Isaiah 29:2 Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be to me as Ariel. This subject may be treated in the larger spheres of nations, classes of society, or Churches, and applications may be made to individual experience. God's ways in the world of men are designed to reveal the mystery of his ways with each man. That impression which we are now gaining concerning the constancy and inexorableness of law, godly people have long had concerning the constancy and inexorableness of the Divine dealings. What God has been to one man, he has been to many, he has been to all. What God has been here, he has been there, and he has been everywhere. It is a law and order with him that he should correct men for their faults by means of temporal distresses. The calamities that come to men and nations are no accidents. In them God is working for righteousness. The term Ariel is one of Isaiah's favorite symbolical names. It stands for Jerusalem. The prophet exclaims, "Alas for Ariel!" because of the wrongheadedness and the willfulness which were leading its rulers away from reliance on Jehovah to confidence in Egypt. The word "Ariel" means "God's lion," but it is not easy for us to recognize the appropriateness of the figure. Some think it may mean the hearth, or altar of God, and then the reference to "sacrifices" in ver. 1 is seen to be appropriate. Henderson, feeling that the figure of Jerusalem as a lion, devouring the flesh Of many sacrifices, is very strained, accepts the figure of "hearth or altar," and says, "The reference is to Jerusalem as the center of the Jewish polity, where alone it was lawful to sacrifice to Jehovah" (comp. Isaiah 31:9). In favor of the translation, "Lion of God," it may be noticed that the lion was the emblem of the tribe of Judah. The historical reference of these verses is to the coming attack of Sennacherib's army, which would be a distress to Ariel, but would not involve her ruin. It would be a providence with the evident design of warning and correcting. It is matched by many circumstances in individual lives which are distressing rather than afflicting or overwhelming. I. PARTICULAR EVILS IN ARIEL. Perhaps the point of reproach here is the insincerity attending the reformation which Hezekiah instituted. There is an important difference between a reformation which starts from the people and reaches to affect the throne, as in the case of Nineveh in the time of Jonah; or as in the case of the German Protestant Reformation, which was in the heart and purpose of the people before Luther found it voice; and a reformation which starts from the throne and tries to carry the people with it, as in the cases of Hezekiah and Josiah. There is the grave danger of the people's acceding to the wish of the sovereign, and the example of the court, apart from their own convictions. This was the particular evil of the time which needed correction. There were signs of religious awakening which were insincere. How insincerity in the leaders was shown in the efforts of a considerable party to turn from Jehovah and negotiate for help with Egypt! Still, we may observe the prevalence of insincerity, and the fact that "distresses are just the fitting corrective of this evil. II. THE DELUSION OF KEEPING UP SACRIFICES IN ARIEL. An important part of prophetical work was the denunciation of sacrifices and religious rites when the soul of meaning was lost out of them, and they expressed no devotion, no thankfulness, no love, and no consecration (see Isaiah 1:11-15). Here Isaiah intimates that increasing the number of festivals and multiplying sacrifices could not deceive God or hide from him the real moral and religious condition of the people. Keeping up the formalities of religion is often successful in deceiving men, but it never deceives God. This is his absolute condition, They that worship him must worship him in spirit and in truth." III. THE FORMS IN WHICH ARIEL MIGHT BE HOPEFULLY DISTRESSED. The Mosaic system had established the idea that men would be sure to get good things by being good. This was founded in truth, but it involved men's having right ideas of what are "good things," and what is "being good." Men made it mean that they would be sure to get temporal blessings if they made large outward show of goodness. And therefore temporal distresses and anxieties were precisely the things that would awaken men to a sense of their mistake, and to a worthier apprehension of Divine claims. Temporal safety and blessing did not attend such goodness as theirs, and so they were led to suspect their goodness. So we, finding our religion fail us in the evil day, are brought to see that formal religion never can be acceptable unto him who "desires truth in the inward parts." IV. THE ISSUE OF DIVINE DEALINGS WITH ARIEL. Here we must distinguish between the issue which God designs, and for the accomplishment of which the means he uses are appropriate, and the issue which is actually attained in consequence of man's resistant willfulness. One of the saddest things in all human lives is the contrast between the results of distressful dispensations and the gracious designs contemplated by God in sending them. Corrections that fail to humble succeed in hardening. - R.T. Parallel Verses KJV: Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel. |
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