Bibelkommentare

This woe to Ariel, which we have in this chapter, is the same with the "burden of the valley of vision" (Isa 21:1), and (it is very probable) points at the same event—the besieging of Jerusalem by the Assyrian army, which was cut off there by an angel; yet it is applicable to the destruction of Jerusalem by the Chaldeans, and its last desolations by the Romans. Here is, I. The event itself foretold, that Jerusalem should be greatly distressed, Isa 29:1-4,6), but that their enemies, who distressed them, should be baffled and defeated, Isa 29:5,7,8. II. A reproof to three sorts of sinners:—1. Those that were stupid, and regardless of the warnings which the prophet gave them, Isa 29:9-12. 2. Those that were formal and hypocritical in their religious performances, Isa 29:13,14. 3. Those politicians that atheistically and profanely despised God's providence, and set up their own projects in competition with it, Isa 29:15,16. III. Precious promises of grace and mercy to a distinguished remnant whom God would sanctify, and in whom he would be sanctified, when their enemies and persecutors should be cut off, Isa 29:17-24.

This chapter relates solely to Jerusalem - here called Ariel (see the note at Isaiah 29:1). It is not immediately connected with the preceding or the following chapters, though it is not improbable they were delivered about the same time. At what time this was delivered is not known, though it is evident that it was before the invasion by Sennacherib, and probably before the time of Hezekiah. The prophecy in the chapter consists of two parts: (I) The invasion of Judea by Sennacherib, and its sudden deliverance Isaiah 29:1-8. (II) A reproof of the Jews for their infidelity and impiety.

I. The invasion of Judea, and the distress that would be brought upon Jerusalem, and its sudden deliverance Isaiah 29:1-8.

1. Ariel would be filled with grief and distress Isaiah 29:1-2.

2. Yahweh would encamp against it and besiege it, and it would be greatly straitened and humbled Isaiah 29:3-4.

3. Yet the besieging army would be visited with sudden calamity and destruction - represented here by thunder, and tempest, and flame Isaiah 29:5-6.

4. The enemy would vanish as a dream, and all his hopes would be disappointed, as the hopes of a hungry and thirsty man are disappointed who dreams of having satisfied his hunger and thirst Isaiah 29:7-8.

There can be no doubt, I think, that this portion of the prophecy refers to the sudden and dreadful overthrow of Sennacherib; and the design of this portion of the prophecy is to give the assurance, that though Jerusalem would be in imminent danger, yet it would be suddenly delivered.

II. The second part consists of reproofs of the inhabitants of Jerusalem for their infidelity and impiety.

1. They were full of error, and all classes of people were wandering from God - reeling under error like a drunken man Isaiah 29:9.

2. A spirit of blindness and stupidity everywhere prevailed among the people Isaiah 29:10-12.

3. Formality and external regard for the institutions of religion prevailed, but without its life and power Isaiah 29:13.

4. They attempted to lay deep and skillful plans to hide their wickedness from Yahweh Isaiah 29:15.

5. They were unjust in their judgments, making a man an offender for a word, and perverting just judgment Isaiah 29:21.

6. For all this they should be punished.

(a) The wisdom of their wise men should fail Isaiah 29:14.

(b) The scorner would be consumed Isaiah 29:20.

7. There would be an overturning, and the people would be made acquainted with the law of God, and the truly pious would be comforted Isaiah 29:16-19. Those who had erred would be reformed, and would come to the true knowledge of God Isaiah 29:22-24.

Distress of Ariel, or Jerusalem, on Sennacherib's invasion, with manifest allusion, however, to the still greater distress which it suffered from the Romans, Isaiah 29:1-4. Disappointment and fall of Sennacherib described in terms, like the event, the most awful and terrible, Isaiah 29:5-8. Stupidity and hypocrisy of the Jews, Isaiah 29:9-16. Rejection of the Jews, and calling of the Gentiles, Isaiah 29:17. The chapter concludes by a recurrence to the favourite topics of the prophet, viz., the great extension of the Messiah's kingdom in the latter days, and the future restoration of Israel, Isaiah 29:18-24.

