Commentary on Isaiah Volume 2 John Calvin
JOHN CALVIN
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. 377
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 378 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. 379 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. 380
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
377"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.
378"Maistres passez." "Acknowledged masters." 379"Mais c'est sans parler." "But it is without speaking. 380"Pour piller et brigander." "For thieving and higbway—robbery."
COMMENTARY ON ISAIAH
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. 381
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.
Whosoever walketh by them. The last clause may be taken in various senses; either, "Whosoever walketh in them shall also be a stranger to peace," or, "He who falleth into the hands of the wicked shall find them to be savage and barbarous." Either of those meanings is admissible, and I do not think it worth while to dispute much about them. Thus, after having spoken in general terms, and after having shown that it is not God who prevents the Jews from being prosperous, the Prophet descends to particulars, by which he explains more fully the manner in which they have become estranged from God, and have rendered themselves unworthy of his favor.
Here arises a difficulty; for Paul (Romans 3:17) quotes this passage for the purpose of condemning all mankind as being sinful and corrupted, and as having nothing good; while the Prophet appears to apply it especially to the men of his own time. But the answer is easy; for, while he expressly addresses the Jews, who thought that they were holier than other men, the Gentiles must also be included along with them. If it be objected that the Gentiles, while they live uprightly, "are a law to themselves," (Romans 2:14) and that "uncircumcision is counted as circumcision," (Romans 2:26) I reply that the Prophet represents God as complaining of all who have not been renewed by the Spirit of God. In this manner no man can be excepted, if he be viewed in his own nature; but the Prophet speaks of himself as not belonging to their number, because he had been regenerated and was guided by the Spirit of God.
Paul's quotation of this passage was therefore appropriate; because he intended to show what sort of men they are whom God hath forsaken, and who are under the influence of their own nature. Although the depravity of men does not always break out into gross vice, and the Prophet's design is to rebuke a very corrupt age; yet whenever crimes become so prevalent, we may behold, as in a mirror, what a pool and how deep a pool of every evil thing is the nature of man. And yet this discourse was undoubtedly very
381"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.