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11. Surely the princes of Zoan are fools. Here he joins wisdom with folly, and not without reason; for it is impossible to take away from men a conviction of their wisdom, which leads them to believe, in opposition to God himself, that they are wise. It is therefore a kind of acknowledgment, when he calls those persons wise whom he at the same time accuses of folly or stupidity. Though the Hebrew particle אך, (ăch,) sometimes means but, yet as the Prophet appears to attack the Egyptians, I choose rather to render it “surely,” or “truly,” or “now at least;” for he scoffs at the counselors of Pharaoh for wishing to be regarded, and believing themselves to be, exceeding wise, though they are the most foolish of all men. Thus it is an exclamation: “Where is that wisdom of Egypt? Where are the counselors who held all men in contempt? Why do they not preserve their kingdom?” Now, at least, it is evident what kind of wisdom they had. This tends to confirm and seal the prophecy, in which the Prophet obviously does not speak of things unknown, but has before his eyes, as it were, the destruction of Egypt. “Armed therefore with the authority of God, I venture to pronounce all those princes to be fools, though they think that they are wise.”

Finally, the Prophet shews that vain is the glory of men who, without God, claim for themselves even a spark of wisdom; because their folly is at length exposed, and when the actual trial comes, they shew that they are children. The Lord permits them, indeed, to achieve many exploits, that they may obtain reputation among men, but in the end he infatuates them, so that, notwithstanding their sagacity and long experience, they act more foolishly than children. Let us therefore learn to seek from the Lord the spirit of wisdom and counsel, and if he shall bestow it upon us, let us use it with propriety and moderation; for God opposes the wisdom of men when they claim more than they have a right to claim, and those who are too ambitious to exalt themselves, must be punished for their folly; and therefore he often puts them to shame, that it may be made manifest that their wisdom is nothing but empty smoke. There is no wisdom but that which is founded on the fear of God, which Solomon also declares to be the chief part of wisdom. (Proverbs 1:7; 9:10.)

How say ye to Pharaoh, I am the son of the wise, the son of ancient kings? He reproves the counsellors of Pharaoh for flattering him, as courtiers are wont to flatter princes; for they utter nothing but what is intended to soothe and gratify the ears of princes, because this is the way by which they succeed and obtain favor. Thus, amidst many flatteries and lies, there is no room for truth. Though this vice is commonly found in the courts of great princes, yet at that time it abounded chiefly among the Egyptians. They boasted that they were the most ancient of all nations, and that they were the inventors of the arts, and of all liberal education; and if such a conviction existed even among the common people, how much stronger must it have been in the kings themselves?

The boasting related to two points, antiquity and knowledge; and Isaiah reproves both, or at least says that they will be of no value. Pharaoh boasted both of the antiquity and of the wisdom of his nation; and indeed this was common among the whole people; but he speaks chiefly of the king as the head, in whom this haughtiness was more conspicuous than among ordinary persons. Now, we ought not to boast of the wisdom of our ancestors, as if it belonged to us by hereditary right, but we must look to heaven and ask it from its Author. So far as relates to antiquity, it is a foolish and idle boast; and yet princes are so deeply infected by this vice, that they would willingly seek their birth and descent out of the world, and cannot easily be drawn away from that vanity. This madness is heightened by flatterers, who have contrived, as we perceive, many things about the genealogy of certain princes. No song is more delightful to them than when they are separated from the common herd of men, like demigods or heroes. But it frequently happens, that when they carry their curiosity to excess in inquiring about their grandfathers and great-grandfathers, they lay themselves open to ridicule, because it is found that they are descended from one of the common people.

I have heard an amusing anecdote, related by persons worthy of credit, about the Emperor Maximilian, who was very eager to inquire into his descent, and was induced by a silly trifler to believe that he had traced his lineage to Noah’s ark. This subject made so powerful an impression on his mind, that he left off all business, applied himself earnestly to this single investigation, and would allow no one to draw him away from it, not even the ambassadors who came to treat with him about important matters. All were astonished at this folly, and silently blamed him for it, but no one had power or courage to suggest a remedy. At length his cook, who was likewise his jester, and often entertained him with his sayings, asked leave to speak, and, as one who was desirous to uphold the Emperor’s dignity, told him that this eagerness to trace his descent would neither be useful nor honorable; for, said he, at present I revere your majesty, and worship you as a god; but if we must come to Noah’s ark, there we shall all be cousins, for we are all descended from it. Maximilian was so deeply affected by this saying of the jester, that he became ashamed of his undertaking, though formerly neither friends, nor counsellors, nor business could dissuade him from it; for he perceived that his name which he wished to render more illustrious by inquiring into his remote ancestors, would be altogether degraded if they came to its earliest source, from which princes and peasants, nobles and artisans, are descended.

