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Text -- Isaiah 29:1-24 (NET)

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Context
Ariel is Besieged
29:1 Ariel is as good as dead– Ariel, the town David besieged! Keep observing your annual rituals, celebrate your festivals on schedule. 29:2 I will threaten Ariel, and she will mourn intensely and become like an altar hearth before me. 29:3 I will lay siege to you on all sides; I will besiege you with troops; I will raise siege works against you. 29:4 You will fall; while lying on the ground you will speak; from the dust where you lie, your words will be heard. Your voice will sound like a spirit speaking from the underworld; from the dust you will chirp as if muttering an incantation. 29:5 But the horde of invaders will be like fine dust, the horde of tyrants like chaff that is blown away. It will happen suddenly, in a flash. 29:6 Judgment will come from the Lord who commands armies, accompanied by thunder, earthquake, and a loud noise, by a strong gale, a windstorm, and a consuming flame of fire. 29:7 It will be like a dream, a night vision. There will be a horde from all the nations that fight against Ariel, those who attack her and her stronghold and besiege her. 29:8 It will be like a hungry man dreaming that he is eating, only to awaken and find that his stomach is empty. It will be like a thirsty man dreaming that he is drinking, only to awaken and find that he is still weak and his thirst unquenched. So it will be for the horde from all the nations that fight against Mount Zion.
God’s People are Spiritually Insensitive
29:9 You will be shocked and amazed! You are totally blind! They are drunk, but not because of wine; they stagger, but not because of beer. 29:10 For the Lord has poured out on you a strong urge to sleep deeply. He has shut your eyes (the prophets), and covered your heads (the seers). 29:11 To you this entire prophetic revelation is like words in a sealed scroll. When they hand it to one who can read and say, “Read this,” he responds, “I can’t, because it is sealed.” 29:12 Or when they hand the scroll to one who can’t read and say, “Read this,” he says, “I can’t read.” 29:13 The sovereign master says, “These people say they are loyal to me; they say wonderful things about me, but they are not really loyal to me. Their worship consists of nothing but man-made ritual. 29:14 Therefore I will again do an amazing thing for these people– an absolutely extraordinary deed. Wise men will have nothing to say, the sages will have no explanations.” 29:15 Those who try to hide their plans from the Lord are as good as dead, who do their work in secret and boast, “Who sees us? Who knows what we’re doing?” 29:16 Your thinking is perverse! Should the potter be regarded as clay? Should the thing made say about its maker, “He didn’t make me”? Or should the pottery say about the potter, “He doesn’t understand”?
Changes are Coming
29:17 In just a very short time Lebanon will turn into an orchard, and the orchard will be considered a forest. 29:18 At that time the deaf will be able to hear words read from a scroll, and the eyes of the blind will be able to see through deep darkness. 29:19 The downtrodden will again rejoice in the Lord; the poor among humankind will take delight in the Holy One of Israel. 29:20 For tyrants will disappear, those who taunt will vanish, and all those who love to do wrong will be eliminated29:21 those who bear false testimony against a person, who entrap the one who arbitrates at the city gate and deprive the innocent of justice by making false charges. 29:22 So this is what the Lord, the one who delivered Abraham, says to the family of Jacob: “Jacob will no longer be ashamed; their faces will no longer show their embarrassment. 29:23 For when they see their children, whom I will produce among them, they will honor my name. They will honor the Holy One of Jacob; they will respect the God of Israel. 29:24 Those who stray morally will gain understanding; those who complain will acquire insight.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Abraham a son of Terah; the father of Isaac; ancestor of the Jewish nation.,the son of Terah of Shem
 · Ariel a nickname for a very fierce warriors, "lion of God".
 · David a son of Jesse of Judah; king of Israel,son of Jesse of Judah; king of Israel
 · Israel a citizen of Israel.,a member of the nation of Israel
 · Jacob the second so of a pair of twins born to Isaac and Rebeccaa; ancestor of the 12 tribes of Israel,the nation of Israel,a person, male,son of Isaac; Israel the man and nation
 · Lebanon a mountain range and the adjoining regions (IBD)
 · Zion one of the hills on which Jerusalem was built; the temple area; the city of Jerusalem; God's people,a town and citidel; an ancient part of Jerusalem


Dictionary Themes and Topics: Wine | VISION | Sennacherib | REVELATION, 3-4 | Israel | Isaiah | ISAIAH, 8-9 | ISAIAH, 1-7 | GATE | Forest | Familiar spirit | ESTEEM | EDUCATION | DEUTERONOMY | Cush | Church | Blind | APPETITE | AH; AHA | ABRAHAM | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 29:1 - -- The royal city, and seat of David and his posterity.

The royal city, and seat of David and his posterity.

Wesley: Isa 29:1 - -- 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 - -- 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 - -- 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 - -- 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.

Wesley: Isa 29:5 - -- Thy great commanders, and stout soldiers.

Thy great commanders, and stout soldiers.

Wesley: Isa 29:5 - -- This destruction of thy strangers, and terrible ones shall come to pass.

This destruction of thy strangers, and terrible ones shall come to pass.

Wesley: Isa 29:6 - -- Thou, O Jerusalem.

Thou, O Jerusalem.

Wesley: Isa 29:6 - -- With dreadful judgments, which are frequently expressed by these metaphors.

With dreadful judgments, which are frequently expressed by these metaphors.

Wesley: Isa 29:8 - -- His appetite or desire is unsatisfied.

His appetite or desire is unsatisfied.

Wesley: Isa 29:8 - -- 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.

Wesley: Isa 29:9 - -- At the stupidity of this people.

At the stupidity of this people.

Wesley: Isa 29:9 - -- Cry out again and again through astonishment.

Cry out again and again through astonishment.

Wesley: Isa 29:9 - -- 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.

Wesley: Isa 29:10 - -- Hardness of heart, and insensibleness of your danger.

Hardness of heart, and insensibleness of your danger.

Wesley: Isa 29:10 - -- Your magistrates and ministers.

Your magistrates and ministers.

Wesley: Isa 29:10 - -- With the veil of ignorance and stupidity.

With the veil of ignorance and stupidity.

Wesley: Isa 29:12 - -- Of all, your prophets.

Of all, your prophets.

Wesley: Isa 29:12 - -- 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.

Wesley: Isa 29:12 - -- Unsealed and opened.

Unsealed and opened.

Wesley: Isa 29:13 - -- Namely, in acts of worship.

Namely, in acts of worship.

Wesley: Isa 29:13 - -- With outward devotions.

With outward devotions.

Wesley: Isa 29:13 - -- They do not pay me that love, and fear, and obedience, which I require.

They do not pay me that love, and fear, and obedience, which I require.

Wesley: Isa 29:13 - -- 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.

Wesley: Isa 29:14 - -- Shall disappear and vanish.

Shall disappear and vanish.

Wesley: Isa 29:15 - -- 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 - -- 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.

Wesley: Isa 29:15 - -- Neither God nor man can discover us.

Neither God nor man can discover us.

Wesley: Isa 29:16 - -- All your subtle devices, by which you turn yourselves into all shapes.

All your subtle devices, by which you turn yourselves into all shapes.

Wesley: Isa 29:16 - -- 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 - -- 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 - -- 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.

Wesley: Isa 29:19 - -- The humble and meek believers.

The humble and meek believers.

Wesley: Isa 29:19 - -- 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 early and diligently apply themselves to the practice of wickedness.

That early and diligently apply themselves to the practice of wickedness.

Wesley: Isa 29:21 - -- That condemn a man, as if he was a great criminal.

That condemn a man, as if he was a great criminal.

Wesley: Isa 29:21 - -- For God's faithful prophets and ministers.

For God's faithful prophets and ministers.

Wesley: Isa 29:21 - -- 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.

Wesley: Isa 29:21 - -- From his right.

From his right.

Wesley: Isa 29:21 - -- The faithful ministers of God.

The faithful ministers of God.

Wesley: Isa 29:21 - -- Not for any great advantage, but for a trifle.

Not for any great advantage, but for a trifle.

Wesley: Isa 29:22 - -- From manifold dangers, and especially from idolatry.

From manifold dangers, and especially from idolatry.

Wesley: Isa 29:22 - -- 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.

Wesley: Isa 29:22 - -- Through fear of their enemies.

Through fear of their enemies.

Wesley: Isa 29:23 - -- 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 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.

Wesley: Isa 29:23 - -- Incorporated with the Jews, into one and the same body.

Incorporated with the Jews, into one and the same body.

Wesley: Isa 29:23 - -- They shall glorify God, with them and for them.

They shall glorify God, with them and for them.

Wesley: Isa 29:24 - -- Those Gentiles who erred from God's truth.

Those Gentiles who erred from God's truth.

Wesley: Isa 29:24 - -- 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 - -- 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 - -- 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 - -- 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."

JFB: Isa 29:2 - -- Rather, "Then."

Rather, "Then."

JFB: Isa 29:2 - -- Rather, preserving the Hebrew paronomasia, "groaning" and "moaning."

Rather, preserving the Hebrew paronomasia, "groaning" and "moaning."

JFB: Isa 29:2 - -- 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).

JFB: Isa 29:3 - -- Jehovah, acting through the Assyrian, &c., His instruments (Isa 10:5).

Jehovah, acting through the Assyrian, &c., His instruments (Isa 10:5).

JFB: Isa 29:3 - -- 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 - -- Not fully realized under Sennacherib, but in the Roman siege (Luk 19:43; Luk 21:20).

Not fully realized under Sennacherib, but in the Roman siege (Luk 19:43; Luk 21:20).

JFB: Isa 29:3 - -- Siege-towers (Deu 20:20).

Siege-towers (Deu 20:20).

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 - -- 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.

JFB: Isa 29:5 - -- Foreign enemies, invaders (Isa 25:2).

Foreign enemies, invaders (Isa 25:2).

JFB: Isa 29:5 - -- Namely, the destruction of the enemy.

