverance, in order to convince them the more that he will be the author of the deliverance, or, at least, to fix it more deeply on their hearts. This was indeed incredible, and exceeded all expectation and belief; but it was necessary that the faith of Hezekiah and of the people should be excited in such a manner that, after having heard of so great kindness, they might be more ready to hope well, and next, that the event might shew that those illustrious works of God could not be ascribed to chance.
The meaning therefore is, "After having driven out the enemy, God will
67"A ne tenir conte des menaces d'iceluy." "To pay no attention to his threatenings." 68"Il devoit (ce semble) monstrer la vertu de bonne heure, et non pas declarer ce qu'il feroit apres le siege leve." "He ought (one would think) to have shewn his power at an early period, and not to have declared what he would do after the siege had been raised."