Isaiah 59:1-21

Isaiah 59:1-21

Isaiah 59:1-21

1. Behold, the LORD’S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear:

1. Ecce non est mutilata manus Iehovae, quin servet; neque aggravata auris ejus, quin audiat.

2. But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.

2. Sed iniquitates vestrae dissidium fecerunt inter vos et Deum vestrum; et peccata vestra operuerunt faciem ejus a vobis, ne audiat.

3. For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness.

3. Nam manus vestrae pollutae sunt sanguine, et digiti vestri iniquitate; labia vestra protulerunt mendacium; lingua vestra iniquitatem loquuta est.

4. None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity.

4. Nemo est qui clamet pro justitia, nemo qui disceptet pro veritate; confidunt rebus vanis; loquuntur inania, concipiunt molestiam, pariunt iniquitatem.

5. They hatch cockatrice' eggs, and weave the spider's web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper.

5. Ova reguli excludunt, et telas aranearum texunt; qui comederit ex ovis eorum morietur; si comprimantur, exibit ripera.

6. Their webs shall not become garments, neither shall they cover themselves with their works: their works are works of iniquity, and the act of violence is in their hands.

6. Telae eorum non erunt in vestimentum; neque se tegent eorum operibus. Nam opera eorum sunt opera iniquitatis (aut, vanitatis); et opus violentiae in manibus eorum.

7. Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; wasting and destruction are in their paths.

7. Pedes eorum ad malum currunt, et properant ad fundendum sanguinem innoxium; cogitationes eorum cogitationes vanae (vel iniquitatis); vastitas et contritio in viis eorum.

8. The way of peace they know not; and there is no judgment in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace.

8. Viam pacis non noverunt; nec judicium est in gressibus eorum; semitas suas perverterunt sibi; quis­quis graditur per eas nesciet pacere.

9. Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, but we walk in darkness.

9. Propterea longe recessit a nobis judicium; nec apprehendit nos justitia. Expectavimus lucem, et ecce tenebrae; splendorem, et ecce in caligine versamur.

10. We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noonday as in the night; we are in desolate places as dead men.

10. Palpamus sicut caeci parietem: sicuti qui oculis capti sunt, palpamus. Impingimus in meridie tanquam noctu; in locis solitariis tanquam mortui.

11. We roar all like bears, and mourn sore like doves: we look for judgment, but there is none; for salvation, but it is far off from us.

11. Nos onmes quasi ursi vociferamur; et quasi columbrae susurrando susurramus. Expectavimus judicium, et non apparet; salutem, et longe stetit a nobis.

12. For our transgressions are multiplied before thee, and our sins testify against us: for our transgressions are with us; and as for our iniquities, we know them;

12. Quoniam multiplicatae sunt iniquitates nostrae coram to, et peccata nostra testata sunt contra nos, (vel, respondent nobis.) Quoniam iniquitates nostrae nobiscum sunt, et peccata nostra cognoscimus.

13. In transgressing and lying against the LORD, and departing away from our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood.

13. Inique egimuss, et mentiti sumus Iehovae, et abducti sumns a tergo Dei nostri, loquentes calumniam et defectionem; concipientes et proferentes ex eorde verba mendacii.

14. And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter.

14. Et actum est retrorsum judicium; et justitia procul stetit. Quoniam corruit in platea veritas, et aequitas non potuit prodire.

15. Yea, truth faileth; and he that departeth from evil maketh himself a prey: and the LORD saw it, and it displeased him that there was no judgment.

15. Defecit, inquam, veritas: et qui recessit a malo praedae fuit expositus. Et vidit Iehova, ac displicuit oculis ejus, quod non esset judicium.

16. And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him.

16. Vidit, inquam, quod non esset vir; et admiratus est quod nemo intercederet (vel, occurreret). Itaque salutem ei attulit (vel, salutem illi fecit) brachium suum; et justitia ejus, ipsa stabilivit eum.

17. For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke.

17. Et induit justitiam, sicut loricam; et galeam salutis capiti suo. Induit, inquam, ultionem quasi vestem, et indignatione amictus fuit vice pallii.

18. According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense.

18. Quasi propter retributiones, quasi ad reddendam vindictam, hostibus suis indignationem, vicem inimicis suis, insulis vicem reddet.

19. So shall they fear the name of the LORD from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him.

19. Proinde timebunt ab occidente nomen Iehovae, et ab ortu solis gloriam ejus; quia veniet quasi flumen hostis, et Spiritus Iehovae impellet (vel, fugabit eum).

20. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD.

20. Et veniet Sioni redemptor, et iis qui redierint ab iniquitate in Iacob, dicit Iehova.

21. As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever.

21. Et ego cum ipsis hoc foedus meum (sancio), dicit Iehova. Spiritus meus, qui super to est, et verba mea, qae posui in ore tuo, non recedent ex ore tuo, neque ex ore seminis tui, neque ex ore seminis seminis tui, dicit Iehova, ab hoc tempore usque in aeternum.

