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18 And the idols he will utterly abolish As he had formerly, in his reproof, joined idolatry with luxury and covetousness, and other views; so he now joins them in the threatening of punishment.

19. And they shall enter into the holes of the rocks He had formerly used other words when addressing them in the second person, Enter into the rock, (verse 10,) that he might inflict a severer stroke on their minds. But now he declares what they will do, and says that they must enter; and hence it is evident that the former statement was not an exhortation, but a severe denunciation of the wrath of God, in order to terrify wicked and obstinate men, who despise all warnings and all threatenings.

From the presence of the terror of Jehovah, and from the glory of his majesty What he adds about the terror of God must be understood to mean that terror which was thrown into them by the Chaldeans and Assyrians, whose hand he called a little before, and now also calls, the glory of God for God employed their agency to chastise his people. Although they were wicked and treacherous, yet they promoted the glory of God; for even the devil himself contributes in some way to the glory of God, though contrary to his wish. Thus he speaks of the Assyrians and Chaldeans, because in the punishments which the Lord will inflict on the Jews by their agency we may behold his glory

The same thing is confirmed by the word Arise, which means to go before the judgment-seat. In the phrase which immediately follows, לערץ הארף, (laarotz haaretz,) to shake terribly the earth, there is an elegant allusion or play on words, which can hardly be conveyed in any other language. ⁴⁶⁴⁶     The “play on words,” which turns entirely on the sound of the Hebrew noun and verb, cannot be expressed in a translation. Our author has illustrated it by ad terram terrendam, which again may be fully imitated by this alliteration, “to terrify the terrestrial globe.” — Ed. He says that the Lord ariseth, because he appears to sleep so long as he delays his judgments. But he ariseth, when he comes forth as a judge to inflict punishments on the wicked; so as to make it evident to men that nothing escapes the knowledge, or is hidden from the eyes, of Him who permits no crime to pass unpunished.

20. In that day a man will cast away his idols Idolaters are amazingly delighted with their own superstitions and ungodly worship; for although they abound in enormities and crimes, still they betake themselves to this refuge, that they imagine that their worship appeases God. Just as in the present day, if we should represent the crimes and lawless passions of every kind which abound among the papists, they certainly will not be able to deny our statements, but will flatter themselves on this ground, that they have a plausible form of worship, and will believe that this vail covers all their crimes. Accordingly, the Prophet deprives idolaters of this cloak, and threatens that they will no longer be able to conceal their pollution; for the Lord will compel them to throw away their idols, that they may acknowledge that they had no good reason for placing their hope and confidence in them.

In short, they will be ashamed of their foolishness; for in prosperity they think that they enjoy the favor of God, as if he showed that he takes delight in their worship; and they cannot be convinced to the contrary, until God actually make evident how greatly he abhors them. It is only when they are brought into adversity that they begin to acknowledge their wickedness, as Hosea strikingly illustrates by comparing them to whores, who do not acknowledge their wickedness so long as they make gain, and live in splendor, but who, when they are deprived of those enjoyments, and forsaken by their lovers, begin to think of their wretchedness and disgrace, and enter into the way of repentance, of which they had never thought while they enjoyed luxury. (Hosea 2:5.) The same thing almost always happens with idolaters, who are not ashamed of their wickedness, so as to cast away their idols, until they have been visited by very sore distress, and made almost to think that they are ruined.

Which they made; that is, which were made for them by the agency of workmen. Nor was this all unnecessary addition; for he means that pretended gods are not entitled to adoration: and what sort of gods can they be that have been made by men, seeing that God exists from himself, and never had a beginning? It is therefore highly foolish, and contrary to reason, that men should worship the work of their own hands. So then by this expression, he aggravates their criminality, that idols, though they are composed of gold or silver, or some other perishable material, and have been manufactured by men, are yet worshipped instead of God; and at the same time he states the reason why they are displeasing to God: it is, because they are worshipped. On what pretense will the papists now excuse their ungodliness? for they cannot deny that they render adoration to images; and wherever such worship is performed, there ungodliness is clearly proved.

Into the holes of the moles and of the bats By the holes of the moles he means any filthy places in which they are disgracefully concealed.

21. And they shall enter into the clefts of the rocks This repetition is not superfluous, though Isaiah again employs the same words which he had lately used; for what is so difficult as to impress on the minds of men sincere fear of God? Nor is it only in hypocrites that we perceive this, but in ourselves, if we bestow careful attention; for how many things are presented to us by which our minds ought to be deeply affected, and yet we are scarcely moved! More especially, it was necessary that this judgment of God should be earnestly placed before hypocrites, who took delight in wickedness. But now he points out the severity of God’s vengeance by this consideration, that the ungodly choose rather to be swallowed up by the deepest gulfs than to come under the eye of God. This, too, is the passage from which Christ borrowed the threatening which he pronounces on the Jews,

In that day shall they say to the mountains cover us; and to the hills, Hide us. (Luke 23:30.)

