Isaiah 32:1-20 (2)

Isaiah 32:1-20 (2)

7. The instruments of the covetous man are evil. We must always keep by the future tense; for he does not inquire what wicked men are, but declares that they shall be revealed under the reign of Christ, that they may no longer deceive or impose upon any one. He speaks of the heavenly light which would arise, as we have already said, to expose hidden wickedness. Christ therefore shews what covetous men are, and how destructive are the means which they employ. If it be thought better that כלי (kĕlē) should be translated “measures,” I have no objection; but the word “instrument” is more appropriate and extensive, for it includes “instruments” of every description. It means therefore every kind of means, tricks, and cunning devices, by which “covetous men” put simple persons off their guard, and draw them into their nets.

To deceive the simple by lying words. He now assigns the reason. It is, because they do not cease to contrive some injury. It is certain that this is a description of the practices of bad men, who think of nothing but their own convenience and gain, and are always bent on cheating and “deceiving.” Christ brings to light those persons, and their tricks and contrivances.

Note 335. {Bogus footnote}

To speak against the poor in judgment. Various circumstances are brought forward, to present in a more striking light the shamefulness of this wickedness. First, “to deceive the simple,” who cannot take care of themselves, is more shameful and flagrant than to deceive sharpers and veterans in crime. It is shameful, secondly, to make use of deceitful blandishments under the pretense of friendship; thirdly, to deceive “the poor,” whose poverty we ought rather to have relieved; fourthly, to lay snares in the very court of justice. This is more highly criminal than if a man were attacked by open violence; for the court of justice ought to be a refuge for the poor, and what shall become of them, if it be a den of robbers or thieves? If the roads are beset by robbers, and if snares are laid, there may be some way of avoiding them; but there is no possibility of guarding against the frauds committed in courts of justice. These circumstances, therefore, ought to be carefully remarked.

Note 336. {Bogus footnote}

8. But the liberal shall devise liberal things. We have already said that these statements of the Prophet have a deeper meaning than is commonly supposed; for he does not speak in the ordinary sense of the words, but treats of the reformation of the Church. This relates therefore to the regenerate, over whom Christ reigns; for, although all are called by the voice of the gospel, yet there are few who suffer themselves to be placed under his yoke. The Lord makes them truly kind and bountiful, so that they no longer seek their own convenience, but are ready to give assistance to the poor, and not only do this once or oftener, but every day advance more and more in kindness and generosity.

In acting liberally he shall make progress. This passage is commonly explained in a different manner, namely, that the liberal advance themselves, and become great by doing good; because God rewards them, and bestows on them greater blessings. This view pleases at first sight; but the Prophet, on the contrary, shews that the liberal will never cease to perform acts of generosity, for they will daily make greater progress, and will pursue the same designs and adhere firmly to their intention, as it is said by the Psalmist,

“He hath dispersed, he hath given to the poor; his righteousness endureth for ever.” (Psalm 112:9; 2 Corinthians 9:9.)

This is added, because it is easy to counterfeit liberality for a time; many even think that they are sincerely bountiful because they have performed an act of beneficence, but quickly cease and change their purpose. But true liberality is not momentary or of short duration. They who possess that virtue persevere steadily, and do not exhaust themselves in a sudden and feeble flame, of which they quickly afterwards repent.

This is what the Prophet intended to express by the word קום, (kūm,) which signifies to “arise” and “grow.” There are indeed many occurrences which retard the progress of our liberality. We find in men strange ingratitude, so that what we give appears to be ill bestowed. Many are too greedy, and, like horse-leeches, suck the blood of others. But let us remember this saying, and listen to Paul’s exhortation “not to be weary in well-doing;” for the Lord exhorts us not to momentary liberality, but to that which shall endure during the whole course of our life. (Galatians 6:9.)

