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6. For the vile person will speak vileness. We might also render it, “The wicked man will speak wickedly;” for נבלה (nĕbālāh) denotes “baseness” or any wickedness, such as is meant by the French word lascheté, or by the English words, “lewdness” or “baseness.” It might also be rendered, “The fool will speak wickedly;” and thus there would be an allusion to the words נבל (nābāl) and נבלה, (nĕbālāh,) ³³³³³³    {Bogus footnote} though the meaning would be considerably different; but, since he employed this word in the former verse, when speaking of “vile” persons, I willingly adopt that interpretation.

And his heart will contrive iniquity. I consider און (āvĕn) to denote “wickedness;” for he speaks of giving themselves up continually to sin and do wickedly, as is plainly shewn by what follows; for his earnest remonstrances are directed against wicked men, who abandon themselves to all that is vile, and are not moved by any feeling of conscience, who laugh at all warnings, and ridicule God and his servants. Christ also drags them into the light, and exposes what lay concealed under coverings; for to him, as we have said, it peculiarly belongs to

“pierce, by the sword of the gospel, the hidden feelings of the heart, that they may answer to the judgment of God.” (Hebrews 4:12.)

Isaiah therefore continues the same subject which he had formerly begun to explain.

Others explain it differently, but, as I think, in an unsuitable manner; for they think that it is a kind of proverbial saying, and render it in the present tense, “The vile person speaketh vileness.” But I think that the Prophet means something higher, namely, that Christ is the Judge of the world, and therefore, when he shall ascend the judgment-seat, he will shew what is the disposition of every person; for, so long as he does not exercise the office of a judge, everything remains in confusion, the wicked are applauded, because they have the appearance of piety, and the most excellent men are despised. But Christ will openly display the life of every person, so that what formerly, under some pretense, bore a fair reputation, will be manifested to be wickedness; and on this account he is said to

“have in his hand a sieve for separating the wheat from the chaff.” (Matthew 3:12.)

Now, this sieve is the gospel, by which, as a Judge, he brings malefactors to trial, and draws forth, in spite of their efforts, the exposure of their transgressions and crimes.

We have the experience of this more and more every day, when an exposure is made of that wickedness which had been concealed under the mask of Popery and the strange folds of superstitions. Who would ever have thought, amidst that darkness, that there were concealed in the hearts of men such dreadful monsters as are brought forward at the present day? To such a height has the contempt of God arisen, that many discover themselves to be more like beasts than men. Yet the Papists slander us, as if by our doctrine we gave loose reins to men, and exhorted them to despise God and follow wickedness without fear or shame. But let them listen to Isaiah, who replies that, when the truth of God shall be made known, vile persons will speak vileness, and wicked persons will speak baseness and wickedness; and, indeed, Christ would not be a spiritual judge if he did not

“reveal the secret thoughts of the heart, and bring every hidden thing to light.” (Luke 2:35.)

To make empty the hungry soul. In addition to those mockeries which the reprobate cast against God, cruelty is next mentioned. The Prophet thus gives an exact enumeration of those actions which are contrary to the second table. Wicked men begin with despising God, then rush to outward crimes, and practice cruelty of every sort against their neighbors. Now, the worst and most flagrant of all cruelty is, to “snatch food from the hungry soul and drink from the thirsty;” for mere natural feeling prompts us to mercy and (συμπάθειαν) ³³⁴³³⁴    {Bogus footnote} compassion. When men are so brutalized that they are not affected by the misery of others, and lay aside every feeling of humanity, they must be worse than the beasts themselves, who have some sort of pity for the wants of their own kind.

7. The instruments of the covetous man are evil. We must always keep by the future tense; for he does not inquire what wicked men are, but declares that they shall be revealed under the reign of Christ, that they may no longer deceive or impose upon any one. He speaks of the heavenly light which would arise, as we have already said, to expose hidden wickedness. Christ therefore shews what covetous men are, and how destructive are the means which they employ. If it be thought better that כלי (kĕlē) should be translated “measures,” I have no objection; but the word “instrument” is more appropriate and extensive, for it includes “instruments” of every description. It means therefore every kind of means, tricks, and cunning devices, by which “covetous men” put simple persons off their guard, and draw them into their nets.

To deceive the simple by lying words. He now assigns the reason. It is, because they do not cease to contrive some injury. ³³⁵³³⁵    {Bogus footnote} It is certain that this is a description of the practices of bad men, who think of nothing but their own convenience and gain, and are always bent on cheating and “deceiving.” Christ brings to light those persons, and their tricks and contrivances.

To speak against the poor in judgment. ³³⁶³³⁶    {Bogus footnote} Various circumstances are brought forward, to present in a more striking light the shamefulness of this wickedness. First, “to deceive the simple,” who cannot take care of themselves, is more shameful and flagrant than to deceive sharpers and veterans in crime. It is shameful, secondly, to make use of deceitful blandishments under the pretense of friendship; thirdly, to deceive “the poor,” whose poverty we ought rather to have relieved; fourthly, to lay snares in the very court of justice. This is more highly criminal than if a man were attacked by open violence; for the court of justice ought to be a refuge for the poor, and what shall become of them, if it be a den of robbers or thieves? If the roads are beset by robbers, and if snares are laid, there may be some way of avoiding them; but there is no possibility of guarding against the frauds committed in courts of justice. These circumstances, therefore, ought to be carefully remarked.

8. But the liberal shall devise liberal things. We have already said that these statements of the Prophet have a deeper meaning than is commonly supposed; for he does not speak in the ordinary sense of the words, but treats of the reformation of the Church. This relates therefore to the regenerate, over whom Christ reigns; for, although all are called by the voice of the gospel, yet there are few who suffer themselves to be placed under his yoke. The Lord makes them truly kind and bountiful, so that they no longer seek their own convenience, but are ready to give assistance to the poor, and not only do this once or oftener, but every day advance more and more in kindness and generosity.

In acting liberally he shall make progress. This passage is commonly explained in a different manner, namely, that the liberal advance themselves, and become great by doing good; because God rewards them, and bestows on them greater blessings. This view pleases at first sight; but the Prophet, on the contrary, shews that the liberal will never cease to perform acts of generosity, for they will daily make greater progress, and will pursue the same designs and adhere firmly to their intention, as it is said by the Psalmist,

“He hath dispersed, he hath given to the poor; his righteousness endureth for ever.” (Psalm 112:9; 2 Corinthians 9:9.)

This is added, because it is easy to counterfeit liberality for a time; many even think that they are sincerely bountiful because they have performed an act of beneficence, but quickly cease and change their purpose. But true liberality is not momentary or of short duration. They who possess that virtue persevere steadily, and do not exhaust themselves in a sudden and feeble flame, of which they quickly afterwards repent.

This is what the Prophet intended to express by the word קום, (kūm,) which signifies to “arise” and “grow.” There are indeed many occurrences which retard the progress of our liberality. We find in men strange ingratitude, so that what we give appears to be ill bestowed. Many are too greedy, and, like horse-leeches, suck the blood of others. But let us remember this saying, and listen to Paul’s exhortation “not to be weary in well-doing;” for the Lord exhorts us not to momentary liberality, but to that which shall endure during the whole course of our life. (Galatians 6:9.)