Commentary on Isaiah Volume 1 John Calvin (continued)
JOHN CALVIN
him that reproveth in the gate, and turn aside the just for a thing of nought. 21. Facientes hominem peccare in verbo, qui arguentem in porta illaquearunt, et justum flexerunt ad nihilum. 22. Therefor thus saith the Lord, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale. 22. Propterea sic dicit Iehova ad domun Iacob, qui redemit Abraham: Non confundetur nunc Iacob, neque pallescet nunc facies ejus. 23. But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel. 23. Nam ubi viderit natos suos, opus manuum mearum, in medio sui, sanctificabunt nomen meum, sanctificabunt Sanctum Iacob, Deum Israel timebunt. 24. They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine. 24. Tum errantes spiritu discent intelligentiam; et murmuratores discent doctrinam.
1. This appears to be another discourse, in which Isaiah threatens the city of Jerusalem. He calls it "Altar," 519 because the chief defense of the city was in the "Altar;" 520 for although the citizens relied on other bulwarks, of which they had great abundance, still they placed more reliance on the Temple (Jeremiah 7:4) and the altar than on the other defences. While they thought that they were invincible in power and resources, they considered their strongest and most invincible fortress to consist in their being defended by the protection of God. They concluded that God was with them, so long as they enjoyed the altar and the sacrifices. Some think that the temple is here called "Ariel," from the resemblance which it bore to the shape of a lion, 519"Il l'appelle Ariel, c'est à dire, autel de Dieu;" — "He calls it Ariel, that is, Altar of God." 520"Some, with the Chaldee, suppose it to be taken from the hearth of the great altar of burnt-offerings, which Ezekiel plainly calls by the same name; and that Jerusalem is here considered as the seat of the fire of God, la( אל אורōr ēl,) which should issue from thence to consume his enemies.
Compare chap. Isaiah 31:9. Some, according to the common derivation of the word,( אל אריărīēl,) the lion of God, or the strong lion, suppose it to signify the strength of the place, by which it was enabled to resist and overcome all its enemies.'' --- Lowth.
interprets it the altar of the Lord, and Ezekiel also (Ezekiel 43:15) gives it this name. It is so called, on account of the fire of God, which couched like( אריărī,) a lion on the altar. Our Rabbins explain( אריאלărīēl) to denote the temple of Jerusalem, which was narrow behind, and broad in front.'' --- Jarchi. ``The greater part of interpreters are agreed, that( אריאלărīēl) compounded of ( אריărī) and( אלēl,) denotes the lion of God, or, as Castalio renders it, The Lion --- God. But they differ in explaining the application of this name to Jerusalem.'' --- Rosenmüller. ``The meaning of the Prophet, in my opinion, is, that `God will make Jerusalem the heart of his anger, which shall consume not only the enemies but the obstinate rebellious Jews.' This meaning is elegant and emphatic, and agrees well with the wisdom of the prophet Isaiah. Ariel is here taken, in its true signification, not for the altar, but for the hearth of the altar, as in Ezekiel. The import of the name lies here. The hearth of the altar sustained the symbol of the most holy and pure will of God, by which all the sacrifices offered to God must be tried; and to this applies the justice of God, burning like a fire, and consuming the sinner, if no atonement be found. Jerusalem would become the theater of the divine judgments.''
--- Vitringa. ``Isaiah foresees that the city will, in a short time, be besieged by a very numerous army of the Assyrians, and will be reduced to straits, and yet will not be vanquished by those multitudes, but, like a lion, will rise by divine power out of the severest encounters.'' --- Doederlein