22 Cease therefore from man These words are clearly connected with what goes before, and have been improperly separated from them by some interpreters. For Isaiah, after having addressed the ungodly in threatenings concerning the judgment of God, exhorts them to refrain from deluding themselves by groundless confidence; as if he had said, “I see that you are blinded and intoxicated by false hope, so that no argument can prevail with you; and this you do, because you claim too much for yourselves. But man is nothing; and you have to do with God, who can reduce the whole world to nothing by a single act of his will.”

Whose breath is in his nostrils The former part of the verse is explained in various ways; for some interpret it as referring to Christ, and view the word רוח, (ruach,) which we render breath, as denoting violence, by a comparison which is frequently used in other parts of Scripture; ⁴⁷⁴⁷     In 1 Kings 19:11 רוח (ruach) signifies wind, which the accompanying epithets show to have been strong and violent. — Ed and the nostril as denoting anger, because the outward sign of anger is in the nostrils. They bring out the meaning in this manner: “Beware of provoking the anger of Christ.” ⁴⁸⁴⁸     Instead of rendering, Cease from man, whose breath is in his nostrils, they would render, Cease from the man who is terrible in his wrath. — Ed. But if we examine the passage closely, that exposition will be found to be at variance with the meaning of the words.

Others understand it as relating to men in general, but explain it by that saving, Fear not them who kill the body. (Matthew 10:28.) But neither can this interpretation be admitted, which does not agree either with the time or the occasion, since there was no reason for dissuading them from the fear of men. But, as I have already said, the context will quickly remove all doubt; for the commencement of the following chapter clearly explains and confirms what is here stated; and he who made this division has improperly separated those things which ought to have been joined together. For the Prophet is about to add, “The Lord will take from you those things which so highly elevate your minds, and put you in such high spirits. Your confidence is foolish and groundless. “Such is the connection of what he now says, “Cease therefore from man, whose breath is in his nostrils.”

But first we must see what is meant by breath in the nostril. It denotes human weakness, or, that the life of man is like a breath, which immediately vanishes away. And as David says,

“If the Lord take away the breath, man returns to the dust.”
(Psalm 104:29.)

Again:

“His breath will go out, and he will return to his earth.”
(Psalm 146:4.)

And again:

“They are flesh, a breath that passeth away and cometh not again.” (Psalm 78:39.)

Since, therefore, nothing is more weak or frail than our life, what means that confidence, as if our strength were deeply rooted? We ought therefore to cease from man; that is, we ought to lay aside groundless confidence; because man has his breath in his nostril, for when his breath goes out, he is immediately dissolved like water. We speak here of the breath of life, for nothing is more frail.

Besides, when we are forbidden to place confidence in men, let us begin with ourselves; that is, let us not in any respect trust to our own wisdom or industry. Secondly, let us not depend on the aid of man, or on any creature; but let us place our whole confidence in the Lord. Cursed. says Jeremiah, is he who trusteth in man, and who placeth his strength and his aid in flesh, that is, in outward resources. (Jeremiah 17:5.)

For wherein is he to be accounted of? This is the true method of repressing haughtiness. Nothing is left to men on which they ought to congratulate themselves; for the meaning is as if the Prophet had said that the whole glory of the flesh is of no value. It ought also to be observed that this is spoken comparatively, in order to inform us, that if there be in us anything excellent, it is not our own, but is held by us at the will of another. We know that God has adorned the human race with gifts which ought not to be despised. We know, also, that some excel others; but as the greater part of men neglect God, and flatter themselves beyond measure; and as irreligious men go so far as to think that they are more than gods, Isaiah wisely separates men from God, which the Holy Spirit also does in many other parts of Scripture: for when we look at them in themselves, we perceive more fully the frail, and fading, and transitory nature of their condition. Accordingly, as soon as men begin to make the smallest claim for themselves, they ought to have an opportunity of perceiving their vanity, that they may acknowledge themselves to be nothing. This single expression throws down the pompous applauses of free-will and merits, by which papists extol themselves in opposition to the grace of God. That intoxicated self-love, in which irreligious men indulge, is also shaken off. Lastly, we are brought back to God, the Author of every blessing, that we may not suppose that anything excellent is to be found but in hilly for he has not received what is due to hilly until the world has been stripped of all wisdom, and strength, and righteousness, and, in a word, of all praise.