1. Behold, the hand of Jehovah is not shortened. This discourse closely resembles the preceding one; for, after having torn off the mask from hypocrites, who vainly boasted of themselves, and after having shown that the punishment inflicted on them was just, he now replies to other objections. Hypocrites are wont to accuse God either of weakness or of excessive severity. He shows, therefore, that he does not want either power or will to save his people, but that he is prevented by their wickedness from exercising his kindness towards them; and therefore that they do wrong in blaming God, and in uttering those slanders against him, when they ought, on the contrary, to accuse themselves.

The word הן (hen) “behold,” is emphatic, as if the Prophet spoke of something actually present, and pointed it out with the finger, for the sake of expressing certainty, in order to cut off a handle from hypocrites, that they might no longer practice evasion. We must also supply the contrasts to the words “shortened” and “benumbed;“ as if he had said, that formerly there were abundant resources in the hand of God to render assistance to his people, and that he always was ready to be reconciled and lent a willing car to prayers, and that now he is not unlike himself, as if either his hand were broken or his ears grown dull, so that he did not hear distinctly.

Note 129. “Il n’a point change de nature.” “He has not changed his nature.”

2. But your iniquities have made a separation. The amount of what is said is, that they cannot say that God has changed, as if he had swerved from his natural disposition, but that the whole blame lies with themselves; because by their own sins they, in some measure, prevent his kindness, and refuse to receive his assistance. Hence we infer that our sins alone deprive us of the grace of God, and cause separation between us and him; for what the Prophet testifies as to the men of his time is applicable to all ages; since he pleads the cause of God, against the slanders of wicked men. Thus God is always like himself, and is not wearied in doing good; and his power is not diminished, but we hinder the entrance of his grace.

It will be objected, that men cannot anticipate God by deserving well of him, and that consequently he must do good to those who are unworthy. I reply, this is undoubtedly true; but sometimes the frowardness of men grows to such an extent as to shut the door against God’s benefits, as if they purposely intended to drive him far away from them. And although he listens to no man without pardoning him, as we always bring before him supplication for the removal of guilt, yet he does not listen to the prayers of the wicked. We need not wonder, therefore, if the Prophet accuse the people of rejecting God’s benefits by their iniquities, and rendering him irreconcilable by their obstinacy, and, in a word, of making a divorce, which drives away or turns aside the ordinary course of grace.

3. For your hands. He now brings forward their actions, that they may not practice evasion, or call in question what are those sins which have “caused the separation.” He therefore takes away from them every excuse, by bringing forward particular instances, as if their shameful life were exhibited on an open stage. Now, he speaks in the second person, because, like an advocate, he argues and pleads the cause of God, and therefore speaks of himself as not belonging to the rank of the wicked, with whom he did not wish to be classed, though he was not entirely free from sin, but feared and served God, and enjoyed liberty of conscience. No man could be at liberty to condemn others, who was involved in the guilt of the same vices; and no man could be qualified for pleading the cause of God, who deprived himself of his right by living wickedly. We must be unlike those whom we reprove, if we do not wish to expose our doctrine to ridicule, and to be reckoned impudent; and, on the other band, when we serve God with a pure conscience, our doctrine obtains weight and authority, and holds even adversaries to be more fully convicted.

Are polluted with blood. The picture which he gives of the wicked life of the people is not superfluous; for men seek various subterfuges, and cannot be reduced to a state of obedience, unless they have previously acknowledged their sins. By mentioning blood, he does not mean that murders have been everywhere committed; but by this word he describes the cruelty, extortions, violence, and enormities, which were perpetrated by hypocrites against the poor and defenseless; for they had not to deal with robbers and assassins, but with the king and the nobles, who were highly respected and honored. He calls them manslayers, because they cruelly harassed the innocent, and seized by force and violence the property of others; and so, immediately afterwards he uses the word “iniquity” instead of “blood.”

And your fingers with iniquity. Though he appears to extend the discourse farther, yet it is a repetition, or rather, a reduplication, such as is frequently employed by Hebrew writers, accompanied by amplification; for he expresses more by “fingers” than by “hands;“ as if he had said that not even the smallest part was free from unjust violence.

Note 130. “Que la moindre partie de leur corps est souillee d’extorsion.” “That the smallest part of their body is tainted with extortion.”

