Isaiah 29:6

f the proud" - For זריך zarayich, thy strangers, read זדים zedim, the proud, according to the Septuagint; parallel to and synonymous with עריצים aritsim, the terrible, in the next line: the ר resh was at first ד daleth in a MS. See note on Isa 25:2. The fifth, sixth, and seventh verses contain an admirable description of the destruction of Sennacherib's army, with a beautiful variety of the most expressive and sublime images: perhaps more adapted to show the greatness, the suddenness, and horror of the event, than the means and manner by which it was effected. Compare Isa 30:30-33. Verse 7 As a dream - This is the beginning of the comparison, which is pursued and applied in the next verse. Sennacherib and his mighty army are not compared to a dream because of their sudden disappearance; but the disappointment of their eager hopes is compared to what happens to a hungry and thirsty man, when he awakes from a dream in which fancy had presented to him meat and drink in abundance, and finds it nothing but a vain illusion. The comparison is elegant and beautiful in the highest degree, well wrought up, and perfectly suited to the end proposed. The image is extremely natural, but not obvious: it appeals to our inward feelings, not to our outward senses; and is applied to an event in its concomitant circumstances exactly similar, but in its nature totally different. See De S. Poes. Hebr. Praelect. 12. For beauty and ingenuity it may fairly come in competition with one of the most elegant of Virgil, greatly improved from Homer, Iliad 22:199, where he has applied to a different purpose, but not so happily, the same image of the ineffectual working of imagination in a dream: - Ac veluti in somnis, oculos ubi languida pressit Nocte quies, necquicquam avidos extendere cursus Velle videmur, et in mediis conatibus aegri Succidimus; non lingua valet, non corpore notae Sufficiunt vires, nec vox, nec verba sequuntur. Aen., 12:908. "And as, when slumber seals the closing sight, The sick wild fancy labors in the night; Some dreadful visionary foe we shun With airy strides, but strive in vain to run; In vain our baffled limbs their powers essay; We faint, we struggle, sink, and fall away; Drain'd of our strength, we neither fight nor fly, And on the tongue the struggling accents die." Pitt. Lucretius expresses the very same image with Isaiah: - Ut bibere in somnis sitiens quum quaerit, et humor Non datur, ardorem in membris qui stinguere possit; Sed laticum simulacra petit, frustraque laborat, In medioque sitit torrenti flumine potans. As a thirsty man desires to drink in his sleep, And has no fluid to allay the heat within, But vainly labors to catch the image of rivers, And is parched up while fancying that he is drinking at a full stream. Bishop Stock's translation of the prophet's text is both elegant and just: - "As when a hungry man dreameth; and, lo! he is eating: And he awaketh; and his appetite is unsatisfied. And as a thirsty man dreameth; and, lo! he is drinking: And he awaketh; and, lo! he is faint, And his appetite craveth." Lucretius almost copies the original. All that fight against her and her munition "And all their armies and their towers" - For צביה ומצדתה tsobeyha umetsodathah, I read, with the Chaldee, צבאם ומצדתם tsebaam umetsodatham. Verse 9 Stay yourselves, and wonder - התמהמהו hithmahmehu, go on what-what-whatting, in a state of mental indetermination, till the overflowing scourge take you away. See the note on Psa 119:60 (note). They are drunken, but not with wine - See note on Isa 51:21. Verse 11 I cannot; for it is sealed "I cannot read it; for it is sealed up" - An ancient MS. and the Septuagint have preserved a word here, lost out of the text; לקרות likroth, (for לקראות), αναγνωναι, read it. Verse 13 The Lord "Jehovah" - For אדני Adonai, sixty-three MSS. of Kennicott's, and many of De Rossi's, and four editions, read יהוה Yehovah, and five MSS. add יהוה. Kimchi makes some just observations on this verse. The vision, meaning the Divine revelation of all the prophets, is a book or letter that is sealed - is not easily understood. This is delivered to one that is learned - instructed in the law. Read this; and he saith, I cannot, for it is sealed; a full proof that he does not wish to know the contents else he would apply to the prophet to get it explained. See Kimchi on the place. And their fear toward me is taught by the precept of men "And vain is their fear of me teaching the commandments of men" - I read for ותהי vattehi, ותהו vethohu, with the Septuagint, Mat 15:9; Mar 8:7; and for מלמדה melummedah, מלמדים melummedim, with the Chaldee. Verse 17 And