Teks -- Isaiah 29:1-24 (NET)
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Wesley -> Isa 29:1; Isa 29:1; Isa 29:4; Isa 29:4; Isa 29:5; Isa 29:5; Isa 29:5; Isa 29:6; Isa 29:6; Isa 29:8; Isa 29:8; Isa 29:9; Isa 29:9; Isa 29:9; Isa 29:10; Isa 29:10; Isa 29:10; Isa 29:12; Isa 29:12; Isa 29:12; Isa 29:13; Isa 29:13; Isa 29:13; Isa 29:13; Isa 29:14; Isa 29:15; Isa 29:15; Isa 29:15; Isa 29:16; Isa 29:16; Isa 29:17; Isa 29:18; Isa 29:19; Isa 29:19; Isa 29:20; Isa 29:21; Isa 29:21; Isa 29:21; Isa 29:21; Isa 29:21; Isa 29:21; Isa 29:22; Isa 29:22; Isa 29:22; Isa 29:23; Isa 29:23; Isa 29:23; Isa 29:23; Isa 29:24; Isa 29:24
The royal city, and seat of David and his posterity.
Wesley: Isa 29:1 - Set them Go on in killing sacrifices from time to time, one year after another, whereby you think to appease me, but all shall be in vain.
Go on in killing sacrifices from time to time, one year after another, whereby you think to appease me, but all shall be in vain.
Wesley: Isa 29:4 - And thou Thou who now speakest so loftily, shall be humbled, and with a low voice, beg the favour of thine enemies.
Thou who now speakest so loftily, shall be humbled, and with a low voice, beg the favour of thine enemies.
Wesley: Isa 29:4 - As one Who, that they might possess the people with a kind of reverence and horror, used to deliver their answers with a low voice, from some cave under the ...
Who, that they might possess the people with a kind of reverence and horror, used to deliver their answers with a low voice, from some cave under the ground.
Wesley: Isa 29:5 - Strangers Whom thou hast hired to assist thee, as indeed they did, when the Chaldeans came against them.
Whom thou hast hired to assist thee, as indeed they did, when the Chaldeans came against them.
Thy great commanders, and stout soldiers.
This destruction of thy strangers, and terrible ones shall come to pass.
Thou, O Jerusalem.
With dreadful judgments, which are frequently expressed by these metaphors.
His appetite or desire is unsatisfied.
Wesley: Isa 29:8 - So No less unsatisfied and insatiable; they shall be always thirsting after more of your blood.
No less unsatisfied and insatiable; they shall be always thirsting after more of your blood.
At the stupidity of this people.
Cry out again and again through astonishment.
Wesley: Isa 29:9 - They stagger With giddiness or stupidity, which makes them like drunken men, insensible of their danger.
With giddiness or stupidity, which makes them like drunken men, insensible of their danger.
Hardness of heart, and insensibleness of your danger.
Your magistrates and ministers.
With the veil of ignorance and stupidity.
Of all, your prophets.
Wesley: Isa 29:12 - As a book In which no man can read, while it is sealed up, as books then sometimes were, being made in the form of rolls.
In which no man can read, while it is sealed up, as books then sometimes were, being made in the form of rolls.
Unsealed and opened.
Namely, in acts of worship.
With outward devotions.
They do not pay me that love, and fear, and obedience, which I require.
Wesley: Isa 29:13 - And They worship me not in such a manner, as I have prescribed, but according to mens inventions, preferring the devices and traditions of their false pro...
They worship me not in such a manner, as I have prescribed, but according to mens inventions, preferring the devices and traditions of their false prophets, before my institutions.
Shall disappear and vanish.
Wesley: Isa 29:15 - Seek deep A metaphor from men, who use to dig deep into the earth, that they may hide any thing there.
A metaphor from men, who use to dig deep into the earth, that they may hide any thing there.
Wesley: Isa 29:15 - To hide Vainly imagining, that they can deceive, not only men, but God, by their external professions.
Vainly imagining, that they can deceive, not only men, but God, by their external professions.
Neither God nor man can discover us.
All your subtle devices, by which you turn yourselves into all shapes.
Wesley: Isa 29:16 - As clay It is no more to me, than the clay is to the potter, who can alter and dispose it as he sees fit.
It is no more to me, than the clay is to the potter, who can alter and dispose it as he sees fit.
Wesley: Isa 29:17 - As a forest The forest of Lebanon, which was a barren mountain, shall by God's providence, become a fruitful and populous place; and these places which are now fr...
The forest of Lebanon, which was a barren mountain, shall by God's providence, become a fruitful and populous place; and these places which are now fruitful and populous, shall then become as barren and desolate, as that forest. This is a prophecy of the rejection of the Jews, and of the calling of the Gentiles.
Wesley: Isa 29:18 - Shall see Being, by God's grace, brought out of gross, ignorance and wickedness, unto a clear and saving knowledge of the truth.
Being, by God's grace, brought out of gross, ignorance and wickedness, unto a clear and saving knowledge of the truth.
The humble and meek believers.
Wesley: Isa 29:19 - Poor Mean and despicable people, such as the Gentiles were in the opinion of the Jews, and such as the greatest part of the first Christians were.
Mean and despicable people, such as the Gentiles were in the opinion of the Jews, and such as the greatest part of the first Christians were.
Wesley: Isa 29:20 - That watch That early and diligently apply themselves to the practice of wickedness.
That early and diligently apply themselves to the practice of wickedness.
That condemn a man, as if he was a great criminal.
For God's faithful prophets and ministers.
Wesley: Isa 29:21 - The gate There the people used to assemble, both upon civil and sacred accounts, and there prophets used to deliver their prophecies.
There the people used to assemble, both upon civil and sacred accounts, and there prophets used to deliver their prophecies.
From his right.
The faithful ministers of God.
Not for any great advantage, but for a trifle.
From manifold dangers, and especially from idolatry.
Wesley: Isa 29:22 - Jacob The Israelites or posterity of Jacob, who had great cause to be ashamed, for their continued infidelity, shall at last be brought back to the God of t...
The Israelites or posterity of Jacob, who had great cause to be ashamed, for their continued infidelity, shall at last be brought back to the God of their fathers, and to their Messiah.
Through fear of their enemies.
Wesley: Isa 29:23 - He seeth When the believing seed of Jacob shall see those children, whom they have begotten to God, by the gospel, even the Gentiles.
When the believing seed of Jacob shall see those children, whom they have begotten to God, by the gospel, even the Gentiles.
Wesley: Isa 29:23 - The work The children, not of the flesh, but of the promise, whom I, by my almighty grace, have regenerated.
The children, not of the flesh, but of the promise, whom I, by my almighty grace, have regenerated.
Incorporated with the Jews, into one and the same body.
They shall glorify God, with them and for them.
Those Gentiles who erred from God's truth.
Wesley: Isa 29:24 - Murmured They that murmured at God's faithful teachers, shall now receive God's truth in the love of it.
They that murmured at God's faithful teachers, shall now receive God's truth in the love of it.
JFB -> Isa 29:1; Isa 29:1; Isa 29:1; Isa 29:2; Isa 29:2; Isa 29:2; Isa 29:3; Isa 29:3; Isa 29:3; Isa 29:3; Isa 29:4; Isa 29:5; Isa 29:5; Isa 29:5; Isa 29:5; Isa 29:6; Isa 29:6; Isa 29:7; Isa 29:8; Isa 29:8; Isa 29:9; Isa 29:9; Isa 29:9; Isa 29:9; Isa 29:9; Isa 29:10; Isa 29:10; Isa 29:11; Isa 29:11; Isa 29:12; Isa 29:13; Isa 29:14; Isa 29:15; Isa 29:16; Isa 29:17; Isa 29:17; Isa 29:18; Isa 29:19; Isa 29:19; Isa 29:19; Isa 29:20; Isa 29:20; Isa 29:20; Isa 29:21; Isa 29:21; Isa 29:21; Isa 29:21; Isa 29:21; Isa 29:22; Isa 29:22; Isa 29:22; Isa 29:22; Isa 29:23; Isa 29:23; Isa 29:23; Isa 29:23; Isa 29:24; Isa 29:24
JFB: Isa 29:1 - Ariel Jerusalem; Ariel means "Lion of God," that is, city rendered by God invincible: the lion is emblem of a mighty hero (2Sa 23:20). Otherwise "Hearth of ...
Jerusalem; Ariel means "Lion of God," that is, city rendered by God invincible: the lion is emblem of a mighty hero (2Sa 23:20). Otherwise "Hearth of God," that is, place where the altar-fire continually burns to God (Isa 31:9; Eze 43:15-16).
JFB: Isa 29:1 - add . . . year to year Ironically; suffer one year after another to glide on in the round of formal, heartless "sacrifices." Rather, "add yet another year" to the one just c...
Ironically; suffer one year after another to glide on in the round of formal, heartless "sacrifices." Rather, "add yet another year" to the one just closed [MAURER]. Let a year elapse and a little more (Isa 32:10, Margin).
JFB: Isa 29:1 - let . . . kill sacrifices Rather, "let the beasts (of another year) go round" [MAURER]; that is, after the completion of a year "I will distress Ariel."
Rather, "let the beasts (of another year) go round" [MAURER]; that is, after the completion of a year "I will distress Ariel."
Rather, "Then."
JFB: Isa 29:2 - heaviness . . . sorrow Rather, preserving the Hebrew paronomasia, "groaning" and "moaning."
Rather, preserving the Hebrew paronomasia, "groaning" and "moaning."
JFB: Isa 29:2 - as Ariel Either, "the city shall be as a lion of God," that is, it shall emerge from its dangers unvanquished; or "it shall be as the altar of burnt offering,"...
Either, "the city shall be as a lion of God," that is, it shall emerge from its dangers unvanquished; or "it shall be as the altar of burnt offering," consuming with fire the besiegers (Isa 29:6; Isa 30:30; Isa 31:9; Lev 10:2); or best, as Isa 29:3 continues the threat, and the promise of deliverance does not come till Isa 29:4, "it shall be like a hearth of burning," that is, a scene of devastation by fire [G. V. SMITH]. The prophecy, probably, contemplates ultimately, besides the affliction and deliverance in Sennacherib's time, the destruction of Jerusalem by Rome, the dispersion of the Jews, their restoration, the destruction of the enemies that besiege the city (Zec 14:2), and the final glory of Israel (Isa 29:17-24).
Jehovah, acting through the Assyrian, &c., His instruments (Isa 10:5).
JFB: Isa 29:3 - mount An artificial mound formed to out-top high walls (Isa 37:33); else a station, namely, of warriors, for the siege.
An artificial mound formed to out-top high walls (Isa 37:33); else a station, namely, of warriors, for the siege.
JFB: Isa 29:3 - round about Not fully realized under Sennacherib, but in the Roman siege (Luk 19:43; Luk 21:20).
JFB: Isa 29:4 - -- Jerusalem shall be as a captive, humbled to the dust. Her voice shall come from the earth as that of the spirit-charmers or necromancers (Isa 8:19), f...
Jerusalem shall be as a captive, humbled to the dust. Her voice shall come from the earth as that of the spirit-charmers or necromancers (Isa 8:19), faint and shrill, as the voice of the dead was supposed to be. Ventriloquism was doubtless the trick caused to make the voice appear to come from the earth (Isa 19:3). An appropriate retribution that Jerusalem, which consulted necromancers, should be made like them!
JFB: Isa 29:5 - Moreover Rather, "Yet"; yet in this extremity help shall come, and the enemy be scattered.
Rather, "Yet"; yet in this extremity help shall come, and the enemy be scattered.
Foreign enemies, invaders (Isa 25:2).
Namely, the destruction of the enemy.
The Assyrian army.
JFB: Isa 29:6 - thunder, &c. Not literally, in the case of the Assyrians (Isa 37:36); but figuratively for an awful judgment (Isa 30:30; Isa 28:17). The ulterior fulfilment, in th...
Fortress.
JFB: Isa 29:8 - -- Their disappointment in the very height of their confident expectation of taking Jerusalem shall be as great as that of the hungry man who in a dream ...
Simply his appetite: he is still thirsty.
JFB: Isa 29:9 - Stay Rather, "Be astounded"; expressing the stupid and amazed incredulity with which the Jews received Isaiah's announcement.
Rather, "Be astounded"; expressing the stupid and amazed incredulity with which the Jews received Isaiah's announcement.
JFB: Isa 29:9 - wonder The second imperative, as often (Isa 8:9), is a threat; the first is a simple declaration of a fact, "Be astounded, since you choose to be so, at the ...
The second imperative, as often (Isa 8:9), is a threat; the first is a simple declaration of a fact, "Be astounded, since you choose to be so, at the prophecy, soon you will be amazed at the sight of the actual event" [MAURER].
JFB: Isa 29:9 - cry . . . out . . . cry Rather, "Be ye blinded (since you choose to be so, though the light shines all round you), and soon ye shall be blinded" in good earnest to your sorro...
Rather, "Be ye blinded (since you choose to be so, though the light shines all round you), and soon ye shall be blinded" in good earnest to your sorrow [MAURER], (Isa 6:9-10).
JFB: Isa 29:9 - ye . . . they The change from speaking to, to speaking of them, intimates that the prophet turns away from them to a greater distance, because of their stupid unbel...
The change from speaking to, to speaking of them, intimates that the prophet turns away from them to a greater distance, because of their stupid unbelief.
JFB: Isa 29:10 - -- Jehovah gives them up judicially to their own hardness of heart (compare Zec 14:13). Quoted by Paul, with variations from the Septuagint, Rom 11:8. Se...
JFB: Isa 29:10 - eyes; the prophets, &c. Rather, "hath closed your eyes, the prophets; and your heads (Margin; see also Isa 3:2), the seers, He hath covered." The Orientals cover the head to ...
Rather, "hath closed your eyes, the prophets; and your heads (Margin; see also Isa 3:2), the seers, He hath covered." The Orientals cover the head to sleep; thus "covered" is parallel to "closed your eyes" (Jdg 4:19). Covering the face was also preparatory to execution (Est 7:8). This cannot apply to the time when Isaiah himself prophesied, but to subsequent times.
JFB: Isa 29:11 - of all Rather, "the whole vision." "Vision" is the same here as "revelation," or "law"; in Isa 28:15, the same Hebrew word is translated, "covenant" [MAURER]...
Rather, "the whole vision." "Vision" is the same here as "revelation," or "law"; in Isa 28:15, the same Hebrew word is translated, "covenant" [MAURER].
JFB: Isa 29:11 - sealed (Isa 8:16), God seals up the truth so that even the learned, because they lack believing docility, cannot discern it (Mat 13:10-17; Mat 11:25). Proph...
JFB: Isa 29:12 - -- The unlearned succeed no better than the learned, not from want of human learning, as they fancy, but from not having the teaching of God (Isa 54:13; ...
The unlearned succeed no better than the learned, not from want of human learning, as they fancy, but from not having the teaching of God (Isa 54:13; Jer 31:34; Joh 6:45; 1Co 2:7-10; 1Jo 2:20).
JFB: Isa 29:13 - precept of men Instead of the precepts of God, given by His prophets; also worship external, and by rule, not heartfelt as God requires (Joh 4:24). Compare Christ's ...
Instead of the precepts of God, given by His prophets; also worship external, and by rule, not heartfelt as God requires (Joh 4:24). Compare Christ's quotation of this verse from the Septuagint.
JFB: Isa 29:14 - -- (Hab 1:5; Act 13:41). The "marvellous work" is one of unparalleled vengeance on the hypocrites: compare "strange work," Isa 28:21. The judgment, too, ...
(Hab 1:5; Act 13:41). The "marvellous work" is one of unparalleled vengeance on the hypocrites: compare "strange work," Isa 28:21. The judgment, too, will visit the wise in that respect in which they most pride themselves; their wisdom shall be hid, that is, shall no longer appear, so as to help the nation in its distress (compare 1Co 1:19).
JFB: Isa 29:15 - seek deep to hide Rather, "That seek to hide deeply," &c. (compare Isa 30:1-2). The reference is to the secret plan which many of the Jewish nobles had of seeking Egypt...
Rather, "That seek to hide deeply," &c. (compare Isa 30:1-2). The reference is to the secret plan which many of the Jewish nobles had of seeking Egyptian aid against Assyria, contrary to the advice of Isaiah. At the same time the hypocrite in general is described, who, under a plausible exterior, tries to hide his real character, not only from men, but even from God.
JFB: Isa 29:16 - -- Rather, "Ah! your perverseness! just as if the potter should be esteemed as the clay!" [MAURER]. Or, "Ye invert (turn upside down) the order of things...
JFB: Isa 29:17 - turned As contrasted with your "turnings of things upside down" (Isa 29:16), there shall be other and better turnings or revolutions; the outpouring of the S...
As contrasted with your "turnings of things upside down" (Isa 29:16), there shall be other and better turnings or revolutions; the outpouring of the Spirit in the latter days (Isa 32:15); first on the Jews; which shall be followed by their national restoration (see on Isa 29:2; Zec 12:10) then on the Gentiles (Joe 2:28).
JFB: Isa 29:17 - fruitful field Literally, "a Carmel" (see on Isa 10:18). The moral change in the Jewish nation shall be as great as if the wooded Lebanon were to become a fruitful f...
Literally, "a Carmel" (see on Isa 10:18). The moral change in the Jewish nation shall be as great as if the wooded Lebanon were to become a fruitful field, and vice versa. Compare Mat 11:12, Greek: "the kingdom of heaven forces itself," as it were, on man's acceptance; instead of men having to seek Messiah, as they had John, in a desert, He presents Himself before them with loving invitations; thus men's hearts, once a moral desert, are reclaimed so as to bear fruits of righteousness: vice versa, the ungodly who seemed prosperous, both in the moral and literal sense, shall be exhibited in their real barrenness.
JFB: Isa 29:18 - deaf . . . blind (Compare Mat 11:5). The spiritually blind, &c., are chiefly meant; "the book," as Revelation is called pre-eminently, shall be no longer "sealed," as ...
JFB: Isa 29:19 - meek Rather, the afflicted godly: the idea is, virtuous suffering (Isa 61:1; Psa 25:9; Psa 37:11) [BARNES].
That is, the poorest of men, namely, the pious poor.
JFB: Isa 29:19 - rejoice When they see their oppressors punished (Isa 29:20-21), and Jehovah exhibited as their protector and rewarder (Isa 29:22-24; Isa 41:17; Jam 2:5).
