Bible Commentaries

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.

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.

Yet I will distress Ariel - The reference here is doubtless to the siege which God says Isaiah 29:3 he would bring upon the guilty and formal city.

And there shall be heaviness and sorrow - This was true of the city in the siege of Sennacherib, to which this probably refers. Though the city was delivered in a sudden and remarkable manner (see the note at Isaiah 29:7-8), yet it was also true that it was reduced to great distress (see Isaiah 36; 37)

And it shall be unto me as Ariel - This phrase shows that in Isaiah 29:1 Jerusalem is called 'Ariel,' because it contained the great altar, and was the place of sacrifice. The word "Ariel" here is to be understood in the sense "of the hearth of the great altar;" and the meaning is, 'I will indeed make Jerusalem like the great altar; I will make it the burning place of wrath where my enemies shall be consumed as if they were on the altar of burnt sacrifice.' Thus in Isaiah 30:9, it is said of Yahweh that his 'fire is in Zion, and his furnace in Jerusalem.' This is a strong expression, denoting the calamity that was approaching; and though the main reference in this whole passage is to the distress that would come upon them in the invasion of Sennacherib, yet there is no impropriety in supposing that there was presented to the mind of the prophet in vision the image of the total ruin that would come yet upon the city by the Chaldeans - when the temple, the palaces, and the dwellings of the magnificent city of David would be in flames, and like a vast blazing altar consuming that which was laid upon it.

And I will camp against thee - That is, I will cause an army to pitch their tents there for a siege. God regards the armies which he would employ as under his control, and speaks of them as if he would do it himself (see the note at Isaiah 10:5).

Round about - (כדוּר kadûr). As in a circle; that is, he would encompass or encircle the city. The word used here דור dûr in Isaiah 22:18, means a ball, but here it evidently means a circle; and the sense is, that the army of the besiegers would encompass the city. A similar form of expression occurs in regard to Jerusalem in Luke 19:43 : 'For the days shall come upon thee, than thine enemies shall cast a trench (χάρακα charaka - "a rampart," a "mound") about thee σοί soi "against thee"), and "compass thee round" περικυκλώτονσί σε perikuklōsousi se, "encircle thee").' So also Luke 21:20. The Septuagint renders this, 'I will encompass thee as David did;' evidently reading it as if it were כדוּד kadûd; and Lowth observes that two manuscripts thus read it, and he himself adopts it. But the authority for correcting the Hebrew text in this way is not sufficient, nor is it necessary. The idea in the present reading is a clear one, and evidently means that the armies of Sennacherib would encompass the city.

With a mount - A rampart; a fortification. Or, rather, perhaps, the word מצב mutsâb means a post, a military station, from יצב yâtsab, "to place, to station." The word in this form occurs nowhere else in the Scriptures, but the word מצב matsâb occurs in 1 Samuel 13:23; 1 Samuel 14:1, 1 Samuel 14:4; 2 Samuel 23:14, in the sense of a military post, or garrison.

I will rise forts - That is, ramparts, such as were usually thrown up against a besieged city, meaning that it should be subjected to the regular process of a siege. The Septuagint reads, Πύργου Purgou; 'Towers;' and so also two manuscripts by changing the Hebrew letter ד (d) into the Hebrew letter ר (r). But there is no necessity for altering the Hebrew text. Lowth prefers the reading of the Septuagint.

And shalt speak out of the ground - (see the note at Isaiah 8:19). The sense here is, that Jerusalem, that had been accustomed to pride itself on its strength I would be greatly humbled and subdued. Its loud and lofty tone would be changed. It would use the suppressed language of fear and alarm as if it spoke from the dust, or in a shrill small voice, like the pretended conversers with the dead.

And thy speech shall whisper out of the dust - Margin, 'Peep,' or 'Chirp,' (see the note at Isaiah 8:19).

Moreover - These verses Isaiah 29:5, Isaiah 29:7-8 contain a beautiful description of the destruction of the army of Sennacherib. Though they had laid the plan of a regular siege; though the city, in itself, would not be able to hold out against them, and all was alarm and conscious imbecility within; yet in an instant the siege would be raised, and the advancing hosts of the Assyrians would all be gone.

The multitude of thy strangers - The multitude of the strangers that shall besiege thee; called 'thy strangers,' because they besieged, or oppressed thee. The word 'strangers' here, as elsewhere, means "foreigners" (see the note at Isaiah 1:7; compare Isaiah 2:6; Isaiah 5:17; Isaiah 14:1; Isaiah 25:2, Isaiah 25:5; Isaiah 29:5; Isaiah 60:10).

Shall be like small dust - Light, fine dust that is easily dissipated by the wind.

Of the terrible ones - Of the invading, besieging army, that is so much the object of dread.

As chaff that passeth away - (see the note at Isaiah 17:13). This image of chaff driven before the wind, to denote the sudden and entire discomfiture of enemies, is common in the Scriptures (see Job 21:18; Psalm 1:4; Psalm 35:5; Hosea 13:13).

Yea, it shall be at an instant suddenly - The forces of Sennacherib were destroyed in a single night by the angel of the Lord (Isaiah 37:36; the note at Isaiah 10:12, Isaiah 10:28-34, note), and the siege of Jerusalem was of course immediately raised.

Thou shalt be visited - This is an address to the mighty army of the Assyrian. Such transitions are not uncommon in the writings of Isaiah. His eye seems to have been directed in vision to the hosts of Sennacherib, and to their sudden dispersion and destruction Isaiah 29:5, and by a sudden, but not unnatural transition, he turns and addresses the army itself, with the assurance that it should be punished (compare Isaiah 30:30).

With thunder ... - The army of the Assyrian was cut off by an angel sent forth from God Isaiah 37:36. It is "possible" that all the agents here referred to may have been employed in the destruction of the Assyrian host, though they are not particularly specified in the history. But it is not absolutely. necessary to understand this verse in this manner. The image of thunder, earthquakes, and lightning, is an impressive representation of sudden and awful judgment in any manner. The sense is, that they should be suddenly destroyed by the direct visitation of God (see Isaiah 9:5; Isaiah 26:11).

And the flame of devouring fire - Lightning, that seems to "devour," or that suddenly consumes.

And the multitude of all the nations - The Assyrians, and their allied hosts.

And her munition - Her fortresses, castles, places of strength 2 Samuel 5:7; Ecclesiastes 9:14; Ezekiel 19:9.

Shall be as a dream of a night vision - In a dream we seem to see the objects of which we think as really as when awake, and hence, they are called visions, and visions of the night Genesis 46:2; Job 4:13; Job 7:14; Daniel 2:28; Daniel 4:5; Daniel 7:1, Daniel 7:7, Daniel 7:13, Daniel 7:15. The specific idea here is not that of the "suddenness" with which objects seen in a dream appear and then vanish, but it is that which occurs in Isaiah 29:8, of one who dreams of eating and drinking, but who awakes, and is hungry and thirsty still. So it was with the Assyrian. He had set his heart on the wealth of Jerusalem. He had earnestly desired to possess that city - as a hungry man desires to satisfy the cravings of his appetite. But it would be like the vision of the night; and on that fatal morning on which he should awake from his fond dream Isaiah 37:36, he would find all his hopes dissipated, and the longcherished desire of his soul unsatisfied still.