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2. And I will set the Egyptians against the Egyptians. Here he describes more particularly the calamity which the Lord had determined to bring on Egypt. By the expression, I will set, he means the internal struggles, in which those who ought to be mutual defenders cut down one another; and no evil can be more destructive than this to a state or a people. It was of importance also to convince the Jews that God, in whose hands are the hearts of men, (Proverbs 21:1,) could by his unseen influence inflame the Jews to mutual animosities, that they might slay each other, though they were victorious over foreign enemies. Hence we learn that nations never rise in a seditious manner, unless the Lord set them against each other, as when one brings forward gladiators to the place of combat. He inflames their minds for battle, and prompts them to slay each other by mutual wounds; and therefore, as we ought to reckon it an evidence of God’s favor, when friendship is cherished among citizens, so we ought to ascribe it to his vengeance, when they rage against and slay and injure one another.

And they shall fight every one against his brother. For the sake of heightening the picture, he adds what was still more monstrous, that those who were related to them by blood would take up arms to destroy each other; for if men are worse than beasts when, forgetting their common nature, they engage in battle, how much more shocking is it to nature that brethren or allies should fight with each other! But the more monstrous it is, the more ought we to acknowledge the judgment of God and his terrible vengeance.

City against city, and kingdom against kingdom. Isaiah appears to advance by degrees; for he mentions, first, a brother; secondly, a neighbor; thirdly, cities; and, fourthly, kingdoms By kingdoms he means provinces, into which Egypt was divided, which the Greeks called νομοἰ, the term by which the Greek translators have rendered it in this passage. ²⁶²⁶     Καὶ νομὸς ἐπὶ νομόν. The reader will observe the distinction between the paroxytone νόμος, a law, and the oxytone νομός, a field or a dwelling; for it is the latter that is employed by Herodotus to denote a district or province. Herod. 2:164. — Ed.
    ^FT284 “And the spirit of Egypt shall fail. Heb. shall be emptied.” — Eng. Ver.
    ^FT285 “And the Egyptians will I give over, or, shut up.” — Eng. Ver. “And I will shut up Egypt in the hand of cruel lords.” — Stock.
    ^FT286 “A fierce king.” — Eng. Ver.
    ^FT287 See vol. 1 p. 266
    ^FT288 “Embanked canals. Rivi aggerum, as the Vulgate has it. The canals by which the waters of the Nile were distributed were fortified by mounds or banks. מצור, (mātzōr,) which word Rosenmüller vainly endeavors to shew to be another name for Egypt or Mizraim.” — Stock.
    ^FT289 See vol. 1 p. 492
    ^FT290 “And ashamed (disappointed or confounded) are the workers of combed (or hatchelled) flax, and the weavers of white (stuffs.) The older writers supposed the class of persons here described to be the manufacturers of nets for fishing, and took הורי, (hōrai,) in the sense of perforated open work or net-work. The moderns understand the verse as having reference to the working of flax and manufacture of linen. Knobel supposes הורי, (hōrai,) to mean cotton, as being white by nature, and before it is wrought. Some of the older writers identified שריקות, (sĕrīkōth,) with sericum, the Latin word for silk. Calvin supposes an allusion in the last clause to the diaphanous garments of luxurious women.” — Professor Alexander.
    ^FT291 Our author is puzzled about this word. In his version he follows the old rendering, “all that make a net,” but his marginal reading is “all that make gain,” and to the latter he adheres in his commentary. Bishops Lowth and Stock render it, “all that make a gain,” and Professor Alexander, “all laborers for hire.” — Ed.
    ^FT292 קרם, (kĕdĕm,) has two meanings, “antiquity” and “the east;” and accordingly Bishop Stock renders this clause, “the son of the kings of the east,” adding the following note: — “Kings of the east. A synonyme for wise men, μάγοι ἀπὸ ἀνατολῶν, the quarter of the world where the arts of divination originated, and to whose sovereigns Egyptian sages pretended kindred. Hence the magi, that came to worship Christ, are often denominated the three kings.” — Ed.
    ^FT293 “Zoan, the Tanis of the Greeks, was one of the most ancient cities of Lower Egypt, (Numbers 13:22,) and a royal residence. The name is of Egyptian origin, and signifies low situation. Noph is the Memphis of the Greek geographers, called Moph, (Hosea 9:6.) It was one of the chief cities of ancient Egypt, the royal seat of Psammetichus.” — Alexander.
    ^FT294 “The stay (Heb., corners) of the tribes thereof.” — Eng. Ver.
    ^FT295 Instead of פנת, (pinnăth,) the construct singular, Grotius, Lowth, and others, prefer the conjectural reading, פנות (pinnōth,) corners. But Rosenmüller removes the difficulty of the Syntax by remarking, that פנה, (pinnāh,) a collective noun, and agreeably to the frequent usage of the Hebrew tongue, fitly agrees with a plural verb; and he quotes 2 Samuel 19:41, as a parallel instance. — Ed.
