My Notes
Authors
John Calvin - Commentaries
**_Who is there among you? _Isaiah continues the same subject; for he means that the Jews are and will be so stupid, that they will not see, even when they are warned; and he expressly addresses them, because, while they ought to have been better educated and taught than others, yet they understood nothing, and did not observe the judgments of God, even though they were exceedingly manifest.
_Who shall hearken for the time to come? _That is, who, being at length subdued by afflictions, repents, though it be late. We see, then, how this astonishment aggravates the criminality of their madness, because they will always refuse to be taught. Yet let us learn what is the use of threatenings and punishments; for God does not reprove our crimes, or punish us for them, as if he delighted in taking vengeance, or demanded some recompense, but that we may be on our guard “for the time to come.”
24._ Who gave Jacob for a prey? _These are the matters which Isaiah complains that the Jews did not observe; for they thought either that the sufferings which they endured happened by chance, or that they had not the same strength to resist as their fathers had, and that this was the reason why they were conquered by their enemies. In short, having their minds fully occupied with external causes, they did not at the same time observe the threatenings which had been so frequently denounced by the prophets, nor attend to the judgments of God; and therefore the Prophet drags them before the heavenly throne, by declaring that God is the author of these judgments.
_Hath not Jehovah? _They could not believe that the calamities which they suffered proceeded from God, as the just punishment of their sins; and we know that there is nothing which men can now be with more difficulty persuaded to believe. Everybody acknowledges that God is the author of all things, but if you ask whether or not all adverse events are God’s chastisements, they will be ashamed to confess it; for men are distracted by a variety of thoughts, and, being prejudiced by their opinion of fortune, turn their minds and hearts to this or that cause rather than to God.
_Because we have sinned against him. _Isaiah next points out the cause of so grievous destruction, the sins of the people, which the Lord justly punished. In like manner, Moses had also shewn,
“How would a thousand flee from the face of one? Doth not the Lord pursue you, and shut you up in the hands of the enemy?” (Deuteronomy 32:30 .)
We wonder every day at many things which happen contrary to our expectation, and yet we do not acknowledge that the cause lies with ourselves. It is therefore necessary that we be hard pressed and constrained by violence to confess our fault, and consequently this doctrine must be often stated and repeated.
That men may not accuse God of cruelty, the Prophet adds, that he does it for a just cause; for he does not rush forward 160160 “Car il n’ empoigne la verge soudainement.” “For he does not seize the rod suddenly.” to inflict punishment, if he be not constrained by necessity, and he takes no pleasure in our afflictions; and, therefore, we must here observe two separate things. First, no evil happens to us, but from the Lord, so that we must not think that anything happens either by chance or by any external cause. Secondly, we suffer no evil whatever, but for a just cause, because we have sinned against God. In vain, therefore, do men accuse God of cruelty; for we ought to acknowledge his righteous judgments in the chastisements which he deservedly inflicts.
_And they would not walk in his ways. _Here the Prophet aggravates the guilt of the Jews, but changes the person, because he formerly included himself along with others, as being a member of that body, and confessed his guilt. Not that he resembled the great body of the people, or approved of their crimes; but because, amidst such a huge mass of vices, he could not be free from being in some degree infected by the contagion, like other parts of the body. Because he was widely different from the great body of the people, he changes the person, and adds, “They would not;” by which he declares that such deep-rooted obduracy is offensive to him, so that he cannot in any way either conceal it or express his approbation of it; for the subject now in hand is not ordinary vices, but contempt and rejection of God, manifested by fiercely and haughtily shaking off his yoke. This is the reason why Isaiah excludes himself from their number.
If these things justly befell the Jews, let us know that the same punishment hangs over us and the whole world, if we do not take warning and repent. We see how kindly the Lord invites us to himself, in how many ways he expresses his good-will towards us, how graciously he testifies that he will be reconciled, though he has been offended. Having now been so often and so kindly invited by God, and having experienced his mercy, if we refuse to listen to him, we shall undoubtedly feel that the ruin which they experienced belongs equally to all rebels.
25._ Therefore he hath poured upon him. _Because the chastisements by which the Lord had begun, and would afterwards continue, to punish the Jews, were very severe, the Prophet employs metaphorical language to express their vehemence. He says that the Lord _poureth out his fury, _as if a thunderbolt were discharged with violence, or as if waters burst forth, to spread devastation far and wide on the surrounding country; just as, at the deluge, when
“the flood-gates of the deep were broken up, and the windows of heaven were opened,” (Genesis 7:11 ,)
the waters burst forth with prodigious force and violence.
_And the strength of war. _He next employs a different figure, that God assembles his forces to make war, that he may attack the people with unrelenting hostility. If this be supposed to mean the enemies whom the Lord raised up against the Jews, I do not greatly object to the interpretation; for it is certain that they were raised up by the judgment of God. What else was Nebuchadnezzar than God’s scourge? (Jeremiah 51:20 .) But, for my own part, I think that this also ought to be viewed as metaphorical language, meaning that “God rushes forth violently, like an armed enemy, and pours out his fury on the people.” He has various ways of making war; for he chastises his people sometimes by famine, sometimes by war, and sometimes by pestilence; and therefore I think that he includes here scourges of every kind by which the Lord strikes his people. If we sometimes think that they are too harsh and severe, let us consider how heinous our sins are; for we shall not find that he is immoderate or excessively severe in inflicting punishment.
_And he gave no heed to it. _Again the Prophet exclaims against that gross stupidity with which the Jews were struck, so that they did not perceive their affliction, nor raise their eyes to heaven, so as to acknowledge that the Lord was the avenger and author of it. 161161 “Pour recognoistre Dieu, qui les chastioit si rudement.” “To acknowledge God, who chastise them so severely.”
_And he laid it not to heart. _To “lay a thing to heart” is to consider attentively and diligently; for if this thought came into our minds, and were deeply engraven on our hearts, “God is judge, and hath justly punished us,” we should immediately repent. At present the whole world is oppressed by so many calamities, that there is scarcely a spot that is free from the wrath of God; yet no person gives heed to it, but all fiercely and rebelliously contend with him; and therefore we need not wonder that he inflicts on men such dreadful punishment, and pours out his wrath on all sides, when the world opposes him with inveterate rebellion.