Your lips have uttered falsehood. Next, he takes notice of one kind of wickedness, that is, when men deceive each other by tricks, or falsehood, or perjury; for that iniquity by which we wound our neighbors is most frequently defended either by cruelty as a body­guard, or by cheating and falsehood. Here the Prophet takes a rapid view of the second table, and, from the crimes which they commit against it, he shows that they are wicked and destitute of all fear of God; for cruelty and treachery, by which human society is infringed, proceed from contempt of God. Thus from “the hands,” that is, from extortion and violence, he descends to falsehoods and deceitful practices, to perjuries and crafty devices, by which we take advantage of our neighbors.

4. There is none that crieth for justice. He means that there is not among them any study of what is right or proper, that no man opposes the acts of injustice which are committed by the strong on the weak; and that this leads to growing licentiousness, because all wink at it, and there is none who cares about undertaking the defense of justice. It is not enough that we abstain from violence, if we do not, as far as lies in our power, hinder it from being committed by others. And, indeed, whoever permits what he is able to hinder does in some sense command it; so that silence is a sort of consent.

None that contendeth for truth. This clause is of the same import as the preceding one. Some take נשפט (nishpat) in a passive sense, and suppose the Prophet’s meaning to be, “None is rightly judged; for everything is full of corruptions, and yet nobody makes opposition.” But the active signification is more appropriate; for these two statements are closely connected with each other, that “None crieth for justice” and “None defendeth truth or uprightness.” The rendering given by some, “No man judgeth himself truly,” is rather too harsh. But because this verb in Niphal is taken, in many passages, for “to contend,” the whole passage appeared to run more freely thus: that “none comes forward to protect what is right, openly and loudly to defend justice, and to plead against the wicked.” Yet it will perhaps be thought preferable to view the words “cry for justice” as referring to wretched persons who are unjustly harassed; as if he had said that they are dumb, because they would gain nothing by crying. But this would also be harsh.

Note 131. “Pour debatre.” “To debate.”

If God condemns so severely those who pay no attention to the righteous causes of men, and do not aid such as are in difficulties, what shall become of us, if no zeal for defending the glory of God prompt us to rebuke iniquities? If we wink at the mockeries by which wicked men jeer at God’s sacred doctrine and profane his name; if we pay no attention to the efforts which they make to destroy the Church of God, shall not our silence be justly condemned for treachery? In a word, Isaiah says that good order falls into decay through our fault, if we do not, as far as we can, resist the wicked.

Note 132. “De desloyaute et traison.” “For disloyalty and treason”

They trust in vain things. He next points out that this is extreme confusion, when no one rises up in defense of justice. When he says that they “trust in vain things,” he means that they heap up perverse reliances, by means of which they bring upon themselves insensibility. This is the utmost verge of iniquity, when, by seeking flatteries on every hand, they willingly harden themselves to despise God; and by such allurements Satan caresses the reprobate, till he altogether enchants them, so that, shaking off all fear of God, they not only despise sound counsels, but become haughty and fearless mockers. Since therefore foolhardiness drives us headlong, when we place false hopes in opposition to the judgment of God, the Prophet has good reason for representing, as a mark of desperate malice, this confidence under which cunning men shelter themselves; because the disease is manifestly incurable, when men who are openly wicked do not hesitate to flatter themselves, and, relying on their obstinate wickedness, think that they are at liberty to do whatever they please.

They talk idly. He adds that their conversation tells plainly what is the nature of their dispositions and morals; as the proverb says, that “the tongue is the image of the mind.” Yet this clause may be explained in two ways; either that they speak nothing sincerely, but, by constant practice, their tongues are formed to deceive, or, that their wickedness breaks out into open boasting. For my own part, I prefer the latter of these expositions.

They conceive mischief, and bring forth iniquity. These are elegant metaphors, by which he compares wicked men to women, who support the child in the womb, and afterwards give birth to it. Thus he says that the wicked, while they inwardly contrive their crimes, may be said to be pregnant till they bring forth in due time; that is, when they have found occasions and opportunities. “They conceive,” he says, “purposes of mischief, that afterwards they may unjustly harass simple persons;” as if he had said, that they make preparation for their crimes by long meditation, and are always ready for any mischief; because they do not cease to search in every quarter for indirect methods of annoying those who are giving them no disturbance.

5. They hatch the eggs of the basilisk. The Prophet proceeds farther, comparing the Jews not only to women, but to venomous beasts; so as to make it more evident that everything that proceeds from them is destructive and deadly. First, then, he says, that “they hatch the eggs of the basilisk;“ because, as a viper cannot lay an egg that is not venomous, so they are so inured to wickedness, and so full of it, that they can throw out nothing but poison.