Lebanon shall be turned into a fruitful field "Ere Lebanon become like Carmel" - A mashal, or proverbial saying, expressing any great revolution of things; and, when respecting two subjects, an entire reciprocal change: explained here by some interpreters, I think with great probability, as having its principal view beyond the revolutions then near at hand, to the rejection of the Jews, and the calling of the Gentiles. The first were the vineyard of God, כרם אל kerem El, (if the prophet, who loves an allusion to words of like sounds, may be supposed to have intended one here), cultivated and watered by him in vain, to be given up, and to become a wilderness: compare Isa 5:1-7. The last had been hitherto barren; but were, by the grace of God, to be rendered fruitful. See Mat 21:43; Rom 11:30, Rom 11:31. Carmel stands here opposed to Lebanon, and therefore is to be taken as a proper name. Verse 21 Him that reproveth in the gate "Him that pleaded in the gate" - "They are heard by the treasurer, master of the horse, and other principal officers of the regency of Algiers, who sit constantly in the gate of the palace for that purpose:" that is, the distribution of justice. - Shaw's Travels, p. 315, fol. He adds in the note, "That we read of the elders in the gate. Deu 21:15; Deu 25:7; and, Isa 29:21; Amo 5:10, of him that reproveth and rebuketh in the gate. The Ottoman court likewise seems to have been called the Porte, from the distribution of justice and the dispatch of public business that is carried on in the gates of it." Verse 22 Who redeemed Abraham - As God redeemed Abraham from among idolaters and workers of iniquity, so will he redeem those who hear the words of the Book, and are humbled before him, Isa 29:18, Isa 29:19. Concerning the house of Jacob "The God of the house of Jacob" - I read אל El as a noun, not a preposition: the parallel line favors this sense; and there is no address to the house of Jacob to justify the other. Neither shall his face now wax pale "His face shall no more be covered with confusion" - "יחורו yechoro, Chald. ut ὁ μεταβαλει, Theod. εντραπησεται, Syr. נחפרו necaphro, videtur legendum יחפרו yechepheru: hic enim solum legitur verbum, חור chavar, nec in linguis affinibus habet pudoris significationem." - Secker. "Here alone is the verb חור charar read; nor has it in the cognate languages the signification of shame." Verse 23 But when he seeth his children, the work of mine hands "For when his children shall see the work of my hands" - For בראותו birotho I read בראות biroth, with the Septuagint and Syriac. Introduction The Jews reproved for their reliance on Egypt, Isa 30:1-7. Threatened for their obstinate adherence to this alliance, Isa 30:8-17. Images the most elegant and lofty, by which the intense gloriousness of Messiah's reign at the period when all Israel shall be added to the Church is beautifully set forth, Isa 30:18-26. Dreadful fall of Sennacherib's army, an event most manifestly typical of the terrible and sudden overthrow of Antichrist; as, unless this typical reference be admitted, no possible connection can be imagined between the stupendous events which took place in Hezekiah's reign, and the very remote and inconceivably more glorious displays of Divine vengeance and mercy in the days of the Messiah, Isa 30:27-33. Verse 1 And that cover with a covering "Who ratify covenants" - Hebrews "Who pour out a libation." Sacrifice and libation were ceremonies constantly used, in ancient times by most nations in the ratifying of covenants: a libation therefore is used for a covenant, as in Greek the word σπονδη, for the same reason, stands for both. This seems to be the most easy explication of the Hebrew phrase, and it has the authority of the Septuagint, εποιησατε συνθηκας. Verse 4 Hanes - Six MSS. of Kennicott's, and perhaps six others, with four of De Rossi's, read חנם chinnam, in vain, for הנס Hanes; and so also the Septuagint, who read likewise יגעו yageu, labored, for יגיעו yaggiu, arrived at. Verse 5 Were - ashamed - Eight MSS. (one ancient) of Kennicott's, and ten of De Rossi's, read הביש hobish, without א aleph. So the Chaldee and Vulgate. But a shame "But proved even a shame" - Four MSS. (three ancient) after כי ki, add אם im, unless, which seems wanted to complete the phrase in its usual form. Verse 6 The burden - משא massa seems here to be taken in its proper sense; the load, not the oracle. The same subject is continued; and there seems to be no place here for a new title to a distinct prophecy. Does not burden of the beasts of the South in this place relate to the presents sent by Hoshea king of Israel to the South - to Egypt, which