John Calvin Commentary Isaiah 3

For, behold. We stated a little earlier that this is the same subject the Prophet began to address near the end of the previous chapter. He warns the Jews that their wealth, however great, will be of no use to prevent the wrath of God, which, once kindled, will burn up all their defenses. Therefore, it follows that they are guilty of extreme folly when, to drive away their alarm, they accumulate their forces, strength, military equipment, strategies, armor, abundant provisions, and other resources.

The demonstrative particle הנה (hinneth), “behold,” is used not only to denote certainty but also to express imminence, as if Isaiah made wicked men eye-witnesses of the event. For it frequently happens that those who do not dare to openly ridicule God’s judgments ignore them, as if they did not concern them at all, or were still far off. “What is that to us?” they say. “Or, if these things ever happen, why should we be miserable before it is time? Will it not be soon enough to think of those calamities when they actually happen to us?” Since, therefore, wicked men dig such hiding places for themselves to disregard God’s judgments, the Prophet confronts them more directly and urgently, so that they may not imagine God’s hand is far off, or foolishly expect it to be lenient.

The Lord Jehovah of hosts will take away from Jerusalem. This is also why he calls God the Lord and Jehovah of Hosts: so that God’s majesty might terrify their drowsy and sluggish minds. For God does not need titles, but our ignorance and stupidity must be stirred by perceiving His glory.

First, the Prophet threatens that the Jews will have their entire harvest taken from them, so that they will perish from famine. Immediately afterward, he speaks similarly about military guards and everything related to the good order of the state. From this, we can infer that the Jews boasted of the prosperity they enjoyed at that time, leading them to foolishly believe they were protected against every danger.

But Isaiah threatens that not only the whole country but Jerusalem herself, which was the nation’s invincible fortress, will be exposed to God’s chastisements. It is as if he were saying, “The wrath of God will not only fall on every part of the body but will pierce the very heart.”

The power and the strength. Regarding the words משען ומשענה (mashgnen umashgnenah), which differ only in that one is masculine and the other feminine, I have no doubt that the Prophet, by this change, intended to express more fully the certainty that supports of every kind would be broken. Therefore, I have translated them as the power and the strength. I do not agree with those interpreters who see it as referring to people, because it more appropriately denotes all supports, whatever their nature.

It is still doubtful whether the Prophet limits this to food or extends it to all other kinds of support, which he mentions immediately afterward. But it is natural to suppose that משען ומשענה (mashgnen umashgnenah) generally includes everything necessary to sustain the order of the city or the people, and then, for explanation, he lists some particulars. The first clause therefore means: “God will take away every help and assistance by which you think you are supported, so that absolutely nothing will be left to sustain you.”

Next, he adds what their need and destitution will be. He begins, as we have said, with food and nourishment, which are primary in sustaining human life. Now, there are two ways in which God takes away the strength of bread and water: either when He deprives us of food, or when He takes from food its power to nourish us. For unless God gives our food a hidden power, the greatest abundance of it we might possess will do us no good (Leviticus 26:26).

Hence, in another passage, God is said to break the staff of bread (Ezekiel 4:16) when the bakers deliver the bread by weight, and yet it does not yield satisfaction. This comparison should be carefully observed to inform us that, even if the belly is well filled, we will always be hungry, since only God's secret blessing can feed or support us.

Although the hunger the Prophet threatens in this passage may be understood to mean that the fields will be unproductive, or that God will take away every kind of food from the Jews, yet, since the Prophets generally borrow their expressions from the Law, this interpretation applies very well.

For he might simply have said, “I will take away the bread and wine.” But he expresses something more profound when he speaks of the support of bread and water, as if he were saying that, though the people are not reduced to famine, God will make them, even while they are indulging in gluttony, to pine with hunger. For when God's blessing is withdrawn, all its usefulness will vanish.

We may summarize it this way: the people will have no food to strengthen them, either because they will not have bread and water, or, if they do, they will derive no benefit from them.

The strong man, and the man of war. He mentions other elements that contribute to the safety and good order of nations or cities. He threatens that the Jews will be wholly deprived of these, so that they will have neither wisdom nor bravery in battle, nor military forces abroad. He is not careful to maintain order but is satisfied with giving a short summary, mixing one subject with another.

He begins with men of war, into whose hands the defense of the country was committed. God sometimes takes them away by death, and sometimes by making them soft and effeminate. The latter is more frequent, so that posterity degenerates from the bravery of their ancestors, and those who were formerly courageous become, in time, cowardly and unfit for war. But we also see that the former sometimes happens, as a consequence of which the boldest men suddenly lose heart.

The judge and the prophet. We know that in the Hebrew language, the word judge stands for every kind of governor; and it is certain that by prophets are meant every kind of teacher. Accordingly, he threatens that civil government will be set aside, instruction will end, and thus the Jews will be destroyed. Indeed, magistrates and teachers hold the same place in the commonwealth as the two eyes do in the human body.

I consider old men to denote the same rank as those previously mentioned, who are more fit for governing because age brings with it prudence, wisdom, and gravity.