Namely, the destruction of the enemy.

JFB: Isa 29:5 - -- In a moment (Isa 30:23).

In a moment (Isa 30:23).

JFB: Isa 29:6 - -- The Assyrian army.

The Assyrian army.

JFB: Isa 29:6 - -- 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...

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 the case of the Jews' foes in the last days, may be more literal (see as to "earthquake," Zec 14:4).

JFB: Isa 29:7 - -- Fortress.

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 ...

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 fancies he eats, but awakes to hunger still (Psa 73:20); their dream shall be dissipated on the fatal morning (Isa 37:36).

JFB: Isa 29:8 - -- Simply his appetite: he is still thirsty.

Simply his appetite: he is still thirsty.

JFB: Isa 29:9 - -- 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 - -- 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 - -- 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 - -- But with spiritual paralysis (Isa 51:17, Isa 51:21).

But with spiritual paralysis (Isa 51:17, Isa 51:21).

JFB: Isa 29:9 - -- 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...

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. See Isa 6:10; Psa 69:23.

JFB: Isa 29:10 - -- 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 - -- 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 - -- (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...

(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). Prophecy remained comparatively a sealed volume (Dan 12:4, Dan 12:9), until Jesus, who "alone is worthy," "opened the seals" (Rev 5:1-5, Rev 5:9; Rev 6:1).

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 - -- 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 - -- 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...

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, putting yourselves instead of God," and vice versa, just as if the potter should be esteemed as the clay [HORSLEY], (Isa 45:9; Isa 64:8).

JFB: Isa 29:17 - -- 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 - -- 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 - -- (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 ...

(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 is described (Isa 29:11), but the most unintelligent shall hear and see (Isa 35:5).

JFB: Isa 29:19 - -- Rather, the afflicted godly: the idea is, virtuous suffering (Isa 61:1; Psa 25:9; Psa 37:11) [BARNES].

Rather, the afflicted godly: the idea is, virtuous suffering (Isa 61:1; Psa 25:9; Psa 37:11) [BARNES].

JFB: Isa 29:19 - -- That is, the poorest of men, namely, the pious poor.

That is, the poorest of men, namely, the pious poor.

JFB: Isa 29:19 - -- 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).

JFB: Isa 29:20 - -- Namely, the persecutors among the Jewish nobles.

Namely, the persecutors among the Jewish nobles.

JFB: Isa 29:20 - -- (Isa 28:14, Isa 28:22).

JFB: Isa 29:20 - -- 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).

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."

JFB: Isa 29:21 - -- Rather, "pleadeth"; one who has a suit at issue.

Rather, "pleadeth"; one who has a suit at issue.

JFB: Isa 29:21 - -- 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).

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).

JFB: Isa 29:21 - -- One who has a just cause; or, Jesus Christ, "the Just One" [HORSLEY].

One who has a just cause; or, Jesus Christ, "the Just One" [HORSLEY].

JFB: Isa 29:21 - -- 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.

JFB: Isa 29:22 - -- Join "saith . . . concerning the house of Jacob."

Join "saith . . . concerning the house of Jacob."

JFB: Isa 29:22 - -- Out of Ur, a land of idolaters (Jos 24:3).

Out of Ur, a land of idolaters (Jos 24:3).

JFB: Isa 29:22 - -- 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 - -- 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.

JFB: Isa 29:23 - -- Rather, "For."

Rather, "For."

JFB: Isa 29:23 - -- Jacob.

Jacob.

JFB: Isa 29:23 - -- 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...

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 consist wholly of pious men (Isa 54:13-14; Isa 2:1; Isa 60:21).

JFB: Isa 29:23 - -- 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].

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 - -- (Isa 28:7).

JFB: Isa 29:24 - -- 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 - 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, ×ור ×ל ur el which should issue from thence to consume his enemies: compare Isa 31:9. Some, according to the common derivation of the word, ×רי ×ל ari el , the lion of God, or the strong lion, suppose it to signify the strength of the place, by which it was enabled to resist and overcome all its enemies. Τινες δε φασι την πολιν οὑτως ειÏησθαι· επει, δια Θεου, λεοντος δικην εσπαÏαττε τους ανταιÏοντας. Procop. in loc. There are other explanations of this name given: but none that seems to be perfectly satisfactory. - Lowth

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 - 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 כדור caddur , some kind of military engine, כדוד kedavid , like David, is the reading of the Septuagint, two MSS. of Kennicott’ s, if not two more: but though Bishop Lowth adopts this reading, I think it harsh and unnecessary

Forts "Towers"- For מצרת metsuroth , read מצדות metsudoth : so the Septuagint and five MSS. of Dr. Kennicott’ s, one of them ancient, and four of De Rossi’ s.

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 εγγαστÏιμυθοι, ventriloqui : they could make the voice seem to come from beneath the ground, from a distant part, in another direction, and not from themselves; the better to impose upon those who consulted them. Εξεπιτηδες το γενος τουτο τον αμυδÏον ηχον επιτηδευονται, ἱνα δια την ασαφειαν της φωνης τον του ψευδους αποδιδÏασκωσιν ελεγχον. Psellus De Daemonibus, apud Bochart, 1 p. 731. "These people studiously acquire, and affect on purpose, this sort of obscure sound; that by the uncertainty of the voice they may the better escape being detected in the cheat. "From these arts of the necromancers the popular notion seems to have arisen, that the ghost’ s voice was a weak, stridulous, almost inarticulate sort of sound, very different from the speech of the living.

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 זריך zarayich , thy strangers, read ×–×“×™× zedim , the proud, according to the Septuagint; parallel to and synonymous with ×¢×¨×™×¦×™× aritsim , the terrible, in the next line: the ר resh was at first ד daleth in a MS. See note on Isa 25:2

The fifth, sixth, and seventh verses contain an admirable description of the destruction of Sennacherib’ s army, with a beautiful variety of the most expressive and sublime images: perhaps more adapted to show the greatness, the suddenness, and horror of the event, than the means and manner by which it was effected. Compare Isa 30:30-33.

Clarke: Isa 29:7 - -- As a dream - This is the beginning of the comparison, which is pursued and applied in the next verse. Sennacherib and his mighty army are not 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 צביה ומצדתה tsobeyha umetsodathah , I read, with the Chaldee, צב×× ×•×ž×¦×“×ª× tsebaam umetsodatham .

Clarke: Isa 29:9 - -- 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 - התמהמהו hithmahmehu , go on what-what-whatting, in a state of mental indetermination, till the overflowing scourge take you away. See the note on Psa 119:60 (note)

Clarke: Isa 29:9 - -- 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; לקרות likroth , (for לקר×ות ), αναγνωναι, read it.

Clarke: Isa 29:13 - -- The Lord "Jehovah"- For ×דני Adonai , sixty-three MSS. of Kennicott’ s, and many of De Rossi’ s, and four editions, read יהוה Ye...

The Lord "Jehovah"- For ×דני Adonai , sixty-three MSS. of Kennicott’ s, and many of De Rossi’ s, and four editions, read יהוה Yehovah , and five MSS. add יהוה

Kimchi makes some just observations on this verse. The vision, meaning the Divine revelation of all the prophets, is a book or letter that is sealed - is not easily understood. This is delivered to one that is learned - instructed in the law. Read this; and he saith, I cannot, for it is sealed; a full proof that he does not wish to know the contents else he would apply to the prophet to get it explained. See Kimchi on the place

And their fear toward me is taught by the precept of men "And vain is their fear of me teaching the commandments of men"- I read for ותהי vattehi , ותהו vethohu , with the Septuagint, Mat 15:9; Mar 8:7; and for מלמדה melummedah , ×ž×œ×ž×“×™× melummedim , with the Chaldee.

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 mashal , or proverbial saying, expressing any great revolution of things; and, when respecting two subjects, an entire reciprocal change: explained here by some interpreters, I think with great probability, as having its principal view beyond the revolutions then near at hand, to the rejection of the Jews, and the calling of the Gentiles. The first were the vineyard of God, ×›×¨× ×ל kerem El , (if the prophet, who loves an allusion to words of like sounds, may be supposed to have intended one here), cultivated and watered by him in vain, to be given up, and to become a wilderness: compare Isa 5:1-7. The last had been hitherto barren; but were, by the grace of God, to be rendered fruitful. See Mat 21:43; Rom 11:30, Rom 11:31. Carmel stands here opposed to Lebanon, and therefore is to be taken as a proper name.

Clarke: Isa 29:21 - -- Him that reproveth in the gate "Him that pleaded in the gate" - "They are heard by the treasurer, master of the horse, and other principal officers ...

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 - As God redeemed Abraham from among idolaters and workers of iniquity, so will he redeem those who hear the words of the Book,...

Who redeemed Abraham - As God redeemed Abraham from among idolaters and workers of iniquity, so will he redeem those who hear the words of the Book, and are humbled before him, Isa 29:18, Isa 29:19

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; ...

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" - " יחורו yechoro , Chald. ut ὁ μεταβαλει, Theod. εντÏαπησεται, Syr. נחפרו necaphro , videtur legendum יחפרו yechepheru : hic enim solum legitur verbum , חור chavar , nec in linguis affinibus habet pudoris significationem ."- Secker. "Here alone is the verb חור charar read; nor has it in the cognate languages the signification of shame."

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 בר×ותו birotho I read בר×ות biroth , with the Septuagint and Syriac.

Calvin: Isa 29:1 - -- 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 - -- 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 ו ( vau) should here be taken for a disjunctive conjunction: “And yet I will execute my judgments and take vengeance, though, by delaying them for a time, it may seem as if I had forgiven.†He next threatens that he will give them grief and mourning, instead of the joy of the festivals. ×× ×™×” (ă nÄ«Äh) is viewed by some as an adjective, 254 but improperly; for it is used in the same manner by Jeremiah. 255 (Lam 2:5.) He declares that the Lord will reduce that city to straits, that the Jews might know that they had to contend with God, and not with men, and that, though the war was carried on by the Assyrians, still they might perceive that God was their leader.