9. Ye women at ease, arise. These words appear not to be connected with what goes before; for formerly he spoke about restoring the Church, but now he threatens that the judgment of God is ready to strike a people carelessly reposing amidst riches and pleasures; and therefore it is probable that here Isaiah begins a new and distinct subject. Yet there will be no absurdity in connecting this with the former prediction, for the Prophets commonly observe this order. After having promised the grace of God to believers, they next direct their discourse to hypocrites, to declare that the mercy which the Lord promises to believers will be of no avail to hypocrites, and that notwithstanding they shall be punished for their sins.

As to women being chiefly addressed, the Hebrew commentators, agreeably to the frequent usage of their language, suppose “cities” to be meant; but I think that the language here is not figurative, and I rather adhere to the simple meaning of the words. He addresses “women” rather than men, in order to shew the extent of that calamity; for in ordinary circumstances women and children are spared, because they are unfit for war, and have no power to defend themselves. He says that the destruction will be so cruel that none shall be spared.

Note 337. {Bogus footnote}

He expressly addresses them also as “women at ease,” who are usually more delicate than others, and, enjoying the advantages of wealth, have some means of providing for their safety and of rescuing themselves from calamities, even when persons of ordinary rank are suffering grievous hardships. But to them especially Isaiah makes the intimation, that they must “arise” and “tremble;” and he contrasts this trembling with the ease and luxury which they peacefully enjoyed. He bids them arise, that they may know that this is not the time for repose, and that the Lord will arouse them from their ease and indifference.

Hear my voice, ye careless daughters. In the same manner as before, the word daughters is interpreted by the rabbins to mean “villages” or “smaller cities;” but I think, as I have already said, that it ought to be taken in its literal meaning. He shews them whence shall arise this terror, whence shall arise that violence which shall compel them to “arise” and “tremble.” It is from the judgment of God. But he mentions “a voice,” that they may know that this prophecy shall not fail of its accomplishment; because he proclaims war against them by the command of God. “How efficacious this speech shall be, and what power it shall have to arouse you, one day you shall actually feel.” So frequently does he reproach them for indolence, carelessness, and luxury, not only because it is harder for those who live at ease to be harshly aroused, but because the corruption and depravity of human nature make it scarcely possible for the world to enjoy ease and prosperity without becoming indolent. Next, falling gradually into slothfulness, it will deceive itself by a false imagination, and drive far away from it all fear, and, relying on this confidence, will insolently rise up against God.

Note 338. {Bogus footnote}

10. Days above a year. By these words he declares that the calamity will be of long duration; for it is no slight consolation in adversity, when the distresses which must otherwise have been endured by us with grief and sorrow pass quickly away. But when no end and no mitigation of sorrows, no comfort or hope of deliverance is held out to us, what can be left but despair? He therefore threatens not only that they shall endure them for one year, but that afterwards they must look for new afflictions.

Note 339. {Bogus footnote}

You shall tremble. By this word he indirectly stings their slothfulness, by declaring that they who grudged to listen to calm instruction shall be dragged forth with trembling and alarm. As the Jews were excessively anxious about earthly blessings and perishing food, he addresses their senses by threatening a scarcity of wine and wheat. If they had been more thoroughly purified from grovelling desires, he would rather have threatened what Jeremiah deplores in his Lamentations, that

“the sacrifices and festivals had ceased, and that the holy assemblies were discontinued.” (Lamentations 1:7.)

But, because they were sunk in their pleasures, and had not made such proficiency as to know the value of spiritual blessings, the Prophet accommodates himself to their ignorance, and addresses their bellies rather than their understandings. He speaks of the desolation of the fields, which would be the necessary consequence of that calamity; for abundance and plenty commonly give rise to ease and indifference. “The Lord will therefore,” says he, “deprive you of all food, and shake off your slothfulness, and take away all ground of confidence.” Accordingly, we are here reminded that we ought not to sleep in the midst of prosperity, nor imagine that we are safe, as if we could expect uninterrupted prosperity in the world. But we ought to use with moderation the gifts of God, if we do not wish to be suddenly aroused, and to be overwhelmed when we are off our guard, and to feel the heavier distress because we did not look for a change of our affairs.

