John Calvin Commentary Isaiah 24:16

"From the uttermost part of the earth have we heard songs: Glory to the righteous. But I said, I pine away, I pine away, woe is me! the treacherous have dealt treacherously; yea, the treacherous have dealt very treacherously." — Isaiah 24:16 (ASV)

From the farthest part of the earth. This verse contains two statements that seem to conflict with each other. It begins with a joyful description of God's praises and then moves on to complaints and lamentations, in which the prophet laments the treachery of transgressors who overturn religion and godliness.

Regarding praises, we have said that we can neither praise God nor call upon him until he reveals himself to us and gives us a taste of his goodness, so that we may have hope and confident expectation of life. Thus, David says:

“In the grave who shall praise thee, O Lord?
In death who shall confess to thee?” (Psalms 6:5).

When we feel nothing but God's wrath, we are unable to praise him. Therefore, when he says that God's praises will be heard, he means that the gospel will be spread throughout the whole world, so that people may acknowledge God as their Father and thus break forth into his praise. From the farthest part is a phrase that deserves attention, for at that time God's praises were confined to Judea and were not heard from a distance; but afterwards, they began to resound everywhere (Psalms 76:1–2).

Glory to the righteous. Some consider this to be spoken by all believers, as if the song were, “God is glorified on account of his righteousness.” Others read the two clauses as one: “We have heard that glory is given to the righteous God.” Those who think that the heralds of God’s praises are called “righteous” offer a very good interpretation, but they do not pay attention to the word “Glory,” or at least are forced to render the word צבי (tzēbī) as joy.

He uses the past tense, “We have heard,” instead of the future tense. His reason for doing so is that he intended to cheer the hearts of the godly with some consolation: “We will again hear the praises of God.” This is more impactful than if he had said, “They will be heard.” He also speaks in the first person to include the whole body of the Church and thus awaken the attention of the godly.

God is called righteous. We know that this expression frequently occurs in Scripture, but it applies to him differently than it applies to people. People are called “righteous” because of the “righteousness” that has been communicated to them. But God, who is the fountain of righteousness, is called “righteous” because of what he does (Deuteronomy 32:4; Psalms 7:9; Psalms 11:7). And this is a proof of this congratulation and thanksgiving, because from the communication of this righteousness we obtain salvation and life. Therefore, wherever God's righteousness is, it must be followed by praises and thanksgivings.

When the Prophet predicted these things, how incredible they might have seemed! For among the Jews alone was the Lord known and praised (Psalms 76:2). Destruction is foretold for them, and then the proclamation of the word and the celebration of God’s praises. But how could these things be done when God’s people had been destroyed? From this we may infer that there were few who believed these predictions.

But now that those events have taken place, it is our duty to view with admiration such a great miracle of God. For when the Jews had been not only broken down but almost annihilated, a spark still flashed from them by which the whole world was enlightened, and all who were kindled by it burst forth into a confession of the truth.

My leanness. This passage is explained in various ways, for some translate רזי (rāzī) as secret, and others as leanness. Those who translate it as secret understand the Prophet to mean that a double secret has been revealed to him: that the Lord has determined to reward the good and to punish the wicked.

For when people look only at the outward appearance of things and see that the wicked achieve their desires while the godly are overwhelmed by afflictions, they are distressed. They doubt whether human affairs are governed by God’s hand or if all things happen by chance. Solomon shows that thoughts of this kind are the seed of ungodliness (Ecclesiastes 8:11).

For this reason, the Psalmist also says that he “entered into the sanctuary of God,” so that he might examine the subject differently than by human reason (Psalms 73:17). If we adopt that interpretation, the meaning will be: “Though it appears as if there is no reward for the righteous, yet I hold this as a secret imparted to me, that it will be well with them; and although the wicked think they will escape, I know that they will not go unpunished.” But as this cleverness seems too far-fetched, I prefer a simpler interpretation. Besides, there immediately follows an interjection expressive of lamentation, אוי (ōī), Wo! so I do not think that Isaiah is speaking here about the righteous or their reward.

Others more correctly explain it as leanness, as if he had said that through grief he shrinks and grows thin. For as the prosperous and flourishing condition of that people might be called fatness, so its wretched and distressed condition might be called leanness. Here the Prophet acts as the representative of the whole people, and when the Lord cuts them down, he justly complains of his leanness.

This interpretation, I have said, is probable. For when the Prophet saw the people diminishing in numbers, he had good reason for lamenting that decrease. We know that when God’s grace was poured out very abundantly, the ancient people were greatly diminished, and Abraham’s posterity was almost annihilated.

But we must see if the Prophet does not look further than the rejection of his nation, so as to lament the condition of his bowels when he foresees that the Church will be heavily distressed. For רז (rāz), which some translate as secret, may properly be understood to denote the internal part of the body.

In this way, the exclamation would be, “My bowels, or my entrails, are pained!” For in an emotional discourse, it is not absurd to suppose that a word is implied. When the Lord has extended his Church, it appears to be in a flourishing state and free from all danger. But when its very inwards or bowels—that is, its own members—cause it uneasiness, it is grievously tormented. Hypocrites arise, by whom it is more annoyed than by enemies who “are without” (Revelation 22:15).

Such is also the meaning of those groanings, אוי (ōī), woe to me! Isaiah, I have no doubt, intended to suggest that the godly should not think they will be happy in this world. Instead, they should believe that they must maintain a continual struggle, even when they might imagine there is nothing to hinder them from enjoying uninterrupted tranquility and peace.

He wishes to express the feeling of poignant grief that torments the Church inwardly, even in her very bowels. This affliction is to be lamented all the more deeply because it cannot be avoided. For, as someone says, the Church can neither flee from internal and domestic enemies nor put them to flight. Isaiah can scarcely find terms adequate to express this misery.

The treacherous dealers have dealt treacherously. These words abundantly confirm the interpretations that have already been given. How heavy this affliction is, and how deeply it should be lamented, we ourselves have abundantly experienced and still experience every day. From where did Popery and all its corruption arise, if not from this internal evil? For it was an abscess (ἀπόστημα) bred in the very bowels of the Church, which sent forth offensive and diseased matter. Why is it also that when the Church begins to revive, we see doctrine corrupted and discipline overturned not only by the common people but by those who ought to have set a good example for others? Is it not because the Church is always subject to this evil?