Prophet returns to his earliest subject, (Isaiah 1:5) and speaks of the punish- (continued)
JOHN CALVIN
with the preceding narrative, and explains the diseases under which the people labored, that they may see clearly that they are justly punished. But we must distinguish this verse from the ninth, in which he said that "judgment had gone back;" for there he declared that they were deprived of God's assistance, because they did not deserve to have him as the defender of their cause; but here he says that "judgment is driven back" in a different sense, that is, because they have overthrown all justice and equity among themselves. They have therefore received a just reward, because no justice of God has shone forth to render assistance, when they have banished far from them justice and equity; for in vain do we expect from God what we have refused to others and cast away from ourselves.
In the street. That is, in a public place. He describes those places in which judicial sentences were pronounced. When he says that "truth is fallen in the street," he means that not only some private individuals have been corrupted, but the whole condition of the people is so thoroughly depraved as to leave no part sound; for, if some vices reign among the common people, some remedy may be obtained, so long as there is room for judgment; but if judgments are overthrown or corrupted, it follows that all things are infected by a universal contagion. He describes also their unbridled licentiousness, in not being ashamed of conduct openly wicked, and in not shrinking from the light and from the eyes of men.
15. Truth faileth. Hence it clearly appears that Isaiah, in the preceding verse, did not speak of punishments; for, without interrupting the stream of his discourse, he proceeds to show that the people ought not to complain of the severity of chastisements, since they have so grievously offended and provoked God. He therefore confirms what he formerly said, that "truth hath fallen, that there is no place for equity;" and he enlarges this statement the more, by adding that he who hath withdrawn from evil hath become a prey. 386 Almost all the Jewish expositors, reading the two clauses consecutively, explain them thus: — "Truth hath failed, and, by departing from evil, hath been made a prey." Why they adopt that meaning, I do not see.
Jerome's exposition, which I follow, is much more correct; and appropriate; and a similar mode of expression is frequently employed in the Scriptures. Job is said to have been
"an upright and perfect man, fearing God, and departing from evil." (Job 1:1)
Solomon also says, "The fool is confident, but the righteous man looketh well to himself, and departeth from evil." (Proverbs 14:16)
The Prophet means that all uprightness was so greatly abhorred, that the true worshippers of God, if any remained, were not permitted to be safe. As if he had said, "Whoever wishes to live among men must vie with them in
386"If you render the Hebrew words thus, 'Withdrawing from evil, he maketh himself a prey,' that is, 'Whosoever shuns vices, exposes himself as a prey to the wicked,' you will have a meaning which leaves nothing to desire." — Rosenmuller.