What is blamed even by jesters and fools must be great madness; and yet it is not a vice which has lately sprung up, but is deeply rooted in the minds of almost all men. In order to avoid it, let us learn to depend on God alone, and let us prefer the blessedness of adoption to all riches, and lineage, and nobility. So far as relates to the kings of Egypt being descended from very ancient kings, who had kept possession of the throne for many ages, they were as proud as if wisdom had been born with them. ³⁵³⁵    {Bogus footnote}

12. Where are thy wise men? that they may tell thee. Though literally it runs thus, “And they shall tell thee, and shall know,” yet the word ought to be regarded as meaning, “that they may tell thee, and even that at length they may know;” for this mode of expression is frequently employed by the Hebrews. The Egyptians had their diviners from whom they thought that nothing, however secret, was concealed; for they consulted them about the smallest and greatest affairs, and held their replies to be oracles. The Prophet, mocking that vanity, says, “How shall they tell what they do not know? Have they been admitted to the counsel of God?” It is also probable that he condemns the art which they used in divination, because it was not only unlawful, but also made use of absolute tricks and deceptions.

There are three ways in which we may foresee or know what is future. The first and chief way is, by the revelation of the Spirit, which alone can make us certain, as by the gift of prophecy, which is rare and uncommon. The second is, by astronomy. The third is, by a comparison of past events, from which prudence is commonly obtained

As to a knowledge of the stars, from their position and conjunction, some things may occasionally be learned, such as famine, scarcity, pestilence, abundant harvests, and things of that sort; but even these cannot be certain, for they rest on mere conjecture. Now, we ought always to consider what relation the stars bear to these lower regions; for the actions of men are not regulated by them, as idle and false astrologers imagine, a vast number of whom, at the present day, endeavor to insinuate themselves into the minds of princes and subjects, as if they possessed a knowledge of everything, both present and future. Such men resemble the impostors of whom the Prophet speaks, who deceive men by their jugglery. Yet princes lend an attentive ear to such persons, and receive them as gods; and indeed they deserve to be thus imposed upon, and are justly punished for their curiosity.

They likewise boast of magic, in which those Egyptian diviners were skilled. But they add many things which are worse, and more abominable, exorcisms and calling on devils, than which nothing more destructive can be expressed or conceived. The Lord pronounces a curse on such conjectures and arts of divination, and the issue of them cannot but be disastrous and wretched. And if they were formerly condemned in the Egyptians, how much more do they deserve condemnation in those who use the name of God as a pretext? It is wonderful that men otherwise acute and sagacious should be so childishly deceived by such jugglery, so that they appear to be deprived of understanding and judgment; but it is the Lord’s righteous vengeance, who punishes the wickedness of men.

Again, when from past events we calculate what is future, and judge by experience and observation what is most proper to be done, that cannot in itself be blamed; but neither can we by these means learn with certainty what is future, for the matter always lies in conjecture. Yet Isaiah directly attacks that sagacity which is universally applauded as something highly excellent, not because it is in itself sinful, but because we can scarcely find an acute or ingenious person who does not confidently believe that his skill places within his reach all that deserves or is necessary to be known. In this manner they despise the secret providence of God, as if nothing were hidden from them.

What the Lord of hosts hath decreed. There is still another vice, that craftiness and sleight of hand are preferred by them to true wisdom. But Isaiah expressly censures that pride which led men endued with great abilities to measure events by their own judgment, as if the government of the world were not in the hand of God; and therefore with their divination he contrasts the heavenly decree. And hence learn how skillfully Isocrates says,

“Κράτιστον εἶναι παρὰ μὲν θεοῦ εὐτυχίαν, παρὰ δὲ ἡμῶν αὐτῶν εὐβουλίαν,
“that the best gift of God is success, and the best gift from ourselves is prudence.”

At first sight, this maxim of the elegant orator appears beautiful; but since he robs God of the spirit of prudence and bestows it on mortals, the distribution is both wicked and foolish, to ascribe to men sound counsel, and to leave nothing to God but prosperous fortune. Now, if any one neglect the methods by which God teaches us, and resort to Satan’s impostures, he richly deserves to be deceived and involved in the greatest disgrace; for he seeks remedies that are nowhere to be found, and despises those which were offered by God.

13. The princes of Zoan are become infatuated, the princes of Noph are deceived. Zoan was one of the chief cities of Egypt; Noph also was highly celebrated; ³⁶³⁶    {Bogus footnote} but what cities they were we cannot with certainty determine. Some think that one of them was Alexandria, the antiquity and wealth of which may be inferred from many passages of Scripture, which serve also to refute the notion of those who think that it was founded by Alexander the Great; for although it had been frequently destroyed, yet he did not build it anew, but only repaired it. That at one time it was an independent state, and allied to the Egyptians, and that it was one of the most flourishing cities in the whole world, is evident from Nahum 3:8. The Prophet justly represents the stupidity of the princes to be the forerunner of its destruction; because the chief strength of any commonwealth or kingdom consists in wisdom and prudence, without which neither great riches nor a numerous population can be of any avail.

