Isaiah 29:1

CHAPTER XXIX

Distress of Ariel, or Jerusalem, on Sennacherib's invasion,

with manifest allusion, however, to the still greater distress

which it suffered from the Romans, 1-4.

Disappointment and fall of Sennacherib described in terms, like

the event, the most awful and terrible, 5-8.

Stupidity and hypocrisy of the Jews, 9-16.

Rejection of the Jews, and calling of the Gentiles, 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, 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 favour; 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.

NOTES ON CHAP. XXIX

Verse Isaiah 29:1. 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 burnt-offerings. But why is it said, "Ari-el shall be unto me as Ari-el?" As the altar of burnt-offerings 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.