lay south of Judea, to engage the Egyptians to succor him against the king of Assyria? Into the land of trouble and anguish "Through a land of distress and difficulty" - The same deserts are here spoken of which the Israelites passed through when they came out of Egypt, which Moses describes, Deu 8:15, as "that great and terrible wilderness wherein were fiery serpents, and scorpions, and drought; where there was no water. "And which was designed to be a kind of barrier between them and Egypt, of which the Lord had said, "Ye shall henceforth return no more that way," Deu 17:16. Shall not profit them - A MS. adds in the margin the word למו lamo, them, which seems to have been lost out of the text: it is authorized by the Septuagint and Vulgate. Verse 7 Their strength is to sit still "Rahab the Inactive" - The two last words, הם שבת hem shabeth, joined into one, make the participle pihel המשבת hammeshabbeth. I find the learned Professor Doederlein, in his version of Isaiah, and note on this place, has given the same conjecture; which he speaks of as having been formerly published by him. A concurrence of different persons in the same conjecture adds to it a greater degree of probability. Verse 8 For ever and ever "For a testimony for ever" - לעד leed. So the Syriac, Chaldee, Vulgate, and Septuagint, in MSS. Pachom. and 1. D. 2: εις μαρτυριον, which two words have been lost out of the other copies of the Septuagint. Verse 12 In oppression "In obliquity" - בעקש beakesh, transposing the two last letters of בעשק beoshek, in oppression, which seems not to belong to this place: a very probable conjecture of Houbigant. Verse 13 Swelling out to a high wall "A swelling in a high wall" - It has been observed before, that the buildings of Asia generally consist of little better than what we call mud walls. "All the houses at Ispahan, "says Thevenot, Vol. II., p. 159, "are built of bricks made of clay and straw, and dried in the sun; and covered with a plaster made of a fine white stone. In other places in Persia the houses are built with nothing else but such bricks, made with tempered clay and chopped straw, well mingled together, and dried in the sun, and then used: but the least rain dissolves them. "Sir John Chardin's MS. remark on this place of Isaiah is very apposite: Murs en Asie etant faits de terre se fendent ainsi par milieu et de haut en bas. "The walls in Asia being made of earth often cleave from top to bottom." This shouts clearly how obvious and expressive the image is. The psalmist has in the same manner made use of it, to express sudden and utter destruction: - "Ye shall be slain all of you; Ye shall be like an inclining wall, like a shattered fence." Psa 62:4. Verse 14 He shall not spare "And spareth it not" - Five MSS. add the conjunction ו vau to the negative; ולא velo. Verse 17 At the rebuke of five shall ye flee "At the rebuke of five, ten thousand of you shall flee" - In the second line of this verse a word is manifestly omitted, which should answer to one thousand in the first: the Septuagint supply πολλοι, רבים rabbim. But the true word is רבבה rebabah, as I am persuaded any one will be convinced, who will compare the following passages with this place: - "How should one chase a thousand; And two put ten thousand (רבבה) to flight?" Deu 32:30. "And five of you shall chase a hundred; And a hundred of you shall chase (רבבה) ten thousand." Lev 26:8. Verse 18 And therefore will he be exalted "Even for this shall he expect in silence" - For ירום yarum, he shall be exalted, which belongs not to this place, Houbigant reads ידום yadum, he shall be silent: and so it seems to be in a MS. Another MS. instead of it reads ישוב yashub, he shall return. The mistakes occasioned by the similitude of the

The Punishment of Ariel. ( b. c. 725.) 1 Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. 2 Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel. 3 And I will camp against thee round about, and will lay siege against thee with a mount, and I will raise forts against thee. 4 And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust. 5 Moreover the multitude of thy strangers shall be like small dust, and the multitude of the terrible ones shall be as chaff that passeth away: yea, it shall be at an instant suddenly. 6 Thou shalt be visited of the Lord of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire. 7 And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. 