As for the word diviner, though it is used in a bad sense in Scripture, here it appears to be used in a good sense, as Isaiah enumerates those things that contribute to preserving the good order of a city and of a kingdom. The term might, therefore, be applied to a soothsayer who divines or penetrates obscure matters, not by omens or superstitious arts, but by extraordinary acuteness and skill.

But since God forbade them to consult magicians, soothsayers, and diviners (Deuteronomy 18:20), and since Balaam himself declares that there is no divination against Israel (Numbers 23:23), I do not quarrel with those who would prefer to use the word diviner as denoting magical divinations. Nor will there be any absurdity in listing among the punishments of the nation that it would also be deprived of those aids that were sinful and criminal; for along with the altar and sacrifices, Hosea mentions teraphim (Hosea 3:4).

The captain of fifty. He employs this term according to the custom that then prevailed. For just as the Romans had centurions, or captains of hundreds, so the Jews had captains, or rulers of fifties (whom the Greeks call πεντηκοντάρχους); but since that custom did not exist among the Latins, the name was unknown to them. By persons of venerable aspect he means those whose reputation for bravery gave them influence among the people.

The senator. The word יועף (yognetz), for which I have put senator, may be applied to men in private life who are eminent for prudence; but as it is strictly applicable to counsellors, who discharge a public office, I resolved not to depart from the common opinion.

The skillful artificer. Because the mechanical arts are no less advantageous for upholding the prosperity of a nation and for the support of human life, Isaiah likewise mentions that, through the lack of them, the destruction of the Jews is near.

And the eloquent. The word that is placed last in the enumeration has been variously explained by commentators. Literally it means, “skilled in muttering, or in a subdued tone of speech.” Now, since the heathen oracles give out their replies by whisperings or in mutterings, some think that the word denotes enchantments. A better exposition is given by those who interpret לחש (lahash) to mean secret designs; but as a style that is both mysterious and weighty may be appropriately denoted by this word, I had no hesitation in rendering it by the word eloquent.

Yet if it is thought preferable to view it as denoting wise and cautious men who, though not qualified for public speaking, give private advice about what may profitably be done, I have no objection.

We must pay attention to this comprehensive description of a well-regulated state. For Isaiah has placed:

1. Corn and other things necessary for bodily support;
2. Military forces;
3. Skill in governing a nation and the various parts of civil government;
4. The prophetical office;
5. The mechanical arts.

With these ornaments God adorns the nations that He intends to make safe and sound; and, on the other hand, He takes them from those nations that He intends utterly to destroy.

Let us, therefore, know that everything that we find to be profitable for the support of life flows from the undeserved goodness of God. From this also follows another instruction: namely, that we ought to beware lest, by our ingratitude, we deprive ourselves of these excellent gifts of God.

And I will appoint children to be their princes. To make the vengeance of God more manifest, he now describes how sad and wretched the change will be when competent and faithful rulers are taken from among them, and God puts cowardly and worthless persons in their place.

By children is meant not only those who are so by age, but also by mind and conduct—such as delicate and effeminate persons, who lack courage and cannot wield the sword entrusted to them. He does not here carry out the contrast clause by clause, for he thought it enough to point out one way in which a commonwealth is quickly ruined: that is, when its rulers are weak and foolish men like children, who have no gravity or wisdom.

However, it must be laid down as a principle that no one is qualified for governing a commonwealth unless he has been appointed to it by God and is endowed with uncommon excellence. Plato, too, understood this matter well. For though, being a heathen, he had no true knowledge of this kind, his quick sagacity enabled him to perceive that no one is fit and qualified for public government who has not been prepared for it by God in an extraordinary measure. Public government proceeds from God alone, and similarly, every part of it must be upheld by Him.

Besides, those whom the Lord does not govern have nothing left for them but to be children, or rather to be doubly children—that is, lacking all skill and all wisdom.

Now, the Lord executes this vengeance in two ways. First, it frequently happens that when we appear to have those who are grave and skillful in business, no sooner do they come to action than they stumble like blind men and have no more wisdom than children. This is because the Lord deprives them of that remarkable ability which they had formerly received from Him and stuns them, as if He had struck them with a thunderbolt.

But sometimes the Lord proceeds more gently, gradually removing men of extraordinary ability who were fit for ruling, and commits the reins of government to those who were unable to govern a family or even a single child. When these things happen, it is very certain that destruction is near.

Besides, it deserves our notice, as I recently mentioned, that a well-regulated commonwealth is a unique gift of God, where the various orders of judges and senators, soldiers, captains, artisans, and teachers aid each other by mutual cooperation and join in promoting the general safety of the whole people.

For when the Prophet threatens and pronounces it a very severe punishment that these things will be taken away, he clearly shows that those eminent and uncommon gifts of God are necessary for the safety of nations. Accordingly, he here commends the office of magistrates, captains, and soldiers, and also the office of teachers.

This deserves our notice in opposition to fanatics who endeavor to banish from the world the power of using the sword, together with all civil government and order. But the Prophet declares that these things are not taken away or removed unless God is angry. It follows, therefore, that those who oppose and, as far as lies in their power, set aside or destroy such benefits are wicked men and enemies of the public safety.