When they see their oppressors punished (Isa 29:20-21), and Jehovah exhibited as their protector and rewarder (Isa 29:22-24; Isa 41:17; Jam 2:5).
Namely, the persecutors among the Jewish nobles.
JFB: Isa 29:20 - watch for Not only commit iniquity, but watch for opportunities of committing it, and make it their whole study (see Mic 2:1; Mat 26:59; Mat 27:1).
JFB: Isa 29:21 - -- Rather, "Who make a man guilty in his cause" [GESENIUS], that is, unjustly condemn him. "A man" is in the Hebrew a poor man, upon whom such unjust con...
Rather, "Who make a man guilty in his cause" [GESENIUS], that is, unjustly condemn him. "A man" is in the Hebrew a poor man, upon whom such unjust condemnations might be practiced with more impunity than on the rich; compare Isa 29:19, "the meek . . . the poor."
Rather, "pleadeth"; one who has a suit at issue.
JFB: Isa 29:21 - gate The place of concourse in a city, where courts of justice were held (Rth 4:11; Pro 31:23; Amo 5:10, Amo 5:12).
One who has a just cause; or, Jesus Christ, "the Just One" [HORSLEY].
JFB: Isa 29:21 - for a thing of naught Rather, "through falsehood," "by a decision that is null in justice" [BARNES]. Compare as to Christ, Pro 28:21; Mat 26:15; Act 3:13-14; Act 8:33.
Rather, "through falsehood," "by a decision that is null in justice" [BARNES]. Compare as to Christ, Pro 28:21; Mat 26:15; Act 3:13-14; Act 8:33.
Join "saith . . . concerning the house of Jacob."
Out of Ur, a land of idolaters (Jos 24:3).
JFB: Isa 29:22 - not now After the moral revolution described (Isa 29:17), the children of Jacob shall no longer give cause to their forefathers to blush for them.
After the moral revolution described (Isa 29:17), the children of Jacob shall no longer give cause to their forefathers to blush for them.
JFB: Isa 29:22 - wax pale With shame and disappointment at the wicked degeneracy of his posterity, and fear as to their punishment.
With shame and disappointment at the wicked degeneracy of his posterity, and fear as to their punishment.
Rather, "For."
Jacob.
JFB: Isa 29:23 - work of mine hands Spiritually, as well as physically (Isa 19:25; Isa 60:21; Eph 2:10). By Jehovah's agency Israel shall be cleansed of its corruptions, and shall consis...
JFB: Isa 29:23 - midst of him That is, his land. Or else "His children" are the Gentiles adopted among the Israelites, his lineal descendants (Rom 9:26; Eph 3:6) [HORSLEY].
JFB: Isa 29:24 - learn doctrine Rather, "shall receive discipline" or "instruction." "Murmuring" was the characteristic of Israel's rebellion against God (Exo 16:8; Psa 106:25). This...
Rather, "shall receive discipline" or "instruction." "Murmuring" was the characteristic of Israel's rebellion against God (Exo 16:8; Psa 106:25). This shall be so no more. Chastisements, and, in HORSLEY'S view, the piety of the Gentiles provoking the Jews to holy jealousy (Rom 11:11, Rom 11:14), shall then produce the desired effect.
Jewish ambassadors were now on their way to Egypt to seek aid against Assyria (Isa 30:2-6, Isa 30:15; Isa 31:1). Isaiah denounces this reliance on Egypt rather than on Jehovah. God had prohibited such alliances with heathen nations, and it was a leading part of Jewish polity that they should be a separate people (Exo 23:32; Deu 7:2).
Clarke: Isa 29:1 - Ariel 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 v...
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,
From Eze 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 burntofferings. But why is it said, "Ari-el shall be unto me as Ari-el?"As the altar of burntofferings 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.
Clarke: Isa 29:1 - Add ye year to year 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, ...
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.
Clarke: Isa 29:2 - -- There shall be heaviness and sorrow "There shall be continual mourning and sorrow"- Instead of your present joy and festivity
And it shall be unto ...
There shall be heaviness and sorrow "There shall be continual mourning and sorrow"- Instead of your present joy and festivity
And it shall be unto me as Ariel "And it shall be unto me as the hearth of the great altar"- That is, it shall be the seat of the fire of God; which shall issue from thence to consume his enemies. See note on Isa 29:1 (note). Or, perhaps, all on flame; as it was when taken by the Chaldeans; or covered with carcasses and blood, as when taken by the Romans: an intimation of which more distant events, though not immediate subjects of the prophecy, may perhaps be given in this obscure passage.
Clarke: Isa 29:3 - -- And I will camp against thee round about "And I will encamp against thee like David"- For כדור caddur , some kind of military engine, כדוד...
And I will camp against thee round about "And I will encamp against thee like David"- For
Forts "Towers"- For
Clarke: Isa 29:4 - -- And thy speech shall be low out of the dust "And from out of the dust thou shalt utter a feeble speech"- That the souls of the dead uttered a feeble...
And thy speech shall be low out of the dust "And from out of the dust thou shalt utter a feeble speech"- That the souls of the dead uttered a feeble stridulous sound, very different from the natural human voice, was a popular notion among the heathens as well as among the Jews. This appears from several passages of their poets; Homer, Virgil, Horace. The pretenders to the art of necromancy, who were chiefly women, had an art of speaking with a feigned voice, so as to deceive those who applied to them, by making them believe that it was the voice of the ghost. They had a way of uttering sounds, as if they were formed, not by the organs of speech, but deep in the chest, or in the belly; and were thence called
Clarke: Isa 29:5 - -- The multitude of thy strangers "The multitude of the proud"- For זריך zarayich , thy strangers, read ×–×“×™× zedim , the proud, according to ...
The multitude of thy strangers "The multitude of the proud"- For
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.
Clarke: Isa 29:7 - As a dream 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 compar...
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 pressi
Nocte quies, necquicquam avidos extendere cursu
Velle videmur, et in mediis conatibus aegr
Succidimus; non lingua valet, non corpore nota
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 shu
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 humo
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
Clarke: Isa 29:9 - Stay yourselves, and wonder Stay yourselves, and wonder - התמהמהו hithmahmehu , go on what-what-whatting, in a state of mental indetermination, till the overflowing sco...
Stay yourselves, and wonder -
Clarke: Isa 29:9 - They are drunken, but not with wine They are drunken, but not with wine - See note on Isa 51:21.
They are drunken, but not with wine - See note on Isa 51:21.
Clarke: Isa 29:11 - -- 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 te...
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;
Clarke: Isa 29:13 - -- The Lord "Jehovah"- For ××“× ×™ Adonai , sixty-three MSS. of Kennicott’ s, and many of De Rossi’ s, and four editions, read יהוה Ye...
The Lord "Jehovah"- For
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
Clarke: Isa 29:17 - -- And Lebanon shall be turned into a fruitful field "Ere Lebanon become like Carmel"- A mashal , or proverbial saying, expressing any great revolution...
And Lebanon shall be turned into a fruitful field "Ere Lebanon become like Carmel"- A
Clarke: Isa 29:21 - Him that reproveth in the gate "Him that pleaded in the gate" 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 ...
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."
Clarke: Isa 29:22 - Who redeemed Abraham 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,...
Clarke: Isa 29:22 - Concerning the house of Jacob "The God of the house of Jacob"- I read ×ל 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"
Concerning the house of Jacob "The God of the house of Jacob"- I read ×ל El as a noun, not a preposition: the parallel line favors this sense; ...
Neither shall his face now wax pale "His face shall no more be covered with confusion"
Concerning the house of Jacob "The God of the house of Jacob"- I read ×ל El as a noun, not a preposition: the parallel line favors this sense; ... Concerning the house of Jacob "The God of the house of Jacob"- I read
Neither shall his face now wax pale "His face shall no more be covered with confusion" - "
Clarke: Isa 29:23 - -- But when he seeth his children, the work of mine hands "For when his children shall see the work of my hands"- For בר×ותו birotho I read ×...
But when he seeth his children, the work of mine hands "For when his children shall see the work of my hands"- For
Calvin: Isa 29:1 - The city where David dwelt // Add year to year 1. This appears to be another discourse, in which Isaiah threatens the city of Jerusalem. He calls it “Altar,†251 because the chief defense of ...
1. This appears to be another discourse, in which Isaiah threatens the city of Jerusalem. He calls it “Altar,†251 because the chief defense of the city was in the “Altar;†252 for although the citizens relied on other bulwarks, of which they had great abundance, still they placed more reliance on the Temple (Jer 7:4) and the altar than on the other defences. While they thought that they were invincible in power and resources, they considered their strongest and most invincible fortress to consist in their being defended by the protection of God. They concluded that God was with them, so long as they enjoyed the altar and the sacrifices. Some think that the temple is here called “Ariel,†from the resemblance which it bore to the shape of a lion, being broader in front and narrower behind; but I think it better to take it simply as denoting “the Altar,†since Ezekiel also (Eze 43:15) gives it this name. This prediction is indeed directed against the whole city, but we must look at the design of the Prophet; for he intended to strip the Jews of their foolish confidence in imagining that God would assist them, so long as the altar and the sacrifices could remain, in which they falsely gloried, and thought that they had fully discharged their duty, though their conduct was base and detestable.
The city where David dwelt He now proceeds to the city, which he dignifies with the commendation of its high rank, on the ground of having been formerly inhabited by David, but intending, by this admission, to scatter the smoke of their vanity. Some understand by it the lesser Jerusalem, that is, the inner city, which also was surrounded by a wall; for there was a sort of two-fold Jerusalem, because it had increased, and had extended its walls beyond where they originally stood; but I think that this passage must be understood to relate to the whole city. He mentions David, because they gloried in his name, and boasted that the blessing of God continually dwelt in his palace; for the Lord had promised that “the kingdom of David would be for ever.†(2Sa 7:13; Psa 89:37.)
Hence we may infer how absurdly the Papists, in the present day, consider the Church to be bound to Peter’s chair, as if God could nowhere find a habitation in the whole world but in the See of Rome. We do not now dispute whether Peter was Bishop of the Church of Rome or not; but though we should admit that this is fully proved, was any promise made to Rome such as was made to Jerusalem? “This is my rest for ever: here will I dwell, for I have chosen it.†(Psa 132:14.) And if even this were granted, do not we see what Isaiah declares about Jerusalem? That God is driven from it, when there is no room for doctrine, when the worship of God is corrupted. What then shall be said of Rome, which has no testimony? Can she boast of anything in preference to Jerusalem? If God pronounces a curse on the most holy city, which he had chosen in an especial manner, what must we say of the rest, who have overturned his holy laws and all godly institutions.
Add year to year This was added by the Prophet, because the Jews thought that they had escaped punishment, when any delay was granted to them. Wicked men think that God has made a truce with them, when they see no destruction close at hand; and therefore they promise to themselves unceasing prosperity, so long as the Lord permits them to enjoy peace and quietness. In opposition to this assurance of their safety the Prophet threatens that, though they continue to “offer sacrifices,†253 and though they renew them year by year, still the Lord will execute his vengeance. We ought to learn from this, that, when the Lord delays to punish and to take vengeance, we ought not, on that account, to seize the occasion for delaying our repentance; for although he spares and bears with us for a time, our sin is not therefore blotted out, nor have we any reason to promise that we shall make a truce with him. Let us not then abuse his patience, but let us be more eager to obtain pardon.
Calvin: Isa 29:2 - But I will bring Ariel into distress // And it shall be to me as Ariel 2.But I will bring Ariel into distress. I think that ו ( vau) should here be taken for a disjunctive conjunction: “And yet I will execute my jud...
2.But I will bring Ariel into distress. I think that
And it shall be to me as Ariel This clause would not apply to the Temple alone; for he means that everything shall be made bloody by the slaughter which shall take place at Jerusalem; 256 and therefore he compares it to an “Altar,†on which victims of all kinds are slain, in the same manner as wicked men destined for slaughter are frequently compared to a sacrifice. In short, by alluding here to the word “Altar,†he says, that the whole city shall be “as Ariel,†because it shall overflow with the blood of the slain. Hence it is evident that the outward profession of worship, ceremonies, and the outward demonstrations of the favor of God, are of no avail, unless we sincerely obey him. By an ironical expression he tells hypocrites, (who with an impure heart present sacrifices of beasts to God, as if they were the offerings fitted to appease his anger,) that their labor is fruitless, and that, since they had profaned the Temple and the Altar, it was impossible to offer a proper sacrifice to God without slaying victims throughout the whole city, as if he had said, “There will be carnage in every part.†He makes use of the word “Sacrifice†figuratively, to denote the violent slaughter of those who refused to offer themselves willingly to God.
Calvin: Isa 29:3 - And I will camp against thee round about // And will lay siege against thee 3.And I will camp against thee round about By the word כדור ( kÄddÅ«r) 257 he alludes to the roundness of a ball; and the expression correspon...
3.And I will camp against thee round about By the word
And will lay siege against thee This alludes to another method of invading the city; for either attacks are made at various points, or there is a regular siege. He confirms the doctrine of the former verse, and shews that this war will be carried on under God’s direction, and that the Assyrians, though they are hurried on by their passions and by the lust of power, will undertake nothing but by the command of God. He reckoned it to be of great importance to carry full conviction to the minds of the Jews, that all the evils which befell them were sent by God, that they might thus be led to enter into an examination of their crimes. As this doctrine is often found in the Scriptures, it ought to be the more carefully impressed on our minds; for it is not without good reason that it is so frequently repeated and inculcated by the Holy Spirit.
Calvin: Isa 29:4 - Then shalt thou be laid low // And thy voice shall be out of the ground 4.Then shalt thou be laid low He describes scornfully that arrogance which led the Jews to despise all threatenings and admonitions, so long as they ...
4.Then shalt thou be laid low He describes scornfully that arrogance which led the Jews to despise all threatenings and admonitions, so long as they enjoyed prosperity, as is customary with all hypocrites. He says therefore, that, when their pride has been laid aside, they will afterwards be more submissive; not that they will change their dispositions, but because shame will restrain that wantonness in which they formerly indulged. We ought therefore to supply here an implied contrast. He addresses those who were puffed up by ambition, carried their heads high, and despised every one, as if they had not even been subject to God; for they ventured to curse and insult God himself, and to mock at his holy word. “This pride,†says Isaiah, “shall be laid low, and this arrogance shall cease.â€
And thy voice shall be out of the ground 258 What he had formerly said he expresses more fully by a metaphor, that they will utter a low and confused noise as out of caverns. 259 The voice of those who formerly were so haughty and fierce is compared by him to the speech of soothsayers, who, in giving forth their oracles out of some deep and dark cave under ground, uttered some sort of confused muttering; for they did not speak articulately, but whispered. He declares that these boasters (
Calvin: Isa 29:5 - And as the small dust // The multitude of the mighty ones // And it shall be in a moment suddenly 5.And as the small dust 260 I shall first state the opinions of others, and afterwards I shall bring forward what I consider to be more probable. Alm...
5.And as the small dust 260 I shall first state the opinions of others, and afterwards I shall bring forward what I consider to be more probable. Almost all the commentators think that this expression denotes the enemies of the Jews; for they consider “foreigners†to mean “enemies,†and allege that the multitude of those who shall oppress the Jews shall be “like dust;†that is, it shall be innumerable. But when I examine closely the whole passage, I am more disposed to adopt a contrary opinion. I think that the Prophet speaks contemptuously of the garrisons on which the Jews foolishly relied, for they had in their pay foreign soldiers who were strong men.
The multitude of the mighty ones Such is the interpretation which I give to
And it shall be in a moment suddenly Some explain the concluding clause of this verse to mean, that the noise of the enemies’ attack shall spring up suddenly, and, as it were, in a moment. But I consider
Calvin: Isa 29:6 - From Jehovah of hosts shalt thou be visited 6.From Jehovah of hosts shalt thou be visited He next assigns the reason why all this multitude of garrisons shall be “like chaff;†and he expres...
6.From Jehovah of hosts shalt thou be visited He next assigns the reason why all this multitude of garrisons shall be “like chaff;†and he expresses this by an opposite metaphor, for with those soldiers he contrasts the anger and “visitation of the Lord.†What is “chaff†to the flame of “a devouring fire?†What is “dust†to the force and violence of a “whirlwind?†He shews that the vengeance of God will be such as all their preparations shall be unable to resist. This meaning, in my opinion, makes the passage to flow easily, and the clauses will not be so well adjusted, if we follow a different interpretation.
Hence we learn that those who assail us can do no more than what the Lord permits them to do. If therefore the Lord determine to save us, the enemies will accomplish nothing, though they raise up the whole world against us. On the other hand, if he determine to chastise us, we shall not be able to ward off his wrath by any force or bulwarks, which shall quickly be thrown down as by a “whirlwind,†and shall even be consumed as by “a flame.â€
Calvin: Isa 29:7 - As a dream of a night-vision 7.As a dream of a night-vision This verse also I interpret differently from others; for they think that the Prophet intended to bring consolation to ...
7.As a dream of a night-vision This verse also I interpret differently from others; for they think that the Prophet intended to bring consolation to the godly. There is undoubtedly great plausibility in this view, and it contains an excellent doctrine, namely, that the enemies of the Church resemble “dreamers†in this respect, that the Lord disappoints their hopes, even when they think that they have almost gained their object. 263 But this interpretation does not appear to me to agree well with the text. Sometimes it happens that, when a sentence is beautiful, it attracts us to it, and causes us to steal away from the true meaning, so that we do not adhere closely to the context, or spend much time in investigating the author’s meaning. Let us therefore inquire if this be the true meaning of the Prophet.
Since he afterwards proceeds again to utter threatenings, I have no doubt that here he follows out the same subject, which otherwise would be improperly broken off by the present statement. He censures the Jews, and rebukes them for their obstinacy, in boldly despising God and all his threatenings. In short, by a most appropriate metaphor, he reproves them for their false confidence and presumption, when he threatens that the enemies shall arrive suddenly and unexpectedly, while the Jews shall imagine that they are enjoying profound peace, and are very far from all danger; and that the event shall be so sudden and unexpected, that it will appear to be “a dream.†“Although then,†says he, “thou indulgest the hope of uninterrupted repose, the Lord will quickly awake thee, and will drive away thy presumption.â€
The Prophet says wittily, that the Jews are “dreaming,†because, in consequence of being drowned in their pleasures, they neither see nor feel anything, but, amidst the dizzy whirl, stupidly fancy that they are happy. Hence he infers that the enemies will come, as in “a dream,†to strike terror into those who are asleep, as it frequently happens that a pleasant and delightful sleep is disturbed by frightful dreams. It follows from this, that the pleasures which have lulled them to sleep will be of no advantage to them; for, though they do not at all think of it, yet a tumult will arise suddenly. This might still have been somewhat obscure, if he had not explained the subject more fully in the following verse.