8 It shall even be as when a hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. That it is Jerusalem which is here called Ariel is agreed, for that was the city where David dwelt; that part of it which was called Zion was in a particular manner the city of David, in which both the temple and the palace were. But why it is so called is very uncertain: probably the name and the reason were then well known. Cities, as well as persons, get surnames and nicknames. Ariel signifies the lion of God, or the strong lion: as the lion is king among beasts, so was Jerusalem among the cities, giving law to all about her; it was the city of the great King ( Ps. xlviii. 1, 2 ); it was the head-city of Judah, who is called a lion's whelp ( Gen. xlix. 9 ) and whose ensign was a lion; and he that is the lion of the tribe of Judah was the glory of it. Jerusalem was a terror sometimes to the neighbouring nations, and, while she was a righteous city, was bold as a lion. Some make Ariel to signify the altar of burnt-offerings, which devoured the beasts offered in sacrifice as the lion does his prey. Woe to that altar in the city where David dwelt; that was destroyed with the temple by the Chaldeans. I rather take it as a woe to Jerusalem, Jerusalem; it is repeated here, as it is Matt. xxiii. 37 , that it might be the more awakening. Here is, I. The distress of Jerusalem foretold. Though Jerusalem be a strong city, as a lion, though a holy city, as a lion of God, yet, if iniquity be found there, woe be to it. It was the city where David dwelt; it was he that brought that to it which was its glory, and which made it a type of the gospel church, and his dwelling in it was typical of Christ's residence in his church. This mentioned as an aggravation of Jerusalem's sin, that in it were set both the testimony of Israel and the thrones of the house of David. 1. Let Jerusalem know that her external performance of religious services will not serve as an exemption from the judgments of God ( v. 1 ): " Add year to year; go on in the road of your annual feasts, let all your males appear there three times a year before the Lord, and none empty, according to the law and custom, and let them never miss any of these solemnities: let them kill the sacrifices, as they used to do; but, as long as their lives are unreformed and their hearts unhumbled, let them not think thus to pacify an offended God and to turn away his wrath." Note, Hypocrites may be found in a constant track of devout exercises, and treading around in them, and with these they may flatter themselves, but can never please God nor make their peace with him. 2. Let her know that God is coming forth against her in displeasure, that she shall be visited of the Lord of hosts ( v. 6 ); her sins shall be enquired into and punished: God will reckon for them with terrible judgments, with the frightful alarms and rueful desolations of war, which shall be like thunder and earthquakes, storms and tempests, and devouring fire, especially upon the account of the great noise. When a foreign enemy was not in the borders, but in the bowels of their country, roaring and ravaging, and laying all waste (especially such an army as that of the Assyrians, whose commanders being so very insolent, as appears by the conduct of Rabshakeh, the common soldiers, no doubt, were much more rude), they might see the Lord of those hosts visiting them with thunder and storm. Yet, this being here said to be a great noise, perhaps it is intimated that they shall be worse frightened than hurt. Particularly, (1.) Jerusalem shall be besieged, straitly besieged. He does not say, I will destroy Ariel, but I will distress Ariel; and she is therefore brought into distress, that, being thereby awakened to repent and reform, she may not be brought to destruction. I will v. 3 ) encamp against thee round about. It was the enemy's army that encamped against it; but God says that he will do it, for they are his hand, he does it by them. God had often and long, by a host of angels, encamped for them round about them for their protection and deliverance; but now he was turned to be their enemy and fought against them. The siege laid against them was of his laying, and the forts raised against them were of his raising. Note, When men fight against us we must, in them, see God contending with us. (2.) She shall be in grief to see the country laid waste and all the fenced cities of Judah in the enemies' hand: There shall be heaviness and sorrow ( v. 2 ), mourning and lamentation —so these two words are sometimes rendered. Those that are most merry and jovial are commonly, when they come to be in distress, most overwhelmed with heaviness and sorrow; their laughter is then turned into mourning. "All Jerusalem shall then be unto me as Ariel, as the altar, with fire upon it and slain victims about