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 - -- 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 כדור ( kÄddÅ«r) 257 he alludes to the roundness of a ball; and the expression corresponds to one commonly used, (“ Je l’environneray,â€) “I shall surround it.†Thus he shews that all means of escape will be cut off.

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 - -- 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 (ἀλάζονες) shall resemble them. Some interpret this expression as if the Prophet meant that they will derive no benefit from the chastisement; but the words do not convey this meaning, and he afterwards says that the Jews will be brought to repentance. Yet he first strikes terror, in order to repress their insolence; for they arrogantly and rebelliously scorned all the threatenings of the Prophet. By their being “brought down,†therefore, he means nothing else than that they shall be covered with disgrace, so that they will not dare to utter, as from a lofty place, their proud and idle boastings.

Calvin: Isa 29:5 - -- 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 ×¢×¨×™×¦×™× ( gnărÄ«tzÄ«m), which is also its literal meaning; and I see no reason why some of the Jews should suppose it to mean ungodly or wicked persons. Since, therefore, the Jews brought various garrisons from a distance, they thought that they were well defended, and dreaded no danger. The Prophet threatens that their subsidiary troops, though they were a vast multitude, shall in vain create a disturbance, for they shall be like “dust†or “chaff,†that is, useless refuse, for they shall produce no effect. 261 Hence we ought to infer, that our wealth and resources, however great they are, shall be reduced to nothing, as soon as the Lord shall determine to deal with us as he has a right to do. The assistance of men lasts indeed for a time; but when the Lord shall lift up his hand in earnest, their strength must crumble down, and they must become like chaff.

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 והיח , ( vÄ•hÄyÄh,) and it shall be, to relate to the time of duration, which he declares will be momentary; that is, those military aids shall not last long, but shall quickly vanish away. 262 In vain do men boast of them, for God is their enemy.

Calvin: Isa 29:6 - -- 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 - -- 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 - -- 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 - -- 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 - -- 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, נבי××™× , ( nÄ“bīīm,) and ×—×–×™× , ( chÅzÄ«m,) “prophets†and “seers.†In short, he means not only that men who are endued with reason and understanding will be deprived of common sense, but that their teachers also, whose duty it was to enlighten others, will be altogether senseless so as not to know the road, and, being covered with the darkness of ignorance, will shamefully go astray, and will be so far from directing others that they will not even be able to guide themselves.

Calvin: Isa 29:11 - -- 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 - -- 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 נגש , ( nÄgăsh,) and it appears to me to be the more probable reading, though some are of a different opinion. Some translate it, “to be compelled,†and others, “to magnify themselves;†but the word contrasted with it, to remove, 271 which he afterwards employs, shews plainly that the true reading is that which is most generally received.

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 מלמדה ( mÄ•lÅ­mmÄdÄh) 272 to have a passive signification; for he means, that to make “the commandments of men,†and not the word of God, the rule of worshipping him, is a subversion of all order. 273 But it is the will of the Lord, that our “fear,†and the reverence with which we worship him, shall be regulated by the rule of his word; and he demands nothing so much as simple obedience, by which we shall conform ourselves and all our actions to the rule of the word, and not turn aside to the right hand or to the left.

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 - -- 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 - -- 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 ×œ×¦×™× , ( lÄ“tzÄ«m,) “scorners,†who think that they have no other way of being wise than to be skilful in mocking God. They regard religion as foolish simplicity, and hide themselves in their cunning, as in a labyrinth; and on this account they mock at warnings and threatenings, and, in short, at the whole doctrine of godliness. From this verse it is sufficiently evident that the pestilence, which afterwards spread more widely, prevailed even at that time in the world, namely, that hypocrites delighted in mocking inwardly at God, and in despising prophecies. The Prophet therefore exclaims against them, and calls them ×ž×¢×ž×™×§×™× , ( măgnămÄ«kÄ«m,) that is, “diggers,†275 as if they “dug†for themselves concealment and lurking-places, that by means of them they might deceive God.

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 - -- 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, ×× (Ä­ m) and ×›×™ ( kÄ«). ×× (Ä­ m) is often used in putting a question, and sometimes in making an affirmation; and therefore some translate it truly. The word הפך ( hÄphăch) is considered by some to mean “turning upside down,†276 as if he had said, “Shall your turning upside down be reckoned like clay?†Others render it “turning,†that is, the purposes which are formed in the heart. But the most generally received rendering is, “turning upside down†or “destruction.†As if he had said, “I would care no more about destroying you, than the potter would care about turning the clay; for you are like clay, because I have created you with my hand.â€

But as the Prophet appears to contrast those two particles ×× (Ä­ m) and ×›×™ ( kÄ«), I am more inclined to a different opinion, though I do not object to the former exposition, which contains a doctrine in other respects useful. My view of it therefore is this, “Shall your turning, that is, the purposes which you ponder in your heart, be like potter’s clay? Is it not as if the vessel said to the potter, Thou hast not formed me? Your pride is astonishing; for you act as if you had created yourselves, and as if you had everything in your own power. I had a right to appoint whatever I thought fit. When you dare to assume such power and authority, you are too little acquainted with your condition, and you do not know that you are men.†277

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 ×× (Ä­ m) affirmatively, consider this verse to mean, “ Truly, I will destroy you as a potter would break the pot which he had made.†But as the Prophet had to do with proud men, who sought out lurking-places in order to deceive God, I rather view it as a question, “Are you so able workmen that the revolutions of your brain can make this or that, as a potter, by turning the wheel, frames vessels at his pleasure?†Let every person adopt his own opinion: I follow that which I consider to be probable.

Calvin: Isa 29:17 - -- 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 - -- 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 - -- 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 - -- 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 ×¢×¨×™×¦×™× , ( gnărÄ«tzÄ«m,) “violent.†There are various interpretations of this word; but I think that the Prophet distinguishes between those who are openly wicked, and have no shame, 279 and those who have some appearance of goodness, and yet are not better than others, for they mock at God in their hearts. But perhaps by the two adjectives, “violent†and “scorners,†he describes the same persons; because, like robbers among men, they seize, oppress, treat with cruelty, and commit every kind of outrage, and yet are not withheld by any fear of God, because they regard religion as a fable.

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 - -- 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! יקשון , ( yÄ•kÅshÅ«n;) for some render it “have reproved,†and others “have reproached,†as if the Prophet censured the obstinacy of those who resort to slanders, in order to drive reprovers far away from them. But I trust that my readers will approve of the meaning which I have followed.

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 - -- 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 - -- 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 כי ( kī) is here used in its natural and original meaning of for or because. The Prophet assigns the reason why the disgrace of Israel shall be taken away. It is, because he will have children, and those who were thought to have perished will be still alive.

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 - -- 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 ×¨×•×’× ×™× ( rÅgÄ•nÄ«m) “whisperers,†and others, “wanderers.†But it means that those who formerly murmured against the prophets, and could not endure their warnings, would be obedient and submissive; and therefore I have chosen to render it murmurers. Hence we see how wonderful is the mercy of God, who brings back into the path those who were highly unworthy, and makes them partakers of so great blessings. Let us carefully ponder this subject in private. Is there any one of us that has not sometimes “murmured†against God, and despised pure doctrine? Nay, more, if God had not softened the obstinate, and brought them mildly to obey, nearly the whole human race would have perished in their madness.

Defender: Isa 29:1 - -- "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 - -- 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)."

Defender: Isa 29:14 - -- This prophecy is used by Paul to introduce his great exposition of the folly of humanistic "wisdom" (1Co 1:19)."

This prophecy is used by Paul to introduce his great exposition of the folly of humanistic "wisdom" (1Co 1:19)."

TSK: Isa 29:1 - -- 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...

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; Jer 7:21; Hos 5:6, Hos 8:13, Hos 9:4; Amo 4:4, Amo 4:5; Heb 10:1

kill : Heb. cut off the heads, Isa 66:3; Mic 6:6, Mic 6:7

TSK: Isa 29:2 - -- 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 ariel by Ezekiel, Eze 43:15; which is put, in the former part of the verse, for Jerusalem, the city in which the altar was. The subject of this and the four following chapters, says Bp. Lowth, is the invasion of Sennacherib; the great distress of the Jews while it continued; their sudden and unexpected deliverance by God’ s immediate and miraculous interposition on their behalf; the subsequent prosperous state of the kingdom under Hezekiah; interspersed with severe reproofs and threats of punishment for their hypocrisy, stupidity, infidelity, their want of trust in God, and their vain reliance on the assistance of Egypt; and with promises of better times, both immediately to succeed, and to be expected in the future age. Isa 34:6; Eze 22:31, Eze 24:3-13, Eze 39:17; Zep 1:7, Zep 1:8; Rev 19:17, Rev 19:18

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 : Isa 2:11-21, Isa 3:8, Isa 51:23; Psa 44:25; Lam 1:9 whisper : Heb. peep, or chirp, Isa 8:19

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 : 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 : 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...

TSK: Isa 29:8 - -- as when : Isa 10:7-16; 2Ch 32:21 behold : Isa 44:12

as when : Isa 10:7-16; 2Ch 32:21

behold : Isa 44:12

TSK: Isa 29:9 - -- 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...

TSK: Isa 29:10 - -- 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 : 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

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 : 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 : 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...

TSK: Isa 29:14 - -- 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 : 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...

TSK: Isa 29:16 - -- 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:...

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 94:9

TSK: Isa 29:17 - -- 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...

TSK: Isa 29:18 - -- 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; ...

TSK: Isa 29:19 - -- 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; ...

TSK: Isa 29:20 - -- 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 : 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...

TSK: Isa 29:22 - -- 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...