Calvin: Isa 29:8 - It shall be therefore as when a hungry man dreameth // So shall be the multitude 8.It shall be therefore as when a hungry man dreameth He compares the Jews to “hungry men,†who are indeed asleep, but whose empty stomach craves...
8.It shall be therefore as when a hungry man dreameth He compares the Jews to “hungry men,†who are indeed asleep, but whose empty stomach craves for food; for it is natural for men to dream about food and entertainments when they are in want of them. Thus, while the Jews watched, they were like “hungry men.†The Lord continually warned them by his prophets, and invited them to the divine feasts of the word; but they despised those feasts, and chose rather to take refuge wholly in their vices, and to fall asleep in them, than to partake fully of those sacred feasts. Accordingly, while they quieted their consciences, they imagined that they had abundance of all things, and that they were free from every inconvenience. Isaiah declares that they greatly resemble this “dream†and airy “vision;†for, when they have been aroused by a sudden calamity, they shall feel how empty and insubstantial those “dreams and visions†were, and how false and delusive was the opinion which they had formed that they enjoyed abundance. As “hungry men,†who have had such dreams, are rendered more feeble by them, so the people, who had been falsely persuaded that everything was going on well with them, will endure much greater uneasiness than if they had never cherished in their minds such a thought, but, on the contrary, had been aware of their poverty and nakedness.
So shall be the multitude At first sight, the expression appears to be harsh, when he says, “The multitude of those who fight against Ariel shall be as a dream;†but it ought to be explained in this manner: — “When the Jews, through false hope, shall promise to themselves deliverance, as if the enemies would be driven far away, they shall quickly feel that they had been deceived; in the same manner as a person whom hunger leads to dream that he is feasting luxuriously, as soon as he awakes, feels that his hunger is keener than before.†I see nothing here, therefore, that is fitted to yield consolation, for the Prophet pursues the same subject, and exclaims against the scorn and rebellion of the Jews, on whom the Prophet could make no impression by exhortation or threatenings. 264
Calvin: Isa 29:9 - Tarry and wonder // They are drunken, and not with wine // They are blinded, and they blind // They stagger 9.Tarry and wonder Isaiah follows out the same subject, and attacks more keenly the gross stupidity of the people. Instead of “tarry,†some rende...
9.Tarry and wonder Isaiah follows out the same subject, and attacks more keenly the gross stupidity of the people. Instead of “tarry,†some render the term, “Be amazed;†but the view which I prefer may be thus expressed: “Though they dwell much and long on this thought, yet it will end in nothing else than that, by long continued thought, their minds shall be amazed.†In short, he means that the judgment of God will so completely overwhelm their minds, that though they torture themselves by thinking and reflecting, still they will be unable to find any outlet or conclusion.
They are drunken, and not with wine He now assigns the reason why fixed thought does not aid them in conquering their slowness of apprehension. It is, because they resemble drunkards. When, therefore, they neither see nor understand anything in the works of God, he shews that this is owing to their indolence and stupidity. A proof of this is given daily in many persons; for spiritual “drunkenness†engrosses and stupefies all their senses to such a degree, that they are blind to the plainest subjects; and, when God shews the brightest light of justice and equity, they are so completely dazzled, that their dim vision bewilders them more and more. This stupidity is a just punishment which the Lord inflicts on them on account of their unbelief.
In order that we may apply this statement of the Prophet for our own use, it is proper to observe, that these words of the Prophet must not be understood to be commands, as if he enjoined them to stop and think longer; but, on the contrary, he mocks and reproves their stupidity, as we have already said. ( Pensez y tant que vous voudrez, vous n’y entendres rien) “Think as much as you please about it, you will not at all understand it.â€
They are blinded, and they blind 265 He means, that they are destitute of judgment and understanding, and that consequently it is useless for them to contemplate these works of God; for as the brightness of the sun is of no avail to the toad, so a blinded understanding in vain does its utmost to comprehend the majestic works of God. When he says that “they are blinded,†he means that by nature we are created so as to be endued with reason and understanding for contemplating the works of God; that our being “blinded†is, so to speak, an accidental fault, and that the drunkenness does not naturally belong to us, for it is owing to the ingratitude of men, which the Lord justly censures.
They stagger This “staggering†of the mind is contrasted by him with a calm and quiet exercise of reason; for he means that violence of the passions which agitates the mind, and causes it to waver and reel.
Calvin: Isa 29:10 - Because Jehovah hath overpowered you with the spirit of slumber // Your prophets and principal seers 10.Because Jehovah hath overpowered you with the spirit of slumber For the purpose of shewing more clearly the source of this blindness, he attribute...
10.Because Jehovah hath overpowered you with the spirit of slumber For the purpose of shewing more clearly the source of this blindness, he attributes it to the judgment of God, who determined to punish in this manner the wickedness of the people. As it belongs to him to give eyes to see, and to enlighten minds by the spirit of judgment and understanding, so he alone deprives us of all light, when he sees that by a wicked and depraved hatred of the truth we of our own accord wish for darkness. Accordingly, when men are blind, and especially in things so plain and obvious, we perceive his righteous judgment.
Your prophets and principal seers 266 He adds, that the people are deprived of those aids and helps which ought to have imparted light to the understanding and given direction to others. 267 Such was the office of the prophets, whom he describes by both of these names,
Calvin: Isa 29:11 - Therefore every vision hath become to you 11.Therefore every vision hath become to you The Prophet expresses still more clearly what he had formerly said, that the blindness of the Jews will ...
11.Therefore every vision hath become to you The Prophet expresses still more clearly what he had formerly said, that the blindness of the Jews will be so great that, though the Lord enlightens them by the clearest light of his word, they will understand nothing. Nor does he mean that this will happen to the common people alone, but even to the rulers and teachers, who ought to have been wiser than others, and to have held out an example to them. 268 In short, he means that this stupidity will pervade all ranks; for both “learned and unlearned,†he declares, will be so dull and stupid as to be altogether dazzled by the word of God, and to see no more in it than in a “sealed letter.†He makes the same statement, but in different words, which he had made in the former chapter, that the Lord will be to them as “precept upon precept, line upon line;†for they will always remain in the first rudiments, and will never arrive at solid doctrine. (Isa 28:13.)
In the same sense he now shews that, from the highest to the lowest, they will derive no benefit from the word of God. He does not say that doctrine will be taken away, but that, though it be in their possession, they will not have reason and understanding. In two ways the Lord punishes the wickedness of men; for sometimes he takes away entirely the use of the word, and sometimes, when he leaves it, he takes away understanding, and blinds the minds of men, so that “seeing they do not see.†(Isa 6:9.) First, therefore, he deprives them of reading, either by taking away the books through the tyranny of wicked men, as frequently happens, or by a false conviction of men, which leads them to think that the books were not delivered to be read universally by all. Secondly, although he allows them to handle and read the books, yet, because men abuse them, and are ungrateful, and do not look straight to the glory of God, they are blinded, and see no more than if not a single ray of the word had shone upon them. We must not boast, therefore, of the outward preaching of the word; for it will be of no avail unless it produce its fruit by enlightening our minds. It is as if he had said,
“On account of that covenant which he made with your fathers, the Lord will leave to you the tables of that covenant; but they shall be to you ‘a sealed letter,’ for you shall learn nothing from them.†(Deu 4:20.)
When we see that these things happened to the Jews, as Isaiah threatened, and when we take into view the condition of that people, which God had adopted and separated, it is impossible that we should not altogether tremble at such dreadful vengeance. Though they had been instructed both by the law and by the prophets, and had been enlightened by a light of surpassing brightness, yet they fell into frightful superstitions and shocking impiety; the worship of God was corrupted, all religion was scattered and overthrown, and they were rent and divided into various and monstrous sects. At length, when the Sadducees, the most wicked of them all, held the chief power, when all faith and all hope of a resurrection, and even of immortality, had been taken away, what, I ask, could they resemble but cattle or swine? for what is left to man if the hope of a blessed and eternal life be taken from him?
And yet the Evangelists (Mat 22:23; Mar 12:18; Luk 20:27; Act 23:8) plainly tell us that there were such persons when Christ came; for at that time these things were actually fulfilled, as they had been foretold by the Prophet, that we may know that these threatening were not thrown out at random or by chance, and that they did not fail of accomplishment, because at that time they were obstinately and rebelliously despised and scorned by wicked men. At that time, therefore, both their unbelief and their folly were clearly seen, when the true light was revealed to the whole world, that is, Christ, the only light of truth, the soul of the law, the end of all the prophets. At that time, I say, there was, in an especial manner, placed before the eyes of the Jews “that vail which was shadowed out in Moses,†(Exo 34:30,) whom they could not look at on account of his excessive brightness; and it was actually fulfilled in Christ, to whom it belonged, as Paul tells us, to take away and destroy that vail. (2Co 3:16.) Till now, therefore, the vail lies on their hearts when they read Moses; for they reject Christ, to whom Moses ought to be viewed as related. In that passage “Moses†must be viewed as denoting the law; and if it be referred to its end, that is, to Christ, that vail will be taken away.
While we contemplate these judgments of God, let us also acknowledge, that he who was formerly the Judge is still the Judge, and that the same vengeance is prepared for those who shall refuse to lend their ear to his most holy warnings. When he expressly names the “learned and unlearned,†269 it ought to be observed, that we do not understand spiritual doctrine, in consequence of possessing an acute understanding, or having received a superior education in the schools. Learning did not prevent them from being blinded. We ought, therefore, to embrace the word sincerely and earnestly, if we wish to escape this vengeance, which is threatened not only against the ignorant but also against the “learned.â€
Calvin: Isa 29:13 - Therefore the Lord saith // Because this people draweth near with their mouth // And their fear toward me hath been taught by the precept of men 13.Therefore the Lord saith The Prophet shews that the Lord, in acting with such severity towards his people, will proceed on the most righteous grou...
13.Therefore the Lord saith The Prophet shews that the Lord, in acting with such severity towards his people, will proceed on the most righteous grounds; though it was a severe and dreadful chastisement that their minds should be stupefied by the hand of God. 270 Now, since men are so fool-hardy and obstinate, that they do not hesitate to contend with him, as if he were unjustly severe, the Prophet shews that God has acted the part of a righteous judge, and that the blame lies wholly on men, who have provoked him by their baseness and wickedness.
Because this people draweth near with their mouth He shews that the people have deserved this punishment chiefly on account of their hypocrisy and superstitions. When he says that “they draw near with the mouth and the lips, †he describes their hypocrisy. This is the interpretation which I give to
And their fear toward me hath been taught by the precept of men By these words he reproves their superstitious and idolatrous practices. These two things are almost always joined together; and not only so, but hypocrisy is never free from ungodliness or superstition; and, on the other hand, ungodliness or superstition is never free from hypocrisy. By the mouth and lips he means an outward profession, which belongs equally to the good and the bad; but they differ in this respect, that bad men have nothing but idle ostentation, and think that they have done all that is required, if they open their lips in honour of God; but good men, out of the deepest feeling of the heart, present themselves before God, and, while they yield their obedience, confess and acknowledge how far they are from a perfect discharge of their duty.
Thus he makes use of a figure of speech, very frequent in Scripture, by which one part or class denotes the whole. He has selected a class exceedingly appropriate and suitable to the present subject, for it is chiefly by the tongue and the mouth that the appearance of piety is assumed. Isaiah therefore includes, also, the other parts by which hypocrites counterfeit and deceive, for in every way they are inclined to lies and falsehood. We ought not to seek a better expositor than Christ himself, who, in speaking of the washing of the hands, which the Pharisees regarded as a manifestation of holiness, and which they blamed the disciples for neglecting, in order to convict them of hypocrisy, says,
“Well hath Isaiah prophesied of you, This people honoureth me with the lips, but their heart is far from me.â€
(Mat 15:7.)
With the “lips†and “mouth,†therefore, the Prophet contrasts the “heart,†the sincerity of which God enjoins and demands from us. If this be wanting, all our works, whatever brilliancy they possess, are rejected by him; for “he is a Spirit,†and therefore chooses to be “worshipped†and adored by us “with the spirit†and the heart. (Joh 4:24.) If we do not begin with this, all that men profess by outward gestures and attitudes will be empty display. We may easily conclude from this what value ought to be set on that worship which Papists think that they render to God, when they worship God by useless ringing of bells, mumbling, wax candles, incense, splendid dresses, and a thousand trifles of the same sort; for we see that God not only rejects them, but even holds them in abhorrence.
On the second point, when God is worshipped by inventions of men, he condemns this “fear†as superstitious, though men endeavour to cloak it under a plausible pretence of religion, or devotion, or reverence. He assigns the reason, that it “hath been taught by men.†I consider
Hence it is sufficiently evident, that those who learn from “the inventions of men†how they should worship God, not only are manifestly foolish, but wear themselves out by destructive toil, because they do nothing else than provoke God’s anger; for he could not testify more plainly than by the tremendous severity of this chastisement, how great is the abhorrence with which he regards false worship. The flesh reckons it to be improper that God should not only reckon as worthless, but even punish severely, the efforts of those who, through ignorance and error, weary themselves in attempts to appease God; but we ought not to wonder if he thus maintains his authority. Christ himself explains this passage, saying, “In vain do they worship me, teaching doctrines, the commandments of men.†(Mat 15:9.) Some have chosen to add a conjunction, “teaching doctrines and commandments of men,†as if the meaning had not been sufficiently clear. But he evidently means something different, namely, that we act absurdly when we follow “the commandments of men†for our doctrine and rule of life.
Calvin: Isa 29:14 - Therefore, behold, I add to do // For the wisdom of their wise men shall perish 14.Therefore, behold, I add to do 274 He threatens that he will punish by blinding not only the ignorant or the ordinary ranks, but those wise men wh...
14.Therefore, behold, I add to do 274 He threatens that he will punish by blinding not only the ignorant or the ordinary ranks, but those wise men who were held in admiration by the people. From this vengeance we may easily learn how hateful a vice hypocrisy is, and how greatly it is abhorred by God, as the Prophet spoke a little before about human inventions; for what kind of punishment is more dreadful than blindness of mind and stupidity? This indeed is not commonly perceived by men, nor are they aware of the greatness of this evil; but it is the greatest and most wretched of all.
For the wisdom of their wise men shall perish He does not speak of the common herd of men, but of their very leaders, who ought to have been like eyes. The common people in themselves are blind, like the other members of the body; and when the eyes are blinded, what shall become of the rest of the body? “If the light be darkness,†as Christ says, “how great shall be the darkness!†This is added in order to place that vengeance in a more striking light.
Hence also, we may infer how vain and foolish is the boasting of the Papists, who think that they have shut the mouths of all men, when they have brought forward the name of Bishops, or other titles of the same kind, such as Doctors, or Pastors, or the Apostolic See. They have perhaps a different kind of wisdom from that which was possessed by the Jews; but whence did they derive it? They pretend that it came from God; but we see that the Prophet does not speak of the wise men of the Chaldeans or Egyptians, but of the order of priesthood which God had appointed, of the teachers, and chief rulers, and ensign bearers, of the chosen people and of the only Church; for under this term “wise men,†he includes all superior excellence and authority among the people.
Calvin: Isa 29:15 - Woe to them that conceal themselves from Jehovah // That they may hide counsel // Who seeth us? // For their works are in darkness 15.Woe to them that conceal themselves from Jehovah The Prophet again exclaims against those wicked and profane despisers of God, whom he formerly ca...
15.Woe to them that conceal themselves from Jehovah The Prophet again exclaims against those wicked and profane despisers of God, whom he formerly called
That they may hide counsel This clause is added for the sake of exposition. Some interpret the beginning of this verse, as if the Prophet condemned that excessive curiosity by which some men, with excess of hardihood, search into the secret judgments of God. But that interpretation cannot be admitted; and the Prophet plainly shews to whom he refers, when he immediately adds the mockeries of those who thought that their wickedness was committed in a manner so secret and concealed, that they could not be detected. The “hiding of counsel†means nothing else than hardihood in wickedness, by which wicked men surround themselves with clouds, and obscure the light, that their inward baseness may not be seen. Hence arises that daring question —
Who seeth us? For, although they professed to be worshippers of God, yet they thought that, by their sophistry, they had succeeded not only in refuting the prophets, but in overturning the judgment of God; not openly, indeed, for even wicked men wish to retain some semblance of religion, that they may more effectually deceive, but in their heart they acknowledge no God but the god which they have contrived. This craftiness, therefore, in which wicked men delight and flatter themselves, is compared by Isaiah to a hiding-place, or to coverings. They think that they are covered with a veil, so that not even God himself can see and punish their wickedness. As rulers are principally chargeable with this vice, it is chiefly to them, in my opinion, that the Prophet’s reproof is directed; for they do not think that they have sufficient acuteness or dexterity, if they do not scoff at God, and despise his doctrine, and, in short, believe no more than what they choose. They do not venture to reject it altogether, or rather, they are constrained, against their will, to hold by some religion; but they do so only as far as they think that they can promote their own convenience, and are not moved by any fear of the true God.
At the present day this wickedness has been abundantly manifested, and especially since the gospel was revealed. Under Popery men found it easy to transact with God, because the Pope had contrived a god who changed himself so as to suit the disposition of every individual. Every person had a different method of washing away his sins, and many kinds of worship for appeasing his deity. Consequently, none ought to wonder that wickedness was not seen at that time, for it was concealed by coverings of that sort; and when these had been taken away, men declared openly what they had formerly been. Yet not less common in our age is the disease which Isaiah bewailed in his nation; for men think that they can conceal themselves from God, when they have interposed their ingenious contrivances, as if “all things were not naked and open to his eyes,†(Heb 4:13,) or as if any man could deceive or be concealed from him. For this reason he says, by way of explanation —
For their works are in darkness He assigns this as the cause of that foolish confidence by which ungodly men are intoxicated. Though they are surrounded by light, they are so slow of perception, that when they do not see it, they endeavour to flee from the presence of God. They even promise to themselves full escape from punishment, and commit sin with as much freedom as if they had been protected and fortified on all sides against God. Such is the import of their question, Who seeth us? Not that wicked men ventured openly to utter these words, as we have said, but because they thus spoke or thus thought in their hearts, which was manifested by their presumption and vain confidence. They abandoned themselves to all wickedness, and despised all warnings, in such a manner as if there would never be a judgment of God. The Prophet, therefore, had to do with ungodly men, who in appearance and name professed to have some knowledge of God, but in reality denied him, and were very bitter enemies of pure doctrine. Now, this is nothing else than to affirm that God is not a Judge, and to cast him down from his seat and tribunal; for God cannot be acknowledged without doctrine; and where that is set aside and rejected, God himself must be set aside and rejected.
