Isaiah 29

1. Ariel. This name, as applied to Zion or Jerusalem, may denote either tion of God, i.e., a city of heroes; or, preferably, fire-place (i.e., altar) of God, as in Ezek. xliii. 15, 16; where “Ariel” is twice rendered “altar” (“altar hearth,” R.V.).

where David dwelt. Lit., as R.V., “where David encamped.”

Let them kill sacrifices. Rather, “Let the festivals go round,” i.e., year by year. Though they have done so through a long period, yet the city shall not escape God’s chastisements (2).

2 it shall be unto me as Ariel. That is, it shall correspond to its name; it shall be a place of sacrifice an altar-hearth.

4 thy speech shall be low, etc.: see note on viii. 19. Jerusalem would be greatly weakened and humbled, and would speak as one in fear.

5. Moreover the multitude, etc. Or, “But the multitude of thy strangers, or foes” (R.V.).

Though much distressed, the city should not now be taken.

9. Stay yourselves, and wonder. Rather, “Stupefy yourselves, and be stupid: blind yourselves, and be blind”; addressed to Jerusalem, whose spiritual sottishness and blindness are depicted, 10, 12: comp. vi. 10.

11 the vision of all. Rather, as R.V., “all vision.”

12. I am not learned. Rather, “I know not writing”; i.e., I cannot read. Every one, learned or ignorant, has his own excuse for not attending to God’s word, though all profess to honour Him (13).

13 taught by the precept of men. That is, their very religion is a matter of human authority, and merely learned by rote: see R.V. marg. The description is applied by our Lord to the traditionalists of His time: Matt. xv. 8, 9.

15 that seek deep, etc. Or, “seek to hide their plans deep.” The politicians of Jerusalem endeavoured to act independently of God.

16. Surely your turning of things, etc. Rather (as R.V. and marg.), “Oh, your perversity! Shall the potter be counted as clay?” Is he not superior to it? Does he not know all about it? Surely, then, God sees through the hearts of His creatures.

17. Lebanon shall be turned, etc. A proverbial phrase, meaning that the wild and the cultivated shall change places (comp. xxxii. 15, and note). It points, probably, to the future casting off of the Jews, and the admission of the Gentiles to the privileges of God’s people: comp. Matt. xxi. 43; Rom. xi. 7-24.

18 shall the deaf hear the words of the book. An allusion, probably, to the figure in vers. 11, 12. The Gentiles, who had been in real, not pretended, darkness, shall hear and see the words of life.

20 the terrible one . . . the scorner . . . all that watch, etc. The proud, scornful, and ungodly. To “watch” or to keep awake for a thing is to pursue it eagerly.

22. Jacob shall not now be ashamed. Jacob is poetically supposed to be looking on his children. Instead of observing with shame and sorrow, as in times past, their sins and sufferings, he rejoices, both in the accession of a new spiritual progeny, the special workmanship of God (ver. 23; Eph. ii. 10), and in the restoration to saving wisdom of his own natural descendants (ver. 24; Rom. xi. 11-15, 31, 32).