John Calvin on Isaiah 18:7

7. In that time. The Prophet again shews why he threatened the destruction of a heathen nation; for when almost all the nations had leagued together against the Church, it appeared as if the Church were utterly ruined, and therefore Jehovah declares that in due time he will render assistance. Had he not opposed such designs, and seasonably restrained the attacks of enemies, the Jews would have despaired; and on this account he shews that he takes care of the Church, and that though he determines to chastise it, still he comes forward at the proper season to hinder it from perishing, and displays his power in opposition to tyrants and other enemies, that they may not overthrow it or succeed in accomplishing what they imagined to be in their power. In order therefore to excite them to patience, he not only distinguishes them from the Ethiopians, but likewise reminds them that God mitigates his judgments for their preservation.

A present shall be brought. He alludes to the second verse of this chapter, [Isaiah 18:2,] in which we have seen the same names and descriptions applied to the Jewish nation, and he employs the word brought because they would first of all be led into captivity, so that it would not be more practicable for them than for foreign nations to go up into the temple.

From a people. This expression deserves notice, for מעם, (mĕgnăm,) means that it will not be an entire nation; as if he had said, though you must be reduced to a small number, so as to be a feeble remnant, yet those few who are left will be offered in sacrifice to God. Hence we ought to learn a doctrine highly useful and exceedingly adapted to our times, for at the present day the Church is not far from despair, being plundered, scattered, and every where crushed and trodden under foot. What must be done in straits so numerous and so distressing? We ought to lay hold of these promises, so as to believe that still God will preserve the Church. To whatever extent the body may be torn, shivered into fragments and scattered, still by his Spirit he will easily unite the members, and will never allow the remembering and the calling on his name to perish. Out of those fragments which are now broken and scattered, the Lord will unite and assemble the people. Those whom he joins together in one spirit, though widely separated from each other, he can easily collect into one body. Although therefore we see the nation diminished in numbers, and some of its members cut off, yet some present will be offered by it to the Lord.

To the place of the name. This mode of expression is customary with the prophets. When they speak of the worship of God they describe it by outward acts, such as altars, sacrifices, washings, and such like; and, indeed, the worship of God being within the soul, there is no way in which it can be described but by outward signs, by which men declare that they worship and adore God. But he chiefly calls it Mount Zion, because that place was consecrated to God, and God commanded that sacrifices should be offered there. The chief honor which he bestowed upon it was when he caused the doctrine of his word (Isaiah 2:3) to go forth from it, as we have formerly seen; {Bogus footnote} so that the name of Mount Zion may be properly understood to denote the pure and uncorrupted worship of God. In short, the prophets do not describe the worship of God as it would be after the coming of Christ, but as it was in their own time, because they found it necessary to accommodate themselves to the people to whom they ministered. Hence it ought to be inferred that there is no other way in which we can belong to the Church than by being offered to God in sacrifice. Let every one therefore who wishes to belong to God present himself for such an oblation, and let him no longer live to himself, but be wholly dedicated to God. (Romans 12:1; 2 Corinthians 5:15.) Now we know that it is by this sword of the word, that is, by the gospel, that Paul boasts of offering and sacrificing men to God. (Romans 15:16.)

By the place of the name of the Lord, he does not mean that his essence, of which we ought not to form any gross or earthly conception, is confined to it, as if God were limited to a place, but because it was a place in which the Lord commanded that his power should be acknowledged, and that men should worship and call upon him where he manifested his presence by his benefits and by his power, and that on account of the ignorance of the people, who could not otherwise comprehend his majesty. Yet it ought to be observed, that we cannot become acceptable to God without being united in one and the same faith, that is, without being members of the Church; for it is not necessary for us to run to Jerusalem, or to Mount Zion, because in the present day Zion is as wide and extensive as the whole world, which is entirely devoted to God. All that is necessary therefore is, that the same faith dwell in us, and that we be joined together by the bond of love. If this be wanting, every thing about us is heathen, and we have nothing that is sacred or holy.

CHAPTER 19

Isaiah Chapter 19:1-25

1. The burden of Egypt. Behold, the Lord rideth upon a swift cloud, and shall come into Egypt: and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it.

1. Onus Ægypti. Ecce Iehova equitat super nubem celerem, et veniet in Ægyptum; et commovebuntur idola Ægypti a facie ejus, et cor Ægypti dissolvetur in medio ejus.

2. And I will set the Egyptians against the Egyptians: and they shall fight every one against his brother, and every one against his neighbour; city against city, and kingdom against kingdom.

2. Et committam Ægyptios cum Ægyptiis, pugnabit quisque tunc contra fratrem suum; quisque, inquam, contra proximum suum; civitas contra civitatem, et regnum contra regnum.

3. And the spirit of Egypt shall fail in the midst thereof; and I will destroy the counsel thereof: and they shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the wizards.

3. Et exinanietur spiritus Ægypti in medio ejus: et consilium ejus destruam, etiamsi quærant illod apud idola, apud magos, apud pythones, apud divinos.

4. And the Egyptians will I give over into the hand of a cruel lord; and a fierce king shall rule over them, saith the Lord, the Lord of hosts.

4. Et tradam Ægyptios in manum domini sævi, et rex fortis dominabitur eis, dicit Dominus Iehova exercituum.

5. And the waters shall fail from the sea, and the river shall be wasted and dried up.

5. Tunc deficient aquæ a mari, et fluvius exsiccabitur atque arescet.

6. And they shall turn the rivers far away; and the brooks of defence shall be emptied and dried up: the reeds and flags shall wither.

