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9. Therefore is judgment far from us. After having described how corrupt and depraved was the condition of that people, he likewise shows that the severe chastisements inflicted on them are richly deserved, that they may not complain of being treated with greater harshness and severity than was proper. Thus he has painted, as in a picture, those vices which were publicly known, that they might more fully perceive in how many and how various ways they were guilty before God; and now he again repeats that we need not wonder if God treat such obstinate dispositions with greater severity, and render to them a just reward. He says that “Judgment is far off, because they were the most wretched of all men, and had not God for their protector as formerly.”

And justice doth not overtake us. He employs the words “judgment” and “justice” as denoting God’s guardianship, when he defends us, and shows that he takes care of us. He calls it “justice” when he defends us, and “judgment” when he revenges the injuries done to us. Here he declares that God had cast away the care of his people, and had deprived them of his countenance and aid, because they were unworthy of it; and hence we ought to observe the particle על כן (gnal ken) “therefore;” for he draws the conclusion that we ought not to blame God, as if he acted unjustly towards his people, since in so many ways they had insulted his majesty.

Of the same import is what he adds, that while they look for light, continual darkness sits down upon them; for the metaphor shows that they were almost consumed by their calamities, and that, when they promised to themselves any alleviation, they were disappointed of their hope. Light is a word very frequently employed to denote prosperity, and darkness to denote adversity. He means, therefore, that it will be vain to expect that their condition shall be changed for the better; and his object is, that the people may learn to ascribe their calamities to themselves, and may not imagine that those calamities happen by chance, or that the Lord is excessively severe; for he always endeavors to bring his people to the doctrine of repentance.

10. We grope for the wall like the blind. He explains the same thing by different forms of expression; for, in consequence of the grievous complaints which were heard among the people, he determined to omit nothing that was fitted to describe their calamities. It is perhaps by way of concession ¹³⁹¹³⁹     “Comme s’il accordoit qu’elles fassent vrayes.” “As if he admitted that they were true.” that he mentions those things; as if he had said, “Our affairs are reduced to the deepest misery, but we ought chiefly to consider the cause, for we have deserved all this and far worse.” But it is not a probable interpretation, that stupid persons are aroused to think of their evil actions; for, although they are abundantly disposed to complain, yet the devil stupifies them, so that the tokens of God’s anger do not awaken them to repentance, he alludes to that metaphor which he employed in the preceding verse, when he said that the people were in darkness and obscurity, and found no escape; and. his meaning is, that they are destitute of counsel, and overwhelmed by so deep anguish that they have no solace or refuge. When a lighter evil presses upon us, we look around and hope to find some means of escape; but when we are overpowered by heavier distresses, despair takes from us all ability to see or to judge. For this reason the Prophet says that they have been thrown into a labyrinth, and are “groping.”

We stumble. The same thing is expressed, and even in a still more aggravated form, by this mode of expression, that, if they stir a foot, various stumbling blocks meet them on every hand, and, indeed, that there is no alleviation to their distresses, as if day had been changed into night.

In solitary places as dead men. By “solitary places” I understand either gulfs or ruinous and barren regions; for in this passage I willingly follow the version of Jerome, who derives the word אשמנים (ashmannim) from אשם (asham,)”to be desolate.” The Jews, who choose to derive it from שמן (shaman,) to be fat, appear to me to argue idly, and to have no solid ground for their opinion. They think that it denotes men, because שמן (shemen) denotes “ointment,” and say that this word is used for describing the Gentiles. But the true meaning of the Prophet is, that the Jews have been reduced to a wilderness, so that, shut out from the society of men, they resemble the dead, and have no hope of escape.

11. We all roar like bears. He describes two classes of those who cannot silently endure their afflictions without making them known by external signs; for some howl fiercely, and others moan like doves. This latter metaphor was employed by him in describing the groans of Hezekiah, (Isaiah 38:14;) and this happens when we endeavor to restrain our grief, and yet cannot prevent the outward signs of grief from breaking out in spite of us. The meaning is, that sometimes the violence of their grief constrained them to utter loud cries, and sometimes they complained in low and murmuring sounds, but in both cases without avail, because their condition was not changed for the better.

