John Calvin Commentary Isaiah 59:8

"The way of peace they know not; and there is no justice in their goings: they have made them crooked paths; whosoever goeth therein doth not know peace." — Isaiah 59:8 (ASV)

The way of peace they know not. Some offer an ingenious interpretation of the word “peace” as meaning a “peaceful” conscience, because the wicked must endure continual agony.

But the Prophet summons wicked people to judgment to show, by their transgression of the Second Table, that they have no sincerity and no kindness—in a word, that they are ἀστόργους, without natural affection.

He says that “they know not the way of peace” because their cruelty deprives them of justice and equity, by which human society is maintained. Mutual peace and kindness are the very food of this society, for justice and integrity are nourished by peace.

And if everyone, with unbridled rage, rushes on their neighbors and attacks them, then there is open war, for harmony cannot be preserved among us unless equity is observed by every individual.

And judgment is not in their steps. What he previously said is expressed more clearly by the word “judgment,” as if he had said that they excite terror wherever they go because they lay aside all integrity.

Whosoever walketh by them. This last clause can be understood in various senses: either, “Whosoever walketh in them shall also be a stranger to peace,” or, “He who falls into the hands of the wicked shall find them to be savage and barbarous.” Either of these meanings is admissible, and I do not think it worthwhile to dispute much about them.

Thus, after having spoken in general terms and after having shown that it is not God who is preventing the Jews from being prosperous, the Prophet descends to particulars. Through these, he explains more fully the manner in which they have become estranged from God and have rendered themselves unworthy of His favor.

A difficulty arises here: Paul (Romans 3:17) quotes this passage to condemn all mankind as sinful and corrupted, and as having nothing good, while the Prophet appears to apply it especially to the people of his own time.

But the answer is easy: while he expressly addresses the Jews, who thought they were holier than other people, the Gentiles must also be included along with them.

If it is objected that the Gentiles, while they live uprightly, are a law to themselves (Romans 2:14), and that uncircumcision is counted as circumcision (Romans 2:26), I reply that the Prophet represents God as complaining of all who have not been renewed by the Spirit of God. In this manner, no one can be excepted if viewed in their own nature.

The Prophet, however, speaks of himself as not belonging to their number because he had been regenerated and was guided by the Spirit of God.

Paul’s quotation of this passage was therefore appropriate, because he intended to show what sort of people they are whom God has forsaken and who are under the influence of their own nature.

Although human depravity does not always break out into gross vice, and the Prophet’s design is to rebuke a very corrupt age, yet whenever crimes become so prevalent, we may behold, as in a mirror, what a pool—and how deep a pool—of every evil thing human nature is.

And yet this discourse was undoubtedly very distasteful to the Jews, who were puffed up with vainglory about the family from which they were descended, but since even they were not spared by the Spirit of God, there is no reason why other nations, who are not less sinful by nature, should wallow in their pleasures.