Charles Ellicott Commentary Isaiah 29

Woe to Ariel, to Ariel. —The name belongs to the same group of poetic synonyms as Rahab (Psalms 87:4; Psalms 89:10) and the Valley of Vision (Psalms 22:1). It may have been coined by Isaiah himself. It may have been part of the secret language of the prophetic schools, as Sheshach stood for Babel (Jeremiah 25:26), Rahab for Egypt (Isaiah 51:9), and in the language of later Rabbis, Edom, and in that of the Apocalypse, Babel, for Rome (Revelation 17:5).

Modern language has, it will be remembered, like names of praise and scorn for England and France, though these (John Bull, the British Lion, Crapaud, and the Gallic Cock) scarcely rise to the level of poetry.

“Ariel” has been variously interpreted as “the lion of God,” or “the hearth of God.” The first meaning is supported by the use of the same word for men of special heroism in 2 Samuel 23:20 (“lion-like men,” as in the margin, “lions of God”), and perhaps in Isaiah 33:7 (see Note). The “lion” was, it may be noted, the traditional symbol of Judah (Revelation 5:5).

In the words that follow, the city where David dwelt, the prophet interprets the mystic name for the benefit of his readers. The verb for “dwelt” conveys the sense of “encamping.” David had dwelt securely in the rock-fortress of Zion.

Add ye year to year. —The word implies the solemn keeping of the New Year festival. The people might keep that festival and offer many sacrifices, but this would not avail to ward off the tribulation which they deserved, and at which the prophet had hinted in the last verse of the preceding chapter.

And it shall be unto me as Ariel. —Better, But she (the city) shall be unto me as Ariel. That name would not falsify itself. In the midst of all her heaviness and sorrow, Jerusalem should still be as “the lion of God,” or, taking the other meaning, as the “altar-hearth” of God. (Compare to Ezekiel 43:15.)

I will encamp against you ... —The words describe the strategy of an Eastern siege, as we see it in the Assyrian sculptures—the mound raised against the walls of the city, the battering-ram placed upon the mound, and brought to bear upon the walls. (Ezekiel 4:2.)

Shalt speak out of the ground. —The words paint the panic of the besieged, the words pointing probably to Sennacherib’s invasion. They spoke in whispers, like the voice of the specters that men heard in the secret chambers of the soothsayers. The war-cry of the brave was changed into the feeble tones of those that peep and mutter. (See Note on Isaiah 8:19.)

Moreover the multitude ... —Better, But. The words interpret those of Isaiah 30:28. The tribulation should be great, but it should last only for a while.

As in Isaiah 25:5, the “strangers”—that is, the “enemies,” and the “terrible ones”—should be brought low. A sudden catastrophe, pointing, probably, to the destruction of Sennacherib’s army, should bring them low. They, too, should pass under the “threshing instrument” of God’s judgments and be as chaff before the wind.