This document provides commentary on Isaiah 29 from multiple scholars. It begins by explaining the meaning and possible interpretations of the term "Ariel" which is used to refer to Jerusalem. Scholars debate whether it means "lion of God" referring to Jerusalem's strength, or the altar within the city where sacrifices were made. The passage then discusses the phrase "the city where David dwelt", clarifying that David made Jerusalem his capital. It concludes by saying the repeated annual festivals in Jerusalem would come to an end as divine punishment for their empty rituals.

1. ISAIAH 29 COMMENTARY
EDITED BY GLENN PEASE
Woe to David’s City
1 Woe to you, Ariel, Ariel,
the city where David settled!
Add year to year
and let your cycle of festivals go on.
1.BARNES, “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 (‫אריאל‬ 'arı y'el) is compounded of two words, and is usually supposed to be
made up of ‫ארי‬ 'arı y, “a lion,” and ‫אל‬ 'el, 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” ‫אריאל‬ 'arı y'el 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 ‫ארי‬ 'arı y 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

2. 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: ᅠπολέµησε Epolemese; and so the Vulgate, Expugnavit. The word ‫חנה‬ chanah
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’ (‫נקף‬ na
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’ (‫חגים‬ 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.
2. CLARKE, “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, ‫אור‬‫אל‬ ur el which should issue from thence to consume his enemies:
compare Isa_31:9. Some, according to the common derivation of the word, ‫ארי‬‫אל‬ 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 οᆓτως ειρησθαι· επει, δια Θεου, λεοντ
ος δικην εσπαραττε τους ανταιροντας. 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

3. 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.”
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.
3. GILL, “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).

4. (i) Yoma apud Jarchi in loc. (k) T. Bab. Middot, fol. 37. 1. (l) ‫חנה‬ "castrametatus est", Vatablus,
Junius & Tremellius; "castra habuit", Piscator. (m) The words are rendered by Noldius, "woe to
Ariel, to Ariel: to the city in which David encamped"; and he observes, that some supply the
copulative "and; woe to Ariel, and to the city", &c.; So making them distinct, which seems best to
agree with the accents, and may respect the destruction both of their ecclesiastic and civil state;
the temple being designed by "Ariel", and "Jerusalem" by the city. See Concord. Ebr. Part. p.
183. No. 842. (n) ‫חגים‬‫ינקפו‬ "agni excervicabuntur", Montanus; "excidentur", Vatablus;
"jugulentur", Munster.
4. HENRY, “That it is Jerusalem which is here called Ariel is agreed, for that was the city
where David dwelt; that part of it which was called Zion was in a particular manner the city of
David, in which both the temple and the palace were. But why it is so called is very uncertain:
probably the name and the reason were then well known. Cities, as well as persons, get
surnames and nicknames. Ariel signifies the lion of God, or the strong lion: as the lion is king
among beasts, so was Jerusalem among the cities, giving law to all about her; it was the city of
the great King (Psa_48:1, Psa_48:2); it was the head-city of Judah, who is called a lion's whelp
(Gen_49:9) and whose ensign was a lion; and he that is the lion of the tribe of Judah was the
glory of it. Jerusalem was a terror sometimes to the neighbouring nations, and, while she was a
righteous city, was bold as a lion. Some make Ariel to signify the altar of burnt-offerings, which
devoured the beasts offered in sacrifice as the lion does his prey. Woe to that altar in the city
where David dwelt; that was destroyed with the temple by the Chaldeans. I rather take it as a
woe to Jerusalem, Jerusalem; it is repeated here, as it is Mat_23:37, that it might be the more
awakening. Here is,
I. The distress of Jerusalem foretold. Though Jerusalem be a strong city, as a lion, though a holy
city, as a lion of God, yet, if iniquity be found there, woe be to it. It was the city where David
dwelt; it was he that brought that to it which was its glory, and which made it a type of the
gospel church, and his dwelling in it was typical of Christ's residence in his church. This
mentioned as an aggravation of Jerusalem's sin, that in it were set both the testimony of Israel
and the thrones of the house of David. 1. Let Jerusalem know that her external performance of
religious services will not serve as an exemption from the judgments of God (Isa_29:1): “Add
year to year; go on in the road of your annual feasts, let all your males appear there three times
a year before the Lord, and none empty, according to the law and custom, and let them never
miss any of these solemnities: let them kill the sacrifices, as they used to do; but, as long as their
lives are unreformed and their hearts unhumbled, let them not think thus to pacify an offended
God and to turn away his wrath.” Note, Hypocrites may be found in a constant track of devout
exercises, and treading around in them, and with these they may flatter themselves, but can
never please God nor make their peace with him. 2. Let her know that God is coming forth
against her in displeasure, that she shall be visited of the Lord of hosts (Isa_29:6); her sins shall
be enquired into and punished: God will reckon for them with terrible judgments, with the
frightful alarms and rueful desolations of war, which shall be like thunder and earthquakes,
storms and tempests, and devouring fire, especially upon the account of the great noise. When

5. a foreign enemy was not in the borders, but in the bowels of their country, roaring and ravaging,
and laying all waste (especially such an army as that of the Assyrians, whose commanders being
so very insolent, as appears by the conduct of Rabshakeh, the common soldiers, no doubt, were
much more rude), they might see the Lord of those hosts visiting them with thunder and storm.
Yet, this being here said to be a great noise, perhaps it is intimated that they shall be worse
frightened than hurt. Particularly
5. JAMISON, “Isa_29:1-24. Coming invasion of Jerusalem: Its failure: Unbelief of the
Jews.
This chapter opens the series of prophecies as to the invasion of Judea under Sennacherib,
and its deliverance.
Ariel — Jerusalem; Ariel means “Lion of God,” that is, city rendered by God invincible: the
lion is emblem of a mighty hero (2Sa_23:20). Otherwise “Hearth of God,” that is, place where
the altar-fire continually burns to God (Isa_31:9; Eze_43:15, Eze_43:16).
add ... year to year — ironically; suffer one year after another to glide on in the round of
formal, heartless “sacrifices.” Rather, “add yet another year” to the one just closed [Maurer]. Let
a year elapse and a little more (Isa_32:10, Margin).
let ... kill sacrifices — rather, “let the beasts (of another year) go round” [Maurer]; that is,
after the completion of a year “I will distress Ariel.”
6. K&D 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 of Samaria, the crown of
flowers, and under the emblem of a hearth of God. 'Arı̄'el might, indeed, mean a lion of God. It
occurs in this sense as the name of certain Moabitish heroes (2Sa_23:20; 1Ch_11:22), and Isaiah
himself used the shorter form ‫ל‬ ֶ‫א‬ ְ‫ר‬ ֶ‫א‬ for the heroes of Judah (Isa_33:7). But as ‫ל‬ ֵ‫יא‬ ִ‫ר‬ፍ (God's heart,
interchanged with ֵ‫אל‬ ְ‫ר‬ ַ‫ה‬ htiw degna, God's height) is the name given in Eze_43:15-16, to the altar
of burnt-offering in the new temple, and as Isaiah could not say anything more characteristic of
Jerusalem, than that Jehovah had a fire and hearth there (Isa_31:9); and, moreover, as
Jerusalem the city and community within the city would have been compared to a lioness rather
than a lion, we take ֵ‫יאל‬ ִ‫ר‬ፍ in the sense of ara Dei (from ‫ה‬ ָ‫ר‬ፎ, to burn). The prophet commences in
his own peculiar way with a grand summary introduction, which passes in a few gigantic strides
over the whole course from threatening to promise. Isa_29:1 “Woe to Ariel, to Ariel, the castle
where David pitched his tent! Add year to year, let the feasts revolve: then I distress Ariel, and
there is groaning and moaning; and so she proves herself to me as Ariel.” By the fact that
David fixed his headquarters in Jerusalem, and then brought the sacred ark thither, Jerusalem
became a hearth of God. Within a single year, after only one more round of feasts (to be
interpreted according to Isa_32:10, and probably spoken at the passover), Jehovah would make
Jerusalem a besieged city, full of sighs (vahatsı̄qothı̄, perf. cons., with the tone upon the
ultimate); but “she becomes to me like an Arı̄el,” i.e., being qualified through me, she will prove
herself a hearth of God, by consuming the foes like a furnace, or by their meeting with their

