John Calvin on Isaiah 2:22

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; 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.” 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.

CHAPTER 3

Isaiah Chapter 3:1-26

1. For, behold, the Lord, the Lord of hosts, doth take away from Jerusalem, and from Judah, the stay and the staff, the whole stay of bread, and the whole stay of water,

1. Quoniam ecce Dominator Iehova exercituum, Ierosolymae et Judae vigorem et vim adimet, omnem vigorem panis, omnem vigorem aquae,

2. The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient,

2. Fortem, et virum bellicosum, judicem et prophetam, et divinum et senem,

3. The captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the eloquent orator.

3. Ducem quinquagenarium, et conspicuum, senatorem, eximium quemque inter artifices et disertum, (vel, intelligentem arcani sermonis.)

4. And I will give children to be their princes, and babes shall rule over them.

4. Et constituam pueros illis principes, et parvuli dominabuntur eis.

5. And the people shall be oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly against the ancient, and the base against the honourable.

5. Violenter aget populus qisque in alium, vir in proximum suum; insolescet adolescens contra senem, contemptus adversus honoratum.

6. When a man shall take hold of his brother, of the house of his father, saying, Thou hast clothing, be thou our ruler, and let this ruin be under thy hand:

6. Cum apprehenderit quisque fratrem suum e familia patris sui, Vestimentum, dicens, est tibi: Princeps noster eris: ruina haec in manu tua:

7. In that day shall he swear, saying, I will not be an healer; for in my house is neither bread nor clothing: make me not a ruler of the people.

7. Is jurabit in illa die, dicens, Non ero curator; nam domi meae neque panis est, neque vestimentum; itaque ne me principem populi constituatis.

8. For Jerusalem is ruined, and Judah is fallen; because their tongue and their doings are against the Lord, to provoke the eyes of his glory.

8. Certe corruit Ierusalem, et Iuda cecidit; quoniam lingua eorum et studia contra Iehovam, ad exacerbandos oculos gloriae ejus.

9. The shew of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not: woe unto their soul! for they have rewarded evil unto themselves.

9. Probatio vultus eorum respondet in ipsis: (vel adversus iposos:) peccatum suum, sicut Sodoma, praedicaverunt, neque dissimularunt. Vae animae ipsorum, quia accersiverunt sibi malum.

10. Say ye to the righteous, that it shall be well with him; for they shall eat the fruit of their doings.

10. Dicite justo, bene erit, quia fructus manuum suarum comedent.

11. Woe unto the wicked! it shall be ill with him; for the reward of his hands shall be given him.

11. Vae impio, male erit; quoniam secundum opera manuum suarum rependetur ei.

12. As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.

12. Populi mei exactores sunt parvuli, et mulieres illi dominuntur. Popule mi, qui te gubernant seducunt, et viam semitarum tuarum depravant.

13. The Lord standeth up to plead, and standeth to judge the people.

13. Stat ad disceptandum Iehova, et praesto est ad judicandos populos.

14. The Lord will enter into judgment with the ancients of his people, and the princes thereof: for ye have eaten up the vineyard; the spoil of the poor is in your houses.

14. Iehova in judicium veniet cum senibus populi sui, et cum principibus ejus; et vos perdidistis vineam, estque rapina pauperis in domibus vestris.

15. What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord God of hosts.

15. Quid vobis quod contunditis populum meum, et facies pauperum commolitis? dicit Dominus Iehova exercituum.

16. Moreover, the Lord saith, Because the daughters of Zion are haughty, and walk with stretched-forth necks, and wanton eyes, walking and mincing as they go, and making a tinkling with their feet:

16. Dicit quoque Iehova, Quoniam superbiunt filiae Sion, et porrecto collo incedunt, oculisque vacantibus, et ambulando plaudendoque ambulant, tinnitumque pedibus suis excitant:

17. Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the Lord will discover their secret parts.

17. Ideo decalvabit Dominus verticem filiarum Sion, et Dominus pudenda earum nudabit.

18. In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon,

18. In die illa auferet Dominus ornamentum crepitaculorum, et reticula, et lunulas,

19. The chains, and the bracelets, and the mufflers,

19. Olfactoria, armillas, et mitras,

20. The bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings,

20. Tiaras, crurum ornatus, vittas, bullas, et inaures,

21. The rings, and nose-jewels,

21. Annulos et monilia narium,

22. The changeable suits of apparel, and the mantles, and the wimples, and the crisping-pins,

22. Mutatorias vestes, palliola, pepla, et acus,

23. The glasses, and the fine linen, and the hoods, and the vails.

23. Specula, et sindones, calyptras et theristra.

24. And it shall come to pass, that instead of sweet smell there shall be stink; and instead of a girdle a rent; and instead of well-set hair baldness; and instead of a stomacher a girding of sackcloth; and burning instead of beauty.

24. Et erit pro suavi aromate putredo, et pro cinctura laceratio, et pro cincinnus calvitium; pro balteo cinctura sacci, adustio pro venustate.

25. Thy men shall fall by the sword, and thy mighty in the war.

25. Viri tui in gladio cadent, et robur tuum in bello.

26. And her gates shall lament and mourn; and she, being desolate, shall sit upon the ground

26. Moerebunt ac lugebunt portae ejus; et ipsa desolata humi jacebit.