11. Tremble. This repetition is not unnecessary, but states more fully what he formerly said; for when men are asleep, they are not easily aroused by the voice of the prophets, and therefore it is needful to cry aloud and reprove them continually. And thus, by adding one threatening to another, or by repeating the same threatenings, he shews how great is the stupidity of men, when they have once been blinded by prosperity; for they can scarcely endure any longer to hear the warnings which God addresses to them. Men are undoubtedly more in danger from prosperity than from adversity; for when matters go smoothly with them, they flatter themselves, and are intoxicated by their success; and therefore it was necessary to deal more sharply with the Jews, in order to shake off that slothfulness. This exhortation of the Prophet ought to be explained in the future tense; as if he had said, “You shall at length tremble, for the rest which you now enjoy will not be perpetual.”

By bidding them make themselves bare, and gird sackcloth on their loins, he describes the manner and dress of mourners. Whenever they were visited by deep adversity, they put on sackcloth, made bare the other parts of their body, and by dress, and attitude, and every method, manifested their grief. He desires women to put on sackcloth and other expressions of mourning, instead of the luxuries and pleasures in which they eagerly indulged.

12. Mourning over the breasts. This verse is explained in various ways. Some understand it to mean simply, that there will be so great a scarcity of provisions, that women will lose their milk, and thus the children will “mourn over dry breasts;” which we see sometimes happen, when a very great scarcity of provisions occasions leanness. But the more generally received and more appropriate interpretation is, to view the word “breasts” as figuratively denoting fields and vineyards, as the Prophet himself declares; for they are justly compared to the breasts of mothers, because, by deriving nourishment from them, we suck the milk or blood of the earth. He therefore means that there will be a want of food and nourishment, because the Lord will curse the earth, so that it shall yield no fruits. Thus shall men sigh over that scarcity, as if over their mother’s “breasts,” from which they formerly received delicious nourishment. This appears to me to be a more natural meaning, and to agree best with the context; for it serves to explain what afterwards follows, about “rich fields and the fruitful vine.”

Note 340. {Bogus footnote}

13. There shall grow up the brier and the thorn. He confirms the former verse, and explains the cause of barrenness and famine, which is, that the fields, which formerly used to be fat and fertile, will be uncultivated, desolate, and barren. This was a frightful change of affairs; for we know that that country yielded corn and fruits more plentifully than other countries, not so much by nature as by the blessing of God; for he had said, “I will give you a land flowing with milk and honey.” (Exodus 3:8, 17; 13:5; 33:3.) This was the cause of the abundance and fertility.

On the land of my people. By giving it this name, he meets an objection which they might otherwise have brought, that there was no reason to fear that the land which God had chosen would not produce fruits every year; because, although the kindness of God extends to all mankind, yet he was in a peculiar manner the Father and supporter of that nation. It was therefore incredible that this land, which had been set apart for the children of God, would be covered with “briers and thorns;” and thus the Prophet reproves the Jews more sharply, because they not only made void the blessing of God by their wickedness, but drew down his wrath, so as to spoil and deface the beauty of the land.

Even on all the houses of joy. The particle כי (ki) signifies even, though some think that it means “for” or “because,” “Because there is joy in their houses.” But that interpretation cannot be admitted, because בתי (bāttē,) “houses of,” is in the construct state. This appears to me therefore to be an enlargement of what he had now said, and to mean that this desolation will be, not only in the utmost corners of the land, but “even in the houses of joy,” that is, in the splendid and magnificent houses, which formerly were the abodes of the most refined luxury. When the Prophet said this, he was undoubtedly ridiculed by the men of that age; men certainly did not listen to him amidst those luxuries by which they were blinded. Besides, they grew insolent on account of the promises of God, and thought that they would never be in want of anything. Yet all that Isaiah foretold came to pass. From this example let us learn to be moderate in our use of prosperity, and to depend on the blessing of God, so as to obey his word with a good conscience.