A corner of its tribes have deceived Egypt. ³⁷³⁷    {Bogus footnote} I consider the word corner to be here used metaphorically for the chief part of a building on which the whole weight rests; and I choose rather to view it in the nominative than in the accusative case. ³⁸³⁸    {Bogus footnote} It ought, I think, to be viewed as referring to those wise men by whom the Egyptians supposed themselves to be so powerfully defended that no evil could befall them. But Isaiah says that this is too feeble a support, because, having been deceived in their counsels, they ruined Egypt; and therefore he holds up to mockery that pretended wisdom which, when it is not accompanied by the fear of God, ought to be called vanity and folly, and not wisdom. Not only do men abuse an excellent gift of God, but they are puffed up with vain ambition, and are more delighted with cunning than with real prudence. To this is added a devilish fury, which leads them to disregard the providence of God, and to bring down all events to the level of their own capacity. This is the reason why Scripture so frequently attacks wise men of that description, and declares that they are fools. They usurp what belongs to God, and claim it for themselves; which is shocking and intolerable sacrilege. We need not wonder if the Lord make fearful displays against such wise men, so that with all their great acuteness and ingenuity they stumble and fall in the smallest matters, and run into great dangers which any peasant or artisan would have foreseen. Let these things be a warning to us, that we may not be elated or lay claim to the praise of wisdom. If we have any abilities or prudence, we ought to ascribe it wholly to God, and conform ourselves to the rule of sobriety and modesty; for if our wisdom rest on God he will truly be a steadfast corner-stone, which no one shall shake or overthrow.

14. The Lord hath mingled a spirit of perverseness. Because it was a thing unexpected and incredible that the leaders of a sagacious and prudent nation would destroy the country by their stupidity, the Prophet therefore ascribes it to the judgment of God, that the Jews may not shut their eyes against an example so striking and remarkable, as irreligious men usually attribute the judgments of God to chance when anything new or unexpected has happened. The expression is metaphorical, as if one were to mix wine in a cup, that the Lord thus intoxicates the wise men of this world so that they are stunned and amazed, and can neither think nor act aright. The consequence is, that they deceive Egypt, because, first, they were themselves deceived. That the Egyptians suffer themselves to be imposed on, and cannot guard against the deception, is the judgment of the Lord.

And yet Isaiah does not represent God to be the Author of this folly in such a manner that the Egyptians could impute blame to him, but we ought to view the matter in this light: “Men have in themselves no understanding or judgment, for whence comes wisdom but from the Spirit of God, who is the only fountain of light, understanding, and truth? Now, if the Lord withhold his Spirit from us, what right have we to dispute with him? He is under no obligations to us, and all that he bestows is actually a free gift.” Yet when he strikes the minds of men with a spirit of giddiness, he does it always for good reasons, though they are sometimes concealed from us. But very frequently he punishes with blindness those wicked men who have risen up against him, as happened to those Egyptians who, puffed up with a conviction of their wisdom, swelled with pride and despised all other men. It is therefore superfluous to dispute here about predestination, for the Lord punishes them for open vice; and, accordingly, when God blinds men or gives them over to a reprobate mind, (Romans 1:28,) he cannot be accused of cruelty; for it is the just punishment of their wickedness and licentiousness, and he who acts justly in punishing transgressions cannot be called the Author of sin.

Let us now attend to the manner of punishing. He delivers them up to Satan to be punished; for he it is, strictly speaking, that mingles the spirit of giddiness and perverseness; but as he does nothing but by the command of God, it is therefore said that God does what Satan does. The statement commonly made, that it is done by God’s permission, is an excessively frivolous evasion; for the Prophet has expressed more than this, namely, that this punishment was inflicted by God, because he is a righteous judge. God therefore acts by means of Satan, as a judge by means of an executioner, and inflicts righteous punishment on those who have offended him. Thus in the book of Kings we read that Satan presented himself before God, and asked leave to deceive Ahab’s prophets; and having obtained it, he then obeyed the command of God, for he could have done nothing by himself. It is unnecessary to produce a multitude of quotations in a matter so obvious.

And they have misled Egypt in all her work. When he adds that her counsellors deceived her, he points out a second judgment of God; for it might have happened that the princes were deprived of understanding, and resembled drunkards, and yet the common people continued to possess some judgment; but here he says, that the impostors obtained also the power of leading astray so as to deceive the people. This is a two-fold vengeance of God, both on them that lead astray, and on those who are led astray by them.

As a drunken man staggereth in his vomit. By a vomit He means shameful drunkenness. This is added (πρὸς αὔξησιν) by way of amplification, in order to shew that they were not ordinary drunkards, who have still some understanding left, but that they resembled swine.

15. Neither shall Egypt have any work to do. This is the conclusion of the former statement, for it means that all the Egyptians shall be stupefied to such a degree that whatever they undertake shall be fruitless. This must happen where there is no counsel, and it is the righteous punishment of our pride and rashness. He therefore intended to describe the result and effect, so as to shew that it will be unhappy and miserable.

Head or tail, branch or rush. When he threatens both the head and the tail, he means, that all ranks, from the highest to the lowest, all without exception, shall be deprived of counsel, so that they will not succeed in anything. Or perhaps it will be thought rather to mean the order which they observe in their actions. Hence we learn, that both the beginning and the end of everything depend on God; for we ought to ask from him counsel, and prudence, and success, if we do not wish that the same thing should happen to us which happened to the Egyptians.