John Calvin Commentary Isaiah 24

Behold, Jehovah maketh the earth empty. This prophecy, as far as I can judge, is the conclusion of all the descriptions that have been given from the thirteenth chapter onward, in which Isaiah foretold destruction not only to the Jews and to Israel, but to the Moabites, Assyrians, Egyptians, and other nations.

In short, having, as it were, surveyed all the countries which were near the Jews and known to them, he gives a brief summary of the whole. Some view this as referring to Israel, and others to the Jews, and think that their destruction is foretold; but as he mentions the world, I can view it in no other light than as a comprehensive statement of all that he formerly said about each of them, and at different times.

Nor is this view contradicted by the fact that he immediately mentions the priest, which might lead us to believe that these things relate only to the people of God. For although he speaks of all the nations, yet because the Jews always hold the highest rank, Isaiah must have had them especially in view, for he was appointed to them. It may be said to have been accidental that he mentions other nations; and therefore we should not wonder if, after having made reference to them, he speaks particularly about his own people in a single word.

Others suppose that he means “the whole world,” but think that he refers to the last day, which I consider to be an excessively forced interpretation; for, after having threatened the Jews and other nations, the Prophet afterwards adds a consolation, that the Lord will one day raise up his Church and make her more flourishing; which certainly cannot apply to the last judgment.

But by the term the earth, I do not think that the Prophet means the whole world, but the countries well known to the Jews; just as in the present day, when we speak of what happens in the world, we almost never go beyond Europe, or think of what is happening in India; for this may be said to be our world.

Thus, Isaiah speaks of “the earth” known to himself and to all whom he addressed, and of the people who inhabited the neighboring countries. In short, we may limit the term “World” to the Egyptians, Assyrians, Moabites, Tyrians, and the like; as if he had said, “Until now I have spoken of various calamities, which threatened many nations, and still in part threaten some of them; but I may sum up all by saying, ‘The Lord will overturn and strip the face of the earth of all its ornaments.’”

And maketh it bare. Some translate בלקה (bōlĕkāch), he uncovereth the earth, so that enemies may have free entrance into it.

But I prefer to translate it, “he maketh bare the earth,” because the earth is said to be “covered” when it is inhabited by a great multitude of people, and when it abounds in fruits and flocks.

It is said to be “uncovered” or “laid bare,” when it is deprived of its inhabitants, and when its covering is taken away from it, as if one were stripped of his clothing and ornaments.

Now, this must have happened not only to the Jews, but to the Assyrians, Egyptians, and other nations which he had mentioned; and therefore to all of them together he threatens their ruin.

And it shall be. By these words he means the utmost desolation, in which there will no longer be any distinction of ranks or any appearance of a commonwealth. For as long as there is a tolerably regular form of government, some distinction continues to be maintained between “the people” and “the priests.” By a figure of speech, in which a part is taken for the whole, (συνεκδοχικῶς), he mentions one department instead of the whole class, as is frequently done in the Scriptures. Though we might take כחנים, (kōchănīm), to mean those who hold any high rank (for Hebrew writers frequently give this name to princes, and especially to those who are of royal blood), I have no reluctance to view it as an instance of the figure of speech I have mentioned.

Since Isaiah considers this confusion among the curses of God, and declares that when the distinction of ranks is set aside, it is a terrible display of God’s vengeance, we should conclude, on the other hand, how much God is pleased with regular government and the good order of society. We should also conclude how great a privilege it is to have it preserved among us. For when it is taken away, human life then differs little from that of cattle and beasts of prey.

Therefore, we should not only acknowledge God’s dreadful vengeance but also attribute it to our own sins whenever He breaks down order and takes away instruction and courts of law. For when these fall, civilization itself falls along with them. It should also be considered that when the Lord executes His judgments, He spares no rank, not even the most sacred.

What was this order of priests, which the Lord had so splendidly adorned, had determined to consecrate to Himself, and of which the people also boasted as if it had been unchangeable and eternal? Yet even the rank of priesthood is involved in God’s judgment.

This is because there is no respect of persons with God. On the contrary, the more highly any have been favored and the higher the rank to which they have been exalted, the more severely He will punish them if they show themselves to be ungrateful and abuse His benefits.

As the servant, so his master; as the buyer, so the seller. This statement has the same import as what was said before. For these ranks are clearly lawful and are not usually set aside, unless when the Lord determines to chastise His people with dreadful vengeance, as we have already said.

In a well-ordered society, the distinction between master and servant must be observed. Likewise, no public government can be lasting without commercial transactions.