We looked for judgment. He again repeats that in vain they “looked for judgment and salvation,” meaning that the people were deprived of the assistance of God, which he desired above all things; and he makes use of the word salvation, in order to describe more fully and completely what he formerly denoted by the word “justice,” and now again by the word “judgment.” Thence infer that it is by our own fault that we are wretched, and grow old and waste away in our wretchedness, till we are converted to God. We may indeed moan and howl, but can obtain no alleviation of our grief without repentance. There can be no end of our afflictions, so long as we provoke the Lord’s wrath, and do not desire with the whole heart to be reconciled to him.

12. For our iniquities are multiplied before thee. He confirms what he formerly said, namely, that the people act unjustly in accusing God of cruelty, and in not understanding that they are justly punished for their iniquities, the huge mass of which towers up to heaven; and in this sense the Prophet says that they “are multiplied.” There is also much weight in the phrase “before thee;” for the Prophet descends into himself, and acknowledges the righteous judgment of God, which was hidden from men. Thus he intended to point out an implied contrast between the judgment of God and the judgment of men, who flatter themselves, and do not consider their sins; but God, who is a just judge, does not the less on that account reprove them, or pay any attention to the frivolous excuses under which they endeavor to shelter themselves. For this reason he does not reckon it enough simply to condemn the people, but says that they have “multiplied” their sins, that is, in many respects they are guilty before God. He acknowledges, therefore, that the Lord is righteous, and performs the part of an excellent judge; since nothing good or right is found among men; and therefore he adds, —

Our sins have testified against us, (or, answer ¹⁴⁰¹⁴⁰     “A witness interrogated by a judge, or even speaking of his own accord, is said, ענה, (gnanah,) ‘to answer.’ The same forIn of expression occurs in Isaiah 3:9; Jeremiah 14:7; Hosea 7:10.” — Rosenmuller to us.) Witnesses are not summoned, or brought from heaven; but the Jews are rebuked and condemned by the testimony of conscience. That mode of expression ought to be carefully observed; for it shows that God does not need many proofs, since our sins hold us to be sufficiently convicted. We must not, therefore, strive with God, as if he punished us unjustly, or chastised us too severely; for our sins openly proclaim what we are, and God does not need additional proofs.

For our iniquities are with us. Instead of “with us,” some render אתנו (ittanu) ”upon us;” but I choose rather to adhere to the strict meaning of the word. ¹⁴¹¹⁴¹     “Lowth translates אתנו, (ittanu,) ‘cleave fast unto us; ‘but interpreters generally prefer the sense expressed in the English Version, (they are with us, that is, in our sight, or present to our memory.)” ­ Alexander.
“Our sins are well known to us.” ­ Doederlein Men practice evasions, and assume various shapes, in order to appear righteous; but in vain, for they carry with them their iniquities, from which they cannot extricate themselves; as God, in condemning Cain, (Genesis 4:7) declares that “sin keepeth watch before the door;“ so that any one who despises the judgment of God shall in vain attempt to escape by his rebellion.

And we know our sins. When he says that the Jews “know their sins,” he does not mean that their hearts are truly affected by them, for in that case repentance follows; but he declares that, although they desire to escape the judgment of God, the testimony of their own conscience binds and holds them fast, so that it is vain for them to cavil or seek an excuse. He speaks in the first person, as if he were one of the great body of the people. This is very customary; but at the same time he shows that this evil prevails through the whole body to such an extent that not one member is whole or sound; and, although he may plead his own cause before God, yet, because iniquity is diffused through every part of the body, he acknowledges that he is one of the diseased members and is infected by the general contagion. Nor is there any contradiction in having formerly spoken of himself as not sharing the general guilt, and now laying aside all distinction, and including himself along with others.

13. We have done wickedly. Here he enumerates certain classes of sins, in order to arouse the people more keenly to an acknowledgment of their sin. It must be regarded as monstrous, that men, who have been chastised and almost crushed by the hand of God, are still proud, and so obstinate that they cannot bend or be humbled by a conviction of their sin. The Lord endeavors to soften our obduracy by stripes and wounds; but when chastisements do us no good, our case must be given up as hopeless. Isaiah therefore labors to show how wretched is the condition of the people, who, while they endured severe hardships, yet murmured against God, and did not suffer themselves to be brought into a state of obedience. And therefore he frequently repeats this warning, and reproves sharply, in order to subdue this obstinacy of the people.