    ^FT296 Professor Alexander prefers the literal rendering, “from before the shaking of the hand,” and thus explains the passage: “מפני, (mippĕnē,) may be rendered, on account of, which idea is certainly included, but the true force of the original expression is best retained by a literal translation. תנופת יד, (tĕnūphăth yăd,) is not the act of beckoning for the enemy, but that of threatening or preparing to strike. The reference is not to the slaughter of Sennacherib’s army, but more generally to the indications of Divine displeasure.”
    ^FT297 The only passage which occurs to my remembrance as likely to be in the author’s eye is, “And thou shalt become an astonishment, a proverb and a bye-word, among all the nations whither the Lord shall lead thee.” (Deuteronomy 28:37.) — Ed.
    ^FT298 Heliopolis is a Greek word, and signifies “the city of the sun.” It is the name of a famous city of Lower Egypt, in which there was a temple dedicated to the sun. — Ed.
    ^FT299 “Pillar.” — Eng. Ver.
    ^FT300 The name “Philomētor,” which means “loving his mother,” was ironically given to him on account of his known hatred of his mother Cleopatra. — Ed
    ^FT301 “Sous ceste pedagogie de la Loy.”
    ^FT302 “Les signes et sacramens.”
    ^FT303 Of one clause in this verse, rendered by our translators “and a great one,” Calvin takes no notice. Rosenmüller considers רב (rāb) to be the participle Kal of רוב, (rūb,) and assigns to Cocceius the honor of having discovered that the punctuation, which the Masoretic annotators have set aside, in the parallel passage of Deuteronomy, as a peculiarity for which they could not account, was the key to the true interpretation. Almost all the commentators, Cocceius excepted, render רב (rāb) “a great one,” some of them supposing that Ptolemy the Great, the son of Lagus, and others that Alexander the Great, was meant. But Cocceius was the first to perceive that the signification “Great” does not agree with the context, and has justly remarked that the word רב (rāb) with a Kametz, ought not to be confounded with רב (rāb,) with a Pathach, but that its meaning should be sought from the verb רוב (rūb) or ריב (rīb,) “to contend, to argue, to defend one’s cause in a court of justice;” and he quotes a parallel passage, in which Moses, while he blesses Judah, speaking of God, says, ידיו רב לו (yādaiv rāb lō) “his hands shall be his protector.” (Deuteronomy 33:7.) See Robertson’s Clavis Pentateuchi, p. 561. The ancients appear to have taken a similar view. The Septuagint renders it thus. Καὶ ἀποστελεῖ αὐτοῖς ἄνθρωπον ὃς σώσει αὐτοὺς, κρίνων σώσει αὐτούς. The Chaldee and Syriac render it, “a deliverer and a judge,” and Jerome’s rendering is, propuqnatorem, “a defender or champion”. Rosenmüller Scholia. “A Savior and a vindicator”. Lowth. “An advocate”. Stock. “The explanation of רב, (rab) as a participle,” says Professor Alexander, “is found in all the ancient versions, and is adopted by most modern writers.” — Ed.
    ^FT304 The words of the Apostle are, “How shall they call on him in whom they have not believed?” But Calvin’s remark, which immediately follows, vindicates the appropriateness, though not the verbal accuracy, of the quotation. — Ed.
    ^FT305 “La doctrine de salut;” “The doctrine of salvation.”
    ^FT306 “Ce sera un preparatif pour les amener à repentance;” — “It will be a preparation to lead them to repentance.”
    ^FT307 “Pourvenu que notre repentance ne soit hypocritique;” — “Provided that our repentance be not hypocritical.”
    ^FT308 “D’où viennent les chastimens, si non de nos pechez? S’ils sont pardonnez, aussi le sont les chastimens meritez a cause d’iceux.“ — “Whence come chastisements but from our sins? If they are remitted, so are also the chastisements deserved on account of them.”
    ^FT309 See vol. 1 p. 101
    ^FT310 This is the Author’s version. See p. 48
    ^FT311 The particle את (ĕth) does not decide the question, for it may either be the sign of the accusative case, or a preposition signifying with. Professor Alexander adopts the latter view, and argues powerfully in favor of the rendering, “they shall serve God,” in which he concurs with Lowth, “And the Egyptian shall worship with the Assyrian,” and with Stock, “And Egypt shall serve [God] with Assyria.” — Ed.
    ^FT312 “De la crainte de Dieu,” — “from the fear of God.”
    ^FT313 “Jacob is the lot (Heb. cord) of his inheritance.” — Eng. Ver.
    ^FT314 “The meaning obviously is,” says Professor Alexander, “that Israel should be one of three, or a party to a triple union.” By an analagous idiom of the Greek language, Peter calls Noah ὄγδοον, “the eighth,” that is, “one of eight persons.” (2 Peter 2:5.) From classical writers other instances might be given, such as εἰς οἰκίαν δωδέκατος “he went to his house the twelfth,” or, “one of twelve,” that is, “along with eleven other persons.” — Ed.
    ^FT315 “Whom the Lord of hosts shall bless.” — Eng. Ver.
    ^FT316 Our Author perhaps refers to his expository remarks on Ephesians 2:10, Isaiah 17:7, Isaiah 64:7, See p. 26