TSK: Isa 29:23 - -- 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 : 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...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 29:1 - -- Wo - (compare the note at Isa 18:1). To Ariel - There can be no doubt that Jerusalem is here intended. The declaration that it was the ci...

Wo - (compare the note at Isa 18:1).

To Ariel - There can be no doubt that Jerusalem is here intended. The declaration that it was the city where David dwelt, as well as the entire scope of the prophecy, proves this. But still, it is not quiet clear why the city is here called "Ariel."The margin reads, ‘ O Ariel, that is, the lion of God.’ The word ( ×רי×ל 'ărı̂y'eÌ„l ) is compounded of two words, and is usually supposed to be made up of ×רי 'ărı̂y , "a lion,"and ×ל 'eÌ„l , God; and if this interpretation is correct, it is equivalent to a strong, mighty, fierce lion - where the word ‘ God’ is used to denote greatness in the same way as the lofty cedars of Lebanon are called cedars of God; that is, lofty cedars. The "lion"is an emblem of strength, and a strong lion is an emblem of a mighty warrior or hero. 2Sa 23:20 : ‘ He slew two "lion-like" ×רי×ל 'ărı̂y'eÌ‚l men of Moab’ 1Ch 11:22. This use of the word to denote a hero is common in Arabic (see Bachart, "Hieroz.,"i. 3. 1).

If this be the sense in which it is used here, then it is applied to Jerusalem under the image of a hero, and particularly as the place which was distinguished under David as the capital of a kingdom that was so celebrated for its triumphs in war. The word ‘ Ariel’ is, however, used in another sense in the Scriptures, to denote an "altar"Eze 43:15-16, where in the Hebrew the word is "Ariel."This name is given to the altar, Bachart supposes ("Hieroz.,"i. 3. 1), because the altar of burnt-offering "devours"as it were the sacrifices as a lion devours its prey. Gesenius, however, has suggested another reason why the word is given to the altar, since he says that the word ×רי 'ărı̂y is the same as one used in Arabic to denote a fire-hearth, and that the altar was so called because it was the place of perpetual burnt-offering. The name "Ariel,"is, doubtless, given in Ezekiel to an altar; and it may be given here to Jerusalem because it was the place of the altar, or of the public worship of God. The Chaldee renders it, ‘ Wo to the altar, the altar which was constructed in the city where David dwelt.’ It seems to me that this view better suits the connection, and particularly Isa 29:2 (see Note), than to suppose that the name is given to Jerusalem because it was like a lion. If this be the true interpretation, then it is so called because Jerusalem was the place of the burnt-offering, or of the public worship of God; the place where the fire, as on a hearth, continually burned on the altar.

The city where David dwelt - David took the hill of Zion from the Jebusites, and made it the capital of his kingdom 2Sa 5:6-9. Lowth renders this, ‘ The city which David besieged.’ So the Septuagint: ἘπολεÌμησε EpolemeÌ„se ; and so the Vulgate, Expugnavit . The word ×—× ×” chaÌ‚naÌ‚h properly means "to encamp, to pitch one’ s tent"Gen 26:17, "to station oneself."It is also used in the sense of encamping "against"anyone, that is, to make war upon or to attack (see Isa 29:3, and Psa 27:3; 2Sa 12:28); and Jerome and others have supposed that it has this meaning here in accordance with the interpretation of the Septuagint and the Vulgate. But the more correct idea is probably that in our translation, that David pitched his tent there; that is, that he made it his dwelling-place.

Add ye year to year - That is, ‘ go on year after year, suffer one year to glide on after another in the course which you are pursuing.’ This seems to be used ironically, and to denote that they were going on one year after another in the observance of the feasts; walking the round of external ceremonies as if the fact that David had dwelt there, and that that was the place of the great altar of worship, constituted perfect security. One of the sins charged on them in this chapter was "formality"and "heartlessness"in their devotions Isa 29:13, and this seems to be referred to here.

Let them kill sacrifices - Margin, ‘ Cut off the heads.’ The word here rendered ‘ kill’ ( × ×§×£ naÌ‚qaph ) may mean to smite; to hew; to cut down Isa 10:34; Job 19:26. But it has also another signification which better accords with this place. It denotes to make a circle, to revolve; to go round a place Jos 6:3, Jos 6:11; to surround 1Ki 7:24; 2Ki 6:14; Psa 17:9; Psa 22:17; Psa 88:18. The word rendered ‘ sacrifices’ ( ×—×’×™× chagiym ) may mean a sacrifice Exo 23:18; Psa 118:27; Mal 2:3, but it more commonly and properly denotes feasts or festivals Exo 10:9; Exo 12:14; Lev 23:39; Deu 16:10, Deu 16:16; 1Ki 8:2, 1Ki 8:65; 2Ch 7:8-9; Neh 8:14; Hos 2:11, Hos 2:13. Here the sense is, ‘ let the festivals go round;’ that is, let them revolve as it were in a perpetual, unmeaning circle, until the judgments due to such heartless service shall come upon you. The whole address is evidently ironical, and designed to denote that all their service was an unvarying repetition of heartless forms.

Barnes: Isa 29:2 - -- Yet I will distress Ariel - The reference here is doubtless to the siege which God says Isa 29:3 he would bring upon the guilty and formal city...

Yet I will distress Ariel - The reference here is doubtless to the siege which God says Isa 29:3 he would bring upon the guilty and formal city.

And there shall be heaviness and sorrow - This was true of the city in the siege of Sennacherib, to which this probably refers. Though the city was delivered in a sudden and remarkable manner (see the note at Isa 29:7-8), yet it was also true that it was reduced to great distress (see Isa. 36; 37)

And it shall be unto me as Ariel - This phrase shows that in Isa 29:1 Jerusalem is called ‘ Ariel,’ because it contained the great altar, and was the place of sacrifice. The word "Ariel"here is to be understood in the sense "of the hearth of the great altar;"and the meaning is, ‘ I will indeed make Jerusalem like the great altar; I will make it the burning place of wrath where my enemies shall be consumed as if they were on the altar of burnt sacrifice.’ Thus in Isa 30:9, it is said of Yahweh that his ‘ fire is in Zion, and his furnace in Jerusalem.’ This is a strong expression, denoting the calamity that was approaching; and though the main reference in this whole passage is to the distress that would come upon them in the invasion of Sennacherib, yet there is no impropriety in supposing that there was presented to the mind of the prophet in vision the image of the total ruin that would come yet upon the city by the Chaldeans - when the temple, the palaces, and the dwellings of the magnificent city of David would be in flames, and like a vast blazing altar consuming that which was laid upon it.

Barnes: Isa 29:3 - -- And I will camp against thee - That is, I will cause an army to pitch their tents there for a siege. God regards the armies which he would empl...

And I will camp against thee - That is, I will cause an army to pitch their tents there for a siege. God regards the armies which he would employ as under his control, and speaks of them as if he would do it himself (see the note at Isa 10:5).

Round about - ( כדוּר kaduÌ‚r ). As in a circle; that is, he would encompass or encircle the city. The word used here דור duÌ‚r in Isa 22:18, means a ball, but here it evidently means a circle; and the sense is, that the army of the besiegers would encompass the city. A similar form of expression occurs in regard to Jerusalem in Luk 19:43 : ‘ For the days shall come upon thee, than thine enemies shall cast a trench ( χαÌÏακα charaka - "a rampart,"a "mound") about thee ÏƒÎ¿Î¹Ì soi "against thee"), and "compass thee round" πεÏικυκλωÌÏ„Î¿Î½ÏƒÎ¹Ì ÏƒÎµ perikukloÌ„sousi se , "encircle thee").’ So also Luk 21:20. The Septuagint renders this, ‘ I will encompass thee as David did;’ evidently reading it as if it were כדוּד kaduÌ‚d ; and Lowth observes that two manuscripts thus read it, and he himself adopts it. But the authority for correcting the Hebrew text in this way is not sufficient, nor is it necessary. The idea in the present reading is a clear one, and evidently means that the armies of Sennacherib would encompass the city.

With a mount - A rampart; a fortification. Or, rather, perhaps, the word מצב mutsâb means a post, a military station, from יצב yâtsab , "to place, to station."The word in this form occurs nowhere else in the Scriptures, but the word מצב matsâb occurs in 1Sa 13:23; 1Sa 14:1, 1Sa 14:4; 2Sa 23:14, in the sense of a military post, or garrison.

I will rise forts - That is, ramparts, such as were usually thrown up against a besieged city, meaning that it should be subjected to the regular process of a siege. The Septuagint reads, ΠυÌÏγου Purgou ; ‘ Towers;’ and so also two manuscripts by changing the Hebrew letter ד ( d )into the Hebrew letter ר ( r ). But there is no necessity for altering the Hebrew text. Lowth prefers the reading of the Septuagint.

Barnes: Isa 29:4 - -- And shalt speak out of the ground - (see the note at Isa 8:19). The sense here is, that Jerusalem, that had been accustomed to pride itself on ...

And shalt speak out of the ground - (see the note at Isa 8:19). The sense here is, that Jerusalem, that had been accustomed to pride itself on its strength I would be greatly humbled and subdued. Its loud and lofty tone would be changed. It would use the suppressed language of fear and alarm as if it spoke from the dust, or in a shrill small voice, like the pretended conversers with the dead.

And thy speech shall whisper out of the dust - Margin, ‘ Peep,’ or ‘ Chirp,’ (see the note at Isa 8:19).

Barnes: Isa 29:5 - -- Moreover - These verses Isa 29:5, Isa 29:7-8 contain a beautiful description of the destruction of the army of Sennacherib. Though they had lai...

Moreover - These verses Isa 29:5, Isa 29:7-8 contain a beautiful description of the destruction of the army of Sennacherib. Though they had laid the plan of a regular siege; though the city, in itself, would not be able to hold out against them, and all was alarm and conscious imbecility within; yet in an instant the siege would be raised, and the advancing hosts of the Assyrians would all be gone.