6. destruction at Jerusalem, like wood piled up on the altar and then consumed in flame. The
prophecy has thus passed over the whole ground in a few majestic words. It now starts from the
very beginning again, and first of all expands the hoi. Isa_29:3, Isa_29:4 “And I encamp in a
circle round about thee, and surround thee with watch-posts, and erect tortoises against thee.
And when brought down thou wilt speak from out of the ground, and thy speaking will sound
low out of the dust; and thy voice cometh up like that of a demon from the ground, and thy
speaking will whisper out of the dust.” It would have to go so far with Ariel first of all, that it
would be besieged by a hostile force, and would lie upon the ground in the greatest extremity,
and then would whisper with a ghostlike softness, like a dying man, or like a spirit without flesh
and bones. Kaddur signifies sphaera, orbis, as in Isa_22:18 and in the Talmud (from kadar = ka
thar; cf., kudur in the name Nabu-kudur-ussur, Nebo protect the crown, κίδαριν), and is used here
poetically for ‫יב‬ ִ‫ב‬ ָ‫.ס‬ Jerome renders it quasi sphaeram (from dur, orbis). ‫ב‬ ָ ֻ‫מ‬ (from ‫ב‬ ַ‫צ‬ָ‫,נ‬ ‫ב‬ ַ‫צ‬ָ‫)י‬ might
signify “firmly planted” (Luzzatto, immobilmente; compare shuth, Isa_2:7); but according to the
parallel it signifies a military post, like ‫ב‬ ָ ַ‫,מ‬ ‫יב‬ ִ‫צ‬ְ‫.נ‬ Me
tsuroth (from matsor, Deu_20:20) are
instruments of siege, the nature of which can only be determined conjecturally. On 'obh, see
Isa_8:19;
(Note: The 'akkuubh mentioned there is equivalent to anbub, Arab. a knot on a reed stalk,
then that part of such a reed which comes between two knots, then the reed stalk itself; root
‫,נב‬ to rise up, swell, or become convex without and concave within (Fl.). It is possible that it
would be better to trace 'obh back to this radical and primary meaning of what is hollow (and
therefore has a dull sound), whether used in the sense of a leather-bag, or applied to a spirit
of incantation, and the possessor of such a spirit.)
there is no necessity to take it as standing for ba‛al 'obh.
7. PULPIT, “A WARNING TO JERUSALEM. Expostulation is followed by threats. The prophet is
aware that all his preaching to the authorities in Jerusalem (Isa_28:14-22) will be of no avail, and that
their adoption of measures directly antagonistic to the commands of God will bring on the very evil which
they are seeking to avert, and cause Jerusalem to be actually besieged by her enemies. In the present
passage he distinctly announces the siege, and declares that it will commence within a year.
Isa_29:1
Woe to Ariel, to Ariel, the city where David dwelt! "Ariel' is clearly a mystic name for Jerusalem, parallel to
"Sheshach" as a name for Babylon (Jer_25:26) and "'Ir-ha-heres" as a name for Heliopolis (Isa_19:18). It
is generally explained as equivalent to Art-El, "lion of God;" but Delitzsch suggests the meaning of "hearth
of God," or "altar of God," a signification which "Ariel" seems to have in Eze_43:15, Eze_43:16. But there
is no evidence that "Ariel" was ever employed in this sense before the time of Ezekiel. Etymologically,

7. "Ariel" can only mean "lion of God," and the name would in this sense be sufficiently descriptive of the
Jewish capital, which had always hitherto been a sort of champion of Jehovah—a warrior fighting his
battles with a lion's courage and fierceness. Dwelt; literally, pitched his tent—an expression recalling the
old tent-life of the Hebrews. And ye year to year; rather, a year to a year; i.e. the coming year to the
present one. The intention is to date the commencement of the siege. It will fall within the year next
ensuing. Let them kill sacrifices. The best modern authorities translate, "Let the feasts run their
round" (Kay, Cheyne, Delitzsch); i.e. let there be one more round of the annual festival-times, and then let
the enemy march in and commence the siege.
8. CALVIN, “1.This appears to be another discourse, in which Isaiah threatens the city of Jerusalem.
He calls it “” (251) because the chief defense of the city was in the “” (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 “” 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 “ 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 “ 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’ 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

8. that this is fully proved, was any promise made to Rome such as was made to Jerusalem? “ 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 “ 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.
(251) “Il l’ Ariel, c’ à dire, autel de Dieu;” — “ calls it Ariel, that is, Altar of God.”
FT509 “ 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, la ‫אור‬ ‫אל‬ (ōr ē,) which should issue from thence to consume his enemies. Compare chap. Isa_31:9.
Some, according to the common derivation of the word, ‫ארי‬ ‫אל‬ (ărīē,) 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.” — Lowth. “ interprets it the altar of the Lord, and Ezekiel also (Eze_43:15) gives it this name. It
is so called, on account of the fire of God, which couched like ‫ארי‬ (ărī,) a lion on the altar. Our Rabbins
explain ‫אריאל‬ (ărīē) to denote the temple of Jerusalem, which was narrow behind, and broad in front.” —
Jarchi. “ greater part of interpreters are agreed, that ‫אריאל‬ (ărīē) compounded of ‫ארי‬ (ărī) and ‫אל‬ (ēl,)
denotes the lion of God, or, as Castalio renders it, The Lion — God. But they differ in explaining the
application of this name to Jerusalem.” — Rosenmü. “ meaning of the Prophet, in my opinion, is, that ‘ will
make Jerusalem the heart of his anger, which shall consume not only the enemies but the obstinate
rebellious Jews.’ This meaning is elegant and emphatic, and agrees well with the wisdom of the prophet

9. Isaiah. Ariel is here taken, in its true signification, not for the altar, but for the hearth of the altar, as in
Ezekiel. The import of the name lies here. The hearth of the altar sustained the symbol of the most holy
and pure will of God, by which all the sacrifices offered to God must be tried; and to this applies the
justice of God, burning like a fire, and consuming the sinner, if no atonement be found. Jerusalem would
become the theater of the divine judgments.” — Vitringa. “ foresees that the city will, in a short time, be
besieged by a very numerous army of the Assyrians, and will be reduced to straits, and yet will not be
vanquished by those multitudes, but, like a lion, will rise by divine power out of the severest encounters.”
— Doederlein
FT510 Instead of “ them kill sacrifices,” Vitringa’ rendering, in which he has been followed by Lowth, Stock,
and Alexander, is, “ the feasts revolve.” — Ed
FT511 Symmachus, on whom Montfaucon bestows the exaggerated commendation of having adhered
closely to the Hebrew text, wherever it differed from the Septuagint, renders the clause, καὶ ἐσταὶ
κατώδυνος καὶ ὀδυνωµένη, which has been closely followed by Jerome’ version, “Et erit tristis ac
moerens;” — “ she shall be sad and sorrowful.” — Ed
FT512 In both cases there are two synonyms, ‫תאניה‬ ‫ואניה‬ (thăăīā văăīā,) which are derived from the same
root. This peculiarity is imitated by the version of Symmachus quoted above, κατώδυνος καὶ ὀδυνωµένη,
and by that of Vitringa, (“mœ et mœ,” who remarks: “ is somewhat unusual to bring together words of the
same termination and derived from the same root, but in this instance it produces an agreeable echo,
which convinces me that it must have been frequently employed in poetical writings.” — Ed
FT513 “Que les ennemis feront en Jerusalem;” — “ the enemies shall make in Jerusalem.”
FT514 “ a circle of tents. ‫,נדור‬ (kăū,) like a Dowar; so the Arabs call a circular village of tents, such as they
still live in.” — Stock
FT515 “Qu’ parleront bas, et comme du creux de la terre;” — “ they will speak low, and as out of the heart
of the earth.”
FT516 “ from the dust thou shalt chirp thy words, or, utter a feeble, stridulous sound, such as the vulgar
supposed to be the voice of a ghost. This sound was imitated by necromancers, who had also the art of
pitching their voice in such a manner as to make it appear to proceed out of the ground, or from what
place they chose.” — Stock

10. FT517 The Septuagint renders it, καὶ ἔσται ὡς κονιορτὸς ἀπὸ τροχοὺ ὁ πλοῦτος τῶν ἀσεβῶν, “ as the
small dust from the wheel shall be the multitude of the wicked.” Here it is necessary to attend to the
distinction between τρόχος and τροχὸς — Ed
FT518 The military forces of Sennacherib, which shall be fuel for the fire, and shall be reduced to powder.”
— Jarchi
FT519 “ shall be destroyed by the pestilential blast Simoom, whose effects are instantaneous. Thevenot
describes this wind with all the circumstances here enumerated, with thunder and lightning, insufferable
heat, and a whirlwind of sand. By such an ‘ of Jehovah,’ as it is called below, (Isa_37:36,) was the host of
Assyria destroyed.” — Stock
FT520 “ a dream, when one thinks that he sees, and yet does not in reality see, so shall be the multitude of
nations; they will indeed think that they are subduing the city of Jerusalem, but they shall be disappointed
of that hope, they shall not succeed in it.” — Jarchi
FT521 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. 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. Virg. Æ
12:908. Lucretius expresses the very same image with Isaiah, (iv. 1091.)” — Lowth
FT522 “ ye out, and cry, or, Take your pleasure and riot.” — Eng. Ver. “ yourselves and stare around.” —
Stock. Lowth’ rendering resembles this, but is somewhat paraphrastic, “ stare with a look of stupid
surprise.” Professor Alexander’ comes nearer that of Calvin, “ merry and blind!” —Ed
FT523 “ prophets, and your rulers (Heb. heads).” — Eng. Ver. Our translators very correctly state that the
literal meaning of ‫רשיכם‬ (rāēĕ) is, “ heads.” Calvin treats it as an adjective, “ principal seers.” — Ed
9. BI, “Ariel
The simplest meaning of “Ariel” is “lion of God”; but it also signifies “hearth of God” when
derived from another root.
In the former sense it comes to mean “a hero,” as in 2Sa_23:20; Isa_33:7;and in the latter it
occurs in Eze_43:15-16 for the brazen hearth of the great altar of burnt offerings, thence