3. And the spirit of Egypt shall be emptied. ²⁷²⁷    {Bogus footnote} As Isaiah had, a little before, deprived the Egyptians of courage, so he now takes away their understanding, both of which are exceedingly necessary for the defense of kingdoms; for when these have been taken away, there is no possibility of transacting national affairs. Now, the Egyptians had so high an opinion of their own wisdom, that they reckoned themselves superior to other nations; and it is well known that they haughtily despised all other nations as barbarians, as if there had been no civilization, refinement, learning, or skill, but in Egypt alone. They boasted that they were the inventors of learning, that philosophy and astronomy came from them, and, in short, that Egypt was the workshop of all the liberal arts; and therefore they would never have thought it possible that they should fail in wisdom and prudence, and unquestionably, if this prediction had come to their knowledge, they would have laughed at it in disdain, and would have thought, that sooner would the waters of the sea be dried up, and everything be overturned, than this should befall those who imagined that prudence was their birthright. But Isaiah declares it boldly, for he did not speak from himself.

Again, since he had predicted that they would be deprived of courage, in which they excelled, the context requires us to understand the meaning to be, that they would be struck with blindness; for both faculties of the soul depend entirely on the favor of God. Consequently, רוח (rūăch) means here understanding and sagacity, which ought to be carefully observed, for many are mistaken as to the meaning of this word. When he immediately adds, I will destroy the counsel thereof, this is a stronger expression of the former statement; for it shews what is the cause of that emptiness, namely, that God will take and carry away their counsel.

Even though they seek it. This is spoken by anticipation, for he meets the objections of the Egyptians, who might have said, “Have we not gods whom we can consult? Have we not magicians, diviners, and soothsayers? Do you reckon those to be of no value?” He threatens that all these things will be of no avail to them, to whatever extent they may rely on them, and be puffed up with the empty name of wisdom. I shall not spend much time on these names, though it is probable that Isaiah’s enumeration proceeds by gradual advancement. First, he mentions gods, next magicians, and afterwards diviners and fortune-tellers They had their oracles, in which they placed the highest confidence. Next after them came the magicians, though these too had great influence. In matters of smaller moment they consulted the soothsayers. Superstitious men are so restless that nothing can satisfy them; for they are fickle and unsteady, and sometimes resort to one remedy and sometimes to another; and indeed Satan deceives them in such a manner, that at first he holds out to them the appearance of peace and quietness, which they think that they have fully obtained, but afterwards shews them that they have not reached it, and distresses and harasses them more and more, and compels them to seek new grounds of confidence. Thus our minds cannot obtain rest and peace but in God alone. And undoubtedly the Prophet condemns those arts as contrary to reason; for God has revealed all that is necessary to be known by means of the arts and sciences, which he intended to be used, and of which he approves. If any man shall wish to be wise in any other manner, he must have Satan for his teacher.