The multitude of thy strangers - The multitude of the strangers that shall besiege thee; called ‘ thy strangers,’ because they besieged, or oppressed thee. The word ‘ strangers’ here, as elsewhere, means "foreigners"(see the note at Isa 1:7; compare Isa 2:6; Isa 5:17; Isa 14:1; Isa 25:2, Isa 25:5; Isa 29:5; Isa 60:10).

Shall be like small dust - Light, fine dust that is easily dissipated by the wind.

Of the terrible ones - Of the invading, besieging army, that is so much the object of dread.

As chaff that passeth away - (see the note at Isa 17:13). This image of chaff driven before the wind, to denote the sudden and entire discomfiture of enemies, is common in the Scriptures (see Job 21:18; Psa 1:4; Psa 35:5; Hos 13:13).

Yea, it shall be at an instant suddenly - The forces of Sennacherib were destroyed in a single night by the angel of the Lord (Isa 37:36; the note at Isa 10:12, Isa 10:28-34, note), and the siege of Jerusalem was of course immediately raised.

Barnes: Isa 29:6 - -- Thou shalt be visited - This is an address to the mighty army of the Assyrian. Such transitions are not uncommon in the writings of Isaiah. His...

Thou shalt be visited - This is an address to the mighty army of the Assyrian. Such transitions are not uncommon in the writings of Isaiah. His eye seems to have been directed in vision to the hosts of Sennacherib, and to their sudden dispersion and destruction Isa 29:5, and by a sudden, but not unnatural transition, he turns and addresses the army itself, with the assurance that it should be punished (compare Isa 30:30).

With thunder ... - The army of the Assyrian was cut off by an angel sent forth from God Isa 37:36. It is "possible"that all the agents here referred to may have been employed in the destruction of the Assyrian host, though they are not particularly specified in the history. But it is not absolutely. necessary to understand this verse in this manner. The image of thunder, earthquakes, and lightning, is an impressive representation of sudden and awful judgment in any manner. The sense is, that they should be suddenly destroyed by the direct visitation of God (see Isa 9:5; Isa 26:11).

And the flame of devouring fire - Lightning, that seems to "devour,"or that suddenly consumes.

Barnes: Isa 29:7 - -- And the multitude of all the nations - The Assyrians, and their allied hosts. And her munition - Her fortresses, castles, places of stren...

And the multitude of all the nations - The Assyrians, and their allied hosts.

And her munition - Her fortresses, castles, places of strength 2Sa 5:7; Ecc 9:14; Eze 19:9.

Shall be as a dream of a night vision - In a dream we seem to see the objects of which we think as really as when awake, and hence, they are called visions, and visions of the night Gen 46:2; Job 4:13; Job 7:14; Dan 2:28; Dan 4:5; Dan 7:1, Dan 7:7, Dan 7:13, Dan 7:15. The specific idea here is not that of the "suddenness"with which objects seen in a dream appear and then vanish, but it is that which occurs in Isa 29:8, of one who dreams of eating and drinking, but who awakes, and is hungry and thirsty still. So it was with the Assyrian. He had set his heart on the wealth of Jerusalem. He had earnestly desired to possess that city - as a hungry man desires to satisfy the cravings of his appetite. But it would be like the vision of the night; and on that fatal morning on which he should awake from his fond dream Isa 37:36, he would find all his hopes dissipated, and the longcherished desire of his soul unsatisfied still.

Barnes: Isa 29:8 - -- It shall even be ... - This is a most striking figure representing the earnest desire of the Assyrian to possess the city of Jerusalem, and his...

It shall even be ... - This is a most striking figure representing the earnest desire of the Assyrian to possess the city of Jerusalem, and his utter disappointment. The comparison is elegant and beautiful in the highest degree. It is performed up to great perfection; and is perfectly suited to illustrate the object in view. The same image substantially is found in the classic writers; and this, says Lowth, may, for beauty and ingenuity, fairly come in competition with one of the most elegant of Virgil (greatly improved from Homer, "Iliad"xxii. 119), where he has applied to a different purpose, but not so happily, the same image of the ineffectual workings of the imagination in a dream:

Ac veluti in somnis oculos ubi languida pressit

Nocte quies, nequicquam avidos extendere cursus

Velle videmur, et in mediis conatibus aegri

Succidimus; non lingua valet, non corpore notae

Sufficiunt vires; nec, vox, nec verba scquuniur .

AEniad xii. 908.

And as when slumber seals the closing sight,

The sick wild fancy labors in the night,

Some dreadful visionary foe we shun,

With airy strides, but strive in vain to run;

In vain our baffled limbs their powers essay,

We faint, we struggle, sink, and fall away;

Drained of our strength we neither fight nor fly,

And on the tongue the struggling accents die.

Pitt.

See also Lucretius (iv. 10-19), who also expresses the same image as Isaiah. As the simile of the prophet is drawn from nature, an extract which describes the actual occurrence of such a circumstance will be agreeable. ‘ The scarcity of water,’ says Park, ‘ was greater here at Bubaker than at Benown. Day and night the wells were crowded with cattle lowing, and fighting with each other to come at the trough. Excessive thirst made many of them furious; others being too weak to contend for the water, endeavored to quench their thirst by devouring the black mud from the gutters near the wells; which they did with great avidity, though it was commonly fatal to them. This great scarcity of water was felt by all the people of the camp; and by none more than myself. I begged water from the negro slaves that attended the camp, but with very indifferent success, for though I let no opportunity slip, and was very urgent in my solicitations both to the Moors and to the negroes, I was but ill supplied, and frequently passed the night in the situation of Tantalus. No sooner had I shut my eyes, than fancy would convey me to the streams and rivera of my native land; there, as I wandered along the verdant bank, I surveyed the clear stream with transport, and hastened to swallow the delightful draught; but alas! disappointment awakened me, and I found myself a lonely captive, perishing of thirst amid the wilds of Africa.’ ("Travels in Africa").

Barnes: Isa 29:9 - -- Stay yourselves - Thus far the prophet had given a description of the siege of Jerusalem by Sennacherib, and of his sudden overthrow. He now tu...

Stay yourselves - Thus far the prophet had given a description of the siege of Jerusalem by Sennacherib, and of his sudden overthrow. He now turns to the Jews, and reproves their stupidity, formality, and hypocrisy; and the remainder of the chapter is occupied with a statement of the prevalence of these sins, of the judgments that must follow, and of the fact that there should yet be an extensive reformation, and turning to the Lord. The word rendered ‘ stay yourselves’ ( התמהמהוּ hı̂te mahe me huÌ‚ ) means properly "to linger,"tarry, delay Gen 19:16; Gen 43:10; 2Sa 15:28. Here it seems to denote that state of mind in which anyone is "fixed in astonishment;"in which one stops, and stares at some strange and unexpected occurrence. The object of amazement which the prophet supposes would excite astonishment, was the stupidity, dulness, and hypocrisy of a people who had been so signally favored (compare Hab 1:5).

Cry ye out, and cry - There is in the original here a paronomasia which cannot be conveyed in a translation. The word which is used ( השׁתעשׁעוּ hı̂she ta‛ashe ‛uÌ‚ ) is one form of the verb שׁעע shâ‛a‛ , which means, usually, to make smooth, rub, spread over; hence, in the Hithpael form which is used here, to be spread over; and hence, is applied to the eyes Isa 6:10, to denote blindness, as if they were overspread with something by reason of which they could not see. Here it probably means, ‘ be ye dazzled and blinded,’ that is, ye be astonished, as in the former part of the verse. The idea seems to be that of some object of sudden astonishment that dims the sights and takes away all the powers of vision. The word is used in the same sense in Isa 32:3; compare Isa 35:5; Isa 42:19. Probably the idea here would be well expressed by our word "stare,"‘ stare and look with a stupid surprise;’ denoting the attitude and condition of a man who is amazed at some remarkable and unlooked for spectacle.

They are drunken, but not with wine - The people of Jerusalem. They reel and stagger, but the cause is not that they are drunken with wine. It is a moral and spiritual intoxication and reeling. They err in their doctrines and practice; and it is with them as it is with a drunken man that sees nothing clearly or correctly, and cannot walk steadily. They have perverted all doctrines; they err in their views of God and his truth, and they are irregular and corrupt in their conduct.

Barnes: Isa 29:10 - -- For the Lord hath poured out upon you - The word rendered ‘ hath poured out’ ( נסך naÌ‚sak ) is usually referred to the act ...

For the Lord hath poured out upon you - The word rendered ‘ hath poured out’ ( נסך naÌ‚sak ) is usually referred to the act of pouring out a libation, or drink-offering in worship Exo 30:9; Hos 9:4; Isa 30:1. Here it means that Yahweh had, as it were, "drenched them"(Septuagint, πεποÌτικε pepotike ) with a spirit of stupefaction. This is traced to God in accordance with the usual custom in the Bible, by which his providential agency is recognized in all events (see the notes at Isa 6:9-10). Compare the notes at Rom 11:8), where this passage is quoted from the Septuagint, and is applied to the Jews in the time of the apostle Paul.

The spirit of deep, sleep - The word rendered ‘ deep sleep,’ is the same as is used in Gen 2:21, to denote the sleep that God brought on Adam; and in Gen 15:12, to denote the deep sleep that fell on Abraham, and when a horror of great darkness fell upon him; and in 1Sa 26:12, to denote the deep sleep that came upon Saul when David approached and took away the spear and the cruise of water from his bolster. Here it means spiritual sluggishness, inactivity, stupidity, that prevailed everywhere among the people in regard to the things of religion.

The seers - Those that see visions, another name for the prophets (see the note at Isa 1:1).

Hath he covered - That is, he has covered their eyes; or they are all blind.

Barnes: Isa 29:11 - -- And the vision of all - The vision of all the prophets; that is, all the revelations which God has made to you (see the note at Isa 1:1). The p...

