Commentary on Isaiah Volume 1 John Calvin
COMMENTARY ON ISAIAH
is added counsel, as if they had said, "Why does God deliberate so long, or say what he intends to do? Let him rather show that what he has decreed is accomplished." It is a great aggravation of their crime, that they wickedly dared to set aside the doctrine which was well known to them. They were more wicked than the heathen Gentiles in this respect, that they despised the doctrine by which he had adopted them to be his peculiar people.
That we may see it. These are proofs of infidelity; for ungodly men will not acknowledge God, unless they have immediate evidence of his presence, and they refuse to believe his words. Now, if the Holy Spirit, by means of this mark, holds up ungodly men to detestation, we ought to testify our faith and piety by the opposite sign, that is, by relying on the word of God, though the effect does not immediately appear; for it is the peculiar excellence of faith to hold us dependent on the mouth of God. True, we next derive confirmation from works, but we must not begin at them; for this is the distinction between the elect and the reprobate, that the elect simply rely on the word, but do not disregard works, while ungodly men scorn and disdain the word, though God speak a hundred times; and yet they continually and eagerly call upon him for works. And when the judgment of God is declared, they say, "Where is it?" They cannot endure the mention of it, unless it be immediately made known by action. When men are so immoderate, it follows that they have no faith, but rather obstinate rebelliousness, Which more and more withdraws and estranges man from God.
20. Wo to them that call evil good. Though some limit this statement to judges, yet if it be carefully examined, we shall easily learn from the whole context that it is general; for, having a little before reproved those who cannot listen to any warnings, he now proceeds with the same reproof. It is evident that men of this sort have always some excuse to plead, and some way of imposing on themselves; and, therefore, there is no end to their reproachful language, when their crimes are brought to light. But here he particularly reproves the insolence of those who endeavor to overthrow all distinction between good and evil
The preposition( לlamed), prefixed to the words good and evil, is equivalent to Of; and therefore the meaning is, They who say of evil, It is good, and of good, It is evil; that is, they who by vain hypocrisy conceal, excuse, and disguise wicked actions, as if they would change the nature of everything by their sophistical arguments, but who, on the contrary deface good actions by their calumnies. These things are almost always joined together, for every one in whom the fear of God dwells is restrained both by conscience and by modesty from venturing to apologize for his sins, or to condemn what is good and right; but they who have not this fear do not hesitate with the same impudence to commend what is bad and to condemn what is good; which is a proof of desperate wickedness.
This statement may be applied to various cases; for if a wo is here pronounced even on private individuals, when they say of evil that it is good,