11. commonly called “the brazen,” though the rest of it was of stone. There is no doubt that
Jerusalem is pointed out by this enigmatical name; and the immediate context, as well as the
expression in Isa_31:9 —“Jehovah, whose fire is in Zion, and His furnace in Jerusalem”—makes
it probable that Isaiah intended to involve both meanings in the word, as though he had said,
“Woe to the city of heroes, woe to the city of sacrifices: it shall now be put to the test what God
and what man think as to both.” (Sir E. Strachey, Bart.)
Jerusalem, “the lion of God”
David, that lion of God, had first encamped against Jerusalem, and then made it the abode of his
royal house, and the capital of his kingdom; so that it became itself an Ariel, the lion of God, in
the land (Gen_49:9-10). (Sir E. Strachey, Bart.)
Jerusalem, “the hearth of God”
By David’s pitching his camp and then bringing the sacred ark there, Jerusalem became God’s
hearth. (F. Delitzsch.)
Ariel
The Rabbins combine the two explanations of the Hebrew word by supposing that the altar was
itself called the lion of God, because it devoured the victims like a lion, or because the fire on it
had the appearance of a lion, or because the altar (or the temple) was in shape like a lion, that is,
narrow behind and broad in front. (J. A. Alexander.)
Ariel
In either case applied as a symbol of hope. “But she shall be unto Me as an Ariel,” i.e., in the
extremity of her need I will enable her to verify her name (Cheyne). (Prof. S. R. Driver, D. D.)
Woe to Ariel
After the vicissitudes of 300 years, and in the midst of present dangers, the people of Jerusalem
were still confident in the strength of their “lion of God,” and year by year came up to the public
festivals to lay their accustomed offerings on the “altar of God”; though with little remembrance
that it was not in the altar and the city, but in Jehovah Himself, that David put trust, and found
his strength. Therefore Jehovah will bring Ariel low; the proud roar of the lion shall be changed
for the weak, stridulous voice, which the art of the ventriloquising necromancer brings out of the
ground; and the enemies of Jehovah shall be sacrificed and consumed on the hearth of this altar.
First, His spiritual enemies among the Jews themselves, but afterwards the heathen oppressors
of His people; and the lion shall recover his God-derived strength; and thus, both in adversity
and in success, “it shall be unto Me as Ariel.” (Sir E. Strachey, Bart.)
Woe to Ariel

12. The prophet has a very startling message to deliver: that God will besiege His own city, the city
of David! Before God can make her in truth His own, make her verify her name, He will have to
beleaguer and reduce her. For so novel and startling an intimation the prophet pleads a
precedent: “City which David” himself “beleaguered.” Once before in thy history, ere the first
time thou wast made God’s own hearth, thou hadst to be besieged. As then, so now. Before thou
canst again be a true Ari-El I must “beleaguer thee like David.” This reading and interpretation
gives to the enigma a reason and a force which it does not otherwise possess. (Prof. G. A. Smith,
D. D.)
“The city where David dwelt”
We consider it every way remarkable that David should be mentioned in connection with the
woe about to be uttered. If it had been, “Woe unto Ariel, the city where flagrant sins are
committed, the city which is overrun with idols, and filled with all kinds of abomination,” we
should have seen at once the force of the sentence, and must have felt the wrath warranted by
the alleged crimes. But why bring it as a chief accusation against Jerusalem—indeed, as the only
charge that was to justify God in pouring out His vengeance—that it was the city where David
had dwelt? We can hardly think that the definition is meant as nothing more than a statement of
fact. David had long been dead; strange changes had occurred, and it would be making the
essential term too insignificant to suppose it to contain only a historical reference to an assertion
that no one doubted, but which is quite unconnected with the present message from God. We
must rather believe that the city is characterised, “where David dwelt,” in order to show that it
deserved the woe about to be denounced. This is evidently mentioned as aggravating the
guiltiness of the city. (H. Melvill, B. D.)
Good men increase the responsibility of a community
We seem warranted in concluding that, its having been made eminent by the piety of the
servants of God, by their zeal for God, and by their earnestness in preserving the purity of their
worship, entails a weighty responsibility on a city or country; so that if, in any after time, that
city or country degenerate in godliness, and become, by its sins, obnoxious to vengeance, it will
be one of the heaviest items in the charge brought against it, that it was dwelt in by saints so
distinguished. (H. Melvill, B. D.)
National mercies
I. THE CONNECTION BETWEEN THE WOE OF JERUSALEM AND JERUSALEM BEING
THE CITY WHERE DAVID DWELT. There are other considerations, over and above the general
one of the responsibility fastened on a people by the having had a king of extraordinary piety,
which go to the explaining why the woe upon Jerusalem should be followed by a reference to
David. David was eminent as a prophet of the Lord; he had been commissioned to announce, in
sundry most remarkable predictions, the Messiah, of whom, in many respects, he was,
moreover, an illustrious type. It was true, there had been others of whom the prophet might
think. There is a peculiar appositeness in the reference to David, because his writings were the
very best adapted to the fixing themselves on the popular mind. These writings were the
national anthems; they were the songs to be chanted in those daily and annual solemnities
which belonged to the Jews in their political as much as in their religious capacity, in which the
princes were associated with the priests, so that the civil was hardly to be distinguished from the

13. ecclesiastic. So beloved as David was of God, he must have bequeathed a blessing to the nation:
for righteous kings, like righteous fathers, entail good on a nation. Indeed, it is evident, from
other parts of Isaiah, that the memory of David was still a tower of strength at Jerusalem, so
that, for his sake, was evil averted from the city. When Sennacherib and his hosts encamped
against the city, and the heart of Hezekiah was dismayed, it was in terms such as these that God
addressed Israel, “I will defend this city, to save it for Mine own sake, and for My servant David’s
sake.” Was it not like telling the Jews that they were no longer to be borne with for the sake of
David, to pronounce, “Woe to Ariel, to Ariel, the city where David dwelt”? Was it not declaring,
that the period was drawing to a close, during which the conservatism of the monarch’s piety
could be felt? The prophet might be considered as showing both how just and how terrible those
judgments would be. He showed their justice, because the having had amongst them such a king
and prophet as David, made the Jews inexcusable in their wickedness: he showed their severity,
because it was the city of David which God was about to punish.
II. MAKE AN APPLICATION OF THE SUBJECT. We pass at once to the Reformation, and
substitute the reformers for David, and England for Ariel. We must consider what it was that the
reformers did for us; from what they delivered us; and in what they instructed us. (H. Melvill, B.
D.)
Ariel
“It will be to Me as an Ariel” (Isa_29:2), i.e., through My help it will prove itself a hearth of God,
consuming its enemies like a fiery furnace, or these enemies finding destruction in Jerusalem,
like wood heaped on an altar and set ablaze. (F. Delitzsch.)
Love and chastisement
The Lord has never spared the elect. Election gives Him rights of discipline. We may inflict
punishment upon those who are ours, when we may not lay the hand of chastisement upon
those who do not belong to us. Love has its own law court. (J. Parker, D. D.)
Add ye year to year; let the feasts come round (R.V.)
Links in a golden chain (from R.V.)
Speaking of the gay temper of the Greeks, Quinet describes them as “a people who count their
years by their games.” In a more serious spirit the Jews counted their years by their religious
festivals, We have a Christian year whose festivals celebrate the great events in the life of our
Lord. We are adding year to year, the feasts come and go, and it behoves us to inquire what we
are doing with them, what they are doing for us.
I. THERE IS AN UNSATISFACTORY WAY OF SPENDING THE YEARS. The implied complaint
of the text is that the inhabitants of Jerusalem failed to benefit by their recurring privileges, and
that the lapse of time brought them nearer to destruction. The trumpet of the new year in vain
called them to a new life; the day of atonement passed leaving them with uncancelled sin; the
Feast of Tabernacles and that of Pentecost awoke in them no love, constrained them to no
obedience to the Giver of the harvest. Is this not true of thousands of those over whom pass the
festivals of the Christian year? They are, indeed, all the worse for the lengthening days and
multiplying Opportunities.

14. II. THERE IS A TRUE WAY OF SPENDING THE YEARS, and that is in enjoying and improving
this life in the fear of God and in the light of eternity. Victor Hugo speaks of an old man as “a
thinking ruin.” Paul the aged was such a “ruin,” and he had something grand to think about. (W.
L. Watkinson.)
10. EBC, “ORATIONS ON THE EGYPTIAN INTRIGUES AND ORACLES ON
FOREIGN NATIONS
705-702 B.C.
Isaiah:
29 About 703
30 A little later
31 A little later
32:1-8 Later
32:9-20 Date uncertain
-----------------
14:28-21 736-702
23 About 703
WE now enter the prophecies of Isaiah’s old age, those which he published after 705, when his
ministry had lasted for at least thirty-five years. They cover the years between 705, the date of
Sennacherib’s accession to the Assyrian throne, and 701, when his army suddenly disappeared
from before Jerusalem.
They fall into three groups:-
1. Chapters 29-32., dealing with Jewish politics while Sennacherib is still far from Palestine,
704-702, and having Egypt for their chief interest, Assyria lowering in the background.
2. Chapters 14:28-21 and 23, a group of oracles on foreign nations, threatened, like Judah, by
Assyria.
3. Chapters 1, 22, and 33, and the historical narrative in 36, and 37., dealing with Sennacherib’s
invasion of Judah and siege of Jerusalem in 701; Egypt and every foreign nation now fallen out
of sight, and the storm about the Holy City too thick for the prophet to see beyond his
immediate neighbourhood.
The first and second of these groups-orations on the intrigues with Egypt and oracles on the
foreign nations-delivered while Sennacherib was still far from Syria, form the subject of this
Third Book of our exposition.
The prophecies on the siege of Jerusalem are sufficiently numerous and distinctive to be put by
themselves, along with their appendix (38, 39), in our Fourth Book.
Isaiah 29:1-24
ARIEL, ARIEL