Note 341. {Bogus footnote}

14. For the palace shall be forsaken. Here also he describes more fully the desolation of the country; for, having mentioned in the former verse magnificent houses, he now likewise adds palaces and cities, so as to shew that there is nothing, however splendid and illustrious, that is exempted from that calamity. We see that men are dazzled by their own splendor, till they lift up their eyes to heaven; and the consequence is, that they are soothed to sleep in the midst of their wealth, and dread nothing. He therefore declares that all that was splendid, magnificent, and lofty, in Judea, cities, palaces, bulwarks, fortresses, all will be brought to nothing. When he says for ever, he again gives warning, as he formerly did, that this calamity will not last only for a single day, but that, as they had been long hardened in their vices, so it will be of long duration; for, if they had been punished only for a short time, being obstinate and intractable, they would quickly have relapsed into their natural disposition.

15. Till the Spirit be poured out upon you. Because the Prophet speaks of the Jews among whom God had determined to plant his Church, it was therefore necessary to leave to them some hope of salvation, that they might not faint amidst so great afflictions; for, while the Lord is severe towards wicked men who falsely shelter themselves under his name, yet in some manner he preserves his Church. The Prophet therefore adds this promise, that they might know that, whatever be the severity with which he punishes his people, still he is always mindful of his covenant; for he never threatens in such a manner as not to leave some ground for consolation, so as to cheer and comfort the hearts of believers, even when their affairs are utterly desperate. Besides, in order that they may fully enjoy the comfort which is offered to them, he raises their eyes to the very Author of life; and indeed we see that, when a favorable change takes place, the greater part of men fill themselves to excess with bread and wine, and, when they are pressed by famine, they neglect God and solicit the earth.

With good reason, therefore, does Isaiah say that “the Spirit” will come from on high to refresh and fertilize the earth; and he alludes, I have no doubt, to that saying of David,

“Send forth thy Spirit, and they shall be created, and thou wilt renew the face of the earth.”
(Psalm 104:30.)

Holding out this as an evidence that God is reconciled, he at the same time declares that the restoration of the Church proceeds solely from the grace of God, who can remove its barrenness as soon as he has imparted strength from heaven; for he who created all things out of nothing, as if they had formerly existed, is able to renew it in a moment.

And the wilderness become a Carmel. In explaining this comparison of “the wilderness” to “Carmel,” commentators are sadly at a loss; but, as I remarked on a former passage, (Isaiah 29:17,) where a similar phrase occurred, the Prophet merely, in my opinion, points out the happy effect of that restoration, namely, that the abundance and plenty of all things will prove that God is actually reconciled to his people. He says that places which formerly were “wildernesses” shall be like “Carmel,” which was a rich and fertile spot, and on that account receives its name; and that “Carmel” shall be like “a wilderness,” that is, it shall be so fertile, that if we compare what it now is with what it shall afterwards be, it may seem like “a wilderness.” It is an enlarged representation of that unwonted fertility. “Fields now barren and uncultivated shall be fertile, and cultivated and fertile fields shall yield such abundant fruit that their present fertility is poverty and barrenness, in comparison of the large produce which they shall afterwards yield;” just as if we should compare the fields of Savoy with those of Sicily and Calabria, and pronounce them to be a “wilderness.” In a word, he describes unparalleled fertility, which believers shall enjoy, when they have been reconciled to God, in order that they may know his favor by his acts of kindness.