And the vision of all - The vision of all the prophets; that is, all the revelations which God has made to you (see the note at Isa 1:1). The prophet refers not only to his own communications, but to those of his contemporaries, and of all who had gone before him. The sense is, that although they had the communications which God had made to them, yet they did not understand them. They were as ignorant of their true nature as a man who can read is of the contents of a letter that is sealed up, or as a man who cannot read is of the contents of a book that is handed to him.

As the words of a book - Margin, ‘ Letter.’ The word ספר seÌ‚pher may mean either. It properly means anything which is "written"(Deu 24:1, Deu 24:3; Jer 32:11; Dan 1:4), but is commonly applied to a book Exo 17:14; Jos 1:8; Jos 8:34; Psa 40:8.

That is sealed - (see the note at Isa 8:16).

Barnes: Isa 29:12 - -- And the book is delivered ... - That is, they are just as ignorant of the true nature and meaning of the revelations of God as a man is of the ...

And the book is delivered ... - That is, they are just as ignorant of the true nature and meaning of the revelations of God as a man is of the contents of a book who is utterly unable to read.

Barnes: Isa 29:13 - -- Wherefore the Lord said - This verse, with the following, is designed to denounce the divine judgment on their formality of worship. They kept ...

Wherefore the Lord said - This verse, with the following, is designed to denounce the divine judgment on their formality of worship. They kept up the forms of religion, but they witcheld the affections of their hearts from God; and he, therefore, says that he will proceed to inflict on them exemplary and deserved punishment.

This people draw near me - That is, in the temple, and in the forms of external devotion.

And with their lips do honor me - They professedly celebrate my praise, and acknowledge me in the forms of devotion.

But have removed their heart - Have witcheld the affections of their hearts.

And their fear toward me - The worship of God is often represented as "fear"Job 28:28; Psa 19:9; Psa 34:11; Pro 1:7.

Is taught by the precept of men - That is, their views, instead of having been derived from the Scriptures, were drawn from the doctrines of mankind. Our Saviour referred to this passage, and applied it to the hypocrites of his own time Mat 15:8-9. The latter part of it is, however, not quoted literally from the Hebrew, nor from the Septuagint, but retains the sense: ‘ But in vain do they worship me, teaching for doctrines the commandments of men.’ He quoted it as strikingly descriptive of the people when he lived, not as saying that Isaiah referred directly to his times.

Barnes: Isa 29:14 - -- I will proceed to do - Hebrew, ‘ I will add to do;’ that is, I will do it. For the wisdom of their wise men shall perish - I w...

I will proceed to do - Hebrew, ‘ I will add to do;’ that is, I will do it.

For the wisdom of their wise men shall perish - I will bring calamity upon them which shall baffle all the skill and wisdom of their wise men.

Shall be hid - That is, shall not appear; shall vanish. It shall not be sufficient to prevent the calamities that shall come upon the nation.

Barnes: Isa 29:15 - -- Woe unto them that seek deep ... - That is, who attempt to conceal their "real"intentions under a plausible exterior, and correct outward depor...

Woe unto them that seek deep ... - That is, who attempt to conceal their "real"intentions under a plausible exterior, and correct outward deportment. This is most strikingly descriptive of the character of a hypocrite who seeks to conceal his plans and his purposes from the eyes of people and of God. His external conduct is fair; his observance of the duties of religion exemplary; his attendance on the means of grace and the worship of God regular; his professions loud and constant, but the whole design is to "conceal"his real sentiments, and to accomplish some sinister and wicked purpose by it.

From the Lord - This proves that the design of the hypocrite is not always to attempt to deceive his fellowmen, but that he also aims to deceive God.

Barnes: Isa 29:16 - -- Surely your turning of things upside down - Your perversion of all things. They had no just views of truth. They deemed mere formality to be al...

Surely your turning of things upside down - Your perversion of all things. They had no just views of truth. They deemed mere formality to be all that was required. They attempted to conceal their plans even from Yahweh; and everything in the opinions and practice of the nation had become perverted and erroneous. There has been much diversity in rendering this phrase. Luther renders it, ‘ O how perverse ye are.’ Lowth renders it,

‘ Perverse as ye are! shall the potter be esteemed as the clay?’

Rosenmuller also accords with this interpretation, and renders it, ‘ O your perversity,’ etc. The sense of the passage seems to be this: ‘ Your "changing of things"is just as absurd as it would be for the thing formed to say to him that formed it, why hast thou made me thus? It is as absurd for you to find fault with the government of God as it would be for the clay to complain of want of skill in the potter. You complain of God’ s laws, and worship Him according to the commandments of people. You complain of his requirements, and offer to him the service of the mouth and the lip, and witchold the heart. You suppose that God does not see you, and do your deeds in darkness. All this supposes that God is destitute of wisdom, and cannot see what is done, and it is just as absurd as it would be in the clay to complain that the potter who fashions it has no understanding.’

Shall be esteemed ... - The "literal"translation of this passage would be, ‘ Your perverseness is as if the potter should be esteemed as the clay;’ that is, as if he was no more qualified to form anything than the clay itself.

For shall the work ... - This passage is quoted by the apostle Paul Rom 9:20-21 to show the right which God has to do with his creatures as shall seem good in his sight, and the impropriety of complaining of his distinguishing mercy in choosing to life those whom he pleases. The sense of the passage is, that it would be absurd for that which is made to complain of the maker as having no intelligence, and no right to make it as he does. It would be absurd in the piece of pottery to complain of the potter as if he had no skill; and it is equally absurd in a man to complain of God, or to regard him as destitute of wisdom.

Barnes: Isa 29:17 - -- Is it not yet a very little while - The idea here is, ‘ you have greatly perverted things in Jerusalem. The time is at hand when there sha...

Is it not yet a very little while - The idea here is, ‘ you have greatly perverted things in Jerusalem. The time is at hand when there shall be "other"overturnings - when the wicked shall be cut off, and when there shall be poured out upon the nation such judgments that the deaf shall hear, and the blind see, and when those who have erred in spirit shall come to understanding’ Isa 29:18-24.

And Lebanon shall be tutored into a fruitful field - This is evidently a proverbial expression, denoting any great revolution of things. It is probable that in the times of Isaiah the whole chain of Lebanon was uncultivated, as the word is evidently used here in opposition to a fruitful field (see the note at Isa 2:13). The word which is rendered ‘ fruitful field’ ( כרמל karme l ) properly denotes "a fruitful field,"or a finely cultivated country (see Isa 10:18). It is also applied to a celebrated mountain or promontory on the Mediterranean Sea, on the southern boundary of the tribe of Asher. It runs northwest of the plain of Esdraelon, and ends in a promontory or cape, and forms the bay of Acco. The mountain or promontory is about 1500 feet high; and abounds in caves or grottoes, and was celebrated as being the residence of the prophets Elijah and Elisha (see 1Ki 18:19, 1Ki 18:42; 2Ki 2:25; 2Ki 4:25; 2Ki 19:23; compare the note at Isa 35:2). More than a thousand caves are said to exist on the west side of the mountain, which it is said were formerly inhabited by monks. But the word here is to be taken, doubtless, as it is in our translation, as denoting a well-cultivated country. Lebanon, that is now barren and uncultivated, shall soon become a fertile and productive field. That is, there shall be changes among the Jews that shall be as great as if Lebanon should become an extensively cultivated region, abounding in fruits, and vines, and harvests. The idea is this: ‘ The nation is now perverse, sinful, formal, and hypocritical. But the time of change shall come. The wicked shall be reformed; the number of the pious shall be increased; and the pure worship of God shall succeed this general formality and hypocrisy. The prophet does not say when this would be. He simply affirms that it would be before "a great while"- and it may, perhaps, be referred to the times succeeding the captivity (compare Isa 32:15; Isa 35:1-10; Isa 1:6).

And the fruitful field be esteemed as a forest - That is, there shall be great changes in the nation, as if a well-cultivated field should be allowed to lie waste, and grow up into a forest. Perhaps it means that that which was then apparently flourishing would be overthrown, and the land lie waste. Those who were apparently in prosperity, would be humbled and punished. The effect of this revolution is stated in the following verses.

Barnes: Isa 29:18 - -- Shall the deaf hear the words of the book - They who now have the law and do not understand it, the people who seem to be deaf to all that God ...

Shall the deaf hear the words of the book - They who now have the law and do not understand it, the people who seem to be deaf to all that God says, shall hear and understand it.

Shall see out of obscurity ... - That is, the darkness being removed, they shall see clearly the truth of God, and discern and love its beauty. Their eyes are now blinded, but then they shall see clearly.

Barnes: Isa 29:19 - -- The meek - The word ‘ meek’ usually refers to those who are patient in the reception of injuries, but the Hebrew word used here ( ×¢...

The meek - The word ‘ meek’ usually refers to those who are patient in the reception of injuries, but the Hebrew word used here ( ×¢× ×•×™× â€›ănaÌ‚viym ) means properly the oppressed, the afflicted, the unhappy Psa 9:13; Psa 10:12, Psa 10:17; Pro 3:34; Isa 11:4. It involves usually the idea of humility or "virtuous suffering"(compare Psa 25:9; Psa 37:11; Psa 69:33). Here it may denote the pious of the land who were oppressed, and subjected to trials.

Shall increase - Margin, as in Hebrew, ‘ Add.’ It means, that they should greatly rejoice in the Lord. They should see the evidence of the fulfillment of his predictions; they should see the oppressors punished Isa 29:20-21, and Yahweh coming forth to be their protector and defender Isa 29:22-24.

And the poor among men - The poor people; or the needy. Doubtless the idea is that of the pious poor; those who feared God, and who had been subjected to the trials of oppression and poverty.

Barnes: Isa 29:20 - -- For the terrible one - The violent one ( עריץ ‛ârı̂yts ), the oppressor, who had exercised cruelty over them. This, I suppose, r...