15. ABOUT 703 B.C.
IN 705 Sargon, King of Assyria, was murdered, and Sennacherib, his second son, succeeded
him. Before the new ruler mounted the throne, the vast empire, which his father had
consolidated, broke into rebellion, and down to the borders of Egypt cities and tribes declared
themselves again independent. Sennacherib attacked his problem with Assyrian promptitude.
There were two forces, to subdue which at the beginning made the reduction of the rest certain:
Assyria’s vassal kingdom and future rival for the supremacy of the world, Babylon; and her
present rival, Egypt. Sennacherib marched on Babylon first.
While he did so the smaller States prepared to resist him. Too small to rely on their own
resources, they looked to Egypt, and among others who sought help in that quarter was Judah.
There had always been, as we have seen, an Egyptian party among the politicians of Jerusalem;
and Assyria’s difficulties now naturally increased its influence. Most of the prophecies in
chapters 29-32 are forward to condemn the alliance with Egypt and the irreligious politics of
which it was the fruit.
At the beginning, however, other facts claim Isaiah’s attention. After the first excitement,
consequent on the threats of Sennacherib, the politicians do not seem to have been specially
active. Sennacherib found the reduction of Babylon a harder task than he expected, and in the
end it turned out to be three years before he was free to march upon Syria. As one winter after
another left the work of the Assyrian army in Mesopotamia still unfinished, the political tension
in Judah must have relaxed. The Government-for King Hezekiah seems at last to have been
brought round to believe in Egypt-pursued their negotiations no longer with that decision and
real patriotism, which the sense of near danger rouses in even the most selfish and mistaken of
politicians, but rather with the heedlessness of principle, the desire to show their own
cleverness, and the passion for intrigue which run riot among statesmen, when danger is near
enough to give an excuse for doing something, but too far away to oblige anything to be done in
earnest. Into this false ease, and the meaningless, faithless politics, which swarmed in it, Isaiah
hurled his strong prophecy of chapter 29. Before he exposes in chapters 30 and 31 the folly of
trusting to Egypt in the hour of danger, he has here the prior task of proving that hour to be near
and very terrible. It is but one instance of the ignorance and fickleness of the people, that their
prophet has first to rouse them to a sense of their peril, and then to restrain their excitement
under it from rushing headlong for help to Egypt.
Chapter 29 is an obscure oracle, but its obscurity is designed. Isaiah was dealing with a people in
whom political security and religious formalism had stifled both reason and conscience. He
sought to rouse them by a startling message in a mysterious form. He addressed the city by an
enigma:-
"Ho! Ari-El, Ari-El! City David beleaguered! Add year to a year, let the feasts run their
round, then will I bring straitness upon Ari-El, and there shall be moaning and bemoaning,
and yet she shall be unto Me as art Ari-El"
The general bearing of this enigma became plain enough after the sore siege and sudden
deliverance of Jerusalem in 701. But we are unable to make out one or two of its points. "Ari-El"
may mean either "The Lion" of 2Sa_23:20, or "The Hearth of God". (Eze_43:15-16) If the same
sense is to be given to the four utterances of the name, then "God’s-Lion" suits better the
description of Isa_29:4 : but "God’s-Hearth" seems suggested by the feminine pronoun in
Isa_29:1, and is a conception to which Isaiah returns in this same group of prophecies.
(Isa_31:9) It is possible that this ambiguity was part of the prophet’s design: but if he uses the
name in both senses, some of the force of his enigma is lost to us. In any case, however, we get a
picturesque form for a plain meaning. In a year after the present year is out, says Isaiah, God
Himself will straiten the city, whose inhabitants are now so careless, and she shall be full of

16. mourning and lamentation. Nevertheless in the end she shall be a true Ari-El: be it a true
"God’s-Lion," victor and hero; or a true "God’s-Hearth," His own inviolable shrine and
sanctuary.
The next few verses (Isa_29:3-8) expand this warning. In plain words, Jerusalem is to undergo a
siege. God Himself shall "encamp against thee-round about" reads our English version, but
more probably, as with the change of a letter, the Septuagint reads it-"like David." If we take this
second reading, the reference to David in the enigma itself (Isa_29:1) becomes clear. The
prophet has a very startling message to deliver: that God will besiege His own city, the city of
David! Before God can make her in truth His own, make her verify her name, He will have to
beleaguer and reduce her. For so novel and startling an intimation the prophet pleads a
precedent: "‘City which David’ himself ‘beleaguered!’ Once before in thy history, ere the first
time thou wast made God’s own hearth, thou hadst to be besieged. As then, so now. Be-before
thou canst again be a true Ari-El I must ‘beleaguer thee like David.’" This reading and
interpretation gives to the enigma a reason and a force which it does not otherwise possess.
Jerusalem, then, shall be reduced to the very dust, and whine and whimper in it (like a sick lion,
if this be the figure the prophet is pursuing), when suddenly it is "the surge of" her foes-literally
"thy strangers"-whom the prophet sees as "small dust, and as passing chaff shall the surge of
tyrants be; yea, it shall be in the twinkling of an eye, suddenly. From Jehovah of hosts shall she
be visited with thunder and with earthquake and a great, noise, -storm-wind, and tempest and
the flame of fire devouring. And it shall be as a dream, a vision of the night, the surge of all the
nations that war against Ariel, yea all that war against her and her stronghold, and they that
press in upon her. And it shall be as if the hungry had been dreaming, and lo! he was eating; but
he hath awaked, and his soul is empty; and as if the thirsty had been dreaming, and lo! he was
drinking; but he hath awaked, and lo! he is faint, and his soul is ravenous: thus shall be the
surge of all the nations that war against Mount Zion." Now that is a very definite prediction, and
in its essentials was fulfilled. In the end Jerusalem was invested by Sennacherib, and reduced to
sore straits, when very suddenly-it would appear from other records, in a single night-the
beleaguering force disappeared. This actually happened; and although the main business of a
prophet, as we now clearly understand, was not to predict definite events, yet, since the result
here predicted was one on which Isaiah staked his prophetic reputation and pledged the honour
of Jehovah and the continuance of the true religion among men, it will be profitable for us to
look at it for a little.
Isaiah foretells a great event and some details. The event is a double one: the reduction of
Jerusalem to the direst straits by siege and her deliverance by the sudden disappearance of the
besieging army. The details are that the siege will take place after a year (though the prophet’s
statement of time is perhaps too vague to be treated as a prediction), and that the deliverance
will come as a great natural convulsion-thunder, earthquake, and fire-which it certainly did not
do. The double event, however, stripped of these details, did essentially happen.
Now it is plain that any one with a considerable knowledge of the world at that day must easily
have been able to assert the probability of a siege of Jerusalem by the mixed nations who
composed Sennacherib’s armies. Isaiah’s orations are full of proofs of his close acquaintance
with the peoples of the world, and Assyria, who was above them. Moreover, his political advice,
given at certain crises of Judah’s history, was conspicuous not only for its religiousness, but for
what eve should call its "worldly wisdom": it was vindicated by events. Isaiah, however, would
not have understood the distinction we have just made. To him political prudence was part of
religion. "The Lord of hosts is for a spirit of judgment to him that sitteth in judgment, and for
strength to them that turn back the battle to the gate." Knowledge of men, experience of nations,
the mental strength which never forgets history, and is quick to mark new movements as they
rise, Isaiah would have called the direct inspiration of God. And it was certainly these qualities

17. in this Hebrew, which provided him with the materials for his prediction of the siege of
Jerusalem.
But it has not been found that such talents by themselves enable statesmen calmly to face the
future, or clearly to predict it. Such knowledge of the past, such vigilance for the present, by
themselves only embarrass, and often deceive. They are the materials for prediction, but a ruling
principle is required to arrange them. A general may have a strong and well-drilled force under
him, and a miserably weak foe in front; but if the sun is not going to rise tomorrow, if the laws of
nature are not going to hold, his familiarity with his soldiers and expertness in handling them
will not give him confidence to offer battle. He takes certain principles for granted, and on these
his soldiers become of use to him, and he makes his venture Even so Isaiah handled his mass of
information by the grasp which he had of certain principles, and his facts fell clear into order
before his confident eyes. He believed in the real government of God. "I also saw the Lord
sitting, high and; lifted up." He felt that God had even this Assyria in His hands. He knew that
all God’s ends were righteousness, and’ he was still of the conviction that Judah for her
wickedness required punishment at the Lord’s hands. Grant these convictions to him in the
superhuman strength in which he tells us he was conscious of receiving them from God, and it is
easy to see how Isaiah could not help predicting a speedy siege of Jerusalem, how he already
beheld the valleys around her bristling with barbarian spears.
The prediction of the sudden raising of this siege was the equally natural corollary to another
religious conviction, which held the prophet with as much intensity as that which possessed him
with the need of Judah’s punishment. Isaiah never slacked his hold on the truth that in the end
God would save Zion, and keep her for Himself. Through whatever destruction, a root and
remnant of the Jewish people must survive. Zion is impregnable because God is in her, and
because her inviolateness is necessary for the continuance of true religion in the world.
Therefore as confident as his prediction of the siege of Jerusalem is Isaiah’s prediction of her
delivery. And while the prophet wraps the fact in vague circumstance, while he masks, as it were,
his ignorance of how in detail it will actually take place by calling up a great natural convulsion;
yet he makes it abundantly clear - as, with his religious convictions and his knowledge of the
Assyrian power, he cannot help doing-that the deliverance will be unexpected and unexplainable
by the natural circumstances of the Jews themselves, that it will be evident as the immediate
deed of God.
It is well for us to understand this. We shall get rid of the mechanical idea of prophecy,
according to which prophets made exact predictions of fact by some particular and purely
official endowment. We shall feel that prediction of this kind was due to the most unmistakable
inspiration, the influence upon the prophet’s knowledge of affairs of two powerful religious
convictions, for which he himself was strongly sure that he had the warrant of the Spirit of God.
Into the easy, selfish politics of Jerusalem, then, Isaiah sent this thunderbolt, this definite
prediction: that in a year or more Jerusalem would be besieged and reduced to the direst straits.
He tells us that it simply dazed the people. They were like men suddenly startled from sleep,
who are too stupid to read a message pushed into their hands (Isa_29:9-12).
Then Isaiah gives God’s own explanation of this stupidity. The cause of it is simply religious
formalism. "This people draw nigh unto Me with their mouth, and with their lips do they honour
Me, but their heart is far from Me, and their fear of Me is a mere commandment of men, a thing
learned by rote." This was what Israel called religion-bare ritual and doctrine, a round of
sacrifices and prayers in adherence to the tradition of the fathers. But in life they never thought
of God. It did not occur to these citizens of Jerusalem that He cared about their politics, their
conduct of justice, or their discussions and bargains with one another. Of these they said, taking
their own way, "Who seeth us, and who knoweth us?" Only in the Temple did they feel God’s
fear, and there merely in imitation of one another. None had an original vision of God in real

