Commentary on Isaiah Volume 1 John Calvin (continued)
COMMENTARY ON ISAIAH
10. The city of 394 vanity is broken down. I do not object to viewing this as relating especially to the desolation of Jerusalem. Yet it may be gathered from the context that it applies also to other cities; for shortly afterwards he uses the plural number in summoning the nations to appear before the same tribunal. But as the Prophet had his own countrymen chiefly in view, we may properly consider it to denote Jerusalem, which he calls "the city of vanity," either because there was no solid virtue in it, or because it was destroyed.
The word( תהוtōhū) may refer either to the destruction itself, or to their crimes, by which they provoked the wrath of God against them. If it be thought better to refer it to their crimes, it will denote "the city of confusion," in which nothing is regular or properly arranged; and I approve of this interpretation. Yet it may refer to the punishment; for it declares, in my opinion, the cause of the destruction, and gives up the city to ruin, because justice and good government are banished from it.
Every house is shut up. This is a proof of solitude, and the only reason why it is added is, to express the desolation of that city.
11. There is a cry about wine. He means, that there will be a scarcity of wine; for where want or hunger is found, it is accompanied by unceasing complaints, not only in private, but "in the streets" and public places. He therefore points out those doleful sounds and complaints, but, at the same time, reproves their luxury and intemperance, because they were not satisfied with what was necessary, but greedily swallowed wine, and abandoned themselves to every kind of enjoyment. We must supply the contrast. "Hitherto you have had abundance of wine and of food, and you have taken occasion from it to grow insolent against God; and therefore you will justly be deprived of them, and, instead of your wanton indulgence, wailing and lamentations will be heard in the streets."
All joy is darkened. The metaphor in this second clause deserves attention; for, as we say that joy brightens when it obtains its object, so the Prophet here says, that "joy is darkened," because sorrow may be said to be a cloud drawn over it. To rejoice is not in itself evil, any more than to drink; and the Prophet does not censure joy simply considered, but excessive and immoderate mirth. When men are merry, they lay no restraint on themselves on account of that dissoluteness or love of disorder (ἀταξίαν) which is natural to them. The Jews, having behaved insolently and lived luxuriously, are deservedly threatened with the vengeance of God, because most justly is joy taken from us when we know not how to make a right use of the Lord's benefits, or to rejoice in him. It thus becomes necessary that he should take away our pleasures and delights, and compel us to sigh and groan.
12. In the city is left desolation. By an elegant mode of expression he describes the desolation of Jerusalem or of many other cities. The ornament
394"The city of confusion." — Eng. Ver.