Isaiah 59:6

Their webs shall not become garments, neither shall they cover themselves with their works: their works are works of iniquity, and the act of violence is in their hands.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(6) Their webs shall not become garments.—See the same figure in Isaiah 30:1. The point of the comparison lies chiefly in the uselessness of the spider’s webs, but the second clause emphasises also the fact that the only purpose which the webs serve is one of mischief. They may catch flies, they cannot clothe men.

MacLaren's Expositions

Isaiah

FLIMSY GARMENTS

Isaiah 59:6. - Revelation 3:18.

The force of these words of the prophet is very obvious. He has been pouring out swift, indignant denunciation on the evil-doers in Israel; and, says he, ‘they hatch cockatrice’s eggs and spin spiders’ webs,’ pointing, as I suppose, to the patient perseverance, worthy of a better cause, which bad men will exercise in working out their plans. Then with a flash of bitter irony, led on by his imagination to say more than he had meant, he adds this scathing parenthesis, as if he said, ‘Yes, they spin spiders’ webs, elaborate toil and creeping contrivance, and what comes of it all! The flimsy foul thing is swept away by God’s besom sooner or later. A web indeed! but they will never make a garment out of it. It looks like cloth, but it is useless.’ That is the old lesson that all sin is profitless and comes to nothing.

I venture to connect with that strongly figurative declaration of the essential futility of godless living, our second text, in which Jesus uses a similar figure to express one aspect of His gifts to the believing soul. He is ready to clothe it, so that ‘being clothed, it will not be found naked.’

I. Sin clothes no man even here.

Notice in passing what a hint there is of the toil and trouble that men are so willing to take in a wrong course. Hatching and spinning both suggest protracted, sedulous labour. And then the issue of it all is- nothing.

Take the plainest illustrations of this truth first-the breach of common laws of morality, the indulgence, for instance, in dissipation. A man gets a certain coarse delight out of it, but what does he get besides? A weakened body, a tyrannous craving, ruined prospects, oftenest poverty and shame, the loss of self-respect and love; of moral excellences, of tastes for what is better. He is not a beast, and he cannot live for pure animalism without injuring himself.

Then take actual breaches of human laws. How seldom these ‘pay,’ even in the lowest sense. Thieves are always poor. The same experience of futility dogs all coarse and palpable breaches of morality. It is always true that ‘He that breaketh a hedge, a serpent shall bite him.’

The reasons are not far to seek. This is, on the whole, God’s world, a world of retribution. Things are, on the whole, on the side of goodness. God is in the world, and that is an element not to be left out in the calculation. Society is on the side of goodness to a large extent. The constitution of a man’s own soul, which God made, works in the same direction. Young men who are trembling on the verge of youthful yieldings to passion, are tempted to fancy that they can sow sin and not reap suffering or harm. Would that they settled it in their thoughts that he who fires a fuse must expect an explosion!

But the same rule applies to every godless form of life. Take our Manchester temptation, money or success in business. Take ambition. Take culture, literary fame. Take love and friendship. What do they all come to, if godless? I do not point to the many failures, but suppose success: would that make you a happy man? If you won what you wanted, would it be enough? What ‘garments’ for your conscience, for your sense of sin, for your infinite longings would success in any godless course provide? You would have what you wanted, and what would it bring with it? Cares and troubles and swift satiety, and not seldom incapacity to enjoy what you had won with so much toil. If you gained the prize, you would find clinging to it something that you did not bargain for, and that took most of the dazzle away from it.

II. The rags are all stripped off some day.

Death is a becoming naked as to the body, and as to all the occupations that terminate with bodily life. It necessarily involves the loss of possessions, the cessation of activities, the stripping off of self-deceptions, and exposure to the gaze of the Judge, without defence. The godless soul will ‘be found naked’ and ashamed. All ‘works of darkness,’ laden with rich blossom or juicy fruit though they have seemed to be, will then be seen to be in tragic truth ‘fruitless.’ A life’s spinning and weaving, and not a rag to cover the toiler after all! Is that ‘productive labour’?