Therefore, when the distinction between rich and poor has been taken away, every scheme for humans to earn a livelihood is destroyed. The Prophet’s meaning is that all civil government will be broken up, because in such calamities, those who were the wealthiest are reduced to the lowest poverty.

In short, he describes the most appalling desolation, which will be followed by unaccustomed change.

By emptying shall the earth be emptied. He confirms what he had already said, and declares that those changes will not be accidental, but that they are the work of God. In the first verse, he had expressly stated that God is making preparations for emptying the earth: he now asserts that it will happen, and adds the reason, that God has purposed and determined to do it.

The earth hath lamented. Isaiah proceeds with his subject; for all this tends to explain the desolation of the whole world, that is, of the world which was known to the Jews. According to his custom, he illustrates the judgment of God more clearly by figures, which are fitted to produce an effect on sluggish minds.

The lofty people of the earth. By the “lofty ones” we must understand those eminent persons who held a higher rank than others; for this is more wonderful than if the common people had fallen. Yet if it is thought preferable to explain it as relating peculiarly to the Jews, I have no objection; for although the Assyrians and Egyptians excelled them in wealth and power, still the Jews held the highest rank in this respect, that they had been adopted by God. But I prefer the other exposition, meaning that the Lord would inflict punishment, not only on common people, but also on those who surpassed others in rank and splendor.

And the earth was deceitful. Others render it “defiled” or “polluted,” because כנף (chānăph) means “to be wicked.” Both renderings may be appropriate; but the next verse seems to demand that we explain it to mean false, for he appears to illustrate and exhibit it more fully immediately afterward, when he says that the earth has been consumed by a curse.

Under its inhabitants. Whether תהת (tăhăth) is translated “Under its inhabitants,” or, “On account of its inhabitants,” is of little importance. There is a kind of mutual bargain between the land and the farmers, that it gives back with increase what it has received; if it does not, it deceives those who cultivate it. But he assigns a reason, blaming them for rendering it barren by their wickedness. It is due to our fault that it does not nourish us or bring forth fruit, as God appointed through the regular order of nature. For he wished that it would be like a mother to us, to supply us with food. And if it changes its nature and order, or loses its fertility, we should attribute it to our sins, since we ourselves have reversed the order which God had appointed; otherwise, the earth would never deceive us, but would perform her duty.

Because they have transgressed the laws. He immediately assigns the reason why the earth is unfaithful and deceives her inhabitants. It is because those who refuse to honor God their Father and Sustainer will justly be deprived of food and nourishment. Here he particularly holds up to shame the revolt of his nation, because it was more contemptible and less excusable than all the transgressions of those who had never been taught in the school of God. The word תורה (tōrāh) is applied to “the Law,” because it denotes instruction; but here, in the plural number, תורת (tōrōth), it denotes all the instruction that is contained in the “Law.” But as the “Law” contains both commandments and promises, he adds two parts for the purpose of explanation.

They have changed the ordinance. The Hebrew word חק (chōk) means “an ordinance,” and for that reason some think that it denotes ceremonies, and others that it denotes morals. We may render it “commandments;” and I understand it to mean not only ceremonies, but everything that belongs to the rule of a holy life.

They have broken the everlasting covenant. The third term he employs is ברית, (bērīth), by which he means a covenant and contract. This word is limited to those “contracts” by which the Lord, who adopted his people, promised that he would be their God (Exodus 19:6; Exodus 29:45; Leviticus 26:12). He therefore charges them with ingratitude because, when the Lord revealed himself by all these methods and gave proofs of his love, they were disobedient and rebellious, transgressed the laws, and broke the holy covenant.

But why does he address himself to the Jews? Because he knew that he had been appointed to be their Prophet, so that he might especially give instructions to them. From this we may infer what is the rule of a holy life. It is contained in that law which we should follow if we wish God to approve of our life; if we turn aside from it, we must be wicked and abandoned.

We should also remark that it is God’s will that in his word we should consider not only his commandments and laws, but also his covenant, for the chief part of the word consists of promises by which he adopts and receives us as his own people. Besides, the Prophet unquestionably intended to use a variety of terms in order to express his meaning more strongly, as if he had said, “There is nothing about us that is sound and pure; everything is polluted and corrupted.”

He calls it “the covenant of eternity,” or “the everlasting covenant,” because it should be perpetual and inviolable, and be in force in every age. It was to be transmitted in uninterrupted succession from father to son, so that it might never be erased from human memory but might be kept pure and entire. He therefore represents in strong terms their treachery and wickedness, because they dared to violate that covenant which God had made with them and to overthrow what the Lord intended to be firm and permanent. This was monstrous; and therefore we should not wonder that the earth takes vengeance for this wickedness and refuses to give food to men.