4. And I will deliver the Egyptians into the hand of a cruel master. ²⁸²⁸    {Bogus footnote} He now shews what will happen to the Egyptians, after having lost courage and been deprived of understanding. Nothing will be left for them but to be reduced to slavery; for a nation destitute of these must fall of its own accord, even though it were not violently attacked by any enemy. Of such aids, therefore, God deprives those on whom he determines to take vengeance, and shuts them out from every method of upholding their liberty. Yet the Prophet threatens what is still more shocking, that not only will the empire of which the Egyptians proudly vaunted fall down, but the inhabitants also will undergo hard bondage. Though the adjective קשה, (kāshĕh,) cruel, is in the singular number, yet he says in the plural number, that they shall be subject to lords, which is harder to endure than if there had been but one lord to whom they were subject.

And a powerful king ²⁹²⁹    {Bogus footnote} shall rule over them. He means that the power of the tyrant to whom he will subject them shall be so great, that it will not be easy to restore them to liberty. Historians shew that various changes occurred in many countries, which they who subdued them were unable to hold and retain; for to keep what has been obtained is often more difficult than to conquer. But the Prophet intimates that this condition will not be easily changed, and that the bondage of the Egyptians shall be of long duration, because no one will dare to enter the lists with an exceedingly powerful conqueror. We may also understand the meaning to be, that the princes of smaller nations will deal more gently with their people than more powerful monarchs, who, relying on their greatness, allow themselves to do whatever they please; for, reckoning their power to be unlimited, they set no bounds to their freedom of action, and rush forward, without restraint, wherever their passions drive them. Whether the one view or the other be adopted, it will amount to this, that the Egyptians, who consider themselves to be the highest and most distinguished of all men, shall fall under the power of another, and shall be oppressed by hard bondage, that is, by the bondage of a powerful king, whom no one will dare to oppose. Hence we see how great is the folly of men who are desirous to have a powerful and wealthy king reigning over them, and how justly they are punished for their ambition, though it cannot be corrected by the experience of every day, which is everywhere to be seen in the world. France and Spain, at the present day, boast that they are governed by mighty princes, but feel to their cost how little advantage they derive from that which dazzles them by a false pretense of honor. But on this subject we have spoken formerly in another place. ³⁰³⁰    {Bogus footnote} (Isaiah 8:6,7.)

5. Then the waters shall fail from the sea. He follows out the subject which he had already begun, that the fortifications, by which the Egyptians thought that they were admirably defended, will be of no avail to them. They reckoned themselves to be invincible, because they were surrounded by the sea, and by the Nile, and by fortifications; and historians tell us that it was difficult to gain entrance to them, because the Nile had no mouth, by which they could not easily prevent ships from landing. They therefore boasted that their situation was excellent, and that they were strongly fortified by nature, in like manner as the inhabitants of Venice, at the present day, think that, in consequence of being surrounded by deep ditches, they are impregnable; but fortresses are useless, when God has determined to punish us.

6. And the brooks of defence shall be emptied and dried up. ³¹³¹    {Bogus footnote} What he adds about fortifications is to the same purpose with what he had stated immediately before. He alludes to the embankments, which not only restrained the overflowing of the Nile, but protected the whole country; as if he had said that the embankments will not be needed, because the Nile will be dried up. Now, it is certain that the Nile was not laid dry, and yet the Prophet did not foretell what was not accomplished. We must therefore call to remembrance what we have already said, that on account of our stupidity those calamities are represented to us in a lively manner, which places them as it were before our eyes; for we need to have a representation made to us which is fitted to impress our minds, and to arouse us to consider the judgments of God, which otherwise we despise. We ought to observe the haughtiness of the Egyptians, whose resources were so various and abundant, and who thought that it was impossible for them to be overtaken by such a calamity.

7. And the reed and the rush shall wither. He mentions the reed and the rush, because they had abundance of them, and employed them for various purposes; or, it may be thought to mean that the marshes will be dried up.

By the mouth of the brooks. Some render it embankments, but it rather means the fountain itself, which seldom is dried up, though torrents or rivers fail. By the mouth, therefore, he means the source of the river which shall be dried up in such a manner that no part of the country can be watered. Though the source of the Nile was at a great distance, yet not without reason did the Prophet threaten that that river, on whose waters the fertility almost of the whole land depended, shall be dried up at its very source; for in that country rain seldom falls, but its place is supplied every year by the Nile. If that river overflow but scantily, it threatens scarcity and famine; and therefore, when the Prophet threatens that it will be dried up, he means that the whole country will be barren. For this reason he says also, that, even at its very mouth, from which the waters spring up, there will be a lack of waters, so that in that place the herbs will be withered.