III. Christ will clothe you.

‘White raiment.’ Pure character. Covering before the Judge. Festal robe of Victory.

‘Buy’-how? By giving up self.

Matthew Henry's Concise Commentary

59:1-8 If our prayers are not answered, and the salvation we wait for is not wrought for us, it is not because God is weary of hearing prayer, but because we are weary of praying. See here sin in true colours, exceedingly sinful; and see sin in its consequences, exceedingly hurtful, separating from God, and so separating us, not only from all good, but to all evil. Yet numbers feed, to their own destruction, on infidel and wicked systems. Nor can their skill or craft, in devising schemes, as the spider weaves its web, deliver or save them. No schemes of self-wrought salvation shall avail those who despise the Redeemer's robe of righteousness. Every man who is destitute of the Spirit of Christ, runs swiftly to evil of some sort; but those regardless of Divine truth and justice, are strangers to peace.

Barnes' Notes on the Bible

Their webs shall not become garments - The spider's web is unfit for clothing; and the idea here is, that their works are as unfit to secure salvation as the attenuated web of a spider is for raiment. The sense is, says Vitringa, that their artificial sophisms avail nothing in producing true wisdom, piety, virtue, and religion, or the true righteousness and salvation of people, but are airy speculations. The works of the self-righteous and the wicked; their vain formality, their false opinions, their subtle reasonings, and their traditions, are like the web of the spider. They bide nothing, they answer none of the purposes of a garment of salvation. The doctrine is, that people must have some better righteousness than the thin and gossamer covering which their own empty forms and ceremonies produce (compare Isaiah 64:6).

Jamieson-Fausset-Brown Bible Commentary

6. not … garments—like the "fig leaves" wherewith Adam and Eve vainly tried to cover their shame, as contrasted with "the coats of skins" which the Lord God made to clothe them with (Isa 64:6; Ro 13:14; Ga 3:27; Php 3:9). The artificial self-deceiving sophisms of human philosophy (1Ti 6:5; 2Ti 2:16, 23).

Matthew Poole's Commentary

Their webs shall not become garments, i.e. their contrivances and deep designs shall not advantage them, they being like a thin and raw garment, either through which all their wretchedness and malice will appear, as the next words intimate; or, for want of solidity and substance, shall not be able to defend them from their impending evils.

Works of iniquity, i.e. works of injustice, whereby their grieve and vex their brethren, which the next words do clear. The act of violence is in their hands, i.e. they exercise themselves in all acts of violence and oppression.

Gill's Exposition of the Entire Bible

Their webs shall not become garments, neither shall they cover themselves with their works,.... As spiders' webs are not fit to make garments of, are too thin to cover naked bodies, or shelter from bad weather, or injuries from different causes; so neither the false doctrines of men will be of any use to themselves, or to others that receive them; particularly the doctrine of justification by works: these are not proper garments to cover the nakedness of a sinner from the sight of God, or screen him from avenging justice; but his hope which is placed on them will be cut off, and his trust in them will be a spider's web, of no avail to him, Job 8:14,

their works are works of iniquity: both of preacher and hearer; even their best works are sinful; not only as being imperfect, and having a mixture of sin in them, and so filthy rags, and insufficient to justify them before God; but because done from wrong principles, and with wrong views, and tending to set aside the justifying righteousness of Christ, and God's way of justifying sinners by it, which is abominable to him:

and the act of violence is in their hands; they persecuting such that preach and profess the contrary doctrine.

Geneva Study Bible

Their webs shall not become garments, neither shall they cover themselves with their works: their works are works of iniquity, and the act of violence is in their hands.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

6. Development of the second image of Isaiah 59:5, the point of comparison being the uselessness for any good social end of the schemes devised by the ungodly.

shall not become garments] i.e. “shall not serve for a garment.”

neither shall they cover themselves &c.] Better, neither shall men cover themselves &c. (indefinite subj.).