Calvin: Isa 29:16 - Is your turning reckoned like potter’s clay! 16.Is your turning reckoned like potter’s clay! There are various ways of explaining this verse, and, indeed, there is some difficulty on account o...
16.Is your turning reckoned like potter’s clay! There are various ways of explaining this verse, and, indeed, there is some difficulty on account of the two particles,
But as the Prophet appears to contrast those two particles
This diversity of expositions makes no difference as to the Prophet’s meaning, who had no other object in view than to confirm the doctrine taught in the preceding verse; for he still exclaims against proud men, who claim so much power to themselves that they cannot endure the authority of God, and entertain a false opinion about themselves, which leads them to despise all exhortations, as if they had been gods. Thus do they deny that God has created them; for whatever men claim for themselves, they take from God, and deprive him of the honour which is due to him.
Only in the first clause would the meaning at all differ; for those who interpret
Calvin: Isa 29:17 - Is it not yet a little while? // And Lebanon shall be turned into Carmel 17.Is it not yet a little while? The Lord now declares that he will make those wicked men to know who they are; as if he had said, “You are now asl...
17.Is it not yet a little while? The Lord now declares that he will make those wicked men to know who they are; as if he had said, “You are now asleep in your pride, but I shall speedily awake you.†Men indulge themselves, till they feel the powerful hand of God; and therefore the Prophet threatens that the judgment of God will overtake such profound indifference.
And Lebanon shall be turned into Carmel 278 Under the names “Lebanon†and “Carmel†he intended to express a renovation of the world and a change of affairs. But as to the object of the allusion, commentators differ widely from each other. As Mount “Lebanon†was clothed with trees and forests, and “Carmel†had fruitful and fertile fields. Many think that the Jews are compared to “Carmel,†because they will be barren, and Christians to “Lebanon,†because they will yield a great abundance of fruits. That opinion is certainly plausible, as men are usually gratified by everything that is ingenious; but a parallel passage, which we shall afterwards see, (Isa 32:15), will shew that the Prophet here employs the comparison for the purpose of magnifying the grace of God; for, when he shall again begin to bless his people, the vast abundance of all blessings will take away from “Carmel†the celebrity which it possessed. He therefore threatens that he will turn “Lebanon†into “Carmel,†that is, a forest will become a cultivated field, and will produce corn, and the cultivated fields shall yield so great an abundance of fruits that, if their present and future conditions be compared, they may now be pronounced to be unfruitful and barren. This mode of expression will be more fully explained when we come to consider Isa 32:15
Others view “Carmel†as an appellative, but I prefer to regard it as a proper name; for it means that those fruitful fields may now be reckoned uncultivated and barren, in comparison of the new and unwonted fertility. Others explain it allegorically, and take “Lebanon†as denoting proud men, and “Carmel†as denoting mean and ordinary persons. This may be thought to be acute and ingenious, but I choose rather to follow that more simple interpretation which I have already stated. That the godly may not be discouraged, he passes from threatenings to proclaim grace, and declares that when, by enduring for a little the cross laid on them, they shall have given evidence of the obedience of their faith, a sudden renovation is at hand to fill them with joy. And yet, by shutting out the ungodly from this hope, he intimates that, when they are at ease, and promise to themselves peace or a truce, destruction is very near at hand; for, “when they shall say, Peace and Safety,†as Paul tells us, “then sudden destruction will overtake them.†(1Th 5:3.)
Calvin: Isa 29:18 - And in that day shall the deaf hear // And the eyes of the blind shall see 18.And in that day shall the deaf hear He promises that the Church of God, as we have said, shall still be preserved amidst those calamities. Though ...
18.And in that day shall the deaf hear He promises that the Church of God, as we have said, shall still be preserved amidst those calamities. Though the world be shaken by innumerable tempests, and tossed up and down, and though heaven and earth shall mingle, yet the Lord will preserve the multitude of the godly, and will raise up his Church, as it were, out of the midst of death. This ought to strengthen in no ordinary manner the faith of the godly; for it is an extraordinary miracle of God that, amidst the numerous and extensive ruins of empires and monarchies, which happen here and there, the seed of the godly is preserved, among whom the same religion, the same worship of God, the same faith, and the same method of salvation, are continued.
And the eyes of the blind shall see But Isaiah appears here to contradict himself; for formerly he foretold that among the people of God there would be so great stupidity that nobody would understand, and now he says that even “the deaf†shall understand, and “the blind shall see.†He therefore means that the Church must first be chastised and purified, and that not in a common and ordinary way, but in a way so unusual that it will appear to have altogether perished. He therefore says, in that day, that is, after having punished the wicked and purified his Church, not only will he enrich the earth with an abundance of fruits, but, by renewing the face of it, he will at the same time restore “hearing to the deaf†and “sight to the blind,†that they may receive his doctrine. Men have no ears and no eyes, so long as this dreadful punishment lasts; the minds of all are stupefied and confounded, and do not understand anything. When the plagues and distresses shall have come to an end, the Lord will open his eyes, that they may behold and embrace his goodness and compassion.
This is the true method of restoring the Church, when it gives sight to the blind and hearing to the deaf, which we see that Christ also did, not only to the bodies but also to the souls. (Joh 9:7.) We too have experienced this in our own time, when we have been brought out of the darkness of ignorance, in which we were enveloped, and have been restored to the true light; and eyes have been restored to see, and ears to hear it, which formerly were shut and closed; for the Lord “pierced them,†(Psa 40:6,) that he might bring us to obey him. The blessing which he promised in the renovation of the earth was indeed a kind of proof of reconciliation; but far more excellent is that illumination of which he now speaks, without which all God’s benefits not only are lost, but are turned to our destruction. Justly does God claim for himself a work so glorious and excellent; because there is nothing for which there is less ground of hope than that the blind should recover sight, and that the deaf should recover hearing, by their own strength. This is evidently promised, in a peculiar manner, to the elect alone; for the greater part of men always continue in their darkness.
Calvin: Isa 29:19 - Then shall the humble again take joy in Jehovah 19.Then shall the humble again take joy in Jehovah Such is my translation of this passage, while others render it, “They shall add,†or “contin...
19.Then shall the humble again take joy in Jehovah Such is my translation of this passage, while others render it, “They shall add,†or “continue to rejoice;†for the Prophet describes not a “joy†which is continued but rather a “joy†which is new. As if he had said, “Though they are now distressed and sorrowful, yet I will give them occasion of gladness, so that they shall again be filled with “joy.†He speaks of the “humble;†and hence it ought to be observed that our afflictions prepare us for receiving the grace of God; for the Lord casts us down and afflicts us, that he may afterwards raise us up. Thus, when the Lord corrects his people, we ought not to lose heart, but should recall to remembrance those statements, that we may always hope for better things, and may believe that, after such calamities and distresses, he will at length bring joy to his Church. Yet we again learn from it what I briefly mentioned a little before, that the grace of illumination does not belong indiscriminately to all; for, although all have been chastened together, yet not all have had their hearts subdued by affliction, so as truly to become “poor in spirit,†or “meek.†(Mat 5:3.)
Calvin: Isa 29:20 - For the violent man is brought to nought // And they who hastened early to iniquity 20.For the violent man is brought to nought He states more clearly what we have already mentioned in the former verse, namely, that the restoration o...
20.For the violent man is brought to nought He states more clearly what we have already mentioned in the former verse, namely, that the restoration of the Church consists in this, that the Lord raises up those who are cast down, and has compassion on the poor. But that purification of the Church, of which we have already spoken, is first necessary; for so long as the Lord does not execute his judgment against the wicked, and the bad are mixed with the good, so as even to hold the highest place in the Church, everything is soiled and corrupted, God is not worshipped or feared, and even godliness is trampled under feet. When therefore the ungodly are removed or subdued, the Church is restored to its splendour, and the godly, freed from distresses and calamities, leap for joy.
First, he calls them
And they who hastened early to iniquity 280 Under this class he includes other crimes. He speaks not of the Chaldeans or Assyrians, but of those who wished to be reckoned in the number of the godly, and boasted of being the seed of Abraham.
Calvin: Isa 29:21 - That make a man an offender for a word // Who have laid a snare for him that reproveth in the gate // Who have laid snares // And have turned aside the righteous man for nothing, 21.That make a man an offender for a word We have formerly stated who were the persons with whom the Prophet had to do, namely, with hypocrites and p...
21.That make a man an offender for a word We have formerly stated who were the persons with whom the Prophet had to do, namely, with hypocrites and profane scorners, who set at nought all the reproofs and threatenings of the Prophets, and who wished to frame a God according to their own fancy. Such persons, desiring to have unbounded license, that they might indulge freely in their pleasures and their crimes, bore very impatiently the keen reproofs of the prophets, and did not calmly submit to be restrained. On this account they carefully observed and watched for their words, that they might take them by surprise, or give a false construction. I have no doubt that he reproves wicked men, who complained of the liberty used by the prophets, and of the keenness of their reproofs, as if they had intended to attack the people, and the nobles, and the priests; for hence arise the calumnies and false accusations which are brought even against the faithful servants of God. Hence arise those doubtful and ensnaring questions which are spread out as snares and nets, that they may either bring a righteous man into danger of his life, or may practice some kind of deceit upon him. We see that the Pharisees and Sadducees did so to Christ himself. (Mat 21:23; Joh 8:6.)
Who have laid a snare for him that reproveth in the gate This latter clause, which is added for the sake of exposition, does not allow us to interpret the verse as referring generally to calumnies, and other arts by which cunning men entrap the unwary; for now the Prophet condemns more openly those wicked contrivances by which ungodly men endeavor to escape all censure and reproof. As it was “in the gates†that public assemblies and courts of justice were held, and great crowds assembled there, the prophets publicly reproved all, and did not spare even the judges; for at that time the government was in the hands of men whom it was necessary to admonish and reprove sharply. Instead of repenting, as they ought to have done when they were warned, they became worse, and were enraged against the prophets, and laid snares for them; for “they hated,†as Amos says, “him that reproveth in the gate, and abhorred him that speaketh uprightly.†(Amo 5:10.) This relates to all, but principally to judges, and those who hold the reins of government, who take it worse, and are more highly displeased that they should receive such reproofs; for they wish to be distinguished from the rank of other men, and to be reckoned the most excellent of all, even though they be the most wicked.
Who have laid snares Commentators differ as to the meaning of the word!
And have turned aside the righteous man for nothing, that is, when there is no cause. 281 By wicked and deceitful contrivances, they endeavor to cause the righteous to be hated and abhorred by all men, and to be reckoned the most wicked of all; but, after having thus sported with the world, they will at length perish. Such is the consolation which the Lord gives, that he will not suffer the wickedness of the ungodly to pass unpunished, though they give way to mirth and wantonness for a time, but will at length restrain them. Yet “we have need of patience, that we may wait for the fulfillment of these promises.†(Heb 10:36.)
Calvin: Isa 29:22 - Therefore thus saith Jehovah // To the house of Jacob // Who redeemed Abraham // Jacob shall not now be ashamed 22.Therefore thus saith Jehovah This is the conclusion of the former statement; for he comforts the people, that they may not despair in that wretche...
22.Therefore thus saith Jehovah This is the conclusion of the former statement; for he comforts the people, that they may not despair in that wretched and miserable condition to which they shall be reduced. We ought to observe the time to which those things must relate, that is, when the people have been brought into a state of slavery, the temple overturned, the sacrifices taken away, and when it might be thought that all religion had fallen down, and that there was no hope of deliverance. The minds of believers must therefore have been supported by this prediction, that, when they were shipwrecked, they might still have this plank left, which they might seize firmly, and by which they might be brought into the harbour. We too ought to take hold of these promises, even in the most desperate circumstances, and to rely on them with our whole heart.
To the house of Jacob The address made to them should lead us to remark, that the power of the word of God is perpetual, and is so efficacious that it exerts its power, so long as there is a people that fears and worships him. There are always some whom the Lord reserves for himself, and he does not allow the seed of the godly to perish. Since the Lord hath spoken, if we believe his word, we shall undoubtedly derive benefit from it. His truth is firm, and therefore, if we rely on him, we shall never want consolation.
Who redeemed Abraham Not without good reason does he add, that he who now declares that he will be kind to the children of Jacob is the same God “who redeemed Abraham.†He recalls the attention of the people to the very beginning of the Church, that they may behold the power of God, which had formerly been made known by proofs so numerous and so striking that it ought no longer to be doubted. If they gloried in the name of Abraham, they ought to consider whence it was that the Lord first delivered him, that is, from the service of idols, which both he and his fathers had worshipped. (Gen 11:31; Jos 24:2.) But on many other occasions he “redeemed†him; when he was in danger in Egypt on account of his wife, (Gen 12:17,) and again in Gerar, (Gen 20:14,) and again when he subdued kings, (Gen 14:16,) and likewise when he received offspring after being past having children. (Gen 21:2.) Although the Prophet has chiefly in view the adoption of God, when the Lord commanded him to leave “his father’s house,†(Gen 12:1,) yet under the word “redeemed†he includes likewise all blessings; for we see that Abraham was “redeemed†on more than one occasion, that is, he was rescued from very great dangers and from the risk of his life.
Now, if the Lord raised up from Abraham alone, and at a time when he had no children, a Church which he should afterwards preserve, will he not protect it for ever, even when men shall think that it has perished? What happened? When Christ came, how wretched was the dispersion, and how numerous and powerful were the enemies that opposed him! Yet, in spite of them all, his kingdom was raised up and established, the Church flourished, and drew universal admiration. No one therefore ought to doubt that the Lord exerts his power whenever it is necessary, and defends his Church against enemies, and restores her.
Jacob shall not now be ashamed He means that it often happens that good men are constrained by shame to hang down their heads, as Jeremiah declares in these words, “I will lay my mouth in the dust.†(Lam 3:29.) Micah also says, “It is time that wise men should hide their mouth in the dust.†(Mic 7:16.) 282 For when the Lord chastises his people so severely, good men must be “ashamed.†Now, the Prophet declares that this state of things will not always last. We ought not to despair therefore in adversity. Though wicked men jeer and cast upon us every kind of reproaches, yet the Lord will at length free us from shame and disgrace. At the same time, however, the Prophet gives warning that this favor does not belong to proud or obstinate persons who refuse to bend their neck to God’s chastisements, but only to the humble, whom shame constrains to hang down their heads, and to walk sorrowful and downcast.
It may be asked, Why does he say, “Jacob shall not be ashamed?†For “Jacob†had been long dead, and it might be thought that he ascribed feeling to the dead, and supposed them to be capable of knowing our affairs. 283 Hence also the Papists think that the dead are spectators of our actions. But the present instance is a personification, such as we frequently find in Scripture. In the same manner also Jeremiah says,
“In Ramah was heard the voice of Rachel bewailing her children, and refusing to be comforted, because they are not;â€
for he describes the defeat of the tribe of Benjamin by the wailing of “Rachel,†who was their remote ancestor. (Jer 31:15.)
Isaiah introduces Jacob as moved with shame on account of the enormous crimes of his posterity; for Solomon tells us that “a wise son is the glory of his father and a foolish son brings grief and sorrow to his mother.†(Pro 10:1.) Though mothers bear much, still they blush on account of the wicked actions of their children. What then shall be the case with fathers, whose affection for their children is less accompanied by foolish indulgence, and aims chiefly at training them to good and upright conduct? Do they not on that account feel keener anguish, when their children act wickedly and disgracefully? But here the Prophet intended to pierce the hearts of the people and wound them to the quick, by holding out to them their own patriarch, on whom God bestowed blessings so numerous and so great, but who is now dishonored by his posterity; so that if he had been present, he would have been compelled to blush deeply on their account. He therefore accuses the people of ingratitude, in bringing disgrace on their fathers whom they ought to have honored.
Calvin: Isa 29:23 - Because, when he shall see his children // The work of my hands in the midst of him // They shall hallow my name // They shall fear the God of Israel 23.Because, when he shall see his children The particle כי ( kī) is here used in its natural and original meaning of for or because. The Prop...
23.Because, when he shall see his children The particle
The work of my hands in the midst of him By giving them this name, he intended, I have no doubt, to describe the astonishing work of redemption; for those whom God adopts to be his children, and receives into fellowship with himself, are made by him, as it were, new men, agreeably to that saying,
“And the people which shall be created shall praise the Lord.†(Psa 102:18.)
In that passage the Psalmist describes in a similar manner the renewal of the Church; for this description, as we have repeatedly stated on former occasions, does not relate to the general creation which extends to all, but leads us to acknowledge his power, that we may not judge of the salvation of the Church by the present appearances of things. And here we ought to observe various contrasts; first, between the ruinous condition of the Church and her surpassing beauty, between her shame and her glory; secondly, between the people of God and other nations; thirdly, between “the works of God’s hands†and the works of men, (for by God’s hand alone can the Church be restored;) and fourthly, between her flourishing condition and the ruinous and desolate state to which she had formerly been reduced. By the phrase, “in the midst of him,†is meant a perfect restoration, by which the people shall be united and joined together in such a manner as to occupy not only the extremities, but the very heart and the chief places of the country.
They shall hallow my name Last of all, he points out the end of redemption. We were all created, that the goodness of God might be celebrated among us. But as the greater part of mankind have revolted from their original condition, God hath chosen a Church in which his praises should resound and dwell, as the Psalmist says, “Praise waiteth for thee in Zion.†(Psa 65:1.) Now, since many even of the flock have degenerated, the Prophet assigns this office to believers, whom God had miraculously preserved.
They shall fear the God of Israel Because hypocrites, as we have formerly seen, honor God with their lips, but are far removed from him in their heart, after speaking of the ascription of praise, he next mentions fear; thus meaning that our praises are reckoned of no value, unless we honestly and sincerely obey God, and unless our whole life testify that we do not hypocritically utter the name of God.
Calvin: Isa 29:24 - Then shall the erring in spirit learn wisdom // And the murmurers shall learn doctrine 24.Then shall the erring in spirit learn wisdom He again repeats that promise which he formerly noticed briefly; for so long as the understandings of...