Note 133. “These are (παροιμιώδη) proverbial expressions, and mean that bad men have taken destructive counsels, as if the eggs of serpents, which ought to be crushed by those who meet with them, were purposely hatched by some person, in order that poisonous animals might, in due time, be produced by them for the destruction of men.” — Rosenmuller

And weave the webs of spiders. By “the webs of spiders” he means that they are so barren and destitute of anything good, that even by the appearance of virtues they deceive. By two marks he describes wicked men; first, that the works which they perform manifest their corrupt nature; secondly, that they are of no value whatever, and. contribute nothing towards making them kind, amiable, charitable, and faithful to those with whom they have intercourse. I am aware that it is explained ill a different manner by other commentators; namely, that the wicked, while they are contriving the destruction of others, ruin themselves, and, while they think that they are industrious, labor fruitlessly and to no purpose; that “they are snared in their own nets,” (Psalm 9:15) and “fall into the pit which they had digged.” (Psalm 7:15) But I am of opinion that the Prophet meant what I have now said; namely, that the wicked do mischief in all places, at all times, and in all transactions, and that they never do anything good; and that every person who has anything to do with them will find them to be venomous and destructive. Such is the import of what he says, that in their eggs there lurks a deadly venom, and that, if they are broken, a serpent will come out of them.

6. Their webs shall not be for clothing. He repeats and confirms the same statement, that everything that they attempt or undertake is always useless to mankind; because they purposely shrink from all acts of kindness. Now, it is an indication of a mind utterly abandoned, to devote themselves to evil deeds in such a manner, that no advantage of any kind can be expected from the life of him who desires to be barren and destitute of all justice. Others explain it, that they will toil unsuccessfully to acquire wealth and to rise to honor. But I consider the meaning to be more simple, that no man will “cover himself with their works,” because in their texture there is nothing solid or durable.

Note 134. “Having introduced the spider’s web, in connection with the serpent’s egg, as an emblem of malignant and treacherous designs, he here repeats the first, but for another purpose, namely, to suggest the idea of futility and worthlessness. This application may have been suggested by the frequent reference to webs and weaving as conducive to the comfort and emolument of men; but spiders’ webs can answer no such purpose. The idea that it is not fit or cannot be applied to this end, although not exclusively expressed, is really included in the general declaration that they shall not be so used ­ Alexander.

By various modes of expression he inculcates the same thing, in order to demonstrate that their works yield no advantage whatever. But we were born for this end, that we should yield assistance to our neighbors, and, in our turn, contribute something to the general good. Thus they are savage beasts, and ought not to be called men, who are only skillful to do mischief, and labor with all their might to avoid doing good. he immediately adds, without a figure, that they are given up, and, as it were, devoted to iniquity.

7. Their feet run to evil. In various ways he paints to us the picture of what may be called extreme wickedness; that is, when men, having shaken off and cast away from them the fear of God, throw themselves into every kind of wickedness, and break out into all cruelty, extortion, and outrage. He says that they run, because they are eager and hasten with excessive keenness to evil actions. Having formerly spoken of the “hands” and the “tongues,” he likewise adds the feet, in order to show that they are proficients in every kind of villainy, and that there is no part of their body that is entirely free from crime. Some are violent, but restrain their tongues. Others resemble harpies, but are satisfied with the first prey that they meet with. But the Prophet says that his countrymen are swift of foot for committing robberies.

Note 135. “Maistres passez.” “Acknowledged masters.”

Note 136. “Mais c’est sans parler.” “But it is without speaking.

Note 137. “Pour piller et brigander.” “For thieving and higbway­robbery.”

Wasting and destruction are in their paths. He means that, wherever they go, they will resemble wild beasts, which seize and devour whatever they meet with, and leave nothing behind, so that, by their terrific onset, they drive away every kind of animals from venturing to approach to them. Pliny makes use of the same comparison, when speaking of Domitian, whose arrival was like that of a savage beast. The same thing happens with other violent men, whom all avoid as wild beasts. And in this manner their ways are rendered desolate and solitary, when none have any intercourse with them.

8. The way of peace they know not. Some give an ingenious interpretation of the word “peace” as meaning a “peaceful” conscience; because the wicked must endure continual agony. But the Prophet summons wicked men to judgment, in order to show, by the transgression of the Second Table, that they have no sincerity and no kindness, and, in a word, that they are ἀστόργους without natural affection. He says that “they know not the way of peace;“ because their cruelty deprives them of justice and equity, by which human society is maintained, the very food of which is mutual peace and kindness; for justice and integrity are nourished by peace. And if every person, with unbridled rage, rush on his neighbors and attack them, there is then open war; for harmony cannot be preserved among us, unless equity be observed by every individual.

Note 138. “J. D. Michaelis and Umbreit go to opposite extremes in their interpretation of the first clause. The former makes the way of peace denote the way to happiness; the latter understands the clause to mean that they refuse all overtures of reconciliation. The obvious and simple meaning is, that their lives are not pacific but contentious.” ­ Alexander.

And judgment is not in their steps. What he had just before said is expressed more clearly by the word “Judgment;” as if he had said, that they excite terror wherever they go, because they lay aside all integrity.