18. life; they learned other men’s thoughts about Him, and took other men’s words upon their lips,
while their heart was far away. In fact, speaking words and listening to words had wearied the
spirit and stifled the conscience of them.
For such a disposition Isaiah says there is only one cure. It is a new edition of his old gospel, that
God speaks to us in facts, not forms. Worship and a lifeless doctrine have demoralised this
people. God shall make Himself so felt in real life that even their dull senses shall not be able to
mistake Him. "Therefore, behold, I am proceeding to work marvellously upon this people, a
marvellous work and a wonder! and the wisdom of their wise men shall perish, and the
cleverness of their clever ones shall be obscured." This is not the promise of what we call a
miracle. It is a historical event on the same theatre as the politicians are showing their
cleverness, but it shall put them all to shame, and by its force make the dullest feel that God’s
own hand is in it. What the people had ceased to attribute to Jehovah was ordinary intelligence;
they had virtually said, "He hath no understanding." The "marvellous work," therefore, which
He threatens shall be a work of wisdom, not some convulsion of nature to cow their spirits, but a
wonderful political result, that shall shame their conceit of cleverness, and teach them reverence
for the will and skill of God. Are the politicians trying to change the surface of the world,
thinking that they "are turning things upside down," and supposing that they can keep God out
of account: "Who seeth us, and who knoweth us?" God Himself is the real Arranger and
Politician. He will turn things upside down! Compared with their attempt, how vast His results
shall be! As if the whole surface of the earth were altered, "Lebanon changed into garden-land,
and garden-land counted as forest!" But this, of course, is metaphor. The intent of the miracle is
to show that God hath understanding; therefore it must be a work, the prudence and intellectual
force of which politicians can appreciate, and it shall take place in their politics. But not for mere
astonishment’s sake is the "wonder" to be done. For blessing and morality shall it be: to cure the
deaf and blind; to give to the meek and the poor a new joy; to confound the tyrant and the
scorner; to make Israel worthy of God and her own great fathers. "Therefore thus saith Jehovah
to the house of Jacob, He that redeemed Abraham: Not now ashamed shall Jacob be, and not
now shall his countenance blanch." So unworthy hitherto have this stupid people been of so
great ancestors! "But now when his (Jacob’s) children behold the work of My hand in the midst
of him, they shall hallow My name, yea, they shall hallow the Holy One of Jacob, and the God of
Israel shall they make their fear. They also that err in spirit shall know understanding, and they
that are unsettled shall learn to accept doctrine." Such is the meaning of this strong chapter.
It is instructive in two ways.
First, it very clearly declares Isaiah’s view of the method of God’s revelation. Isaiah says nothing
of the Temple, the Shechinah, the Altar, or the Scripture; but he points out how much the
exclusive confinement of religion to forms and texts has deadened the hearts of his countrymen
towards God. In your real life, he says to them, you are to seek, and you shall find, Him. There
He is evident in miracles, -not physical interruptions and convulsions, but social mercies and
moral providences. The quickening of conscience, the dispersion of ignorance, poor men
awakening to the fact that God is with them, the overthrow of the social tyrant, history’s plain
refutation of the atheist, the growth of civic justice and charity-In these, said the Hebrew
prophet to the Old Testament believer, Behold your God!
Wherefore, secondly, we also are to look for God in events and deeds. We are to know that
nothing can compensate us for the loss of the open vision of God’s working in history and in life
about us, -not ecstasy of worship nor orthodoxy of doctrine. To confine our religion to these
latter things is to become dull towards God even in them, and to forget Him everywhere else.
And this is a fault of our day, just as it was of Isaiah’s. So much of our fear of God is
conventional, orthodox, and not original, a trick caught from men’s words or fashions, not a part
of ourselves, nor won, like all that is real in us, from contact with real life. In our politics, in our

19. conduct with men, in the struggle of our own hearts for knowledge and for temperance, and in
service-there we are to learn to fear God. But there, and wherever else we are busy, self comes
too much in the way; we are fascinated with our own cleverness; we ignore God, saying, "Who
seeth us? Who knoweth us?" We get to expect Him only in the Temple and on the Sabbath, and
then only to influence our emotions. But it is in deeds, and where we feel life most real, that we
are to look for Him. He makes Himself evident to us by wonderful works.
For these He has given us three theatres-the Bible, our country’s history, and for each man his
own life.
We have to take the Bible, and especially the life of Christ, and to tell ourselves that these
wonderful events did really take place. In Christ God did dwell; by Christ He spoke to man; man
was converted, redeemed, sanctified, beyond all doubt. These were real events. To be convinced
of their reality were worth a hundred prayers.
Then let us follow the example of the Hebrew prophets, and search the history of our own people
for the realities of God. Carlyle says in a note to Cromwell’s fourth speech to Parliament, that
"the Bible of every nation is its own history." This note is drawn from Carlyle by Cromwell’s
frequent insistence, that we must ever be turning from forms and rituals to study God’s will and
ways in history. And that speech of Cromwell is perhaps the best sermon ever delivered on the
subject of this chapter. For he said: "What are all our histories but God manifesting Himself,
that He hath shaken, and tumbled down and trampled upon everything that He hath not
planted!" And again, speaking of our own history, he said to the House of Commons: "We are a
people with the stamp of God upon us…whose appearances and providences among us were not
to be outmatched by any story." Truly this is national religion:-the reverential acknowledgment
of God’s hand in history; the admiration and effort of moral progress; the stirring of conscience
when we see wrong; the expectation, when evil abounds, that God will bring justice and purity to
us if we labour with Him for them.
But for each man there is the final duty of turning to himself.
"My soul repairs its fault
When, sharpening sense’s hebetude,
She turns on my own life! So viewed,
No mere mote’s breadth but teems immense
With witnessings of providence:
And woe to me if when I look
Upon that record, the sole book
Unsealed to me, I take no heed
Of any warning that I read!"
2
Yet I will besiege Ariel;

20. she will mourn and lament,
she will be to me like an altar hearth.[a]
1.BARNES, “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.
2. CLARKE, “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.
3. GILL, “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:

21. 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;''
4. PULPIT, “Yet will I distress Ariel; rather, and then will I distress Ariel. The sense runs on from the
preceding verse. There shall be heaviness and sorrow. Mr. Cheyne's "moaning and bemoaning"
represents the Hebrew play upon words better. The natural consequence of the siege would be a
constant cry of woe. And it shall be unto me as Ariel. It would be better to translate, "Yet she shall be
unto me as Ariel." The meaning is that, though distressed and straitened, Jerusalem shall still through all
be able by God's help to answer to her name of "Ariel"—to behave as a lien when attacked by the
hunters.
5. JAMISON, “Yet — rather, “Then.”
heaviness ... sorrow — rather, preserving the Hebrew paronomasia, “groaning” and
“moaning.”
as Ariel — either, “the city shall be as a lion of God,” that is, it shall emerge from its dangers
unvanquished; or “it shall be as the altar of burnt offering,” 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).
6. CALVIN, “2.But I will bring Ariel into distress. I think that ‫ו‬ (vau) should here be taken for a
disjunctive conjunction: “ 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 andmourning,
instead of the joy of the festivals. ‫אניה‬ (ănīā) 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

22. everything shall be made bloody by the slaughter which shall take place at Jerusalem; (256) and therefore
he compares it to an “” 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 “” he
says, that the whole city shall be “ 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, “ will be carnage in every part.” He makes use of the word “” figuratively, to denote the violent
slaughter of those who refused to offer themselves willingly to God.
3
I will encamp against you on all sides;
I will encircle you with towers
and set up my siege works against you.
1.BARNES, “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 kadur). As in a circle; that is, he would encompass or encircle the city.
The word used here ‫דור‬ dur 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 (χάρακα charaka - “a rampart,” a “mound”) about thee σοί
soi “against thee”), and “compass thee round” περικυκλώτονσί σε perikuklosousi 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 kadud; 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 mutsab means a
post, a military station, from ‫יצב‬ yatsab, “to place, to station.” The word in this form occurs

23. nowhere else in the Scriptures, but the word ‫מצב‬ matsab 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, Πύργ
ου 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.
2. CLARKE, “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.
3. GILL, “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.
4. HENRY, “Jerusalem shall be besieged, straitly besieged. He does not say, I will destroy
Ariel, but I will distress Ariel; and she is therefore brought into distress, that, being thereby
awakened to repent and reform, she may not be brought to destruction. I will (Isa_29:3)
encamp against thee round about. It was the enemy's army that encamped against it; but God
says that he will do it, for they are his hand, he does it by them. God had often and long, by a
host of angels, encamped for them round about them for their protection and deliverance; but
now he was turned to be their enemy and fought against them. The siege laid against them was
of his laying, and the forts raised against them were of his raising. Note, When men fight against
us we must, in them, see God contending with us. (2.) She shall be in grief to see the country laid
waste and all the fenced cities of Judah in the enemies' hand: There shall be heaviness and
sorrow (Isa_29:2), mourning and lamentation - so these two words are sometimes rendered.
Those that are most merry and jovial are commonly, when they come to be in distress, most
overwhelmed with heaviness and sorrow; their laughter is then turned into mourning. “All
Jerusalem shall then be unto me as Ariel, as the altar, with fire upon it and slain victims about
it:” so it was when Jerusalem was destroyed by the Chaldeans; and many, no doubt, were slain