24.Then shall the erring in spirit learn wisdom He again repeats that promise which he formerly noticed briefly; for so long as the understandings of men shall be struck with ignorance and blindness, even though they enjoy abundance of every kind of blessings, yet they are always surrounded and besieged by ruin. In making preparation for the restoration of the Church, the Lord therefore enlightens by his word, and illuminates by the light of understanding, his own people, who formerly wandered astray in darkness. He does this by the secret influence of the Spirit; for it would be of little value to be taught by the external word, if he did not also instruct our hearts inwardly.
And the murmurers shall learn doctrine Some commentators translate
Defender: Isa 29:1 - Ariel "Ariel," meaning "lion of God" is indicated as Jerusalem, the city of David. The name probably stems from Jacob's dying prophecy concerning Judah, Dav...
"Ariel," meaning "lion of God" is indicated as Jerusalem, the city of David. The name probably stems from Jacob's dying prophecy concerning Judah, David's ancestor (Gen 49:9-10)."
Defender: Isa 29:13 - removed their heart An indictment applied by Jesus to the Pharisees (Mat 15:8), and attributed by Him to the prophecy of Isaiah (Eze 33:30-32)."
An indictment applied by Jesus to the Pharisees (Mat 15:8), and attributed by Him to the prophecy of Isaiah (Eze 33:30-32)."
TSK: Isa 29:1 - woe // the city // add // kill am 3292, bc 712
woe : etc. or, O Ariel, that is, the lion of God, Isa 31:9; Eze 43:15, Eze 43:16
the city : or, of the city, 2Sa 5:9
add : Isa 1:11-15...
TSK: Isa 29:2 - I will // and it shall I will : Isa 5:25-30, Isa 10:5, Isa 10:6, Isa 10:32, Isa 17:14, Isa 24:1-12, Isa 33:7-9, Isa 36:22, Isa 37:3; Jer 32:28-32, Jer 39:4, Jer 39:5
and it ...
I will : Isa 5:25-30, Isa 10:5, Isa 10:6, Isa 10:32, Isa 17:14, Isa 24:1-12, Isa 33:7-9, Isa 36:22, Isa 37:3; Jer 32:28-32, Jer 39:4, Jer 39:5
and it shall : Or, as Bp. Lowth renders, ""and it shall be unto me as the hearth of the great altar;""that is, it shall be the seat of the fire of God, which shall issue from thence to consume his enemies. The hearth of the altar is expressly called
TSK: Isa 29:3 - -- 2Ki 18:17, 2Ki 19:32, 2Ki 24:11, 2Ki 24:12, 2Ki 25:1-4; Eze 21:22; Mat 22:7; Luk 19:43, Luk 19:44
TSK: Isa 29:4 - thou shalt // whisper thou shalt : Isa 2:11-21, Isa 3:8, Isa 51:23; Psa 44:25; Lam 1:9
whisper : Heb. peep, or chirp, Isa 8:19
TSK: Isa 29:5 - the multitude // as chaff // at an the multitude : Isa 10:16-19, Isa 25:5, Isa 31:3, Isa 31:8, Isa 37:36
as chaff : Isa 17:13; Job 21:18; Psa 1:4, Psa 35:5
at an : Isa 30:13; Psa 46:5, ...
TSK: Isa 29:6 - -- Isa 5:26-30, Isa 28:2, Isa 30:30, Isa 33:11-14; 1Sa 2:10, 1Sa 12:17, 1Sa 12:18; 2Sa 22:14; Mat 24:7; Mar 13:8; Luk 21:11; Rev 11:13, Rev 11:19, Rev 16...
TSK: Isa 29:7 - the multitude // that distress // as a dream the multitude : Isa 37:36, Isa 41:11, Isa 41:12; Jer 25:31-33, Jer 51:42-44; Nah 1:3-12; Zec 12:3-5; Zec 14:1-3, Zec 14:12-15; Rev 20:8, Rev 20:9
that...
the multitude : Isa 37:36, Isa 41:11, Isa 41:12; Jer 25:31-33, Jer 51:42-44; Nah 1:3-12; Zec 12:3-5; Zec 14:1-3, Zec 14:12-15; Rev 20:8, Rev 20:9
that distress : Isa 29:2
as when : Isa 10:7-16; 2Ch 32:21
behold : Isa 44:12
TSK: Isa 29:9 - and wonder // cry ye out, and cry // they are and wonder : Isa 1:2, Isa 33:13, Isa 33:14; Jer 2:12; Hab 1:5; Act 13:40,Act 13:41; Rev 17:6
cry ye out, and cry : or, take your pleasure and riot, Is...
and wonder : Isa 1:2, Isa 33:13, Isa 33:14; Jer 2:12; Hab 1:5; Act 13:40,Act 13:41; Rev 17:6
cry ye out, and cry : or, take your pleasure and riot, Isa 22:12, Isa 22:13; Mat 26:45; Mar 14:41
they are : Isa 29:10, Isa 19:14, Isa 28:7, Isa 28:8, Isa 49:26, Isa 51:21, Isa 51:22; Jer 23:9, Jer 25:27, Jer 51:7; Lam 4:21
TSK: Isa 29:10 - the Lord // hath closed // rulers // the seers the Lord : Isa 29:14, Isa 6:9, Isa 6:10; 1Sa 26:12; Psa 69:23; Mic 3:6; Act 28:26, Act 28:27; Rom 11:8
hath closed : Isa 44:18; Eze 14:9; 2Co 4:4; 2Th...
TSK: Isa 29:11 - book // that is sealed // I cannot book : or, letter
that is sealed : Isa 8:16
I cannot : Dan 12:4, Dan 12:9; Mat 11:25, Mat 13:11, Mat 16:17; Rev 5:1-9, Rev 6:1
TSK: Isa 29:12 - I am not I am not : Isa 29:18, Isa 28:12, Isa 28:13; Jer 5:4; Hos 4:6; Joh 7:15, Joh 7:16
TSK: Isa 29:13 - Forasmuch // their fear Forasmuch : Isa 10:6, Isa 48:1, Isa 48:2, Isa 58:2, Isa 58:3; Psa 17:1; Jer 3:10, Jer 5:2, Jer 12:2, Jer 42:2-4, Jer 42:20; Eze 33:31-33; Mat 15:7-9
t...
Forasmuch : Isa 10:6, Isa 48:1, Isa 48:2, Isa 58:2, Isa 58:3; Psa 17:1; Jer 3:10, Jer 5:2, Jer 12:2, Jer 42:2-4, Jer 42:20; Eze 33:31-33; Mat 15:7-9
their fear : 2Chr. 29:1-31:21; Pro 30:6; Mat 15:2-6; Mar 7:2-13; Col 2:22
TSK: Isa 29:14 - I will // proceed // for the wisdom I will : Isa 29:9, Isa 28:21; Hab 1:5; Joh 9:29-34
proceed : Heb. add
for the wisdom : Isa 29:10, Isa 6:9, Isa 6:10, Isa 19:3, Isa 19:11-14; Job 5:13;...
TSK: Isa 29:15 - seek // and their works // Who seeth seek : Isa 5:18, Isa 5:19, Isa 28:15, Isa 28:17, Isa 30:1; Job 22:13, Job 22:14; Psa 10:11-13, Psa 64:5, Psa 64:6; Psa 139:1-8; Jer 23:24; Eze 8:12, E...
seek : Isa 5:18, Isa 5:19, Isa 28:15, Isa 28:17, Isa 30:1; Job 22:13, Job 22:14; Psa 10:11-13, Psa 64:5, Psa 64:6; Psa 139:1-8; Jer 23:24; Eze 8:12, Eze 9:9; Zep 1:12; Rev 2:23
and their works : Job 24:13-17, Job 34:22; Luk 12:1-3; Joh 3:19; 1Co 4:5; 2Co 4:2
Who seeth : Isa 47:10; Psa 59:7, Psa 73:11, Psa 94:7-9; Mal 2:17
TSK: Isa 29:16 - your turning // as the potter’ s // or shall your turning : Isa 24:1; Act 17:6
as the potter’ s : Isa 45:9, Isa 45:10; Jer 18:1-10; Rom 9:19, Rom 9:21
or shall : Isa 45:11; Psa 94:8, Psa 94:...
TSK: Isa 29:17 - yet a very // Lebanon // the fruitful yet a very : Isa 63:18; Hab 2:3; Hag 2:6; Heb 10:37
Lebanon : Isa 32:15, Isa 35:1, Isa 35:2, Isa 41:19, Isa 49:5, Isa 49:6, Isa 55:13, Isa 65:12-16; H...
yet a very : Isa 63:18; Hab 2:3; Hag 2:6; Heb 10:37
Lebanon : Isa 32:15, Isa 35:1, Isa 35:2, Isa 41:19, Isa 49:5, Isa 49:6, Isa 55:13, Isa 65:12-16; Hos 1:9, Hos 1:10; Mat 19:30; Mat 21:43; Rom 11:11-17
the fruitful : Isa 5:6; Eze 20:46, Eze 20:47; Hos 3:4; Mic 3:12; Zec 11:1, Zec 11:2; Mat 21:18, Mat 21:19; Rom 11:19-27
TSK: Isa 29:18 - the deaf the deaf : Isa 29:10-12, Isa 29:24, Isa 35:5, Isa 42:16-18; Deu 29:4; Psa 119:18; Pro 20:12; Jer 31:33, Jer 31:34; Mat 11:5, Mat 13:14-16, Mat 16:17; ...
the deaf : Isa 29:10-12, Isa 29:24, Isa 35:5, Isa 42:16-18; Deu 29:4; Psa 119:18; Pro 20:12; Jer 31:33, Jer 31:34; Mat 11:5, Mat 13:14-16, Mat 16:17; Mar 7:37; Luk 4:18, Luk 7:22; Joh 6:45; Act 26:18; 2Co 3:14-18, 2Co 4:2-6; Eph 1:17-19, Eph 5:14; 1Pe 2:9; Rev 3:18
TSK: Isa 29:19 - meek // increase // the poor // rejoice meek : Isa 61:1; Psa 25:9, Psa 37:11, Psa 149:4; Zep 2:3; Mat 5:5, Mat 11:29; Gal 5:22, Gal 5:23; Eph 4:2; Phi 2:1-3; Jam 1:21, Jam 2:5, Jam 3:13-18; ...
meek : Isa 61:1; Psa 25:9, Psa 37:11, Psa 149:4; Zep 2:3; Mat 5:5, Mat 11:29; Gal 5:22, Gal 5:23; Eph 4:2; Phi 2:1-3; Jam 1:21, Jam 2:5, Jam 3:13-18; 1Pe 2:1-3
increase : Heb. add
the poor : Isa 41:17, Isa 41:18, Isa 57:15, Isa 66:2; Psa 9:18, Psa 12:5; Zep 3:12-18; Mat 5:3, Mat 11:5; 1Co 1:26-29; Jam 1:9, Jam 2:5
rejoice : Isa 41:16, Isa 61:10; Hab 3:18; Phi 3:1-3, Phi 4:4
TSK: Isa 29:20 - the terrible // the scorner // and all the terrible : Isa 29:5, Isa 13:3, Isa 25:4, Isa 25:5, Isa 49:25, Isa 51:13; Dan 7:7, Dan 7:19-25; Hab 1:6, Hab 1:7
the scorner : Isa 28:14-22; Luk 16...
TSK: Isa 29:21 - make // and lay // and turn make : Jdg 12:6; Mat 22:15; Luk 11:53, Luk 11:54
and lay : Jer 18:18, Jer 20:7-10, Jer 26:2-8; Amo 5:10-12, Amo 7:10-17; Mic 2:6, Mic 2:7
and turn : P...
make : Jdg 12:6; Mat 22:15; Luk 11:53, Luk 11:54
and lay : Jer 18:18, Jer 20:7-10, Jer 26:2-8; Amo 5:10-12, Amo 7:10-17; Mic 2:6, Mic 2:7
and turn : Pro 28:21; Eze 13:19; Amo 5:11, Amo 5:12; Mal 3:5; Mat 26:15; Act 3:14; Jam 5:6
TSK: Isa 29:22 - who redeemed // Jacob shall who redeemed : Isa 41:8, Isa 41:9, Isa 41:14, Isa 44:21-23, Isa 51:2, Isa 51:11, Isa 54:4; Gen 48:16; Jos 24:2-5; Neh 9:7, Neh 9:8; Luk 1:68; 1Pe 1:18...
who redeemed : Isa 41:8, Isa 41:9, Isa 41:14, Isa 44:21-23, Isa 51:2, Isa 51:11, Isa 54:4; Gen 48:16; Jos 24:2-5; Neh 9:7, Neh 9:8; Luk 1:68; 1Pe 1:18, 1Pe 1:19; Rev 5:9
Jacob shall : Isa 44:21-26, Isa 45:17, Isa 45:25, Isa 46:3, Isa 46:4, 49:7-26, Isa 60:1-9, Isa 61:7-11; Jer 30:5-7, Jer 30:10; Jer 31:10-12, Jer 33:24-26; Eze 37:24, Eze 37:28, Eze 39:25-29, 40:1-48:35; Joe 2:27; Rom 11:11-24
TSK: Isa 29:23 - the work // sanctify // fear the God the work : Isa 19:25, Isa 43:21, Isa 45:11, Isa 60:21; Eph 2:10
sanctify : Isa 5:16, Isa 8:13; Lev 10:3; Mat 6:9; Rev 11:15-17
fear the God : Hos 3:5;...
TSK: Isa 29:24 - also // come to understanding also : Isa 29:10,Isa 29:11, Isa 28:7; Zec 12:10; Mat 21:28-32; Luk 7:47, Luk 15:17-19; Act 2:37, Act 6:7; Act 9:19, Act 9:20; 1Co 6:11; 1Ti 1:13-15; R...
also : Isa 29:10,Isa 29:11, Isa 28:7; Zec 12:10; Mat 21:28-32; Luk 7:47, Luk 15:17-19; Act 2:37, Act 6:7; Act 9:19, Act 9:20; 1Co 6:11; 1Ti 1:13-15; Rev 20:2, Rev 20:3
come to understanding : Heb. know understanding
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)
Poole: Isa 29:1 - Woe to Ariel! // Woe to Ariel, to Ariel // The city where David dwelt // Add ye year to year; let them kill sacrifices Woe to Ariel! this word signifies a strong lion , or the lion of God ; and is used concerning lion-like men, as it is rendered, 1Ch 11:22 ; and of...
Woe to Ariel! this word signifies a strong lion , or the lion of God ; and is used concerning lion-like men, as it is rendered, 1Ch 11:22 ; and of God’ s altar, as it is rendered, Eze 43:15,16 , which seems to be thus called, because it devoured and consumed the sacrifices put upon it, as greedily and as irresistibly as the lion doth his prey. If the altar be here meant, it is put synecdochically for the temple, and the words may be rendered, Woe to Ariel, to Ariel of or in the city ! or, and the city ; for that conjunction is sometimes understood, as Isa 22:6 Hab 3:11 . And so the threatening is denounced both against the temple and against Jerusalem. But he seems rather to understand it of Jerusalem, as may be gathered,
1. From the next words, which seem to be added by way of apposition, to explain what he meant by that obscure and ambiguous term,
Woe to Ariel, to Ariel even to the city !
2. From the following verses, which plainly declare that this Ariel is the place which God threatens that he would distress and fill with heaviness, Isa 29:2 ; and lay siege against her, Isa 29:3 ; and that the nations should fight against her , Isa 29:7 ; all which expressions agree much better to Jerusalem than to the altar. And this city might be called Ariel , or the strong lion , either,
1. For its eminent strength in regard of its situation and fortifications, by reason whereof it was thought almost impregnable, both by themselves and others, Lam 4:12 . Or,
2. For its lionlike fierceness and cruelty, for which she is called the bloody city, Eze 7:23 22:2 , and, in effect, Isa 1:15 59:3 Jer 19:4 ; and for which her princes are called lions , Eze 19:2 Zep 3:3 . Or,
3. In respect of the altar of God, which was erected in and confined to that city, and in which the strength and glory of that city did chiefly consist.
The city where David dwelt the royal city, and seat of David and his posterity; which is here mentioned as the ground of their confidence; and withal, it is implied that their relation to David, and their supposed interest in the promises made to him and to his seed, should not secure them from the destruction here threatened.
Add ye year to year; let them kill sacrifices go on in killing sacrifices from time to time, one year after another, whereby you think to appease me, and to secure yourselves; but all shall be in vain.
Poole: Isa 29:2 - Yet // I will distress Ariel // It shall be unto me as Ariel Yet notwithstanding all your sacrifices,
I will distress Ariel by bringing and strengthening her enemies against her.
It shall be unto me as Ariel...
Yet notwithstanding all your sacrifices,
I will distress Ariel by bringing and strengthening her enemies against her.
It shall be unto me as Ariel: the sense is either,
1. I will treat her like a strong and fierce lion, which, the people among whom it is endeavour by nets, or pits, and all other ways, to take and to destroy; or,
2. I will make Ariel the city like Ariel the altar, filling it with sacrifices, even with men, whom I will slay in my anger; which act of God’ s is called his sacrifice , Eze 39:17,19 .
Poole: Isa 29:3 - -- By those enemies whom I will assist and enable to destroy thee. This was fulfilled either,
1. By Sennacherib, as some learned men think. But what i...
Poole: Isa 29:4 - Thy speech shall be low out of the dust // Thy voice shall be, as of one that hath a familiar spirit, out of the ground Thy speech shall be low out of the dust thou who now speakest so loftily and scornfully against the Lord’ s prophets and others, shalt be humble...
Thy speech shall be low out of the dust thou who now speakest so loftily and scornfully against the Lord’ s prophets and others, shalt be humbled and confounded, and afraid and ashamed to speak aloud, and shalt in a submissive manner, and with a low voice, beg the favour of thine enemies.
Thy voice shall be, as of one that hath a familiar spirit, out of the ground who, that they might possess the people with a kind of reverence and horror, used to speak and deliver their answers with a low voice, either out of their bellies, or from some dark cave under the ground.
