John Calvin Commentary Isaiah 29

This appears to be another discourse, in which Isaiah threatens the city of Jerusalem. He calls it “Altar” because the city's chief defense was in the “Altar”; for although the citizens relied on other bulwarks, of which they had a great abundance, they still placed more reliance on the Temple (Jeremiah 7:4) and the altar than on their other defenses.

While they thought they were invincible in power and resources, they considered their strongest and most invincible fortress to consist in being defended by the protection of God. They concluded that God was with them as long as they enjoyed the altar and the sacrifices. Some think the temple is called “Ariel” here because of its resemblance to the shape of a lion—broader in front and narrower behind; but I think it is 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 Prophet's design; for he intended to strip the Jews of their foolish confidence in imagining that God would assist them as long as the altar and the sacrifices could remain, in which they falsely gloried, thinking 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 because it was formerly inhabited by David, but he intends, by this admission, to scatter the smoke of their vanity.

Some understand by it the lesser Jerusalem, that is, the inner city, which was also surrounded by a wall; for there was a sort of twofold Jerusalem, because it had increased and extended its walls beyond where they originally stood. But I think this passage must be understood to relate to the whole city.

He mentions David because they gloried in his name and boasted that God's blessing continually dwelt in his palace; for the Lord had promised that the kingdom of David would be for ever (2 Samuel 7:13; Psalms 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 find no habitation in the whole world except in the See of Rome. We do not now dispute whether Peter was Bishop of the Church of Rome or not; but even if 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 (Psalms 132:14). And if even this were granted, do we not 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 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 themselves unceasing prosperity as 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” and renew them year by year, the Lord will still 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 our repentance. For although He spares and bears with us for a time, our sin is not therefore blotted out, nor do we have any reason to promise that we shall make a truce with Him. Let us not then abuse His patience, but let us be more eager to obtain pardon.

But I will bring Ariel into distress. I think that ו (vau) should here be taken as a disjunctive conjunction: “And yet I will execute my judgments and take vengeance, though, by delaying them for a time, it may seem as if I had forgiven.” He next threatens that he will give them grief and mourning, instead of the joy of the festivals. אניה (ănīāh) is viewed by some as an adjective, but improperly, for it is used in the same manner by Jeremiah (Lamentations 2:5). He declares that the Lord will reduce that city to distress, so that the Jews might know that they had to contend with God, and not with men. And, though the war was carried on by the Assyrians, they might still perceive that God was their leader.

And it shall be to me as Ariel. This clause would not apply to the Temple alone, for he means that everything will be made bloody by the slaughter that will take place at Jerusalem; and therefore he compares it to an “Altar,” on which victims of all kinds are slain, in the same manner as wicked men destined for slaughter are frequently compared to a sacrifice.

In short, by alluding here to the word “Altar,” he says that the whole city will be “as Ariel,” because it will overflow with the blood of the slain. Thus, it is evident that the outward profession of worship, ceremonies, and the outward demonstrations of the favor of God are of no avail, unless we sincerely obey him.

By an ironical expression, he tells hypocrites that their labor is fruitless. These are those who, with an impure heart, present sacrifices of beasts to God, as if they were the offerings fitted to appease his anger. He further implies that since they had profaned the Temple and the Altar, it was impossible to offer a proper sacrifice to God without slaying victims throughout the whole city—as if he had said, “There will be carnage in every part.” He makes use of the word “Sacrifice” figuratively, to denote the violent slaughter of those who refused to offer themselves willingly to God.

And I will camp against you round about. By the word כדור (kāddūr) he alludes to the roundness of a ball; and the expression corresponds to one commonly used, (“Je l’environneray”), “I will surround it.” Thus he shows that all means of escape will be cut off.

And will lay siege against you. This alludes to another method of invading the city, for either attacks are made at various points, or there is a regular siege. He confirms the doctrine of the former verse and shows that this war will be carried on under God’s direction, and that the Assyrians, though they are hurried on by their passions and by the lust of power, will undertake nothing but by the command of God.

He considered it to be of great importance to carry full conviction to the minds of the Jews that all the evils which befell them were sent by God, so that they might thus be led to enter into an examination of their crimes. As this doctrine is often found in the Scriptures, it ought to be the more carefully impressed on our minds, for it is not without good reason that it is so frequently repeated and inculcated by the Holy Spirit.

Then shalt thou be laid low. He scornfully describes that arrogance which led the Jews to despise all threats and admonitions as long as they enjoyed prosperity, as is customary with all hypocrites. Therefore, he says that when their pride has been laid aside, they will afterwards be more submissive; not that they will change their dispositions, but because shame will restrain the wantonness in which they formerly indulged.

Therefore, we ought to supply an implied contrast here. He addresses those who were puffed up by ambition, carried their heads high, and despised everyone, as if they were not even subject to God. For they ventured to curse and insult God Himself and to mock His holy word. Isaiah says, This pride shall be laid low, and this arrogance shall cease.

And thy voice shall be out of the ground. What he previously said he expresses more fully by a metaphor: that they will utter a low and confused noise as out of caverns. The voice of those who were once so haughty and fierce is compared by him to the speech of soothsayers, who, in issuing their oracles from some deep and dark cave underground, uttered some sort of confused muttering; for they did not speak articulately, but whispered. He declares that these boasters (ἀλάζονες) will resemble them.

Some interpret this expression as if the Prophet meant that they will derive no benefit from the chastisement, but the words do not convey this meaning, and he says afterwards that the Jews will be brought to repentance. Yet he first strikes terror to repress their insolence, for they arrogantly and rebelliously scorned all the threats of the Prophet. Therefore, by their being “brought down,” he means nothing less than that they will be covered with disgrace, so that they will not dare to utter, as from a lofty place, their proud and idle boastings.

And as the small dust. I will first state the opinions of others, and afterwards I will bring forward what I consider more probable. Almost all the commentators think that this expression denotes the enemies of the Jews; for they consider “foreigners” to mean “enemies,” and allege that the multitude of those who will oppress the Jews will be “like dust;” that is, it will be innumerable. But when I examine the whole passage closely, I am more inclined to adopt a contrary opinion. I think that the Prophet speaks contemptuously of the garrisons on which the Jews foolishly relied, for they had in their pay foreign soldiers who were strong men.

The multitude of the mighty ones. This is the interpretation I give to עריצים (gnărītzīm), which is also its literal meaning; and I see no reason why some of the Jews should suppose it to mean ungodly or wicked persons. Since, therefore, the Jews brought various garrisons from a distance, they thought that they were well defended and dreaded no danger. The Prophet threatens that their subsidiary troops, though they were a vast multitude, will in vain create a disturbance, for they will be like “dust” or “chaff,” that is, useless refuse, for they will produce no effect.

Therefore, we ought to infer that our wealth and resources, however great they are, will be reduced to nothing as soon as the Lord determines to deal with us as He has a right to do. The assistance of men lasts indeed for a time; but when the Lord lifts up His hand in earnest, their strength must crumble down, and they must become like chaff.

And it shall be in a moment suddenly. Some explain the concluding clause of this verse to mean that the noise of the enemies’ attack will spring up suddenly and, as it were, in a moment. But I consider והיה (vĕhāyāh), and it shall be, to relate to the time of duration, which he declares will be momentary; that is, those military aids will not last long, but will quickly vanish away. In vain do men boast of them, for God is their enemy.