He also commends instruction, without which a commonwealth cannot stand; for, as Solomon says, where prophecy is not, the nation must be ruined (Proverbs 29:18).

At the same time, he commends the mechanical arts, agriculture, manual occupations of every description, architecture, and the like, which we cannot do without. For all artisans of every kind who contribute what is useful to people are the servants of God and have the same end in view as those previously mentioned: namely, the preservation of mankind.

The same thing must be said about war. For, although lawful, war should be nothing other than an attempt to obtain peace. Yet sometimes an engagement is unavoidable, so that those who have the power of the sword may use it and defend themselves and their followers by arms. War, therefore, is not in itself to be condemned, for it is the means of preserving the commonwealth.

Nor must eloquence be despised, for it is often needed, both in public and in private life, to clearly and fully explain and demonstrate something as true. This is also counted among the gifts and important blessings of God, when a state abounds in wise and eloquent men, who can contend with the adversaries in the gate (Psalms 127:5).

This passage may be summarized as follows: “When God takes away those gifts and alters the condition of a people—in whatever way this takes place, either by changing the form of government or by taking away the rulers—the anger of God must be acknowledged.” For, as Hosea says, He takes away Kings in His wrath,
And appoints them in His indignation (Hosea 13:11).

Let us not, therefore, ascribe these changes to chance or other causes.

The people will oppress every man his neighbor. He describes the utmost confusion that was about to overtake the Jews when order was destroyed or relaxed; and this will happen to all nations as soon as government is removed or falls to the ground.

We know how great the wantonness of the human mind is, when everyone is driven by ambition and, in short, how furious lawless passions are when they are unrestrained. There is no reason, therefore, to wonder if, when the seats of judgment have been overthrown, everyone insults their neighbor, cruelty abounds, and licentiousness rages uncontrollably.

If we considered this wisely, we would set a higher value on the kindness of God, when He preserves us in any tolerable condition and does not allow us to be lamentably ruined. Therefore, it is evident that those who direct or apply their minds to undermine the foundations of civil government are the open enemies of mankind, or rather, they are in no way different from wild beasts.

But this confusion described by the Prophet is most disgraceful: a child shall dare to insult an old man, and the dregs of a low and despised multitude shall rise up against nobles and men of high reputation. For it is the most preposterous of all things that modesty shall be cast aside, so that those who were worthy of veneration shall be treated with contempt. And yet this spectacle, so shameful and revolting, must inevitably be witnessed when civil government has been overthrown. Regarding my translation of the verb נגש (niggash) in an active sense, to oppress, I was compelled to adopt it, because otherwise the meaning of the passage would have been incomplete.

When every man shall take hold of his brother. Since this verse is closely connected with the former and proceeds without interruption as far as the phrase he shall swear, the particle כי (ki) is evidently taken as an adverb of time. For Isaiah, intending to express the extreme wretchedness of the people, says that there will be no one who will undertake to govern them, even if he were asked to do so. Unquestionably, ambition prevails among people to such an extent that many are always eager to contend for power and try to obtain it even at the risk of their lives. In every age, the whole world has been convulsed by the desire to obtain kingly power; and there is not a community so insignificant that it does not contain men who willingly undertake to become rulers. All this proves that humans are creatures who desire honor.

Therefore, it follows that everything is in a deplorable condition when that dignity is not only despised but obstinately rejected. For the mournful calamity has reached its lowest depth when that which people naturally desire with the greatest eagerness is universally rejected.

Isaiah mentions other aggravating circumstances, tending to show that the Jews will rather set aside every feeling of humanity and compassion than undertake the office of rulers. If someone refuses to rule foreign nations, it will not perhaps be thought so surprising; but when the preservation of their kinsmen is in question, it is extremely unkind to decline the honorable office.

It is therefore a proof that matters are utterly desperate when the office of ruler is disdainfully rejected by the man to whom his kinsmen appeal, pleading for his support and throwing themselves on his protection.

Now, since princes are commonly selected on account of their wealth, or at least, royal power is not usually bestowed on anyone who does not have a moderate share of riches—lest poverty should expose them to contempt and reproach, or drive them to unworthy means of gain—he also adds this circumstance: that even though they are able to bear the burden, they still will not accept it. It is as if he had said, “Not only the common people but also the nobles and the wealthy decline the task of government.”

The phrase take hold is also emphatic, for it means to “lay hands” on a person. It is as if Isaiah had said that those who wish to obtain a prince will not use flatteries and pleas, but will proceed with disorder and violence to seize someone and try to compel him to occupy the throne.

Let this ruin be under thy hand. This last circumstance is no less weighty. The meaning is, “At least if you have any compassion or humanity, do not fail to help us in our extreme wretchedness.” For when a multitude of people, like a scattered flock, lamenting with tears their ruinous condition, implore the protection of a shepherd, he who will not extend a helping hand must have a heart as hard as iron. Some translate it as if, by a figure of speech (hypallage), one word had been put for another: Let thy hand be under this ruin; that is, for the sake of upholding it.