8. And the fishers shall mourn. Isaiah still keeps in his eye the condition of Egypt. We have formerly mentioned ³²³²    {Bogus footnote} that the prophets made use of those figures of speech by which, when any country is mentioned, they chiefly name those things which abound in that country, and for which it is celebrated. Thus, when a vinebearing country is spoken of, they mention vines; if it abound in gold, they speak of gold; and if it abound in silver, they speak of silver. Accordingly, when he speaks of Egypt, which was well watered, and contained abundance of streams, he mentions fishing.

They who spread a net on the face of the waters shall languish. Some translate the word אמללו, (ămlālū,) “they shall be cut off,” but the more correct rendering is, “they shall be weakened;” for this corresponds to the mourning and lamentation which was formerly mentioned. Now, we know that in that country there was a great number of fishers, and that these formed a great part of the wealth of Egypt. When fishers were taken away, of whom there were vast numbers among the Egyptians, and of whom their wealth chiefly consisted, they must have been weakened. Now, if the nation be deprived of that which is its ordinary food, great poverty will follow. He therefore describes an astonishing change that shall pass on the whole country.

9. And they who work in the finest flax. As he spoke of mourning, so he now speaks of shame; for they who formerly earned an abundant livelihood by this trade will have no gains. Now, the two occupations are closely connected, to weave nets and to fish. Yet it is doubtful if he speaks of those only who manufactured nets; for if we understand שריקות, (sĕrīkōth) to mean certain very fine linens, it is probable that the latter clause relates to other productions of the loom, manufactured out of small fine thread, and of the most elegant workmanship. We know that linens of very great value were woven in Egypt, and there may be good reason for interpreting the phrase white nets, or, as we have rendered it, “perforated,” to mean also linen garments, which were more costly in proportion to the greater delicacy of their texture.

It will thus be a metaphorical expression, by which the Prophet indirectly taunts them with their unbecoming luxury, alleging that the Egyptians cover themselves with linen garments in the same manner as if they clothed themselves with a net. If this meaning be adopted, it will agree with the following verse; and indeed I do not see how such exquisite skill in weaving can be applied to fishing. But if it be thought better to understand the whole as relating to fishes, the meaning will be, that they who had been much employed in fishing, and had found it to be a profitable occupation, will be overwhelmed with sorrow. ³³³³    {Bogus footnote}

10. And all that make ponds. As to the word שכר, (secher,) there is no absolute necessity, in my opinion, for translating it a net; for the derivation shews it, on the contrary, to denote a lucrative occupation. ³⁴³⁴    {Bogus footnote}

Where fishes are very abundant, they are also preserved in pools and ponds; because the fishers would otherwise be constrained to sell them at a very low price. Besides, when they throw a net, they are not always successful. He therefore follows out the same subject, “It will not be possible either to take or to preserve fishes. Pools will be of no use.”

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.

16. In that day shall Egypt be like women. He again repeats what he had formerly said, that the Egyptians will have nothing that is manly. Some think that he alludes to an effeminate custom, on account of which the ancient historians censured the Egyptians, namely, that, by inverting the order of things, women appeared in public and transacted the affairs of state, and men performed the occupations of women. It is possible that the Prophet may have had this in his eye, but when I take a more careful view of the whole passage, this conjecture cannot be admitted; for here he threatens a judgment of God, which will hold up men to astonishment. If he were speaking of an ordinary custom, this would not apply to the matter in hand, for he does not charge the hearts of the Egyptians with being effeminate, but, on the contrary, threatens that they shall be struck with such dread that in no respect will they differ from women. The Egyptians not only thought that they were able to maintain war, but attacked without provocation, and gave aid to other nations. We see that heathen writers relate many of the exploits of the Egyptians, and expatiate largely on their praises; and, therefore, although the Egyptians were feeble and effeminate in comparison with other nations, yet they wished to retain the praise and renown of warlike men.

Because of the shaking of the hand of Jehovah of hosts. ³⁹³⁹    {Bogus footnote} The sudden change which is now effected is a striking display of the judgment of heaven, and therefore he adds, that the shaking of the hand of God will be the cause of the terror. By these words he shews that this war will be entirely carried on by the Lord, and therefore that the Egyptians cannot stand against it, because they have not to do with men. What Isaiah declares concerning Egypt ought to be likewise applied to other nations; for if wars arise and insurrections spring up, we ought to acknowledge it to be a judgment of God when men lose courage and are overwhelmed with terror. We see how the most warlike nations give way, and shew themselves to be less courageous than women, and are vanquished without any preparations of war, whenever the Lord strikes their minds with dread.