24. when it was besieged by the Assyrians. “the whole city shall be an altar, in which sinners, falling
by the judgments that are abroad, shall be as victims to divine justice.” Or thus: - “There shall be
heaviness and sorrow; they shall repent, and reform, and return to God, and then it shall be to
me as Ariel. Jerusalem shall be like itself, shall become to me a Jerusalem again, a holy city,”
Isa_1:26. (3.) She shall be humbled, and mortified, and made submissive (Isa_29:4): “Thou
shalt be brought down from the height of arrogancy and insolence to which thou hast arrived:
the proud looks and the proud language shall be brought down by one humbling providence
after another.” Those that despise God's judgments shall be humbled by them; for the proudest
sinners shall either bend or break before him. They had talked big, had lifted up the horn on
high, and had spoken with a stiff neck (Psa_75:5); but now thou shalt speak out of the ground,
out of the dust, as one that has a familiar spirit, whispering out of the dust. This intimates, [1.]
That they should be faint and feeble, not able to speak up, nor to say all they would say; but as
those who are sick, or whose spirits are ready to fail, their speech shall be low and interrupted.
[2.] That they should be fearful, and in consternation, forced to speak low as being afraid lest
their enemies should overhear them and take advantage against them. [3.] That they should be
tame, and obliged to submit to the conquerors. When Hezekiah submitted to the king of Assyria,
saying, I have offended, that which thou puttest on me I will bear (2Ki_18:14), then his speech
was low, out of the dust. God can make those to crouch that have been most daring, and quite
dispirit them.
5. JAMISON, “I — Jehovah, acting through the Assyrian, etc., His instruments (Isa_10:5).
mount — an artificial mound formed to out-top high walls (Isa_37:33); else a station,
namely, of warriors, for the siege.
round about — not fully realized under Sennacherib, but in the Roman siege (Luk_19:43;
Luk_21:20).
forts — siege-towers (Deu_20:20).
6. PULPIT, “I will camp against thee round about; i.e. "I will bring armed men against thee who shall
encamp around the entire circuit of thy walls." There was small chance of forcing an entrance into
Jerusalem on any side except the north; but, order to distress and harass her, an enemy with numerous
forces would dispose them all round the walls, thus preventing all ingress or egress (see Luk_19:43). And
lay siege against thee with a mount; or, with a mound. Artificial mounds were raised up against the
walls of cities by the Assyrians, as a foundation from which to work their battering rams with greater
advantage against the upper and weaker portion of the defenses. And raise forts against
thee. "Forts" were usually movable, and accompanied the battering-ram for its better protection. Archers
in the forts cleared the walls of their defenders, while the ram was employed in making a breach.
7.CALVIN, “3.And I will camp against thee round about. By the word ‫כדור‬ (kāū) (257) he alludes to the
roundness of a ball; and the expression corresponds to one commonly used, (“Je l’,” “ shall surround it.”

25. 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’ 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.
4
Brought low, you will speak from the ground;
your speech will mumble out of the dust.
Your voice will come ghostlike from the earth;
out of the dust your speech will whisper.
1.BARNES, “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).
2. CLARKE, “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 εγγαστριµυθοι, 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

26. upon those who consulted them. Εξεπιτηδες το γενος τουτο τον αµυδρον ηχον επιτηδευονται, ᅷνα δια
την ασαφειαν της φωνης τον του ψευδους αποδιδρασκωσιν 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.
3. GILL, “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.
4. HENRY, “She shall be humbled, and mortified, and made submissive (Isa_29:4): “Thou
shalt be brought down from the height of arrogancy and insolence to which thou hast arrived:
the proud looks and the proud language shall be brought down by one humbling providence
after another.” Those that despise God's judgments shall be humbled by them; for the proudest
sinners shall either bend or break before him. They had talked big, had lifted up the horn on
high, and had spoken with a stiff neck (Psa_75:5); but now thou shalt speak out of the ground,
out of the dust, as one that has a familiar spirit, whispering out of the dust. This intimates, [1.]
That they should be faint and feeble, not able to speak up, nor to say all they would say; but as
those who are sick, or whose spirits are ready to fail, their speech shall be low and interrupted.
[2.] That they should be fearful, and in consternation, forced to speak low as being afraid lest
their enemies should overhear them and take advantage against them. [3.] That they should be
tame, and obliged to submit to the conquerors. When Hezekiah submitted to the king of Assyria,
saying, I have offended, that which thou puttest on me I will bear (2Ki_18:14), then his speech
was low, out of the dust. God can make those to crouch that have been most daring, and quite
dispirit them.
5. JAMISON, “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

27. 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!
6. PULPIT, “Thy speech shall be low. The feeble cries of a people wasted and worn out by a long
siege are intended. These cries would resemble those which seemed to come out of the ground when a
necromancer professed to raise a ghost. The Hebrew 'ohv is used both of the necromancers (Le
19:31; Isa_20:6, etc.) and of the ghosts which they professed to raise (1Sa_28:7, 1Sa_28:8; 2Ki_20:6,
etc.). Here the "ghost" is spoken of. Thy speech shall whisper; literally, chirp (comp. Isa_8:19). The
word used occurs only in Isaiah.
7.CALVIN, “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. “ pride,” says Isaiah, “ be laid low, and this arrogance shall cease.”
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 “ 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.

28. 5
But your many enemies will become like fine dust,
the ruthless hordes like blown chaff.
Suddenly, in an instant,
1.BARNES, “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.
2. CLARKE, “The multitude of thy strangers “The multitude of the proud” - For
‫זריך‬ zarayich, thy strangers, read ‫זדים‬ zedim, the proud, according to the Septuagint; parallel to
and synonymous with ‫עריצים‬ aritsim, the terrible, in the next line: the ‫ר‬ resh was at first ‫ד‬ daleth
in a MS. See note on Isa_25:2.
The fifth, sixth, and seventh verses contain an admirable description of the destruction of
Sennacherib’s army, with a beautiful variety of the most expressive and sublime images: perhaps
more adapted to show the greatness, the suddenness, and horror of the event, than the means
and manner by which it was effected. Compare Isa_30:30-33.
3. GILL, “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;''

29. 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.
4. HENRY, “The destruction of Jerusalem's enemies is foretold, for the comfort of all that
were her friends and well-wishers in this distress (Isa_29:5, Isa_29:7): “Thou shalt be brought
down (Isa_29:4), to speak out of the dust; so low thou shalt be reduced. But” (so it may be
rendered) “the multitude of thy strangers and thy terrible ones, the numerous armies of the
enemy, shall themselves be like small dust, not able to speak at all, or as much as whisper, but
as chaff that passes away. Thou shalt be abased, but they shall be quite dispersed, smitten and
slain after another manner (Isa_27:7); they shall pass away, yea it shall be in an instant,
suddenly: the enemy shall be surprised with the destruction, and you with the salvation.” The
army of the Assyrians was by an angel laid dead upon the spot, in an instant, suddenly. Such will
be the destruction of the enemies of the gospel Jerusalem. In one hour shall their judgment
come, Rev_18:10. Again (Isa_29:6), “Thou shalt be visited, or (as it used to be rendered) She
shall be visited with thunder and a great noise. Thou shalt be put into a fright which thou shalt
soon recover.
5. JAMISON, “Moreover — rather, “Yet”; yet in this extremity help shall come, and the
enemy be scattered.
strangers — foreign enemies, invaders (Isa_25:2).
it shall be — namely, the destruction of the enemy.
at an instant — in a moment (Isa_30:23).
6. K&D, “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 proves itself to me as Ariel.” Isa_29:5-8
: “And the multitude of thy foes will become like finely powdered dust, and the multitude of the
tyrants like chaff flying away; and it will take place suddenly, very suddenly. From Jehovah of
hosts there comes a visitation with crash of thunder and earthquake and great noise,
whirlwind and tempest, and the blazing up of devouring fire. And the multitude of all the

