Now many confine the first part to Nebuchadnezzar, but this is not suitable. The Prophet indeed speaks to the end of the chapter of Babylon and its ruin; but here he makes a distinction between the children of God, who cast all their cares on him, and the unbelieving, who cannot go forth beyond the world, where they seek to be made secure, and gather hence their defences in which they confide. And this is especially worthy of being observed, for it helps us much to understand the meaning of the Prophet; if this part—“Behold the proud, his soul is not right in him,” be applied to Nebuchadnezzar, the other part will lose much of its import; but if we consider that the Prophet, as it were, in these two tablets, shows what it is to glory in our own powers or in earthly aids, then what it is to repose on God alone will appear much more clear, and this truth will with more force penetrate into our minds; for we know how much such comparisons illustrate a subject which would be otherwise obscure or less evident. For if the Prophet had only declared that our faith is the cause of life and salvation, it might indeed be understood; but as we are disposed to entertain worldly hopes, the former truth would not have been sufficient to correct this evil, and to free our minds from all vain confidence. But when he affirms that all the unbelieving are deceived, while they fortify or elate themselves, because God will ever confound them, and that though no one disturbs them outwardly, they will yet be their own tormentors, as they have nothing that is right, nothing that is certain; when therefore all this is said to us, it is as though God drew us forcibly to himself, while seeing us deluded by the allurements of Satan, and seeing us too inclined to be taken with deceptions, which would at length lead us to destruction.