Poole: Isa 29:5 - Of thy strangers // Like small dust // Of the terrible ones // It shall be Of thy strangers either,
1. Of the strangers that encamp and fight against thee. Or,
2. Of the Egyptians, and other strangers, whom thou hast hired...
Of thy strangers either,
1. Of the strangers that encamp and fight against thee. Or,
2. Of the Egyptians, and other strangers, whom thou hast hired to assist thee, as indeed they did, when the Chaldeans came against them. This exposition seems to agree best, as with the phrase, thy strangers, so with the scope of the place, and with the whole context, especially the foregoing verses; which plainly shows that this is not a promise to Jerusalem, but a threatening against it.
Like small dust quickly blown away with the least wind, by comparing this with the following clause.
Of the terrible ones of thy great commanders and stoutest soldiers.
It shall be this dissipation and destruction of thy strangers and terrible ones shall come to pass.
Poole: Isa 29:6 - Thou Thou O Ariel or Jerusalem, of or to whom this whole context manifestly speaks, shalt be visited with dreadful judgments, which are frequently expre...
Thou O Ariel or Jerusalem, of or to whom this whole context manifestly speaks, shalt be visited with dreadful judgments, which are frequently expressed in the prophets by these and such-like metaphors.
Wherein it shall be so is explained in the next verse.
Poole: Isa 29:8 - His soul is empty // So shall the multitude of all the nations be, that fight against Mount Zion His soul is empty his appetite or desire (as the soul is taken, Psa 41:4 78:18 , and elsewhere) is unsatisfied. Or, his stomach or body (as the soul ...
His soul is empty his appetite or desire (as the soul is taken, Psa 41:4 78:18 , and elsewhere) is unsatisfied. Or, his stomach or body (as the soul is used, Psa 16:10 ) is empty.
So shall the multitude of all the nations be, that fight against Mount Zion no less unsatisfied and unsatiable shall the enemies of the Jews be, with all the cruelties which they have committed against you; and they shall be always thirsting after more of your blood, as if they had never tasted any of it.
Poole: Isa 29:9 - Stay yourselves, and wonder // Cry ye out, and cry // They are drunken, but not with wine Stay yourselves, and wonder pause upon it, and you will see cause to wonder at the stupidity of this people, of which he is now about to speak. He di...
Stay yourselves, and wonder pause upon it, and you will see cause to wonder at the stupidity of this people, of which he is now about to speak. He directeth his speech, either to the religious part of the people, or to those particular persons who heard him when he delivered this prophecy.
Cry ye out, and cry cry out again and again, either in way of supplication for them; or rather through astonishment and horror. Or, they take pleasure or sport themselves , (as this word most commonly signifies,) and riot ; in the midst of all these threatenings and dangers, they are secure, and give up themselves to sensuality; which is matter of just wonder.
They are drunken, but not with wine but either,
1. With drinking the cup of God’ s fury, wherewith they are said to be made drunk, Isa 51:17,20 . And then, they are drunk , is put for, they shall be drunk , after the manner of the prophets. Or,
2. With the spirit of giddiness or stupidity, which makes them like drunken men, insensible of their danger, and not knowing what to do.
Poole: Isa 29:10 - Hath poured out upon you // The spirit of deep sleep Hath poured out upon you which phrase notes the plenty and vehemency of this judgment.
The spirit of deep sleep hardness of heart, and insensiblene...
Hath poured out upon you which phrase notes the plenty and vehemency of this judgment.
The spirit of deep sleep hardness of heart, and insensibleness of your danger and misery, which God is said to send, because he denies or withdraws his fight and grace, which alone can cure those maladies. The prophets and your rulers, the seers ; your magistrates and ministers, whose blindness or stupidity is a great curse and plague to the people. Or, the prophets, even the chief (for the head is oft put for the chief of persons or things, as Exo 30:23 1Ch 12:18 , and elsewhere) of your seers . Hath he covered with the veil of ignorance and stupidity, or as to their eyes, which is understood out of the former clause. And this last clause is and may be rendered thus, The eyes (which may be repeated out of the foregoing clause) of your prophets, and of , or even of, your principal seers , (or, and of your most intelligent rulers,) hath he covered .
Poole: Isa 29:12 - The vision of all // The book is delivered to him that is not learned The vision of all of all your prophets, whether the true or false ones. As the words of a book that is sealed ; in which no man can read whilst it i...
The vision of all of all your prophets, whether the true or false ones. As the words of a book that is sealed ; in which no man can read whilst it is scaled up, as books then sometimes were, 1Ki 21:8 Est 3:12,13 , being made in the form of rolls, which was convenient for that purpose.
The book is delivered to him that is not learned unsealed and opened, as the following clause implies. God so orders the manner of delivering this book, that neither the learned nor unlearned could read and understand it.
Poole: Isa 29:13 - Draw near me // with their mouth and with their lips // But have removed their heart far from me // Their fear toward me is taught by the precept of men Draw near me to wit, in acts of worship,
with their mouth and with their lips with outward devotions, and the profession of religion.
But have rem...
Draw near me to wit, in acts of worship,
with their mouth and with their lips with outward devotions, and the profession of religion.
But have removed their heart far from me they do not pay me that love, and fear, and obedience which I require, and prefer before all sacrifices and external services.
Their fear toward me is taught by the precept of men they worship me not in such way and manner as I have commanded and prescribed, but according to their own and other men’ s inventions, preferring the devices and traditions of their false prophets before my institutions. For this was a common error among the Jews, as we learn from Jer 7:31 Hos 5:11 , and many other scriptures; and thus our blessed Saviour expounds this very place, Mat 15:7-9 .
Poole: Isa 29:14 - -- Shall disappear and vanish; for this answers to,
shall perish in the former clause. A veil shall be east upon the eyes of their minds; they shall ...
Shall disappear and vanish; for this answers to,
shall perish in the former clause. A veil shall be east upon the eyes of their minds; they shall give no evidences or proofs of their wisdom, but their folly shall be made manifest. And this was indeed a wonderful thing for their wise men to be made fools.
Poole: Isa 29:15 - That seek deep // To hide their counsel from the Lord // Who seeth us? and who knoweth us? That seek deep Heb. that make deep . A metaphor from men who use to dig deep into the earth, that they may hide any thing there which they would kee...
That seek deep Heb. that make deep . A metaphor from men who use to dig deep into the earth, that they may hide any thing there which they would keep safe and unknown.
To hide their counsel from the Lord vainly imagining that they can keep all their hypocrisy and secret wickedness out of God’ s sight, and that they can deceive, not only man, but God, by their external professions and services. Their works are in the dark; their wicked counsels are contrived, and their idolatry is practised, in secret and dark places, of which see Eze 8:12 .
Who seeth us? and who knoweth us? we act so cunningly, that neither God nor man can discover us.
Poole: Isa 29:16 - Your turning of things upside down // Shall be esteemed as the potter’ s clay // Shall the work say of him that made it, He made me not Your turning of things upside down all your subtle devices, by which you turn yourselves into all shapes; and turn your thoughts hither and thither, ...
Your turning of things upside down all your subtle devices, by which you turn yourselves into all shapes; and turn your thoughts hither and thither, and pervert the order which God hath appointed.
Shall be esteemed as the potter’ s clay it is no more to me than the clay is to the potter, who can not only discern it thoroughly, but alter and dispose it as he seeth fit.
Shall the work say of him that made it, He made me not & c.? and no less absurd and ridiculous is your conceit, that I, your Maker and supreme Governor, cannot discover and control all your artifices at my pleasure.
Poole: Isa 29:17 - -- The forest of Lebanon, which was a barren mountain and a desolate wilderness, shall by God’ s wonderful providence become a fruitful and populo...
The forest of Lebanon, which was a barren mountain and a desolate wilderness, shall by God’ s wonderful providence become a fruitful and populous place; and these places, which are now fruitful and populous, shall then become as barren and desolate as that forest. The sense is confirmed by that parallel place, Isa 32:15 . And from both places compared together, this seems to be a prophecy of the rejection of the wicked and unbelieving Jews, whose sins and marvellous judgments, and particularly infatuation, are declared in the foregoing verses; and of the calling of the Gentiles, of which he speaks in the following verse, as appears further by comparing that verse with Isa 35:5 . And this opinion may receive some countenance from Mat 15:7 , &c., where Christ expounds the foregoing words, Isa 29:13 , upon which these have a dependence, of his own times.
Poole: Isa 29:18 - The deaf // Shall see out of obscurity, and out of darkness The deaf who were deaf before God by his word and grace did open their ears; even the deaf and blind Gentiles, as was now noted. Compare Isa 35:5 .
...
The deaf who were deaf before God by his word and grace did open their ears; even the deaf and blind Gentiles, as was now noted. Compare Isa 35:5 .
Shall see out of obscurity, and out of darkness being, by God’ s grace, brought out of that gross and worse than Egyptian darkness of ignorance and wickedness, in which they formerly lived, unto a clear and saving knowledge of the truth.
Poole: Isa 29:19 - The meek // The poor The meek the humble and meek believers, opposed to those proud and scornful Israelites or Jews, of whom he speaks in this and in the foregoing chapte...
The meek the humble and meek believers, opposed to those proud and scornful Israelites or Jews, of whom he speaks in this and in the foregoing chapter. Shall increase their joy in the Lord ; shall greatly rejoice in this, that the Lord and Holy One of Israel is now their God and portion.
The poor either,
1. Spiritually, of which Mat 5:3 . Or,
2. Outwardly, mean and despicable people, such as the Gentiles were in the opinion of the Jews, and such as the greatest part of the first believing Christians were, Mat 11:5 1Co 1:26 Jam 2:5 .
Poole: Isa 29:20 - The terrible one // The scorner The terrible one the proud and potent enemies of those meek and poor believers now mentioned, such as the unbelieving Jews and the heathen potentates...
The terrible one the proud and potent enemies of those meek and poor believers now mentioned, such as the unbelieving Jews and the heathen potentates were in the first age of Christianity.
The scorner the scornful opposers of God’ s word and people. That watch for iniquity; that early and diligently apply themselves to the practice of wickedness, or to do mischief to others.
Poole: Isa 29:21 - For a word // For him that reproveth // In the gate // Turn aside // The just // For a thing of nought That make a man an offender; that condemn and punish a man as if he were a great criminal.
For a word for a verbal reproof, as appears from the ne...
That make a man an offender; that condemn and punish a man as if he were a great criminal.
For a word for a verbal reproof, as appears from the next clause.
For him that reproveth for God’ s faithful prophets and ministers, whose office it is to reprove ungodly men, such as these were.
In the gate publicly; which they took for a great affront and disgrace; although the reproof ought to be public, where the sin is public and scandalous. He mentions the gate , because there the people used to assemble, both upon civil and sacred accounts, and there prophets used to deliver their prophecies; of which see Jer 7:2 17:19 .
Turn aside to wit, from judgment , as this phrase is more fully delivered, Isa 10:2 , or from his right; which is elsewhere called the perverting , or overturning, or overthrowing of a man’ s right or judgment, as Deu 27:19 Pro 17:23 Lam 3:35 .
The just the faithful prophets and ministers of God, and among others Christ, who is oft called the just or righteous one, both in the Old and New Testament.
For a thing of nought not for any great advantage, but for a trifle, which is a great aggravation of their injustice. Or, with vanity , i.e. with vain and frivolous pretences, or without any colour of reason or justice.
Poole: Isa 29:22 - Who redeemed Abraham // Jacob // Neither shall his face now wax pale Who redeemed Abraham from manifold dangers , and especially from that idolatry in which his family and ancestors were generally involved, Jos 24:2,3...
Who redeemed Abraham from manifold dangers , and especially from that idolatry in which his family and ancestors were generally involved, Jos 24:2,3 .
Jacob the Israelites or posterity of Jacob, who are oft called Jacob in Scripture, who had great cause to be ashamed, for their continued infidelity, and for their persecutions of God’ s prophets and righteous servants, and for their rejection of their own Messiah; but shall at last be brought back unto the God of their fathers, and to their Messiah.
Neither shall his face now wax pale through fear of their enemies, who, from time to time, have molested them; but now they shall be delivered from them all, and shall serve God without fear, as is said, Luk 1:74 .
Poole: Isa 29:23 - When he seeth his children // The work of mine hands // They shall sanctify my name When he seeth his children when the believing seed of Jacob shall see those children, whom they have begotten to God by the preaching of the gospel, ...
When he seeth his children when the believing seed of Jacob shall see those children, whom they have begotten to God by the preaching of the gospel, even the Gentiles, converted by their ministry.
The work of mine hands the children, not of the flesh, but of the promise , Rom 9:8 , whom I, by my almighty power and grace, have created or regenerated, of stones raising up children to Abraham. In the midst of him ; which Gentiles shall be incorporated with the Jews into one and the same body and church.
They shall sanctify my name they shall not despise and hate the Gentiles, and envy them the grace of God, and an interest in their Messiah, but shall praise and glorify God with them and for them, as the believing Jews did, Act 11:18 .
Poole: Isa 29:24 - They also that erred in spirit // Shall come to understanding // They that murmured shall learn doctrine They also that erred in spirit those Gentiles whose spirits or minds were ignorant of and erred from God’ s truth, and who were led aside by a l...
They also that erred in spirit those Gentiles whose spirits or minds were ignorant of and erred from God’ s truth, and who were led aside by a lying spirit, or by the spirit of error and delusion, to idolatry, and all manner of impiety,
Shall come to understanding shall come to the knowledge of the truth.
They that murmured shall learn doctrine they that would not receive the doctrine of God, but murmured at God’ s faithful prophets and teachers, who delivered it, which was the practice of divers, both Jews and Gentiles, shall now learn doctrine, and receive God’ s truth in the love of it.
Haydock: Isa 29:1 - Ariel // Took Ariel. This word signifies the lion of God, and here is taken for the strong city of Jerusalem. (Challoner) ---
It was destroyed by the Chaldean...
Ariel. This word signifies the lion of God, and here is taken for the strong city of Jerusalem. (Challoner) ---
It was destroyed by the Chaldeans, (4 Kings xxv.) and still more by the Romans, 40 years after. (Calmet) (Worthington) ---
Ezechiel (xliii. 15.) styles the altar of holocausts Ariel. ---
Took. Septuagint. The Hebrew means also "inhabited." (Haydock) ---
Sion was called the city of David. (Calmet) ---
The invasion (Haydock) of Sennacherib is here foretold (Forcr.[Forerius?]) two years before, chap. xxxi. 10.
Haydock: Isa 29:2 - Trench Trench. Sennacherib did not besiege the city, chap. xxxvii. 33. But he made preparations for it, and his sentiments are expressed, (Calmet) togethe...
Trench. Sennacherib did not besiege the city, chap. xxxvii. 33. But he made preparations for it, and his sentiments are expressed, (Calmet) together with the fatal consequences which he felt, when his army was offered up (Haydock) as a victim on the altar of holocausts, ver. 1.
Circle. Thus provisions were cut off. (Calmet)
Haydock: Isa 29:4 - The Python The Python. The diviner by a spirit. (Challoner) ---
Jerusalem shall hardly dare to make a noise. (Calmet)
The Python. The diviner by a spirit. (Challoner) ---
Jerusalem shall hardly dare to make a noise. (Calmet)
Haydock: Isa 29:5 - Away Away. The numbers, and speedy downfall of the Assyrians, are described. (Haydock)
Away. The numbers, and speedy downfall of the Assyrians, are described. (Haydock)
Haydock: Isa 29:6 - Thunder Thunder. Psalm lxxv. 7. Tharaca was coming to assist Ezechias, chap. xxxvii. 36. (Calmet)
Thunder. Psalm lxxv. 7. Tharaca was coming to assist Ezechias, chap. xxxvii. 36. (Calmet)
It, in their dreams.
Haydock: Isa 29:9 - Be // Drunkenness Be, &c. Though God spared the city, for the sake of the good, He will not fail to punish scoffers, in due time, as He now declares. (Haydock) ---
...
Be, &c. Though God spared the city, for the sake of the good, He will not fail to punish scoffers, in due time, as He now declares. (Haydock) ---
Drunkenness. You shall suffer for your crimes, (chap. xxviii. 7.) or be affrighted.
Haydock: Isa 29:10 - Sleep // Visions Sleep, or compunction, (Romans xi. 8.; Calmet) denoting their obstinacy. (St. Chrysostom) ---
Visions. Protestants, "the seers." (Haydock) ---
...
Sleep, or compunction, (Romans xi. 8.; Calmet) denoting their obstinacy. (St. Chrysostom) ---
Visions. Protestants, "the seers." (Haydock) ---
The Jews perceived but very imperfectly the meaning of the prophets, when they spoke of a future Redeemer, God and man. They are now more infatuated, (Calmet) having a veil on their hearts, 1 Corinthians iv. 3. Both learned and ignorant refuse to believe, excusing themselves, ver. 12. (Haydock) ---
The more they read the Scriptures, the less do they understand. (Calmet)
Haydock: Isa 29:13 - Men Men. Our Saviour applies this to the Jews. The evangelists follow the Septuagint, Matthew xv. 8., and Mark vii. 6. (Calmet) ---
"This people appr...
Men. Our Saviour applies this to the Jews. The evangelists follow the Septuagint, Matthew xv. 8., and Mark vii. 6. (Calmet) ---
"This people approacheth to me, (Grabe adds, with its mouth and with) their lips they honour me, but their heart is far from me. Yet in vain do they honour me, teaching the commands of men and doctrines." (Haydock) ---
They still continue to corrupt God's word by their false interpretations.
Haydock: Isa 29:14 - Hid Hid. At the approach of Sennacherib, the politicians were confounded. But the obstinate blindness of the Jews in the midst of such a blaze of predi...
Hid. At the approach of Sennacherib, the politicians were confounded. But the obstinate blindness of the Jews in the midst of such a blaze of predictions, which are evidently accomplished in Jesus Christ, excites admiration. That their ancestors should have found them obscure, is not so wonderful. The prophets foretold this event; and the reprobation of the synagogue, which had been so highly favoured, is a proof of the truth of the Christian religion, 1 Corinthians i. 18. (Calmet)
Haydock: Isa 29:16 - Not Not. So it is in vain to think that your hypocrisy or excuses will deceive God, chap. xxviii. 15. (Haydock)
Not. So it is in vain to think that your hypocrisy or excuses will deceive God, chap. xxviii. 15. (Haydock)
Haydock: Isa 29:17 - Charmel Charmel. This word signifies a fruitful field. (Challoner) ---
Shall Carmel be presently a forest or barren mountain? No. But I will work a gr...
Charmel. This word signifies a fruitful field. (Challoner) ---
Shall Carmel be presently a forest or barren mountain? No. But I will work a greater miracle, ver. 18. Jerusalem shall rejoice, and Sennacherib shall be filled with dismay.
