John Calvin Commentary Isaiah 59:15

"Yea, truth is lacking; and he that departeth from evil maketh himself a prey. And Jehovah saw it, and it displeased him that there was no justice." — Isaiah 59:15 (ASV)

Truth faileth. Therefore, 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 previously said, that “truth has fallen, that there is no place for equity;” and he further expands on this statement by adding that he who has withdrawn from evil has become a prey. Almost all the Jewish expositors, reading the two clauses consecutively, explain them as follows: “Truth has failed, and, by departing from evil, has 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 looks well to himself, and departs 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 wickedness,” according to the common proverb, “Among wolves we must howl; but he who wishes to live innocently shall be torn in pieces, as a sheep is torn by wolves.” Finally, he describes the utmost height of wickedness; for he shows that “truth has failed,” so that no good man is allowed to remain among them; because everyone that abstains from acts of injustice “lays himself open to be a prey.”

And Jehovah saw. This relates to the consolation of the people. For he declares that, even though they have grievously offended, so that it may appear as if there were no room for pardon, the Lord will still have regard for his people. And, although he has inflicted very severe chastisements, he will eventually remember his covenant, bringing incredible relief by healing their wounds.

He speaks here of a future period and promises that one day, after calamities so numerous and varied, the Lord will aid the people that are left. For the Jews would have lost heart and would have been altogether discouraged if the Lord had not brought that consolation.

Thus men commonly rush forward and throw themselves headlong into opposite vices; for, when they are reproved, they either grow obstinate and harden themselves, or are terrified and fall into despair. We must therefore carefully observe this order which the Prophet followed:

1. It was necessary to reprove the Jews so that, being affected and laid low by repentance, they might cease to find fault with God.
2. A mitigation of punishments, accompanied by salvation, is promised so that they might not be discouraged, but expect assistance from the Lord, who is unwilling that his Church should perish, and punishes his people for a time, so that he may not allow them to be ruined and destroyed.

Yet if anyone prefers to limit this dislike or displeasure of God to the “judgment,” because he had good reason for abhorring a wicked people, I have no objection; as if he had said that God saw nothing in that people but what was grounds for hatred. Therefore, it follows that there was no other motive that prompted him to provide assistance than the fact that their affairs were utterly desperate.