it:" so it was when Jerusalem was destroyed by the Chaldeans; and many, no doubt, were slain when it was besieged by the Assyrians. "the whole city shall be an altar, in which sinners, falling by the judgments that are abroad, shall be as victims to divine justice." Or thus:—" There shall be heaviness and sorrow; they shall repent, and reform, and return to God, and then it shall be to me as Ariel. Jerusalem shall be like itself, shall become to me a Jerusalem again, a holy city," ch. i. 26 . (3.) She shall be humbled, and mortified, and made submissive ( v. 4 ): " Thou shalt be brought down from the height of arrogancy and insolence to which thou hast arrived: the proud looks and the proud language shall be brought down by one humbling providence after another." Those that despise God's judgments shall be humbled by them; for the proudest sinners shall either bend or break before him. They had talked big, had lifted up the horn on high, and had spoken with a stiff neck ( Ps. lxxv. 5 ); but now thou shalt speak out of the ground, out of the dust, as one that has a familiar spirit, whispering out of the dust. This intimates, [1.] That they should be faint and feeble, not able to speak up, nor to say all they would say; but as those who are sick, or whose spirits are ready to fail, their speech shall be low and interrupted. [2.] That they should be fearful, and in consternation, forced to speak low as being afraid lest their enemies should overhear them and take advantage against them. [3.] That they should be tame, and obliged to submit to the conquerors. When Hezekiah submitted to the king of Assyria, saying, I have offended, that which thou puttest on me I will bear ( 2 Kings xviii. 14 ), then his speech was low, out of the dust. God can make those to crouch that have been most daring, and quite dispirit them. II. The destruction of Jerusalem's enemies is foretold, for the comfort of all that were her friends and well-wishers in this distress ( v. 5 , 7 ): " Thou shalt be brought down ( v. 4 ), to speak out of the dust; so low thou shalt be reduced. But " (so it may be rendered) " the multitude of thy strangers and thy terrible ones, the numerous armies of the enemy, shall themselves be like small dust, not able to speak at all, or as much as whisper, but as chaff that passes away. Thou shalt be abased, but they shall be quite dispersed, smitten and slain after another manner ( ch. xxvii. 7 ); they shall pass away, yea it shall be in an instant, suddenly: the enemy shall be surprised with the destruction, and you with the salvation." The army of the Assyrians was by an angel laid dead upon the spot, in an instant, suddenly. Such will be the destruction of the enemies of the gospel Jerusalem. In one hour shall their judgment come, Rev. xviii. 10 . Again ( v. 6 ), "Thou shalt be visited, or (as it used to be rendered) She shall be visited with thunder and a great noise. Thou shalt be put into a fright which thou shalt soon recover. But ( v. 7 ) the multitude of the nations that fight against her shall be as a dream of a night-vision; they and their prosperity and success shall soon vanish past recall." The multitude of the nations that fight against Zion shall be as a hungry man who dreams that he eats, but still is hungry; that is, 1. Whereas they hoped to make a prey of Jerusalem, and to enrich themselves with the plunder of that opulent city, their hopes shall prove vain dreams, with which their fancies may please and sport themselves for a while, but they shall be disappointed. They fancied themselves masters of Jerusalem, but shall never be so. 2. They themselves, and all their pomp, and power, and prosperity, shall vanish like a dream when one awakes, shall be of as little value and as short continuance. Ps. lxxiii. 20 . He shall fly away as a dream Job xx. 8 . The army of Sennacherib vanished and was gone quickly, though it had filled the country as a dream fills a man's head, especially as a dream of meat fills the head of him that went to bed hungry. Many understand these verses as part of the threatening of wrath, when God comes to distress Jerusalem, and lay siege to her. (1.) The multitude of her friends, whom she relies upon for help shall do her no good; for, though they are terrible ones, they shall be like the small dust, and shall pass away. (2.) The multitude of her enemies shall never think they can do her mischief enough; but, when they have devoured her much, still they shall be but like a man who dreams he eats, hungry, and greedy to devour her more.

Thou - Thou, O Jerusalem. Fire - With dreadful judgments, which are frequently expressed by these metaphors.