30. nations that gather together against Ariel, and all those who storm and distress Ariel and her
stronghold, will be like a vision of the night in a dream. And it is just as a hungry man dreams,
and behold he eats; and when he wakes up his soul is empty: and just as a thirsty man dreams,
and behold he drinks; and when he wakes up, behold, he is faint, and his soul is parched with
thirst: so will it be to the multitude of the nations which gather together against the mountain
of Zion.” The hostile army, described four times as hamon, a groaning multitude, is utterly
annihilated through the terrible co-operation of the forces of nature which are let loose upon
them (Isa_30:30, cf., Isa_17:13). “There comes a visitation:” tippaqed might refer to Jerusalem
in the sense of “it will be visited” in mercy, viz., by Jehovah acting thus upon its enemies. But it
is better to take it in a neuter sense: “punishment is inflicted.” The simile of the dream is applied
in two different ways: (1.) They will dissolve into nothing, as if they had only the same apparent
existence as a vision in a dream. (2.) Their plan for taking Jerusalem will be put to shame, and
as utterly brought to nought as the eating or drinking of a dreamer, which turns out to be a
delusion as soon as he awakes. Just as the prophet emphatically combines two substantives
from the same verbal root in Isa_29:1, and two adverbs from the same verb in Isa_29:5; so does
he place ‫א‬ ָ‫ב‬ ָ‫צ‬ and ‫ה‬ ָ‫ב‬ ָ‫צ‬ together in Isa_29:7, the former with ‫ל‬ ַ‫ע‬ relating to the crowding of an army
for the purpose of a siege, the latter with an objective suffix (compare Psa_53:6) to the attack
made by a crowded army. The me
tsodah of Ariel (i.e., the watch-tower, specula, from tsud, to spy)
(Note: In Arabic, also, masad signifies a lofty hill or mountain-top, from a secondary form
of tsud; and massara, to lay the foundations of a fortified city (‛ı̄ r matsor, Psa_31:22), from
tsur.))
is the mountain of Zion mentioned afterwards in Isa_29:8. ‫ר‬ ֶ‫שׁ‬ ֲ‫א‬ⅴ, as if; comp. Zec_10:6;
Job_10:19. ‫ל‬ ֵ‫אוֹכ‬ ‫ה‬ֵ ִ‫ה‬ְ‫ו‬ without ‫;הוּא‬ the personal pronoun is frequently omitted, not only in the
leading participial clause, as in this instance (compare Isa_26:3; Isa_40:19; Psa_22:29;
Job_25:2; and Köhler on Zec_9:12), but also with a minor participial clause, as in Psa_7:10;
Psa_55:20, and Hab_2:10. The hungering and thirsting of the waking man are attributed to his
nephesh (soul: cf., Isa_32:6; Isa_5:14; Pro_6:30), just because the soul is the cause of the
physical life, and without it the action of the senses would be followed by no sensation or
experience whatever. The hungry stomach is simply the object of feeling, and everything
sensitive in the bodily organism is merely the medium of sensation or feeling; that which really
feels is the soul. The soul no sooner passes out of the dreaming state into a waking condition,
than it feels that its desires are as unsatisfied as ever. Just like such a dream will the army of the
enemy, and that victory of which it is so certain before the battle is fought, fade away into
nothing.
7. PULPIT, “THE WARNING FOLLOWED BY A PROMISE. It is ever God's care to prevent men from
being "swallowed up with overmuch sorrow" (2Co_2:7). As long as he is not about to "make a full end"
(Jer_4:27), he mingles promises with his threats, words of cheer with words of warning. So now the
prophet is directed to attach to his four verses of denunciation (Isa_29:1-4) four others of encouragement,
and to declare the utter discomfiture of the vast host of enemies which for a time has besieged and
"distressed" Ariel.

31. Isa_29:5
Moreover; rather, but. The relation of Isa_29:5-8 to Isa_29:1-4 is that of contrast. The multitude of thy
strangers; i.e. "of thy enemies" (comp. Isa_25:5). In primitive societies every stranger is an enemy; and
hence language—the formation of primitive men—often has one word for the two ideas. In Latin hostis is
said to have originally meant "foreigner" (Cic; 'De Off',' 1.12). Shall be like small dust. Ground down, i.e.
to an impalpable powder—rendered utterly weak and powerless. The meaning is determined by the
clause which follows, with which it must necessarily be in close accordance. As chaff that passeth
away. "Chaff," in Scripture, is always a metaphor for weakness
(comp. Isa_5:24; Isa_17:13; Isa_33:11; Isa_41:15; and see
also Psa_1:4; Psa_35:5; Job_21:18; Hos_13:3; Dan_2:35; Zep_2:2). It has no value; man's object is to
get rid of it: a light wind carries it away, and no one inquires whither. Yea, it shall be at an instant
suddenly. Dr. Kay says it is "the collapse of Jerusalem" which is here intended. But most other
commentators understand, with more reason, the collapse of her enemies (Cheyne, Delitzsch, Vance
Smith, Knobel, etc.).
8. CALVIN, “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 “” to mean “” and allege that the multitude
of those who shall oppress the Jews shall be “ 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 ‫עריצים‬ (gnăīī), 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 “” or “” 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.

32. 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
(vĕāā,) 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.
6
the LORD Almighty will come
with thunder and earthquake and great noise,
with windstorm and tempest and flames of a
devouring fire.
1.BARNES, “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.
2. PULPIT, “Thou shalt be visited; literally, shall there be a visitation. On whom the visitation will fall is
not expressed; but the context shows that it is on the enemies of Judah. The terrible nature of the
visitation is signified by an enumeration of the most fearful of God's judgments—"thunder, earthquake,
great noise, whirlwind, tern-pest, and a flame of devouring fire." All the expressions are probably
metaphorical.

33. 3. GILL, “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.
4. HENRY, “Let her know that God is coming forth against her in displeasure, that she shall be
visited of the Lord of hosts (Isa_29:6); her sins shall be enquired into and punished: God will
reckon for them with terrible judgments, with the frightful alarms and rueful desolations of war,
which shall be like thunder and earthquakes, storms and tempests, and devouring fire,
especially upon the account of the great noise. When a foreign enemy was not in the borders,
but in the bowels of their country, roaring and ravaging, and laying all waste (especially such an
army as that of the Assyrians, whose commanders being so very insolent, as appears by the
conduct of Rabshakeh, the common soldiers, no doubt, were much more rude), they might see
the Lord of those hosts visiting them with thunder and storm. Yet, this being here said to be a
great noise, perhaps it is intimated that they shall be worse frightened than hurt.
5. JAMISON, “Thou — the Assyrian army.
thunder, etc. — 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 fulfillment, in the case of the Jews’ foes in
the last days, may be more literal (see as to “earthquake,” Zec_14:4).
6. CALVIN, “6.From Jehovah of hosts shalt thou be visited. He next assigns the reason why all this
multitude of garrisons shall be “ chaff;” and he expresses this by an opposite metaphor, for with those
soldiers he contrasts the anger and “ of the Lord.” What is “” to the flame of “ devouring fire?” What is “” to
the force and violence of a “” 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

34. 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 “” and shall even be
consumed as by “ flame.”
7
Then the hordes of all the nations that fight against
Ariel,
that attack her and her fortress and besiege her,
will be as it is with a dream,
with a vision in the night—
1.BARNES, “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.
2. CLARKE, “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: -

35. Ac veluti in somnis, oculos ubi languida pressit
Nocte quies, necquicquam avidos extendere cursus
Velle videmur, et in mediis conatibus aegri
Succidimus; non lingua valet, non corpore notae
Sufficiunt vires, nec vox, nec verba sequuntur.
Aen., 12:908.
“And as, when slumber seals the closing sight,
The sick wild fancy labors in the night;
Some dreadful visionary foe we shun
With airy strides, but strive in vain to run;
In vain our baffled limbs their powers essay;
We faint, we struggle, sink, and fall away;
Drain’d of our strength, we neither fight nor fly,
And on the tongue the struggling accents die.”
Pitt.
Lucretius expresses the very same image with Isaiah: -
Ut bibere in somnis sitiens quum quaerit, et humor
Non datur, ardorem in membris qui stinguere possit;
Sed laticum simulacra petit, frustraque laborat,
In medioque sitit torrenti flumine potans.
As a thirsty man desires to drink in his sleep,
And has no fluid to allay the heat within,
But vainly labors to catch the image of rivers,
And is parched up while fancying that he is drinking at a full stream.
Bishop Stock’s translation of the prophet’s text is both elegant and just: -
“As when a hungry man dreameth; and, lo! he is eating:
And he awaketh; and his appetite is unsatisfied.
And as a thirsty man dreameth; and, lo! he is drinking:
And he awaketh; and, lo! he is faint,
And his appetite craveth.”
Lucretius almost copies the original.
All that fight against her and her munition “And all their armies and their
towers” - For ‫צביה‬‫ומצדתה‬ tsobeyha umetsodathah, I read, with the Chaldee, ‫צבאם‬‫ומצדתם‬ tsebaam
umetsodatham.
3. GILL, “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:

36. 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.
4. HENRY, “. The destruction of Jerusalem's enemies is foretold, for the comfort of all that
were her friends and well-wishers in this distress (Isa_29:5, Isa_29:7): “Thou shalt be brought
down (Isa_29:4), to speak out of the dust; so low thou shalt be reduced. But” (so it may be
rendered) “the multitude of thy strangers and thy terrible ones, the numerous armies of the
enemy, shall themselves be like small dust, not able to speak at all, or as much as whisper, but
as chaff that passes away. Thou shalt be abased, but they shall be quite dispersed, smitten and
slain after another manner (Isa_27:7); they shall pass away, yea it shall be in an instant,
suddenly: the enemy shall be surprised with the destruction, and you with the salvation.” The
army of the Assyrians was by an angel laid dead upon the spot, in an instant, suddenly. Such will
be the destruction of the enemies of the gospel Jerusalem. In one hour shall their judgment
come, Rev_18:10. Again (Isa_29:6), “Thou shalt be visited, or (as it used to be rendered) She
shall be visited with thunder and a great noise. Thou shalt be put into a fright which thou shalt
soon recover. But (Isa_29:7) the multitude of the nations that fight against her shall be as a
dream of a night-vision; they and their prosperity and success shall soon vanish past recall.”
The multitude of the nations that fight against Zion shall be as a hungry man who dreams that
he eats, but still is hungry; that is, 1. Whereas they hoped to make a prey of Jerusalem, and to
enrich themselves with the plunder of that opulent city, their hopes shall prove vain dreams,
with which their fancies may please and sport themselves for a while, but they shall be
disappointed. They fancied themselves masters of Jerusalem, but shall never be so. 2. They
themselves, and all their pomp, and power, and prosperity, shall vanish like a dream when one
awakes, shall be of as little value and as short continuance. Psa_73:20. He shall fly away as a
dream Job_20:8. The army of Sennacherib vanished and was gone quickly, though it had filled
the country as a dream fills a man's head, especially as a dream of meat fills the head of him that
went to bed hungry. Many understand these verses as part of the threatening of wrath, when
God comes to distress Jerusalem, and lay siege to her. (1.) The multitude of her friends, whom
she relies upon for help shall do her no good; for, though they are terrible ones, they shall be like
the small dust, and shall pass away. (2.) The multitude of her enemies shall never think they can
do her mischief enough; but, when they have devoured her much, still they shall be but like a
man who dreams he eats, hungry, and greedy to devour her more.
5. JAMISON, “munition — fortress.
6. BI, “The visions of sin
There are two grand truths of a most stirring import unfolded in the text.

