Commentary on Isaiah Volume 1 John Calvin
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
COMMENTARY ON ISAIAH
being broader in front and narrower behind; but I think it better to take it simply as denoting "the Altar," since Ezekiel also (Ezekiel 43:15) gives it this name. This prediction is indeed directed against the whole city, but we must look at the design of the Prophet; for he intended to strip the Jews of their foolish confidence in imagining that God would assist them, so long as the altar and the sacrifices could remain, in which they falsely gloried, and thought that they had fully discharged their duty, though their conduct was base and detestable.
The city where David dwelt. He now proceeds to the city, which he dignifies with the commendation of its high rank, on the ground of having been formerly inhabited by David, but intending, by this admission, to scatter the smoke of their vanity. Some understand by it the lesser Jerusalem, that is, the inner city, which also was surrounded by a wall; for there was a sort of two-fold Jerusalem, because it had increased, and had extended its walls beyond where they originally stood; but I think that this passage must be understood to relate to the whole city. He mentions David, because they gloried in his name, and boasted that the blessing of God continually dwelt in his palace; for the Lord had promised that "the kingdom of David would be for ever." (2 Samuel 7:13; Psalm 89:37.)
Hence we may infer how absurdly the Papists, in the present day, consider the Church to be bound to Peter's chair, as if God could nowhere find a habitation in the whole world but in the See of Rome. We do not now dispute whether Peter was Bishop of the Church of Rome or not; but though we should admit that this is fully proved, was any promise made to Rome such as was made to Jerusalem? "This is my rest for ever: here will I dwell, for I have chosen it." (Psalm 132:14.) And if even this were granted, do not we see what Isaiah declares about Jerusalem? That God is driven from it, when there is no room for doctrine, when the worship of God is corrupted. What then shall be said of Rome, which has no testimony? Can she boast of anything in preference to Jerusalem? If God pronounces a curse on the most holy city, which he had chosen in an especial manner, what must we say of the rest, who have overturned his holy laws and all godly institutions.
Add year to year. This was added by the Prophet, because the Jews thought that they had escaped punishment, when any delay was granted to them. Wicked men think that God has made a truce with them, when they see no destruction close at hand; and therefore they promise to themselves unceasing prosperity, so long as the Lord permits them to enjoy peace and quietness. In opposition to this assurance of their safety the Prophet threatens that, though they continue to "offer sacrifices," 521 and though they renew them year by year, still the Lord will execute his vengeance. We ought to learn from this, that, when the Lord delays to punish and to take vengeance, we ought not, on that account, to seize the occasion for delaying
521Instead of "Let them kill sacrifices," Vitringa's rendering, in which he has been followed by Lowth, Stock, and Alexander, is, "Let the feasts revolve." — Ed