Note 342. {Bogus footnote}

Note 343. {Bogus footnote}

While Isaiah thus prophesies concerning the reign of Hezekiah, all this is declared by him to relate to the kingdom of Christ as its end and accomplishment; and therefore, when we come to Christ, we must explain all this spiritually, so as to understand that we are renewed as soon as the Lord has sent down the Spirit from heaven, that we who were “wildernesses” may become cultivated and fertile fields. Ere the Spirit of God has breathed into us, we are justly compared to wildernesses or a dry soil; for we produce nothing but “thorns and briers,” and are by nature unfit for yielding fruits. Accordingly, they who were barren and unfruitful, when they have been renewed by the Spirit of God, begin to yield plentiful fruits; and they whose natural dispositions had some appearance of goodness, being renewed by the same Spirit, will afterwards be so fruitful, that they will appear as if they had formerly been a “wilderness;” for all that men possess is but a wild forest, till they have been renewed by Christ. Whenever, therefore, the Church is afflicted, and when her condition appears to be desperate, let us raise our eyes to heaven, and depend fully on these promises.

16. And judgment shall dwell in the wilderness. The Prophet shews what is the actual condition of the Church, that is, when justice and judgment prevail; for men ought not to be like cattle, which seek nothing but plenty of food and abundance of outward things. And hence it is plain enough that the Jews were not confined to transitory enjoyments, so as to have their hope fixed exclusively on earthly blessings, as some fanatics imagine. They were enjoined to attend to that which was of the greatest importance, that justice and judgment should prevail; and undoubtedly they knew that true happiness consists in it. It is therefore our duty to look chiefly to this, that we should not, like hogs in a sty, judge of the happiness of life by abundance of bread and wine; for this is the end of all the blessings which the Lord bestows upon us, this is the object of our deliverance, “that we should serve him,” as Zacharias says, “in holiness and righteousness.” (Luke 1:74, 75.)

Under the terms “justice” and “judgment,” as we have already seen, he includes all that belongs to uprightness; for although these two words relate strictly to that equity which ought to be mutually cultivated among us, yet, since it is customary to describe the observation of the whole law by the duties of the second table, here the Prophet, by a figure of speech in which a part is taken for the whole, embraces also piety and the worship of God. The Prophets are accustomed to notice the chief duties of brotherly kindness, and those which belong to the second table, because by these, more than by any others, we manifest the real state of our feelings towards God.

When he declares that justice and judgment have their abode in the wilderness, as well as in the cultivated fields, this shews more clearly that the abundance of blessings promised a little before was so great that, when men saw it, they would consider that those fields which they formerly looked upon as very excellent had been comparatively barren.

17. And the work of righteousness shall be peace. A little before, he censured severely that peace which made the Jews drowsy and slothful; he now promises a different kind of repose, which will be a striking proof of the love of God, who has received them into favor, and will faithfully guard them. We ought therefore to observe the implied contrast between that brutal repose which the reprobate think that they obtain by their presumption in committing every kind of wickedness, and in which they also fall asleep, and that different kind of repose, on the other hand, which the children of God obtain by a religious and holy life, and which Isaiah exhorts us to desire, shewing that we ought fearlessly to believe that a blessed and joyful peace awaits us when we have been reconciled to God.

In this way he recommends to them to follow uprightness, that they may obtain assured peace; for, as Peter declares, there is no better way of procuring favor, that no man may do us injury, than to abstain from all evil-doing. (1 Peter 3:13.) But the Prophet leads them higher, to aim at a religious and holy life by the grace of God; for nothing is more unreasonable than that wicked men should desire to have peace, while they are continually fighting against God. That wish is indeed common; for hardly one person in a hundred shall be found who does not loudly extol peace, while at the same time every man raises up enemies to himself in the earth, and all in vast crowds disturb heaven and earth by their crimes. Now, the latter repose, being perpetual, is compared by him to the former, which is slight and momentary.

The effect of righteousness. When peace receives this designation, let us learn that, as wars proceed from the wrath of God, which we provoke by our wickedness, so peace springs from his blessing. When, therefore, we see enemies enraged to battle, and rising furiously against us, let us seek no other remedy than repentance; for the Lord will easily allay commotions when we have returned to him. He it is, as the Psalmist says, who