Haydock: Isa 29:19 - Rejoice Rejoice. Our Saviour alludes to this text, (Luke vii. 22.) which, under the figure of the deliverance from captivity, points out the vocation of the...
Rejoice. Our Saviour alludes to this text, (Luke vii. 22.) which, under the figure of the deliverance from captivity, points out the vocation of the Gentiles, chap. xxxv. 5., and xlii. 7, 19.
Haydock: Isa 29:20 - Prevail Prevail. Wicked princes, scoffers, &c., (ver. 10., and chap. xxviii. 7.) shall be exterminated. Ezechias promoted piety with greater zeal after his...
Prevail. Wicked princes, scoffers, &c., (ver. 10., and chap. xxviii. 7.) shall be exterminated. Ezechias promoted piety with greater zeal after his deliverance.
Haydock: Isa 29:21 - Gate // The just Gate. False prophets rose up against those who spoke the truth, and condemned them unjustly. (Calmet) ---
The just, Christ. (Menochius)
Gate. False prophets rose up against those who spoke the truth, and condemned them unjustly. (Calmet) ---
The just, Christ. (Menochius)
Haydock: Isa 29:23 - Israel Israel. They shall serve God with fidelity and gratitude, chap. xxx. 22. (Calmet)
Israel. They shall serve God with fidelity and gratitude, chap. xxx. 22. (Calmet)
Haydock: Isa 29:24 - Murmured Murmured. Magicians, (Grotius) or false sages, chap. xxviii. 9. (Calmet)
Murmured. Magicians, (Grotius) or false sages, chap. xxviii. 9. (Calmet)
Gill: Isa 29:1 - Woe to Ariel, to Ariel, the city where David dwelt // add ye year to year // let them kill sacrifices Woe to Ariel, to Ariel, the city where David dwelt,.... Many Jewish writers by "Ariel" understand the altar of burnt offerings; and so the Targum,
...
Woe to Ariel, to Ariel, the city where David dwelt,.... Many Jewish writers by "Ariel" understand the altar of burnt offerings; and so the Targum,
"woe, altar, altar, which was built in the city where David dwelt;''
and so it is called in Eze 43:15 it signifies "the lion of God"; and the reason why it is so called, the Jews say i, is, because the fire lay upon it in the form of a lion; but rather the reason is, because it devoured the sacrifices that were laid upon it, as a lion does its prey; though others of them interpret it of the temple, which they say was built like a lion, narrow behind and broad before k; but it seems better to understand it of the city of Jerusalem, in which David encamped, as the word l signifies; or "encamped against", as some; which he besieged, and took from the Jebusites, and fortified, and dwelt in; and which may be so called from its strength and fortifications, natural and artificial, and from its being the chief city of Judah, called a lion, Gen 49:9 whose standard had a lion on it, and from whence came the Messiah, the Lion of the tribe of Judah; or rather from its cruelty in shedding the blood of the prophets, and was, as the Lord says, as a lion unto him that cried against him, Jer 12:8 and so the words may be considered as of one calling to Jerusalem, and lamenting over it, as Christ did, "O Jerusalem, Jerusalem, thou that killest the prophets", &c. Mat 23:37 and the mention of David's name, and of his dwelling in it, is not only to point out what city is meant, and the greatness and glory of it; but to show that this would not secure it from ruin and destruction m:
add ye year to year; which some understand of two precise years, at the end of which Jerusalem should be besieged by the army of Sennacherib; but that is not here meant. Cocceius thinks that large measure of time is meant, that one year is the length of time from David's dwelling in Jerusalem to the Babylonish captivity; and the other year from the time of Zerubbabel and Nehemiah to the destruction by the Romans, which is more likely; but rather the sense is, go on from year to year in your security and vain confidence; or keep your yearly feasts, and offer your yearly sacrifices; as follows:
let them kill sacrifices; the daily and yearly sacrifices; let the people bring them, and the priests offer them, for the time is coming when an end will be put to them; "the feasts shall be cut off": so the words may be rendered; the festivals shall cease, and be no more observed; and so the Targum,
"the festivities shall cease;''
or, feasts being put for lambs, so in Psa 118:27 as Ben Melech observes, the sense is, their heads should be cut off n.
Gill: Isa 29:2 - Yet I will distress Ariel // and there shall be heaviness and sorrow // and it shall be unto me as Ariel Yet I will distress Ariel,.... Or "straiten" it, by causing it to be besieged; and this he would do, notwithstanding their yearly sacrifices, and thei...
Yet I will distress Ariel,.... Or "straiten" it, by causing it to be besieged; and this he would do, notwithstanding their yearly sacrifices, and their observance of their solemn feasts, and other ceremonies of the law, in which they placed their confidence, and neglected weightier matters:
and there shall be heaviness and sorrow; on account of the siege; by reason of the devastations of the enemy without, made on all the cities and towns in Judea round about; and because of the famine and bloodshed in the city:
and it shall be unto me as Ariel; the whole city shall be as the altar; as that was covered with the blood and carcasses of slain beasts, so this with the blood and carcasses of men; and so the Targum,
"and I will distress the city where the altar is, and it shall be desolate and empty; and it shall be surrounded before me with the blood of the slain, as the altar is surrounded with the blood of the holy sacrifices on a solemn feast day all around;''
so Jarchi and Kimchi.
Gill: Isa 29:3 - And I will camp against thee round about // and will lay siege against thee with a mount // and I will raise forts against thee And I will camp against thee round about,.... Or as a "ball" or "globe" o; a camp all around; the Lord is said to do that which the enemy should do, b...
And I will camp against thee round about,.... Or as a "ball" or "globe" o; a camp all around; the Lord is said to do that which the enemy should do, because it was by his will, and according to his order, and which he would succeed and prosper, and therefore the prophecy of it is the more terrible; and it might be concluded that it would certainly be fulfilled, as it was; see Luk 19:43,
and will lay siege against thee with a mount: raised up for soldiers to get up upon, and cast their arrows into the city from, and scale the walls; Kimchi and Ben Melech interpret it a wooden tower. This cannot be understood of Sennacherib's siege, for he was not suffered to raise a bank against the city, nor shoot an arrow into it, Isa 37:33 but well agrees with the siege of Jerusalem by the Romans, as related by Josephus p:
and I will raise forts against thee; from whence to batter the city; the Romans had their battering rams.
Gill: Isa 29:4 - 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 one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust And thou shalt be brought down,.... To the ground, and laid level with it, even the city of Jerusalem, as it was by the Romans; and as it was predicte...
And thou shalt be brought down,.... To the ground, and laid level with it, even the city of Jerusalem, as it was by the Romans; and as it was predicted by Christ it would, Luk 19:44 though some understand this of the humbling of the inhabitants of it, by the appearance of Sennacherib's army before it, and of which they interpret the following clauses:
and shalt speak out of the ground, and thy speech shall be low out of the dust; which some explain of the submissive language of Hezekiah to Sennacherib, and of his messengers to Rabshakeh, 2Ki 18:14 as Aben Ezra and Kimchi; but it is expressive of the great famine in Jerusalem, at the time of its siege by the Romans, when the inhabitants were so reduced by it, as that they were scarce able to speak as to be heard, and could not stand upon their legs, but fell to the ground, and lay in the dust, uttering from thence their speech, with a faint and feeble voice:
and thy voice shall be as one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust: or peep and chirp, as little birds, as Jarchi and Kimchi, as those did that had familiar spirits; and as the Heathen oracles were delivered, as if they came out of the bellies of those that spoke, or out of caves and hollow places in the earth; and this was in just retaliation to these people, who imitated such practices, and made use of such spirits; see Isa 8:19.
Gill: Isa 29:5 - 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 Moreover, the multitude of thy strangers shall be like small dust,.... Or "of those that fan thee" q, as the Vulgate Latin Version; and so the Targum,...
Moreover, the multitude of thy strangers shall be like small dust,.... Or "of those that fan thee" q, as the Vulgate Latin Version; and so the Targum,
"of those that scatter thee;''
or of thine enemies, as others; meaning the Romans, who were a strange people to them, who got the dominion over them, and scattered them abroad in the world: and the simile of "small dust", to which they are compared, is not used to express the weakness of them, but the greatness of their number, which was not to be counted, any more than the dust of the earth; see Num 23:10,
and the multitude of the terrible ones shall be as chaff that passeth away; designing the same numerous army of the Romans as before, who were terrible to the Jews: nor does this metaphor signify any imbecility in them, and much less the ruin of them, but their swiftness in executing the judgments of God upon his people, who moved as quick as chaff, or any such light thing, before a mighty wind:
yea, it shall be at an instant suddenly; either the numerous army should be suddenly before Jerusalem, or the destruction of that city should be as it were in a moment; and though the siege of it lasted long, yet the last sack and ruin of it was suddenly, and in so short a time, that it might be said to be in an instant, in a moment, as it were. The Jewish writers interpret this of the sudden destruction of Sennacherib's army by the angel, 2Ki 19:35 but the next words show that the destruction of Jerusalem is meant.
Gill: Isa 29:6 - 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 Thou shalt be visited of the Lord of hosts with thunder, and with earthquake, and great noise,.... That is, not the multitude of strangers and terribl...
Thou shalt be visited of the Lord of hosts with thunder, and with earthquake, and great noise,.... That is, not the multitude of strangers and terrible ones, unless they could be understood of the wicked among the Jews; but thou Ariel, or Jerusalem, shalt be punished by the Lord of hosts; for this visitation or punishment was from him, for their sins and iniquities; the Romans were only the instruments he made use of, and the executioners of his vengeance; which was attended with thunder in the heavens, a shaking of the earth, and a great noise or voice heard in the temple, saying, let us depart hence; at which time comets were seen in the heavens, and chariots and armed men in the air, and one of the gates of the temple opened of itself r: it is added,
with storm and tempest, and the flame of devouring fire; with which the temple was burnt by the Roman army, when it came in like a storm and tempest, and carried all before it.
Gill: Isa 29:7 - 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 And the multitude of all the nations that fight against Ariel,.... The Roman army, which consisted of men of all nations, that fought against Jerusale...
And the multitude of all the nations that fight against Ariel,.... The Roman army, which consisted of men of all nations, that fought against Jerusalem; the city in which was the altar, as the Targum paraphrases it:
even all that fight against her, and her munition, and that distress her; that besieged it, and endeavoured to demolish its walls, towns, and fortifications, as they did:
shall be as a dream of a night vision: meaning either that the Roman empire should quickly fall, and pass away, and come to nothing, like a dream in the night, as it soon began to decay after the destruction of Jerusalem, and also the Pagan religion in it; or that the Roman army would be disappointed at the taking of the city, expecting to find much riches, and a great spoil, and should not; and so be like a man that dreams, and fancies he is in the possession of what he craves, but, when he awakes, finds he has got nothing. This is more largely exemplified in the following verse Isa 29:8.
Gill: Isa 29:8 - It shall be even 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 It shall be even as when a hungry man dreameth, and, behold, he eateth,.... That is, he dreams of food, and imagines it before him, and that he is re...
It shall be even as when a hungry man dreameth, and, behold, he eateth,.... That is, he dreams of food, and imagines it before him, and that he is really eating it:
but he awaketh, and his soul is empty; his stomach is empty when he awakes, and he finds he has not ate anything at all:
or as when a thirsty man dreameth, and, behold, he drinketh: who fancies that he has got a cup of liquor in his hand, and at his mouth, and is drinking it with a great deal of eagerness and pleasure:
but he awaketh, and, behold, he is faint, and his soul hath appetite; when he awakes, he is not at all refreshed with his imaginary drinking, but still desires liquor to revive his fainting spirits, and extinguish his thirst:
so shall the multitude of all the nations be, that fight against Mount Zion; either shall quickly perish; or, having raised their expectations, and pleased themselves with the booty they should obtain, of which they thought themselves sure, shall find themselves mistaken, and all like an illusive dream. Some interpret this of the disappointment of Sennacherib's army; and others of the insatiable cruelty of the Chaldeans; but rather, if the above sense pleases not, it would be better to understand it of the Jews, who, amidst their greatest danger, flattered themselves with the hope of deliverance, which was all a dream and an illusion; and to which sense the following words seem to incline.
Gill: Isa 29:9 - Stay yourselves, and wonder // cry ye out, and cry // they are drunken, but not with wine // they stagger, but not with strong drink Stay yourselves, and wonder,.... Stop a while, pause a little, consider within yourselves the case and circumstances of these people, and wonder at th...
Stay yourselves, and wonder,.... Stop a while, pause a little, consider within yourselves the case and circumstances of these people, and wonder at their stupidity. Kimchi thinks these words were spoken in the times of Ahaz, with respect to the men of Judah; and so Aben Ezra says, they are directed to the men of Zion; and it is generally thought that they are spoken to the more religious and sober part of them; though, by the following verse Isa 29:10, it appears that the case was general, and that the people to whom this address is made were as stupid as others:
cry ye out, and cry; or, "delight yourselves" s, as in the margin; take your pleasure, indulge yourselves in carnal mirth, gratify your sensual appetite in rioting and wantonness, and then "cry" and lament, as you will have reason to do. Kimchi says, his father rendered the words, "awake yourselves, and awake others"; that is, from that deep sleep they were fallen into, afterwards mentioned:
they are drunken, but not with wine; not with that only, for otherwise many of them were given to drunkenness in a literal sense, Isa 28:7 but they were like drunken men, as stupid, senseless, and secure, though in the utmost danger:
they stagger, but not with strong drink; unsteady in their counsels and resolutions, in their principles and practices, and stumble in their goings.
Gill: Isa 29:10 - For the Lord hath poured out upon you a spirit of deep sleep // and hath closed your eyes // the prophets and your rulers, the seers hath he covered For the Lord hath poured out upon you a spirit of deep sleep,.... Gave them up to a stupid frame of spirit; to a reprobate mind, a mind void of judgme...
For the Lord hath poured out upon you a spirit of deep sleep,.... Gave them up to a stupid frame of spirit; to a reprobate mind, a mind void of judgment and sense; to judicial blindness and hardness of heart: this was remarkably fulfilled in the Jews, in the times of Christ and his apostles, who choosing darkness rather than the light of the Gospel, which shone around them, were righteously given up to such a temper of mind; and to nothing else can be imputed their obstinate rejection of the Messiah, against the most glaring light and evidence. The Apostle Paul produces this passage, in proof of that blindness that had happened unto them in his time, Rom 11:7,
and hath closed your eyes; that is, the eyes of their understandings, so that they could not see the characters of the Messiah, and the fulfilment of prophecies in Jesus of Nazareth; nor the danger they were in, nor the ruin that was coming upon their nation, nor even when it was come, still flattering themselves with safety and deliverance:
the prophets and your rulers, the seers hath he covered; the eyes of them, as before; not only the common people were blinded, but even the Scribes and Pharisees, the elders of the people, their ecclesiastical rulers, who pretended to be seers, and to know more than others; even "for judgment", for the judicial blindness and hardness of these Christ "came, that they which see might be made blind", Joh 9:39. The words may be rendered, "your heads, the seers, hath he covered" t; and there may be an allusion to the covering of the head with a veil, an emblem of that veil of ignorance and infidelity which still remains upon the Jews. The Targum renders it,
"the prophets, and the Scribes, and the teachers that teach the law.''
Gill: Isa 29:11 - And the vision of all is become unto you as the words of a book that is sealed // which men deliver to one that is learned // saying, Read this, I pray thee // and he saith, I cannot, for it is sealed And the vision of all is become unto you as the words of a book that is sealed,.... The prophecies of all the prophets contained in the Scriptures; or...
And the vision of all is become unto you as the words of a book that is sealed,.... The prophecies of all the prophets contained in the Scriptures; or all the prophecies in the book of Isaiah, concerning the Messiah, were no more seen, known, and understood, both by the priests and the people, than if they had been in a book, written, rolled up, and sealed. And this was owing, not to the obscurity of these writings, or because they were really sealed up, but to the blindness and stupidity of the people, whose eyes were closed, and their heads covered; and the prophecies of the Scriptures were only so to them, "unto you", not unto others; not to the apostles of Christ, whose understandings were opened by him, to understand the things written concerning him, in the law, in the prophets, and in the psalms; but the Jewish rulers, civil and ecclesiastical, as well as the common people, understood them not, though they were the means of fulfilling many of them; and they were as ignorant of the prophecies concerning their own ruin and destruction, for their rejection of Christ; see Luk 24:27,
which men deliver to one that is learned; or, "that knows the book" u; or "letters", as the Septuagint; see Joh 7:15 such were the Scribes, called
saying, Read this, I pray thee; or read this now, as the Targum, and interpret it, and tell the meaning of it:
and he saith, I cannot, for it is sealed; which Kimchi says was an excuse invented, because he had no mind to read it, or otherwise he could have said, open, and I will read it; or he might have broke off the seal; but knowing there were difficult things, and things hard to be understood, in it, did not care to look into it, and read it, and attempt to explain it to others.
Gill: Isa 29:12 - And the book is delivered to him that is not learned // saying, Read this, I pray thee // and he saith, I am not learned And the book is delivered to him that is not learned,.... Or that knows not a book or letters, as before, and so consequently cannot read, having neve...
And the book is delivered to him that is not learned,.... Or that knows not a book or letters, as before, and so consequently cannot read, having never been put to school, or learned to read:
saying, Read this, I pray thee; or "now" w, at once, immediately:
and he saith, I am not learned; he does not excuse himself on account of its being sealed, but on account of his want of learning; which shows the former was but an excuse. In short, the sum of it is this, that neither the learned nor unlearned, among the Jews, cared to read their Bibles, or to search the Scriptures, and the prophecies in them, concerning the Messiah, and that neither of them understood them; these things were hid from the wise and prudent, as well as from the ignorant and unlearned of the people, in common, and were only made known to a few babes and sucklings. There was great ignorance of the Scriptures in the times of Christ, to which these passages truly belong, Mat 11:25.
Gill: Isa 29:13 - Wherefore the Lord said // Forasmuch as this people draw near to me with their mouth, and with their lips do honour me // but have removed their heart far from me // and their fear towards me is taught by the precept of men Wherefore the Lord said,.... Concerning the hypocritical people of the Jews in Christ's time, as the words are applied by our Lord himself, Mat 15:7,
...