For the terrible one - The violent one ( עריץ ‛ârı̂yts ), the oppressor, who had exercised cruelty over them. This, I suppose, refers to the haughty among the Jews themselves; to those who held offices of power, and who abused them to oppress the poor and needy.

And the scorner - (see Isa 28:14, Isa 28:22).

Is consumed - Shall be entirely destroyed.

And all that watch for iniquity - That is, who anxiously seek for opportunities to commit iniquity.

Barnes: Isa 29:21 - -- That make a man an offender - literally, ‘ who cause a man to sin’ ( מחטי××™ machăṭı̂y'eÌ„y ); that is, who hold a m...

That make a man an offender - literally, ‘ who cause a man to sin’ ( מחטי××™ machăṭı̂y'eÌ„y ); that is, who hold a man to be guilty, or a criminal. Lowth renders this singularly enough:

‘ Who bewildered the poor man in speaking.’

Grotius supposes it means, ‘ Who on account of the word of God, that is, the true prophecy, treat men as guilty of crime.’ Calvin supposes it means, ‘ Who bear with impatience the reproofs and denunciation of the prophets, and who endeavor to pervert and distort their meaning.’ Hence, he supposes, they proposed artful and captious questions by which they might ensnare them. Others suppose that it refers to the fact that they led people into sin by their new doctrines and false views. The connection, however, seems to require that it should be understood of judicial proceedings, and the sense is probably correctly expressed by Noyes:

‘ Who condemned the poor man in his cause.’

This interpretation is also that which is proposed by Rosenmuller and Gesenius. According to the interpretation above suggested, the word rendered ‘ who make an offender,’ means the same as who holds one guilty, that is, condemns.

A man - ( ××“× 'aÌ‚daÌ‚m ). It is well known that this word stands in contradistinction to ×ישׁ 'ı̂ysh , and denotes usually a poor man, a man in humble life, in opposition to one who is rich or of more elevated rank. This is probably the sense here, and the meaning is, that they condemned the poor man; that is, that they were partial in their judgments.

For a word - ( בדבר be daÌ‚baÌ‚r ). "In"a word; denoting the same as "a cause"that is tried before a court of justice. So Exo 18:16 : ‘ When they have "a matter"( דבר daÌ‚baÌ‚r "a word"), they come unto me.’ So Exo 18:22 : ‘ And it shoji be that every great "matter"(Hebrew every great "word") that they shall bring unto me.’ So Exo 22:8 (in the English version 9): ‘ For all manner of trespass,’ Hebrew for every word of trespass; that is, for every suit concerning a breach of trust. So also Exo 24:14 : ‘ If any man have "any matters"to do,’ (Hebrew, ‘ any "words, ‘ ") that is, if anyone has a law suit.

And lay a snare - To lay a snare is to devise a plan to deceive, or get into their possession; as birds are caught in snares that are concealed from their view.

That reproveth - Or rather, that "contended"or "pleaded;"that is, that had a cause. The word יכח yâkach means often to contend with any one; to strive; to seek to confute; to attempt to defend or justify, as in a court of law Job 13:15; Job 19:5; Job 16:21; Job 22:4. It is also applied to deciding a case in law, or pronouncing a decision Isa 11:3-4; Gen 31:37; Job 9:33. Here it means one who has brought a suit, or who is engaged in a legal cause.

In the gate - Gates of cities being places of concourse, were usually resorted to for transacting business, and courts were usually held in them Gen 23:10, Gen 23:18; Deu 17:5, Deu 17:8; Deu 21:19; Deu 22:15; Deu 25:6-7; Rth 4:1. The sense is, they endeavored to pervert justice, and to bring the man who had a cause before them, completely within their power, so that they might use him for their own purposes, at the same time that they seemed to be deciding the cause justly.

And turn aside the just - The man who has a just or righteous cause.

For a thing of nought - Or a decision which is empty, vain ( בתהו batôhû ), and which should be regarded as null and void,

Barnes: Isa 29:22 - -- Therefore - In consequence of the happy change which shall take place in the nation when the oppressor shall be removed Isa 29:20-21, and when ...

Therefore - In consequence of the happy change which shall take place in the nation when the oppressor shall be removed Isa 29:20-21, and when the poor and the meek shall rejoice Isa 29:19, and the ignorant shall be instructed Isa 29:18, Jacob shall not be ashamed of his descendants as he was before, nor have cause to blush in regard to his posterity.

Who redeemed Abraham - That is, who brought him out of a land of idolaters, and rescued him from the abominations of idolatry. The word ‘ redeem,’ here ( פדה paÌ‚daÌ‚h ), properly denotes "to ransom, that is, to redeem a captive, or a prisoner with a price paid Exo 13:13; Exo 34:20. But it is also used as meaning to deliver in general, without reference to a price, to free in any manner, to recover 2Sa 4:9; 1Ki 1:29; Job 5:20; Psa 71:23. It is used in this general sense here; and means that Yahweh had rescued Abraham from the evils of idolatry, and made him his friend. The connection, also, would seem to imply that there was a reference to the promise which was made to Abraham that he should have a numerous posterity (see Isa 29:23).

Jacob shall not now be ashamed - This is a poetical introduction of Jacob as the ancestor of the Jewish people, as if the venerable patriarch were looking upon his children. Their deportment had been such as would suffuse a father’ s cheeks with shame; henceforward in the reformation that would occur he would "not"be ashamed of them, but would look on them with approbation.

Neither shall his face wax pale - The face usually becomes pale with fear: but this may also occur from any strong emotion. Disappointment may produce paleness as well as fear; and perhaps the idea may be that the face of Jacob should no more become pallid as "if"he had been disappointed in regard to the hopes which he had cherished of his sons.

Barnes: Isa 29:23 - -- But when he seeth his children - The sense is, ‘ he shall not be ashamed of his sons, for he shall see them henceforward walking in the wa...

But when he seeth his children - The sense is, ‘ he shall not be ashamed of his sons, for he shall see them henceforward walking in the ways of piety and virtue.’

The work of my hands - That is, this change Isa 29:17-19 by which the nation will be reformed, will be produced by the agency of God himself. The sentiment is in accordance with the doctrines of the Scriptures everywhere, that people are recovered from sin by the agency of God alone (compare Isa 60:21; Eph 2:10).

In the midst of him - In the midst of his people. The name Jacob is often employed to denote all his posterity, or the whole nation of the Jews.

Barnes: Isa 29:24 - -- They also that erred in spirit - (see Isa 29:9-10). Shall learn doctrine - When"this would occur the prophet does not state. It "may"be i...

They also that erred in spirit - (see Isa 29:9-10).

Shall learn doctrine - When"this would occur the prophet does not state. It "may"be intended to denote the times of Hezekiah; or the times subsequent to the captivity; or possibly it may refer to the times under the Messiah. All that the prophet teaches is, that at some future period in the history of the Jews, there would be such a reform that they should be regarded as the worthy descendants of the pious patriarch Jacob.

Poole: Isa 29:1 - -- 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 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...

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 is here affirmed of these enemies is expressly denied concerning Sennacherib, Isa 37:3 . Or rather,

2. By the Chaldeans, 2Ki 25:1 , &c.

Poole: Isa 29:4 - -- 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 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 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.

Poole: Isa 29:7 - -- Wherein it shall be so is explained in the next verse.

Wherein it shall be so is explained in the next verse.

Poole: Isa 29:8 - -- 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 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 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 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 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 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 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 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 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 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 - -- 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 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 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 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. 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. 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.

Haydock: Isa 29:3 - -- Circle. Thus provisions were cut off. (Calmet)

Circle. Thus provisions were cut off. (Calmet)

Haydock: Isa 29:4 - -- 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. 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. 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)

Haydock: Isa 29:7 - -- It, in their dreams.

It, in their dreams.

Haydock: Isa 29:9 - -- 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, 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. 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. 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. 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. 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. 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. 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. 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. 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. 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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 γÏαμματεις, or "letter men", men that could read well, and understood language:

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,.... 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,.... 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 נגש, rendered "draw near": in one reading of it, it signifies to be "afflicted"; and then the sense is, "when this people are afflicted, with their mouth, and with their lips, they honour me"; that is, when they are in distress, they pray unto him, and profess a great regard for him, speak honourably of him, and reverently to him, hoping he will help and relieve them; see Isa 26:16 but the other reading of the word, in which it has the signification of "drawing near", is confirmed, not only by the Masora on the text, but by the citation of it in Mat 15:7 and designs the approach of these people to God, in acts of religion and devotion, in praying to him, and praising of him, and expressing great love and affection for him, and zeal for his cause and interest; but were all outwardly, with their lips and mouths only:

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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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.

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Commentary -- Verse Notes / Footnotes

NET Notes: Isa 29:1 Heb “Add year to year, let your festivals occur in cycles.” This is probably a sarcastic exhortation to the people to keep up their religi...

NET Notes: Isa 29:2 The term אֲרִיאֵל (’ari’el, “Ariel”) is the word translated “altar heart...

NET Notes: Isa 29:3 The meaning of מֻצָּב (mutsav) is not certain. Because of the parallelism (note “siege works”), some t...

NET Notes: Isa 29:4 Heb “and from the dust your word will chirp.” The words “as if muttering an incantation” are supplied in the translation for c...

NET Notes: Isa 29:5 Or “violent men”; cf. NASB “the ruthless ones.”

NET Notes: Isa 29:6 Heb “from the Lord who commands armies [traditionally, the Lord of hosts] there will be visitation.” The third feminine singular passive v...

NET Notes: Isa 29:8 Or “that he is faint and that he [or “his appetite”] longs [for water].”

NET Notes: Isa 29:9 Some prefer to emend the perfect form of the verb to an imperative (e.g., NAB, NCV, NRSV), since the people are addressed in the immediately preceding...

NET Notes: Isa 29:10 Heb “a disposition [or “spirit”] of deep sleep.” Through this mixed metaphor (sleep is likened to a liquid which one pours and...