The subject of this and the four following chapters is the invasion of Sennacherib; the great distress of the Jews while it continued; their sudden and unexpected deliverance by God's immediate interposition in their favor; the subsequent prosperous state of the kingdom under Hezekiah; interspersed with severe reproofs, and threats of punishment, for their hypocrisy, stupidity, infidelity, their want of trust in God, and their vain reliance on the assistance of Egypt; and with promises of better times, both immediately to succeed, and to be expected in the future age. The whole making, not one continued discourse, but rather a collection of different discourses upon the same subject; which is treated with great elegance and variety. Though the matter is various, and the transitions sudden, yet the prophet seldom goes far from his subject. It is properly enough divided by the chapters in the common translation. - L.

INTRODUCTION TO Isaiah 29

This chapter contains a prophecy concerning the destruction of the temple and city of Jerusalem by the Romans; the character and condition of the people of the Jews, previous to it; the calling of the Gentiles, by the preaching of the Gospel; the ruin of antichrist, and the conversion of the Jews, in the latter day. The siege and destruction of Jerusalem are described in Isaiah 29:1 the disappointment of their enemies, notwithstanding their taking and destroying it, Isaiah 29:7 the stupidity, judicial blindness, and hardness of the Jews, which brought on their ruin, are predicted, Isaiah 29:9 the ignorance of their learned, as well as of their unlearned men, with respect to the Scripture, and the prophecies of it, Isaiah 29:11 their hypocrisy and formality in worship, Isaiah 29:13 a blast upon all their wisdom and prudence, who thought to be wiser than the Lord, and too many for him, whose folly and atheism are exposed, Isaiah 29:14, and a great change both in Judea and the Gentile world, by the removal of the Gospel from the one to the other, Isaiah 29:17 the effects of which are, deaf sinners hear the word, dark minds are enlightened, and joy increased among the meek and poor, Isaiah 29:18 the fall of the Jews, or else of antichrist, is foretold, Isaiah 29:20 and the chapter is closed with a promise and prophecy of the conversion of the seed of Abraham and Jacob, Isaiah 29:22.

Isa 29:1-24.

COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS.

This chapter opens the series of prophecies as to the invasion of Judea under Sennacherib, and its deliverance.

1. Ariel--Jerusalem; Ariel means "Lion of God," that is, city rendered by God invincible: the lion is emblem of a mighty hero

(2Sa 23:20).

Otherwise "Hearth of God," that is, place where the altar-fire continually burns to God

(Isa 31:9; Eze 43:15, 16).

add . . . year to year--ironically; suffer one year after another to glide on in the round of formal, heartless "sacrifices." Rather, "add yet another year" to the one just closed [MAURER]. Let a year elapse and a little more

(Isa 32:10,

Margin).

let . . . kill sacrifices--rather, "let the beasts (of another year) go round" [MAURER]; that is, after the completion of a year "I will distress Ariel."

Wo - (compare the note at Isaiah 18:1).

To Ariel - There can be no doubt that Jerusalem is here intended. The declaration that it was the city where David dwelt, as well as the entire scope of the prophecy, proves this. But still, it is not quiet clear why the city is here called "Ariel." The margin reads, 'O Ariel, that is, the lion of God.' The word (אריאל 'ărı̂y'ēl) is compounded of two words, and is usually supposed to be made up of ארי 'ărı̂y, "a lion," and אל 'ēl, God; and if this interpretation is correct, it is equivalent to a strong, mighty, fierce lion - where the word 'God' is used to denote greatness in the same way as the lofty cedars of Lebanon are called cedars of God; that is, lofty cedars. The "lion" is an emblem of strength, and a strong lion is an emblem of a mighty warrior or hero. 2 Samuel 23:20 : 'He slew two "lion-like" אריאל 'ărı̂y'êl men of Moab' 1 Chronicles 11:22. This use of the word to denote a hero is common in Arabic (see Bachart, "Hieroz.," i. 3. 1).