Wherefore the Lord said,.... Concerning the hypocritical people of the Jews in Christ's time, as the words are applied by our Lord himself, Mat 15:7,
Forasmuch as this people draw near to me with their mouth, and with their lips do honour me; Kimchi observes, there is a double reading of the word
but have removed their heart far from me; these were not employed in his service, which is the main thing he requires and regards, but were engaged elsewhere; while their bodies were presented before him, and their mouths and lips were moving to him, their affections were not set upon him, nor the desires of their souls unto him, nor had they any real hearty concern for his glory:
and their fear towards me is taught by the precept of men; their worship of God was not according to the prescription of God, and his revealed will; but according to the traditions of the elders, which they preferred to the word of God, and, by observing them, transgressed it, and made it of no effect; see Mat 15:3.
Gill: Isa 29:14 - Therefore, behold, I will proceed to do a marvellous work among this people // even a marvellous work, and a wonder // for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid Therefore, behold, I will proceed to do a marvellous work among this people,.... Because of their hypocrisy and formality, their regard to men, their ...
Therefore, behold, I will proceed to do a marvellous work among this people,.... Because of their hypocrisy and formality, their regard to men, their doctrines and commandments, and not to the will and word of God, therefore he determines "to deal marvellously with this people":
even a marvellous work, and a wonder; that is, something exceedingly marvellous, which would be matter of astonishment to everyone that observed it; and is as follows:
for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid; and be no more: this was eminently fulfilled in the wise men, the doctors and learned Rabbins of the Jews; and they themselves own x, that, from the time the temple was destroyed, the wise men became like to Scribes, and the Scribes to those that looked after the synagogues, and these became like the common people, and they grew worse and worse: and Maimonides acknowledges y, that this respects their present case; he says, when the Heathen princes destroyed their best things, took away their wisdom, and their books, and killed their wise men, they became ignorant and unlearned; which evil God threatened them for their iniquities, as is said in this passage: and also this had its accomplishment in the wise philosophers of the Gentiles; see 1Co 1:18.
Gill: Isa 29:15 - Woe unto them // that seek deep to hide their counsel from the Lord // and their works are in the dark // and they say, Who seeth us? and who knoweth us Woe unto them,.... Or, "O ye",
that seek deep to hide their counsel from the Lord; which they consulted against Christ, to take away his life, to p...
Woe unto them,.... Or, "O ye",
that seek deep to hide their counsel from the Lord; which they consulted against Christ, to take away his life, to persecute his apostles, and hinder the spread of his Gospel; which though they consulted in private, and formed deep schemes, imagining they were not observed by the Lord, yet he that sits in the heaven saw them, and laughed at their vain imaginations, Psa 2:1,
and their works are in the dark; in the dark night, as if the darkness could conceal them from the all seeing eye of God; such works are truly works of darkness, but cannot be hid, though they flatter themselves they will:
and they say, Who seeth us? and who knoweth us? as no man, they imagined, did, so not God himself; into such atheism do wicked men sink, when desirous of bringing their schemes into execution, they have taken great pains to form; and which they please themselves are so deeply laid, as that they cannot fail of succeeding; but hear what follows Isa 29:16.
Gill: Isa 29:16 - Surely your turning of things upside down // shall be esteemed as the potter's clay // for shall the work say of him that made it, He made me not // or shall the thing framed say of him that framed it, He had no understanding Surely your turning of things upside down,.... Revolving things in their minds, throwing them into different shapes, forming various schemes, and inve...
Surely your turning of things upside down,.... Revolving things in their minds, throwing them into different shapes, forming various schemes, and inverting the order of things by their deep counsels, and seeking to hide things from the Lord: or, "O the perverseness of you" z; in imagining and saying that no eye saw, nor anyone knew, what they did, not the Lord himself. So the Vulgate Latin version, "this is your perverse thought"; namely, what is before related. The Targum is,
"do you seek to pervert your works?''
Our version joins it with what follows; though a stop should be made here, because of the accent:
shall be esteemed as the potter's clay: their perverse counsels and designs shall be made of no more account with God, and be as easily turned about and brought to nought, as the clay can be formed, and shaped, and marred by the potter, at his pleasure: "if" or "surely as the potter's clay shall it be esteemed", as the words may be rendered; or it may refer to their persons, as well as their counsels. So the Septuagint version, "shall ye not be reckoned as the potter's clay?" ye shall. To which agrees the Targum,
"behold, as the clay in the hand of the potter, so are ye accounted before me;''
who could do with them just as seemed good in his sight. De Dieu renders them, "shall the potter be reckoned as the clay?" Such was the stupidity and perverseness of the Jews, in endeavouring to hide their counsels from the Lord, and in fancying that he did not see and know them, that they thought God was like themselves; which is all one as if the potter was reckoned as the clay, for they were the clay, and God the potter. The Vulgate Latin version is, "as if the clay could think against the potter"; contrive schemes to counterwork him; which, to imagine, was not more stupid, than to think they could do anything against the Lord:
for shall the work say of him that made it, He made me not? to say that God does not know what is done by his creatures, is in effect to say that he did not make them; for he that made them must needs know their actions, and even the very thoughts of their hearts; as he that makes a watch knows all that is in it, and the motions of it:
or shall the thing framed say of him that framed it, He had no understanding? or judgment, did not know how to make it as it should be. So the Septuagint version, "thou hast not made me wisely"; or he did not understand the work itself, the make and fashion of it. So the Targum,
"thou does not understand me.''
This might as well be said, as for a creature to pretend that God does not know what and where he is, or what he is doing.
Gill: Isa 29:17 - Is it not yet a very little while // and Lebanon shall be turned into a fruitful field // and the fruitful field shall be esteemed as a forest Is it not yet a very little while,.... In a short space of time, in a few years, what follows would come to pass; when there would be a strange chang...
Is it not yet a very little while,.... In a short space of time, in a few years, what follows would come to pass; when there would be a strange change and alteration made in the world, and by which it would appear, that the Lord not only knows, but foreknows, all things:
and Lebanon shall be turned into a fruitful field; the forest of Lebanon should be as Carmel. The meaning is, that the Gentile world, which was like a forest uncultivated, and full of unfruitful trees, to which wicked men may be compared, should through the preaching of the Gospel be manured, become God's husbandry, and be like a fruitful field, abounding with people and churches, fruitful in grace and good works:
and the fruitful field shall be esteemed as a forest? the people of the Jews, who once had the word and ordinances of God, and were a fruitful and flourishing people in religion; through their rejection of the Messiah, and contempt of his Gospel, should be deprived of all their privileges, and become like a forest or barren land: this was fulfilled, when the kingdom of God was taken from them, and given to a nation bringing forth the fruits of it, Mat 21:43. See Isa 32:15.
Gill: Isa 29:18 - And in that day shall the deaf hear the words of the book // and the eyes of the blind shall see out of obscurity, and out of darkness And in that day shall the deaf hear the words of the book,.... That is, in the Gospel day, or times of the Gospel dispensation, when that should be pr...
And in that day shall the deaf hear the words of the book,.... That is, in the Gospel day, or times of the Gospel dispensation, when that should be preached to the Gentiles; who before were deaf, but now should be made to hear, and be willing to hear, and hear so as to understand the doctrines contained in the Scriptures, the prophecies of them concerning the Messiah; even the words of that book that is sealed to the Jews, and could not be read, neither by the learned nor unlearned among them; but should be both read, heard, and understood, by the Gentiles, having ears given them to hear the Gospel, to receive its doctrines, and obey its ordinances:
and the eyes of the blind shall see out of obscurity, and out of darkness; such, who before were blind and ignorant as to spiritual things, being called, through the ministry of the word, out of darkness into marvellous light, and their eyes being opened by it, should now see their sin and misery, their lost and dangerous estate, the way of life and salvation by Christ, the great and glorious truths of the Gospel, and what eye has not seen, nor ear heard.
Gill: Isa 29:19 - The meek also shall increase their joy in the Lord // and the poor among men shall rejoice in the Holy One of Israel The meek also shall increase their joy in the Lord,.... The "meek", lowly, and humble, are such who are made sensible of sin, and become humble under...
The meek also shall increase their joy in the Lord,.... The "meek", lowly, and humble, are such who are made sensible of sin, and become humble under a sense of it; who see the insufficiency of their own righteousness, and submit to the righteousness of Christ; who attribute all they have, and are, to the free grace of God, and quietly submit to every dispensation of Providence; who are not easily provoked by men, but bear much and long without reviling; who envy not those that are above them in gifts and grace, nor despise those that are below them, and think the worst of themselves, and the best of others; now these have joy in the Lord, in the Word of the Lord, as the Targum, in the Lord Jesus Christ; in the greatness and glory of his person as Jehovah, and so able to save to the uttermost; in him as the Lord their righteousness; in his blood and sacrifice, for the pardon and expiation of their sins; in his fulness as theirs, to supply their wants; in his salvation, being so great, so full, so free, and suitable to them: and whereas their joy may be interrupted through the corruptions of their hearts, the temptations of Satan, and divine desertions, they "shall add" a joy in the Lord, as in the original; they shall repeat it, it shall come again, it shall be restored unto them, and they shall afresh exercise it, and "increase" in it, as we render it; for spiritual joy may be increased by the discoveries of the love of God; by fresh views of Christ, through an increase of knowledge of him, and faith in him; by means of meditation and prayer, and by reading and hearing the word:
and the poor among men shall rejoice in the Holy One of Israel; or, "the poorest of men" b, who were so in a literal sense; for such were the persons, both among Jews and Gentiles, who in the first times of the Gospel were brought to the knowledge of Christ, and faith in him, Mat 11:4 or such who are "poor in spirit"; not only spiritually poor, but who are sensible of their spiritual poverty, and apply to Christ for the true riches of grace: the words may be rendered, "Adam's poor"; such who are impoverished by Adam's fall, and are sensible of it; these, perceiving durable riches and righteousness, even unsearchable riches, in Christ, rejoice in him, "the Holy One of Israel"; who is holy in himself, the sanctifier of others, and is made satisfaction to all his people. The Targum is,
"in the word of the Holy One of Israel.''
This joy is not carnal, but spiritual; it is the fruit of the Spirit of God, and is called joy in the Holy Ghost; as it also is the joy of faith, which goes along with it, is through it, and increases as that does; it is peculiar to believers, unknown to the world, and is unspeakable, and full of glory: and such kind of rejoicing, and an increase of it, are what belong to Gospel times.
Gill: Isa 29:20 - For the terrible one is brought to nought // and the scorner is consumed // and all that watch for iniquity are cut off For the terrible one is brought to nought,.... Who before was so to the people of God; meaning not Sennacherib king of Assyria, but some formidable en...
For the terrible one is brought to nought,.... Who before was so to the people of God; meaning not Sennacherib king of Assyria, but some formidable enemy or enemies under the Gospel dispensation; as the Scribes and Pharisees, and the Jewish sanhedrim; who were "violent" c, as it may be rendered, violent persecutors of the followers of Christ, the meek and poor before described; who were brought to nought, and their power ceased at the destruction of Jerusalem; and the Roman emperor, with all subordinate rulers and governors in the empire, who harassed the Christians in a terrible manner, but were at last brought to nought by Constantine, and their persecution ceased; and the Romish antichrist, who has been so terrible, that none could or dared oppose him; he in a little time will be brought to nought, and cease to be. The Septuagint version renders it, "the wicked one faileth"; and uses the same word d, by which antichrist is described, 2Th 2:8 also Satan, that terrible enemy of the saints, shall be brought to nought; first bound for a thousand years; and afterwards, being loosed, shall be taken again, and cast into the lake of fire; all which will be matter of joy to the meek and lowly:
and the scorner is consumed; the same as before, only represented under a different character; the Jew, that mocked at Christ, because of his meanness, and that of his followers, that scoffed at his doctrines and miracles; and the Gentile, that derided his cross, and the preaching of it; and antichrist, whose mouth is full of blasphemies against God, and his tabernacle, and them that dwell in it:
and all that watch for iniquity are cut off; that cannot sleep unless they commit it, and seek for and take all opportunities of doing it; or watch for iniquity in others, in Christ, and the professors of his religion; or for anything they could call so, that they might have something to accuse them of, and charge them with, and a pretence to proceed against them in colour of law and justice: which has been the practice of Jews, Pagans, and Papists.
Gill: Isa 29:21 - That make a man an offender for a word // and lay a snare for him that reproveth in the gate // and turn aside the just for a thing of nought That make a man an offender for a word,.... Inadvertently spoken, unwarily dropped, without any bad design or ill meaning; or for a word misplaced or ...
That make a man an offender for a word,.... Inadvertently spoken, unwarily dropped, without any bad design or ill meaning; or for a word misplaced or misconstrued; or for preaching and professing the word of God, the Gospel of salvation, and adhering to it; which is the true character of the persecutors of good men in all ages: some render the words, "who make a man sin by a word" e; by their words and doctrines; and so apply it to the false prophets, as Jarchi does; and very well agrees with the Pharisees in Christ's time, who made men to sin, to transgress the word of God, by their traditions. The Targum is,
"who condemn the sons of men by their words;''
or for them; particularly for their words of reproof, for which they make them offenders, or pronounce them guilty, as follows:
and lay a snare for him that reproveth in the gate; either for just judges, who sat in the gate of the city, and faithfully reproved and punished men for their sins; or for such that had boldness and courage enough to reprove wicked men openly, and before all, for their wickedness, the gate being a public place, where people pass and repass; and such that sin openly should be reproved openly; and particularly the true prophets of the Lord may be referred to, who sometimes were sent to publish their messages, which were frequently reproofs of the people, in the gates of the city; but, above all, Christ seems to be respected, who in the most public manner inveighed against the Scribes and Pharisees for their wickedness, on account of which they sought to entangle him in his talk, and to lay snares for his life; see Mat 22:15,
and turn aside the just for a thing of nought; the Targum is,
"that falsely pervert the judgment of the innocent;''
that turn away their judgment, decline doing them justice, but condemn them on frivolous pretences, for just nothing at all, what is mere emptiness and vanity: Christ is eminently the "just" One, righteous in himself, and the author of righteousness to others; yet, on account of things for which there were no foundation, and contrary to all justice, he was proceeded against as a criminal.
Gill: Isa 29:22 - Therefore thus saith the Lord, who redeemed Abraham // concerning the house of Jacob // Jacob shall not now be ashamed, neither shall his face now wax pale Therefore thus saith the Lord, who redeemed Abraham,.... That brought him from Ur of the Chaldees; that freed him from idolatry, and from a vain conve...
Therefore thus saith the Lord, who redeemed Abraham,.... That brought him from Ur of the Chaldees; that freed him from idolatry, and from a vain conversation before conversion, and delivered him from many evils and dangers afterwards; and saved him with an everlasting salvation, through the Messiah, the great Redeemer, that sprung from him, and took on him the nature of the seed of Abraham:
concerning the house of Jacob; his family and posterity, the whole body of the Jewish people; or rather the church of God in Gospel times, consisting of the posterity of Jacob; that trod in his steps, plain hearted Christians, Israelites indeed, praying souls, wrestling Jacobs, and prevailing Israels; of whom the Lord speaks the following things:
Jacob shall not now be ashamed, neither shall his face now wax pale; as formerly, when those that descended from Jacob rejected the Messiah, traduced his character, as if he was the worst of men; blasphemed his person, doctrines, and miracles; spit upon him, buffeted, scourged, and crucified him; which filled those of the same descent and nation, that believed in him, with shame and confusion, so that their faces blushed, or turned pale or white; but now this should be no longer their case, because of the conversion and salvation of that people in the latter day, which is predicted in the next verse Isa 29:23, with which this is connected.
Gill: Isa 29:23 - But when he seeth his children, the work of my hands, in the midst of him // they shall sanctify my name // and sanctify the Holy One of Jacob, and shall fear the God of Israel But when he seeth his children, the work of my hands, in the midst of him,.... That is, it will be a pleasure to the church of God, signified by Jacob...
But when he seeth his children, the work of my hands, in the midst of him,.... That is, it will be a pleasure to the church of God, signified by Jacob, when they shall observe a great number of Jacob's posterity, or of the Jews, born again, become the "children" of the church, born in her, and nursed up at her side, dandled on her knees, and sucking at the breasts of her consolation; and so in the midst of her, members of her, and in communion with her, having been begotten again, by means of her ministers, through the Gospel, by the Spirit and grace of God; and so "the work of his hands", his new creatures, formed for and by himself; his workmanship, created in Jesus Christ, curiously wrought by his hands, as well as engraven on them:
they shall sanctify my name; meaning either the spiritual seed of Jacob, those regenerated ones, the nation that shall be born at once; these shall sanctify the name of the Lord, not by making, but by declaring him to be holy; by believing in his name; by seeking to him for righteousness and holiness; by embracing his doctrines, and submitting to his ordinances; which will add to the pleasure of the church of Christ. So the Vulgate Latin version renders it, "but when he seeth his children---sanctifying my name"; or else Jacob, that is, the church of Christ, is here meant, who, upon seeing such a large number of Jewish converts, shall sanctify the name of the Lord, or give him praise and glory on account of it; which is repeated with some addition,
and sanctify the Holy One of Jacob, and shall fear the God of Israel; reverence his name and his sanctuary, his word and his ordinances, worship him inwardly and outwardly, fear the Lord and his goodness, both the church and these new converts, Hos 3:5.
Gill: Isa 29:24 - They also that erred in spirit // shall come to understanding // and they that murmured // shall learn doctrine They also that erred in spirit,.... In judgment, and in spiritual things; as the Jews have done, ever since the Messiah's coming, being given up to a ...
They also that erred in spirit,.... In judgment, and in spiritual things; as the Jews have done, ever since the Messiah's coming, being given up to a spirit of error, as the Targum, on Isa 29:10 calls it; they have erred concerning the Scriptures, and the prophecies of them; concerning the Messiah, his work and office; concerning his truths and his ordinances, and by preferring their traditions to the word of God: but these
shall come to understanding; to a spiritual understanding of Christ, and salvation by him; of his Gospel, and the doctrines of it; as well as of themselves, their state and condition:
and they that murmured; at Christ, and what was delivered by him; at the reception of sinners by him; at the calling of the Gentiles; and at the providence of God that have attended them, ever since their rejection of the true Messiah:
shall learn doctrine; the doctrine of the Messiah; not the law, as Kimchi and Ben Melech; but the Gospel, which Christ "received" from his Father, as the word f used signifies, and his disciples received from him, and the church has received from them, and has been transmitted to us Gentiles, and will be to the Jews in the latter day, who will learn the true knowledge of it.