NET Notes: Isa 29:11 Heb “one who knows a/the scroll.”

NET Notes: Isa 29:12 Heb “I do not know a scroll.”

NET Notes: Isa 29:13 Heb “their fear of me is a commandment of men that has been taught.”

NET Notes: Isa 29:14 Heb “the wisdom of their wise ones will perish, the discernment of their discerning ones will keep hidden.”

NET Notes: Isa 29:15 The rhetorical questions suggest the answer, “no one.” They are confident that their deeds are hidden from others, including God.

NET Notes: Isa 29:16 Heb “that the thing made should say.”

NET Notes: Isa 29:17 The meaning of this verse is debated, but it seems to depict a reversal in fortunes. The mighty forest of Lebanon (symbolic of the proud and powerful,...

NET Notes: Isa 29:18 Perhaps this depicts the spiritual transformation of the once spiritually insensitive nation (see vv. 10-12, cf. also 6:9-10).

NET Notes: Isa 29:19 See the note on the phrase “the Holy One of Israel” in 1:4.

NET Notes: Isa 29:20 Heb “and all the watchers of wrong will be cut off.”

NET Notes: Isa 29:21 Heb “and deprive by emptiness the innocent.”

NET Notes: Isa 29:22 Heb “and his face will no longer be pale.”

NET Notes: Isa 29:23 Or “fear,” in the sense of “stand in awe of.”

NET Notes: Isa 29:24 Heb “will learn instruction”; cf. NASB, NIV, NRSV, NLT “will accept instruction.”

Geneva Bible: Isa 29:1 Woe to ( a ) Ariel, to Ariel, the city [where] David dwelt! add ye year to year; ( b ) let them kill sacrifices. ( a ) Or Ariel: the Hebrew word Arie...

Geneva Bible: Isa 29:2 Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be to me ( c ) as Ariel. ( c ) Your city will be full of blood as an...

Geneva Bible: Isa 29:4 And thou shalt be brought down, [and] shalt speak out of the ( d ) ground, and thy speech shall be low out of the dust, and thy voice shall be, like a...

Geneva Bible: Isa 29:5 Moreover the multitude of thy ( e ) strangers shall be like small dust, and the multitude of the terrible ones [shall be] as chaff that passeth away: ...

Geneva Bible: Isa 29:7 And the ( f ) multitude of all the nations that fight against Ariel, even all that fight against her and her strong hold, and that distress her, shall...

Geneva Bible: Isa 29:8 It shall even be as when an hungry [man] dreameth, and, behold, ( g ) he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dream...

Geneva Bible: Isa 29:9 ( h ) Stay yourselves, and wonder; cry ye out, and cry: they are drunk, but not with wine; they stagger, but not with strong drink. ( h ) Muse on thi...

Geneva Bible: Isa 29:11 And the vision of all is become to you as the words of a book that is sealed, which [men] deliver to one that is learned, saying, Read this, I pray th...

Geneva Bible: Isa 29:13 Wherefore the Lord said, Forasmuch as this people ( k ) draw near [me] with their mouth, and with their lips do honour me, but have removed their hear...

Geneva Bible: Isa 29:14 Therefore, behold, I will proceed to do a marvellous work among this people, [even] an wonderful work and a wonder: for the wisdom of their wise [men]...

Geneva Bible: Isa 29:15 Woe to them that ( n ) 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?...

Geneva Bible: Isa 29:16 Surely your turning of things upside down shall be esteemed ( o ) as the potter's clay: for shall the work say of him that made it, He made me not? or...

Geneva Bible: Isa 29:17 [Is] it not yet a very little while, and Lebanon shall be ( p ) turned into a fruitful field, and the fruitful field shall be esteemed as a forest? (...

Geneva Bible: Isa 29:21 That make a man an offender for a ( q ) word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nothing. ( q...

Geneva Bible: Isa 29:24 They also that erred in spirit ( r ) shall come to understanding, and they that murmured shall learn doctrine. ( r ) Signifying that unless God gives...

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Commentary -- Verse Range Notes

TSK Synopsis: Isa 29:1-24 - --1 God's heavy judgment upon Jerusalem.7 The unsatiableness of her enemies.9 The senselessness,13 and deep hypocrisy of the Jews.17 A promise of sancti...

MHCC: Isa 29:1-8 - --Ariel may signify the altar of burnt-offerings. Let Jerusalem know that outward religious services will not make men free from judgements. Hypocrites ...

MHCC: Isa 29:9-16 - --The security of sinners in sinful ways, is cause for lamentation and wonder. The learned men, through prejudice, said that the Divine prophecies were ...

MHCC: Isa 29:17-24 - --The wonderful change here foretold, may refer to the affairs of Judah, though it looks further. When a great harvest of souls was gathered to Christ f...

Matthew Henry: Isa 29:1-8 - -- That it is Jerusalem which is here called Ariel is agreed, for that was the city where David dwelt; that part of it which was called Zion was in...

Matthew Henry: Isa 29:9-16 - -- Here, I. The prophet stands amazed at the stupidity of the greatest part of the Jewish nation. They had Levites, who taught the good knowledge of t...

Matthew Henry: Isa 29:17-24 - -- Those that thought to hide their counsels from the Lord were said to turn things upside down (Isa 29:16), and they intended to do it unknown to God;...

Keil-Delitzsch: Isa 29:1-4 - -- The prophecy here passes from the fall of Samaria, the crown of flowers (Isa 28:1-4), to its formal parallel. Jerusalem takes its place by the side ...

Keil-Delitzsch: Isa 29:5-8 - -- Thus far does the unfolding of the hoi reach. Now follows an unfolding of the words of promise, which stand at the end of Isa 29:1 : "And it prov...

Keil-Delitzsch: Isa 29:9-12 - -- This enigma of the future the prophet holds out before the eyes of his contemporaries. The prophet received it by revelation of Jehovah; and without...

Keil-Delitzsch: Isa 29:13-14 - -- This stupefaction was the self-inflicted punishment of the dead works with which the people mocked God and deceived themselves. "The Lord hath spok...

Keil-Delitzsch: Isa 29:15-16 - -- Their hypocrisy, which was about to be so wonderfully punished according to the universal law (Psa 18:26-27), manifested itself in their self-willed...

Keil-Delitzsch: Isa 29:17-21 - -- But the prophet's God, whose omniscience, creative glory, and perfect wisdom they so basely mistook and ignored, would very shortly turn the present...

Keil-Delitzsch: Isa 29:22-24 - -- Everything that was incorrigible would be given up to destruction; and therefore the people of God, when it came out of the judgment, would have not...

Constable: Isa 7:1--39:8 - --III. Israel's crisis of faith chs. 7--39 This long section of the book deals with Israel's major decision in Isa...

Constable: Isa 13:1--35:10 - --B. God's sovereignty over the nations chs. 13-35 This major section of the book emphasizes the folly of ...

Constable: Isa 28:1--33:24 - --3. The folly of trusting the nations chs. 28-33 Chapters 28-35 are somewhat similar to chapters ...

Constable: Isa 29:1-24 - --Two woes against Jerusalem ch. 29 There are two more "woes" that deal with Jerusalem in this chapter (vv. 1-14, 15-24) in addition to the one in chapt...

Guzik: Isa 29:1-24 - --Isaiah 29 - The Cause and Cure of Spiritual Blindness A. The coming distress upon Jerusalem. 1. (1-4) The LORD humbles a proud Jerusalem. "Wo...

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Introduction / Outline

JFB: Isaiah (Book Introduction) ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher deg...

JFB: Isaiah (Outline) PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30) SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of posses...

TSK: Isaiah (Book Introduction) Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the a...

TSK: Isaiah 29 (Chapter Introduction) Overview Isa 29:1, God’s heavy judgment upon Jerusalem; Isa 29:7, The unsatiableness of her enemies; Isa 29:9, The senselessness, Isa 29:13. and...

Poole: Isaiah (Book Introduction) THE ARGUMENT THE teachers of the ancient church were of two sorts: 1. Ordinary, the priests and Levites. 2. Extraordinary, the prophets. These we...

Poole: Isaiah 29 (Chapter Introduction) CHAPTER 29 . The temple and city of Jerusalem destroyed, Isa 29:1-6 . Her enemies unsatiable, Isa 29:7,8 ; their senselessness, Isa 29:9-12 , and de...

MHCC: Isaiah (Book Introduction) Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and...

MHCC: Isaiah 29 (Chapter Introduction) (Isa 29:1-8) Judgements on Jerusalem and on its enemies. (Isa 29:9-16) The senselessness and hypocrisy of the Jews. (Isa 29:17-24) The conversion of...

Matthew Henry: Isaiah (Book Introduction) An Exposition, With Practical Observations, of The Book of the Prophet Isaiah Prophet is a title that sounds very great to those that understand it, t...

Matthew Henry: Isaiah 29 (Chapter Introduction) This woe to Ariel, which we have in this chapter, is the same with the " burden of the valley of vision" (Isa 22:1), and (it is very probable) poi...

Constable: Isaiah (Book Introduction) Introduction Title and writer The title of this book of the Bible, as is true of the o...

Constable: Isaiah (Outline) Outline I. Introduction chs. 1-5 A. Israel's condition and God's solution ch. 1 ...

Constable: Isaiah Isaiah Bibliography Alexander, Joseph Addison. Commentary on the Prophecies of Isaiah. 1846, 1847. Revised ed. ...

Haydock: Isaiah (Book Introduction) THE PROPHECY OF ISAIAS. INTRODUCTION. This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from t...

Gill: Isaiah (Book Introduction) INTRODUCTION TO ISAIAH This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only t...

Gill: Isaiah 29 (Chapter Introduction) INTRODUCTION TO ISAIAH 29 This chapter contains a prophecy concerning the destruction of the temple and city of Jerusalem by the Romans; the charac...

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