If this be the sense in which it is used here, then it is applied to Jerusalem under the image of a hero, and particularly as the place which was distinguished under David as the capital of a kingdom that was so celebrated for its triumphs in war. The word 'Ariel' is, however, used in another sense in the Scriptures, to denote an "altar" Ezekiel 43:15-16, where in the Hebrew the word is "Ariel." This name is given to the altar, Bachart supposes ("Hieroz.," i. 3. 1), because the altar of burnt-offering "devours" as it were the sacrifices as a lion devours its prey. Gesenius, however, has suggested another reason why the word is given to the altar, since he says that the word ארי 'ărı̂y is the same as one used in Arabic to denote a fire-hearth, and that the altar was so called because it was the place of perpetual burnt-offering. The name "Ariel," is, doubtless, given in Ezekiel to an altar; and it may be given here to Jerusalem because it was the place of the altar, or of the public worship of God. The Chaldee renders it, 'Wo to the altar, the altar which was constructed in the city where David dwelt.' It seems to me that this view better suits the connection, and particularly Isaiah 29:2 (see Note), than to suppose that the name is given to Jerusalem because it was like a lion. If this be the true interpretation, then it is so called because Jerusalem was the place of the burnt-offering, or of the public worship of God; the place where the fire, as on a hearth, continually burned on the altar.

The city where David dwelt - David took the hill of Zion from the Jebusites, and made it the capital of his kingdom 2 Samuel 5:6-9. Lowth renders this, 'The city which David besieged.' So the Septuagint: Ἐπολέμησε Epolemēse; and so the Vulgate, Expugnavit. The word חנה chânâh properly means "to encamp, to pitch one's tent" Genesis 26:17, "to station oneself." It is also used in the sense of encamping "against" anyone, that is, to make war upon or to attack (see Isaiah 29:3, and Psalm 27:3; 2 Samuel 12:28); and Jerome and others have supposed that it has this meaning here in accordance with the interpretation of the Septuagint and the Vulgate. But the more correct idea is probably that in our translation, that David pitched his tent there; that is, that he made it his dwelling-place.

Add ye year to year - That is, 'go on year after year, suffer one year to glide on after another in the course which you are pursuing.' This seems to be used ironically, and to denote that they were going on one year after another in the observance of the feasts; walking the round of external ceremonies as if the fact that David had dwelt there, and that that was the place of the great altar of worship, constituted perfect security. One of the sins charged on them in this chapter was "formality" and "heartlessness" in their devotions Isaiah 29:13, and this seems to be referred to here.

Let them kill sacrifices - Margin, 'Cut off the heads.' The word here rendered 'kill' (נקף nâqaph) may mean to smite; to hew; to cut down Isaiah 10:34; Job 19:26. But it has also another signification which better accords with this place. It denotes to make a circle, to revolve; to go round a place Joshua 6:3, Joshua 6:11; to surround 1 Kings 7:24; 2 Kings 6:14; Psalm 17:9; Psalm 22:17; Psalm 88:18. The word rendered 'sacrifices' (חגים chagiym) may mean a sacrifice Exodus 23:18; Psalm 118:27; Malachi 2:3, but it more commonly and properly denotes feasts or festivals Exodus 10:9; Exodus 12:14; Leviticus 23:39; Deuteronomy 16:10, Deuteronomy 16:16; 1 Kings 8:2, 1 Kings 8:65; 2 Chronicles 7:8-9; Nehemiah 8:14; Hosea 2:11, Hosea 2:13. Here the sense is, 'let the festivals go round;' that is, let them revolve as it were in a perpetual, unmeaning circle, until the judgments due to such heartless service shall come upon you. The whole address is evidently ironical, and designed to denote that all their service was an unvarying repetition of heartless forms.

Ariel - That Jerusalem is here called by this name is very certain: but the reason of this name, and the meaning of it as applied to Jerusalem, is very obscure and doubtful. 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, אור אל ur el which should issue from thence to consume his enemies: compare Isaiah 31:9. Some, according to the common derivation of the word, ארי אל ari el, 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. Τινες δε φασι την πολιν οὑτως ειρησθαι· επει, δια Θεου, λεοντος δικην εσπαραττε τους ανταιροντας. Procop. in loc. There are other explanations of this name given: but none that seems to be perfectly satisfactory. - Lowth.

