Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?

Cease ye therefore from the man, whose breath is in his nostrils, for he is reputed high.

Cease ye from man, whose breath is in his nostrils; for what account is to be made of him?

Cease for you from man, Whose breath is in his nostrils, For, in what is he esteemed?

Have no more to do with man, whose life is only a breath, for he is of no value.

Cease ye from man, in whose nostrils is a breath; For how little is he to be accounted!

Therefore, rest away from man, whose breath is in his nostrils, for he considers himself to be exalted.

Cessate igitur ab homine cujus in nare spiritus; qua enim in re (vel, ad quid, vel, quanti) ipse reputatur?

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 rvch, (ruach,) which we render breath, as denoting violence, by a comparison which is frequently used in other parts of Scripture; [1] 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." [2] 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.

Footnotes

1 - In 1 Kings 19:11 rvch (ruach) signifies wind, which the accompanying epithets show to have been strong and violent. -- Ed

2 - 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.

Cease ye from man - That is, cease to confide in or trust in him. The prophet had just said Isaiah 2:11, Isaiah 2:17 that the proud and lofty people would be brought low; that is, the kings, princes, and nobles would be humbled. They in whom the people had been accustomed to confide should show their insufficiency to afford protection. And he calls on the people to cease to put their reliance on any of the devices and refuges of men, implying that trust should be placed in the Lord only; see Psalm 146:3-4; Jeremiah 17:5.
Whose breath is in his nostrils - That is, who is weak and short-lived, and who has no control over his life. All his power exists only while he breathes, and his breath is in his nostrils. It may soon cease, and we should not confide in so frail and fragile a thing as the breath of man; see Psalm 146:3-5 :
Put not your trust in princes,
Nor in the son of man, in whom there is no help.
His breath goeth forth, he returneth to his earth;
In that very day his thoughts perish.
Happy is he that hath the God of Jacob for his help,
Whose hope is in the Lord his God.
The Chaldee has translated this verse, 'Be not subject to man when he is terrible, whose breath is in his nostrils; because today he lives, and tomorrow he is not, and shall be reputed as nothing.' It is remarkable that this verse is omitted by the Septuagint, as Vitringa supposes, because it might seem to exhort people not to put confidence in their rulers.
For wherein - That is, he is unable to afford the assistance which is needed. When God shall come to judge people, what can man do, who is weak, and frail, and mortal? Refuge should be sought in God. The exhortation of the prophet here had respect to a particular time, but it may be applied in general to teach us not to confide in weak, frail, and dying man. For life and health, for food and raiment, for home and friends, and especially for salvation, we are dependent on God. He alone can save the sinner; and though we should treat people with all due respect, yet we should remember that God alone can save us from the great day of wrath.

Cease ye from man - Trust neither in him, nor in the gods that he has invented. Neither he, nor they, can either save or destroy.

Cease ye from man, whose (y) breath [is] in his nostrils: for why is he to be esteemed?
(y) Cast off your vain confidence in man, whose life is so frail that if his nose is stopped he is dead and consider that you are dealing with God.

Cease ye from man, whose breath is in his nostrils,.... "From that man" (y), meaning antichrist, the man of sin; who is but a mere man, a poor, frail, mortal man; though he sits in the temple of God, as if he was God, showing himself to be God, by taking that to himself which belongs to the Deity. This is advice to the followers of antichrist, to cease from going after him, and worshipping him, seeing he is not the living God, but a dying man:
for wherein is he to be accounted of? The Targum is,
"for he is alive today, and tomorrow he is not, and he is to be accounted as nothing;''
and much less as Peter's successor, as head of the church, and vicar of Christ, and as having all power in heaven, earth, and hell. It may be applied to men in general, in whom no confidence is to be placed, even the greatest of men, Psalm 118:8 and particularly the Egyptians, in whom the Jews were apt to trust, who were men, and not God; and whose horses were flesh, and not spirit, Isaiah 31:3 so Vitringa; but the first sense is best.
(y) .

The high ones (Isaiah 2:11, Isaiah 2:13) on whom the people trust, shall be "brought low" (Isaiah 3:2); therefore "cease from" depending on them, instead of on the Lord (Psalm 146:3-5).

Cease ye - Never admire or place your trust in man. Breath - Whose breath is quickly stopped and taken away. Wherein - What excellency is in him, considered in himself, and without dependence on God?