Commentary on Isaiah Volume 2 John Calvin (continued)
JOHN CALVIN
thine own pleasure, nor speaking thine own words:
13. Si averteris a sabbato pedem tuum, nec facies voluntatem tuam, in die sancto meo, et vocaveris sabbatum delicias ad consecrandum Iehovae, eo quod sit honorabile, et honorem illi tribueris, ut non exequaris vias tuas, nec inveniatur voluntas tua, nec loquutus faeris verbum;
14. Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it.
14. Tunc delectaberis in Iehova, et equitare to faciam super excelsa terrae, et pascam to haereditatis Iacob patris tui; quia os Iehovae loquutum est.
1. Cry with the throat. This chapter has been badly divided; for these words are connected with what goes before; and therefore, if we wish to understand the Prophet's meaning, we ought to read them as if there had been no separation. The Prophet has testified that the people shall be punished in such a manner as to leave some hope of peace, and next has threatened that the wicked, who by indolent pride endeavor to escape from God, shall have continual war. He now confirms that doctrine, and informs them that God has given him this command, to "cry with the throat," that is, to use a common expression, (a plein gosier) "at the full stretch of the voice."
Why is this? It is to make known to the people their sins He does not speak merely of the stretch of the voice, but means by it that keenness and severity of language which hypocrites especially need, as if God were throwing thunderbolts against them from heaven; for they are delighted with their vices, if they be not severely reproved and dragged forth to the light, or rather if they be not violently thrown down.
When he adds, Spare not, it is a mode of expression very frequently employed by Hebrew writers, such as, "I cry, and am not silent." (Psalm 22:2) It is equivalent to a common expression, (Crie sans espargner,) "Cry without sparing." We have said that the Prophet does not speak of the mere sound of the voice, but means a severe and harsh reproof, which is very necessary to be sharply used towards hypocrites. For instance, if the prophets merely spoke of the Law of the Lord, and showed what is the rule of a good and holy life, and recommended the worship of God, and likewise reproved vices, but. without employing any vehemence of language, what impression would they produce on hypocrites, whose conscience is lulled in such a manner that they cannot be aroused but by applying spurs? And so a simple manner of teaching would not be enough, unless they were sharply attacked, and the thunderbolts of words were launched against them.
Paul also, imitating the prophets, after having condemned all mankind, breaks out with greater vehemence against those who made some profession of holiness and abused God's patience. "Behold, thou art called a Jew, and restest in the Law, and boastest in God, and knowest his will, and approvest what is excellent, being instructed out of the Law; and trustest that thou