And we have lied to Jehovah. By a variety of terms he rebukes their vices, and enumerates classes of them, after having pointed out in a general manner that corruption which everywhere prevailed.: Nor does he mention only slight faults, or those of a small number of persons, but a universal revolt. By these words he pronounces them to have been so deeply corrupted, that no sincerity, uprightness, fear, or conscience remained in them. For what is meant by “lying to God,” but to revolt treacherously from him, as if all obedience were refused? Thus he does not reproach them with one or a few transgressions of the Law, but says that, like fugitives, they have forsaken God, so that they do not follow him when he calls.

Conceiving and uttering from the heart. He now adds that they were devoted to the invention of mischief, and thoroughly imbued with falsehood; for “to utter a lie from the heart,” is far worse than to tell lies thoughtlessly, or even to deceive when an occasion presents itself. ¹⁴²¹⁴²     “What they think in their heart, and utter from the thought to speech and to action, that is, their thoughts, and words, and actions, are falsehoods.” ­ Kimchi. Nor is there any room to doubt that those reproofs grievously offended the Jews, who, puffed up with pride, imagined that they were exceedingly holy. But it was proper to treat their hypocrisy in this manner, because mere doctrine produced little effect upon them. Taught by this example, pastors, when they see the Church of God corrupt, and men pleasing themselves and flattering their vices, ought to make strenuous opposition, accompanied by loud and sharp reproof.

14. And judgment is driven back. It is a mistake to suppose that the Prophet returns to his earliest subject, (Isaiah 1:5) and speaks of the punishments which the people had suffered at the hand of God; for he still proceeds with the preceding narrative, and explains the diseases under which the people labored, that they may see clearly that they are justly punished. But we must distinguish this verse from the ninth, in which he said that “judgment had gone back;” for there he declared that they were deprived of God’s assistance, because they did not deserve to have him as the defender of their cause; but here he says that “judgment is driven back” in a different sense, that is, because they have overthrown all justice and equity among themselves. They have therefore received a just reward, because no justice of God has shone forth to render assistance, when they have banished far from them justice and equity; for in vain do we expect from God what we have refused to others and cast away from ourselves.

In the street. That is, in a public place. He describes those places in which judicial sentences were pronounced. When he says that “truth is fallen in the street,” he means that not only some private individuals have been corrupted, but the whole condition of the people is so thoroughly depraved as to leave no part sound; for, if some vices reign among the common people, some remedy may be obtained, so long as there is room for judgment; but if judgments are overthrown or corrupted, it follows that all things are infected by a universal contagion. He describes also their unbridled licentiousness, in not being ashamed of conduct openly wicked, and in not shrinking from the light and from the eyes of men.

15. Truth faileth. Hence 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 formerly said, that “truth hath fallen, that there is no place for equity;” and he enlarges this statement the more, by adding that he who hath withdrawn from evil hath become a prey. ¹⁴³¹⁴³     “If you render the Hebrew words thus, ‘Withdrawing from evil, he maketh himself a prey,’ that is, ‘Whosoever shuns vices, exposes himself as a prey to the wicked,’ you will have a meaning which leaves nothing to desire.” ­ Rosenmuller. Almost all the Jewish expositors, reading the two clauses consecutively, explain them thus: — “Truth hath failed, and, by departing from evil, hath 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 looketh well to himself, and departeth 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,” ¹⁴⁴¹⁴⁴     “Doit neeessairement estre aussi mechant qu’eux.” “Must unavoidably be as wicked as they are.” 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 pitch of wickedness; for he shows that “truth hath failed,” so that no good man is allowed to remain among them; because every one that abstains front 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, although they have grievously offended, so that it may appear as if there were no room for pardon, still the Lord will have regard to his people, and, although he has inflicted very severe chastisements, will at length remember his covenant, so as to bring incredible relief by healing their wounds. He speaks here of a future period, and promises that one day, after calamities so numerous and diversified, 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 observe carefully this order which the Prophet followed. First, it was necessary to reprove the Jews, that, being affected and laid low by repentance, they might cease to find fault with God; and, secondly, a mitigation of punishments, accompanied by salvation, is promised, 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, in order that he may not suffer them to be ruined and destroyed.

Yet if any one prefer 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 ground of hatred. Hence it follows, that there was no other motive that prompted him to yield assistance, than because their affairs were utterly desperate.