Pulpit Commentary

Verse 6. - Their webs shall not become garments. The unsubstantial fabrics which they weave shall not serve them in any way as garments, or be of any real value or utility. Their devices shall not take objective shape in such sort as to afford them "cover" or protection. Their works are works of iniquity; rather, works of nothingness, works that make a mere pretence of being works at all, and are in reality mere shams, impotent and delusive. And the act of violence is in their hands; rather, and it is an act of violence that is in their hands. Violence creates nothing. At the best, it destroys. Isaiah 59:6

Keil and Delitzsch Biblical Commentary on the Old Testament

The description now passes over to the social and judicial life. Lying and oppression universally prevail. "No one speaks with justice, and no one pleads with faithfulness; men trust in vanity, and speak with deception; they conceive trouble, and bring forth ruin. They hatch basilisks' eggs, and weave spiders' webs. He that eateth of their eggs must die; and if one is trodden upon, it splits into an adder. Their webs do not suffice for clothing, and men cannot cover themselves with their works: their works are works of ruin, and the practice of injustice is in their hands." As קרא is generally used in these prophetic addresses in the sense of κηρύσσειν, and the judicial meaning, citare, in just vocare, litem intendere, cannot be sustained, we must adopt this explanation, "no one gives public evidence with justice" (lxx οὐδεὶς λαλεῖ δίκαια). צדק is firm adherence to the rule of right and truth; אמוּנה a conscientious reliance which awakens trust; משׁפּט (in a reciprocal sense, as in Isaiah 43:26; Isaiah 66:16) signifies the commencement and pursuit of a law-suit with any one. The abstract infinitives which follow in Isaiah 59:4 express the general characteristics of the social life of that time, after the manner of the historical infinitive in Latin (cf., Isaiah 21:5; Ges. 131, 4, b). Men trust in tōhū, that which is perfectly destitute of truth, and speak שׁוא, what is morally corrupt and worthless. The double figure און והוליד עמל הרו is taken from Job 15:35 (cf., Psalm 7:15). הרו (compare the poel in Isaiah 59:13) is only another form for הרה (Ges. 131, 4, b); and הוליד (the western or Palestinian reading here), or הולד (the oriental or Babylonian reading), is the usual form of the inf. abs. hiph. (Ges. 53, Anm. 2). What they carry about with them and set in operation is compared in Isaiah 59:5 to basilisks' eggs (צפעוני, serpens regulus, as in Isaiah 11:8) and spiders' webs (עכּבישׁ, as in Job 8:14, from עכּב, possibly in the sense of squatter, sitter still, with the substantive ending ı̄sh). They hatch basilisks' eggs (בּקּע like בּקע, Isaiah 34:15, a perfect, denoting that which has hitherto always taken place and therefore is a customary thing); and they spin spiders' webs (ארג possibly related to ἀράχ-νη;

(Note: Neither καῖρος nor ἀράχνη has hitherto been traced to an Indian root in any admissible way. Benfey deduces the former from the root dhvir (to twist); but this root has to perform an immense number of services. M. Mller deduces the latter from rak; but this means to make, not to spin.)

the future denoting that which goes on occurring). The point of comparison in the first figure is the injurious nature of all they do, whether men rely upon it, in which case "he that eateth of their eggs dieth," or whether they are bold or imprudent enough to try and frustrate their plans and performances, when that (the egg) which is crushed or trodden upon splits into an adder, i.e., sends out an adder, which snaps at the heel of the disturber of its rest. זוּר as in Job 39:15, here the part. pass. fem. like סוּרה (Isaiah 49:21), with a - instead of ā - like לנה, the original ă of the feminine (zūrăth) having returned from its lengthening into ā to the weaker lengthening into ĕ. The point of comparison in the second figure is the worthlessness and deceptive character of their works. What they spin and make does not serve for a covering to any man (יתכּסּוּ with the most general subject: Ges. 137, 3), but has simply the appearance of usefulness; their works are מעשׂי־און (with metheg, not munach, under the Mem), evil works, and their acts are all directed to the injury of their neighbour, in his right and his possession.