From Ezekiel 43:15, we learn that Ari-el was the name of the altar of burnt-offerings, put here for the city itself in which that altar was. In the second verse it is said, I will distress Ari-el, and it shall be unto me as Ari-el. The first Ari-el here seems to mean Jerusalem, which should be distressed by the Assyrians: the second Ari-el seems to mean the altar of burntofferings. But why is it said, "Ari-el shall be unto me as Ari-el?" As the altar of burntofferings was surrounded daily by the victims which were offered: so the walls of Jerusalem shall be surrounded by the dead bodies of those who had rebelled against the Lord, and who should be victims to his justice. The translation of Bishop Lowth appears to embrace both meanings: "I will bring distress upon Ari-el; and it shall be to me as the hearth of the great altar."

Add ye year to year - Ironically. Go on year after year, keep your solemn feasts; yet know, that God will punish you for your hypocritical worship, consisting of mere form destitute of true piety. Probably delivered at the time of some great feast, when they were thus employed.

Woe to Ariel, to Ariel, the city where David dwelt,.... Many Jewish writers by "Ariel" understand the altar of burnt offerings; and so the Targum,

"woe, altar, altar, which was built in the city where David dwelt;''

and so it is called in Ezekiel 43:15 it signifies "the lion of God"; and the reason why it is so called, the Jews say (i), is, because the fire lay upon it in the form of a lion; but rather the reason is, because it devoured the sacrifices that were laid upon it, as a lion does its prey; though others of them interpret it of the temple, which they say was built like a lion, narrow behind and broad before (k); but it seems better to understand it of the city of Jerusalem, in which David encamped, as the word (l) signifies; or "encamped against", as some; which he besieged, and took from the Jebusites, and fortified, and dwelt in; and which may be so called from its strength and fortifications, natural and artificial, and from its being the chief city of Judah, called a lion, Genesis 49:9 whose standard had a lion on it, and from whence came the Messiah, the Lion of the tribe of Judah; or rather from its cruelty in shedding the blood of the prophets, and was, as the Lord says, as a lion unto him that cried against him, Jeremiah 12:8 and so the words may be considered as of one calling to Jerusalem, and lamenting over it, as Christ did, "O Jerusalem, Jerusalem, thou that killest the prophets", &c. Matthew 23:37 and the mention of David's name, and of his dwelling in it, is not only to point out what city is meant, and the greatness and glory of it; but to show that this would not secure it from ruin and destruction (m):

add ye year to year; which some understand of two precise years, at the end of which Jerusalem should be besieged by the army of Sennacherib; but that is not here meant. Cocceius thinks that large measure of time is meant, that one year is the length of time from David's dwelling in Jerusalem to the Babylonish captivity; and the other year from the time of Zerubbabel and Nehemiah to the destruction by the Romans, which is more likely; but rather the sense is, go on from year to year in your security and vain confidence; or keep your yearly feasts, and offer your yearly sacrifices; as follows:

let them kill sacrifices; the daily and yearly sacrifices; let the people bring them, and the priests offer them, for the time is coming when an end will be put to them; "the feasts shall be cut off": so the words may be rendered; the festivals shall cease, and be no more observed; and so the Targum,

"the festivities shall cease;''

or, feasts being put for lambs, so in Psalm 118:27 as Ben Melech observes, the sense is, their heads should be cut off (n).

(i) Yoma apud Jarchi in loc. (k) T. Bab. Middot, fol. 37. 1.((l) "castrametatus est", Vatablus, Junius & Tremellius; "castra habuit", Piscator. (m) The words are rendered by Noldius, "woe to Ariel, to Ariel: to the city in which David encamped"; and he observes, that some supply the copulative "and; woe to Ariel, and to the city", &c.; So making them distinct, which seems best to agree with the accents, and may respect the destruction both of their ecclesiastic and civil state; the temple being designed by "Ariel", and "Jerusalem" by the city. See Concord. Ebr. Part. p. 183. No. 842. (n) "agni excervicabuntur", Montanus; "excidentur", Vatablus; "jugulentur", Munster.