6. Elongabuntur flumina; exhaurientur et siccabuntur rivi munitionis, arundo et carectum succidentur.

7. The paper reeds by the brooks, by the mouth of the brooks, and every thing sown by the brooks, shall wither, be driven away, and be no more

7. Herbæ ad rivum et super os rivi, et omnis sementis rivi arescet, et propelletur, ut non sit.

8. The fishers also shall mourn, and all they that cast angle into the brooks shall lament, and they that spread nets upon the water shall languish.

8. Et moerebunt piscatores, et lugebunt omnes qui hamum projiciunt in rivum; qui expandunt rete super faciem aquarum debilitabuntur.

9. Moreover, they that work in fine flax, and they that weave networks, shall be confounded.

9. Qui in lino optimo operantur erubescent, et qui texunt plagas foratas, (vel, pellucidas.)

10. And they shall be broken in the purposes thereof, all that make sluices and ponds for fish.

10. Erunt enum retia ejus dissipata; et omnes architecti retis (vel, mercedis) tristes erunt anima.

11. Surely the princes of Zoan are fools, the counsel of the wise counsellors of Paroaoh is become brutish: how say ye unto Paraoh, I am the son of the wise, the son of ancient kings?

11. Certe stulti principes Zoan; prudentum consiliariorum Pharaonis consilium unfatuatum est. Quomodo dicitis Pharaoni, Filius sapientum ego, et filius regum antiquorum?

12. Where are they? Where are thy wise men? And let them tell thee now, and let them know what the Lord of hosts hath purposed upon Egypt.

12. Ubi nunc prudentes tui? ut annuntient tibi, aut etiam sciant quid decreverit Iehova exercituum super Ægyptum.

13. The princes of Zoan are become fools, the princes of Noph are deceived; they have also seduced Egypt, even they that are the stay of the tribes thereof.

13. Infatuati sunt principes Zoan, decepti sunt principes Noph, seduxerunt Ægyptum angulus tribuum ejus.

14. The Lord hath mingled a perverse spirit in the midst thereof; and they have caused Egypt to err in every work thereof, as a drunken man staggereth in his vomit.

14. Iehova miscuit in medio ejus spiritum perversitatis; et seduxerunt Ægyptum in omni opere ejus, quemadmodum circumagitur ebrius in vomito suo.

15. Neither shall there be any work for Egypt, which the head or tail, branch or rush, may do.

15. Nec erit Ægypto opus quod faciat caput vel cauda, ramus aut juncus.

16. In that day shall Egypt be like unto women; and it shall be afraid and fear, because of the shaking of the hand of the Lord of hosts, which he shaketh over it.

16. In die illa erit Ægyptus instar mulierum; horrebit enim et pavebit a facie agitationis manus Iehovæ exercituum, quam agitabit ipse super eam.

17. And the land of Judah shall be a terror unto Egypt; every one that maketh mention thereof shall be afraid in himself, because of the counsel of the Lord of hosts, which he hath determined against it.

17. Et erit terra Iuda Ægyptiis in tremorem. Omnis qui recordatus fuerit illius pavebit super ipsam, propter consilium Iehovæ exercituum, quod decrevit super eam.

18. In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the Lord of hosts: one shall be called, The city of destruction.

18. In die illa erunt quinque civitates in terra Ægypti loquentes labio Canaan, et jurantes per Iehovam exercituum. Civitas desolationis una vocabitur.

19. In that day shall there be an altar to the Lord in the midst of the land of Egypt, and a pillar at the border thereof to the Lord.

19. In die illa erit altare Iehovæ in medio terræ Ægypti, statua item juxta terminum ejus Iehovæ.

20. And it shall be for a sign and for a witness unto the Lord of hosts in the land of Egypt: for they shall cry unto the Lord because of the oppressors, and he shall send them a savior, and a great one, and he shall deliver them.

20. Eritque in signum et in testem Iehovæ exercituum, in terra Ægypti; quia clamabunt ad Iehovam propter oppressores, et mittet eis servatorem et principem, ut liberet eos.

21. And the Lord shall be known to Egypt, and the Egyptians shall know the Lord in that day, and shall do sacrifice and oblation; yea, they shall vow a vow unto the Lord, and perform it

21. Et cognoscetur Iehova ab Ægyptiis, cognoscent, inquam, Ægyptii Iehovam in illo die; et facient sacrificium et oblationem, vovebuntque vota Iehovæ et reddent.

22. And the Lord shall smite Egypt; he shall smite and heal it: and they shall return even to the Lord, and he shall be entreated of them, and shall heal them.

22. Itaque percutiet Iehova Ægyptum, percutiens et sanans; convertentur enim ad Iehovam, et exorabitur ab eis, et sanabit eos.

23. In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall serve with the Assyrians.

23. In die illa erit via ab Ægypto in Assyriam; commeabunt Assyrii in Ægyptum, et Ægyptii in Assyriam; et colent Ægyptii Assyrios (vel, cum Assyriis.)

24. In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land:

24. In die illa erit Israel tertia cum Ægypto, et Assyria benedictio in medio terræ.

25. Whom the Lord of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.

25. Quia benedicet illi Iehova exercituum, dicens: Benedictus populus meus Ægyptius, et opus manus meæ Assyrius, et hæreditas mea Israel.