Isaiah 29

My Notes Authors

My Notes Authors Matthew Henry - Commentary on the Whole Bible That it is Jerusalem which is here called Ariel is agreed, for that was the city where David dwelt; that part of it which was called Zion was in a particular manner the city of David, in which both the temple and the palace were. But why it is so called is very uncertain: probably the name and the reason were then well known. Cities, as well as persons, get surnames and nicknames. Ariel signifies the lion of God, or the strong lion: as the lion is king among beasts, so was Jerusalem among the cities, giving law to all about her; it was the city of the great King (Ps. xlviii. 1, 2); it was the head-city of Judah, who is called a lion’s whelp (Gen. xlix. 9) and whose ensign was a lion; and he that is the lion of the tribe of Judah was the glory of it. Jerusalem was a terror sometimes to the neighbouring nations, and, while she was a righteous city, was bold as a lion. Some make Ariel to signify the altar of burnt-offerings, which devoured the beasts offered in sacrifice as the lion does his prey. Woe to that altar in the city where David dwelt; that was destroyed with the temple by the Chaldeans. I rather take it as a woe to Jerusalem, Jerusalem; it is repeated here, as it is Matt. xxiii. 37, that it might be the more awakening. Here is,

My Notes Authors John Calvin - Commentaries **Because Jehovah hath overpowered you with the spirit of slumber. For the purpose of shewing more clearly the source of this blindness, he attributes it to the judgment of God, who determined to punish in this manner the wickedness of the people. As it belongs to him to give eyes to see, and to enlighten minds by the spirit of judgment and understanding, so he alone deprives us of all light, when he sees that by a wicked and depraved hatred of the truth we of our own accord wish for darkness. Accordingly, when men are blind, and especially in things so plain and obvious, we perceive his righteous judgment.

My Notes Authors John Calvin - Commentaries **Therefore every vision hath become to you. The Prophet expresses still more clearly what he had formerly said, that the blindness of the Jews will be so great that, though the Lord enlightens them by the clearest light of his word, they will understand nothing. Nor does he mean that this will happen to the common people alone, but even to the rulers and teachers, who ought to have been wiser than others, and to have held out an example to them. 268268 “Et monstrer le chemin aux autres;” — “And point out the way to others.” In short, he means that this stupidity will pervade all ranks; for both “learned and unlearned,” he declares, will be so dull and stupid as to be altogether dazzled by the word of God, and to see no more in it than in a “sealed letter.” He makes the same statement, but in different words, which he had made in the former chapter, that the Lord will be to them as “precept upon precept, line upon line;” for they will always remain in the first rudiments, and will never arrive at solid doctrine. (Isaiah 28:13 .)

My Notes Authors John Calvin - Commentaries **Therefore, behold, I add to do. 274274 {Bogus footnote} He threatens that he will punish by blinding not only the ignorant or the ordinary ranks, but those wise men who were held in admiration by the people. From this vengeance we may easily learn how hateful a vice hypocrisy is, and how greatly it is abhorred by God, as the Prophet spoke a little before about human inventions; for what kind of punishment is more dreadful than blindness of mind and stupidity? This indeed is not commonly perceived by men, nor are they aware of the greatness of this evil; but it is the greatest and most wretched of all.

My Notes Authors John Calvin - Commentaries **_Woe to them that conceal themselves from Jehovah. _The Prophet again exclaims against those wicked and profane despisers of God, whom he formerly called לצים, (lētzīm,) “scorners,” who think that they have no other way of being wise than to be skilful in mocking God. They regard religion as foolish simplicity, and hide themselves in their cunning, as in a labyrinth; and on this account they mock at warnings and threatenings, and, in short, at the whole doctrine of godliness. From this verse it is sufficiently evident that the pestilence, which afterwards spread more widely, prevailed even at that time in the world, namely, that hypocrites delighted in mocking inwardly at God, and in despising prophecies. The Prophet therefore exclaims against them, and calls them מעמיקים, (măgnămīkīm,) that is, “diggers,” 275275 {Bogus footnote} as if they “dug” for themselves concealment and lurking-places, that by means of them they might deceive God.

My Notes Authors John Calvin - Commentaries **For the violent man is brought to nought. He states more clearly what we have already mentioned in the former verse, namely, that the restoration of the Church consists in this, that the Lord raises up those who are cast down, and has compassion on the poor. But that purification of the Church, of which we have already spoken, is first necessary; for so long as the Lord does not execute his judgment against the wicked, and the bad are mixed with the good, so as even to hold the highest place in the Church, everything is soiled and corrupted, God is not worshipped or feared, and even godliness is trampled under feet. When therefore the ungodly are removed or subdued, the Church is restored to its splendour, and the godly, freed from distresses and calamities, leap for joy.

My Notes Authors John Calvin - Commentaries **That make a man an offender for a word. We have formerly stated who were the persons with whom the Prophet had to do, namely, with hypocrites and profane scorners, who set at nought all the reproofs and threatenings of the Prophets, and who wished to frame a God according to their own fancy. Such persons, desiring to have unbounded license, that they might indulge freely in their pleasures and their crimes, bore very impatiently the keen reproofs of the prophets, and did not calmly submit to be restrained. On this account they carefully observed and watched for their words, that they might take them by surprise, or give a false construction. I have no doubt that he reproves wicked men, who complained of the liberty used by the prophets, and of the keenness of their reproofs, as if they had intended to attack the people, and the nobles, and the priests; for hence arise the calumnies and false accusations which are brought even against the faithful servants of God. Hence arise those doubtful and ensnaring questions which are spread out as snares and nets, that they may either bring a righteous man into danger of his life, or may practice some kind of deceit upon him. We see that the Pharisees and Sadducees did so to Christ himself. (Matthew 21:23 ; 22:17; John 8:6 .)

My Notes Authors John Calvin - Commentaries **Therefore thus saith Jehovah. This is the conclusion of the former statement; for he comforts the people, that they may not despair in that wretched and miserable condition to which they shall be reduced. We ought to observe the time to which those things must relate, that is, when the people have been brought into a state of slavery, the temple overturned, the sacrifices taken away, and when it might be thought that all religion had fallen down, and that there was no hope of deliverance. The minds of believers must therefore have been supported by this prediction, that, when they were shipwrecked, they might still have this plank left, which they might seize firmly, and by which they might be brought into the harbour. We too ought to take hold of these promises, even in the most desperate circumstances, and to rely on them with our whole heart.

My Notes Authors John Calvin - Commentaries **Then shall the erring in spirit learn wisdom. He again repeats that promise which he formerly noticed briefly; for so long as the understandings of men shall be struck with ignorance and blindness, even though they enjoy abundance of every kind of blessings, yet they are always surrounded and besieged by ruin. In making preparation for the restoration of the Church, the Lord therefore enlightens by his word, and illuminates by the light of understanding, his own people, who formerly wandered astray in darkness. He does this by the secret influence of the Spirit; for it would be of little value to be taught by the external word, if he did not also instruct our hearts inwardly.