37. 1. That wicked men are frequently employed to execute the Divine purpose. The Almighty
determined to humble Jerusalem, and He employed Sennacherib as the engine of His
justice. “He makes” the wrath of man to praise Him. What a revelation is this of His absolute
command over the fiercest and freest workings of the most depraved and rebellious subjects!
2. That whilst wicked men execute the Divine purpose, they frustrate their own. Sennacherib
worked out the Divine result, but all his own plans and wishes were like the visions of the
famished traveller on the Oriental desert, who, hungry, thirsty, and exhausted, lies down and
dreams, under the rays of a tropical sun, that he is eating and drinking, but awakes and
discovers, to his inexpressible distress, that both his hunger and thirst are but increased.
Hell works out God’s plans and frustrates its own; Heaven works out God’s plans, and fulfils
its own. Let us look at the vision before us as illustrating the visions of sin.
I. IT IS A DREAMY VISION. It is “as a dream of a night vision.” There are waking visions. The
orient creations of poetry, the bright prospects of hope, the appalling apprehensions of fear—
these are visions occurring when the reflective powers of the soul are more or less active, and
are, therefore, not entirely unsubstantial and vain. But the visions which occur in sleep, when
the senses are closed, and the consciousness is torpid, and the reason has resigned her sway to
the hands of a lawless imagination, are generally without reality. Now, the Scriptures represent
the sinner as asleep. But where is the analogy between the natural sleep of the body and the
moral sleep of sin?
1. Natural sleep is the ordination of God, but moral is not.
2. Natural sleep is restorative, but moral is destructive.
3. In both there is the want of activity. The inactivity of the moral sleep of the sinner is the
inactivity of the moral faculty—the conscience.
4. In both there is the want of consciousness. With the sinner in his moral slumbers—God,
Christ, the soul, heaven, hell, are nothing to him.
II. IT IS AN APPETITIVE VISION. What is the dream of the man whom the Almighty brings
under our notice in the text, who lies down to sleep under the raging desire for food and water?
It is that he was eating and drinking. His imagination creates the very things for which his
appetite was craving. His imagination was the servant of his strongest appetites. So it is ever
with the sinner: the appetite for animal gratifications will create its visions of sensual pleasure:
the appetite for worldly wealth will create its visions of fortune; the appetite for power will
create its visions of social influence and applause. The sinner’s imagination is ever the servant of
his strongest appetites, and ever pictures to him in airy but attractive forms the objects he most
strongly desires.
III. IT IS AN ILLUSORY VISION. The food and water were a mirage in the visionary desert,
dissipated into air as his eye opened. All the ideas of happiness entertained by the sinner are
mental illusions. There are many theories of happiness practically entertained by men that are
as manifestly illusive as the wildest dream.
1. Every notion of happiness is delusive that has not to do more with the soul than the
senses.
2. Every notion of happiness is delusive that has not more to do with the character than the
circumstances.
3. Every notion is delusive that has not more to do with the present than with the future. He
that is preparing intentionally for happiness is not happy, nor can he be: the selfish motive
renders it impossible. “He that seeketh his life shall lose it.” Heaven is for the man that is

38. now blessed in his deeds, and for him only. The present is everything to us, because God is in
it, and out of it starts the future
4. Every notion is delusive that has not more to do with the absolute than the contingent.
IV. IT IS A TRANSITORY VISION. In the text, the supposed dreamer was led to feel the illusion
which his wayward imagination had practised upon him. “He awaketh, and his soul is empty.”
Every moral sleeper must awake either here or hereafter; here by disciplinary voices, or
hereafter by retributive thunders. (Homilist.)
Dreaming
As the army of Sennacherib were dreaming, literally or figuratively, of a conquest which had no
real existence, so are there multitudes of persons now dreaming that they are accomplishing the
great object of their existence who are no more doing so than if they lay wrapped in the slumbers
of the night. I propose to speak of them under three heads.
All three are capable of being substituted, and often are substituted, for the real and proper
business of life.
I. PLEASURE.
1. How comes it to pass that people can live such lives, dreaming all the while that they are
fulfilling the true purpose of their existence, or, at least, without any uneasy sense that they
are criminally failing to do so?
(1) One cause of it is that the thing in question is pleasure. “Nothing succeeds like
success.”
(2) Another explanation is, that many of the pleasures for which men live make great
demands on their exertions. Some kinds of play are harder than work. Men, therefore,
feel it difficult to believe that what bears so near a resemblance to work is not work, and
that very work which they were sent into the world to do.
(3) A great many of the pleasures of life are enjoyed in association with others. And
amidst the exhilaration of spirits, the brisk laughter, the friendly encounters, it is very
difficult to believe that a life made up largely of such occupations is not the life we were
intended to live.
(4) Then, a great deal of the pleasure is intimately associated with fashion.
(5) The alleged innocence of the pleasures indulged in contributes also to the deception.
(6) Again, it is sometimes said that, however censurable a life of pleasure may be for
those in advanced life, it is innocent and even suitable for the young.
2. But it may be said, What is there to show that such a life is only a dream-like substitute
for our real life?
(1) It leaves our best faculties unused.
(2) A life of pleasure, moreover, is a selfish life.
(3) A life of pleasure also exposes to temptation.
(4) A life devoted to pleasure, too, unfits men for another world.

39. II. WORK. By “work” is meant some secular occupation by which money, or its equivalent, is
gained. The Bible praises work. Work keeps us from being dependent on others. It tends to the
benefit of those dependent on us.
And work is good as furnishing a man with the means of helping his neighbours, and of
contributing to the support of the great movements in operation for lessening the suffering and
the sin of the world. And work is good, as giving a man influence by means of the wealth it
produces. It is also in favour of a life of diligent employment, that it keeps from much evil. And
yet neither is work, any more than pleasure, the great end of man; and those who deem it so are
indulging in a baseless dream. The moral value of work is to be measured by its motive and its
influence. A life of excessive devotion to work is hostile to the higher life of a man. It leaves but
little time for those exercises which are found so essential to a life of godliness. It indisposes for
such employments. It shuts out the other world by the undue prominence it gives to this. It
banishes God from the thoughts. It is a practical neglect of the soul. Others suffer also. Such a
life makes us indifferent to the interests of others.
III. RELIGION. And this time, you will perhaps say, they are likely to be right. On the contrary,
there is more danger of their going wrong here than in either of the previous cases. And for this
reason—that the sacred name of religion disposes men to think all is as it should be if they can
persuade themselves that they are religious. Religion assumes a great variety of forms, and some
of them not only worthless, but pernicious.
1. Can it be questioned that a great deal of the religion of England now is nothing more than
amusement, and often amusement of the most childish nature?
2. If religion in other cases seems to go deeper, it is too often only another name for
superstition, where chief importance is attached to the conventional sanctity of the persons
who officiate, the garments they wear, the sacraments they administer, the postures they
adopt, the seasons they observe.
3. Then there is the religion of sentiment, of which the chief object is to awaken certain
emotions.
4. There is also a religion in which the intellect performs the principal function.
5. We might speak of that religion which is hereditary, where a man adopts a particular faith
or worship because his ancestors did so before him.
6. We might speak of the religion of fashion, where the fashionable gathering forms the
great attraction.
7. We might speak of the religious observances in which men engage to fill up time which
they are forbidden by custom to employ in secular pursuits; or of the religion which is only
occasional and spasmodic; or of that which consists in bustle and superficial activity. These
religions all agree in being good for nothing. Some of them do harm. Religion is a life.
Religion has two sides. On the one it turns toward God, on the other toward man. But all
dreams must come to an end. There is a dread awaking in prospect. Think of the
disappointment that will attend the awaking! Let us not be deceived by the apparent reality
of the life we are leading. What can seem more real than a dream? yet what more
unsubstantial? With the feeling of disappointment will be mingled one of contempt. As a
dream when one awaketh, so, O Lord, when Thou awakest, Thou shalt despise their image.”
We experience a sort of resentment on finding that we have been so deceived by that which
had no reality. Will there be nothing like this on awaking from a life wasted in trifling? (D. P.
Pratten, B. A.)

40. The disappointments of sin
The general truth taught by these words is this: wrong-doing promises much, but it certainly
ends in bitter disappointment. The good to be gained by sin is seen and tasted and handled only
in dream. It is never actually possessed, and visible disappointment is the bitter fruit of
transgression.
I. THE VERY NATURE OF SIN SUGGESTS THIS FACT.
1. Sin is a wandering from the way which God has appointed for us—the way which was in
His mind when He made man—the only way which has ever been in His mind as the right
way. There is no adaptation in man’s real nature to any way but one, and that is obedience to
a Father in Heaven, the result and fruit of true love for that Father.
2. Sin is a practical withdrawing from the protection of Divine providence. It thus wounds,
sometimes instantly, and always eventually, the transgressor himself. It is as when a hungry
man dreameth, and awaketh, and behold, he is faint.
II. LOOK AT A FEW RECOGNISED FACTS ABOUT SIN.
1. The angels who kept not their first estate left their own habitation. So far as we can
understand the matter they sought freedom, but they found chains. They sought light; they
found darkness. They sought happiness; they found misery,—as when a hungry man
dreameth and eateth, and awaketh and finds himself famishing.
2. Our first parents, in yielding to the first temptation, soughs equality with God; but they
soon found themselves fallen below the natural human level
3. The general history of sin is found in epitome in the life of every sinner. In families and
Churches and nations, in societies of all kinds, we see illustrated the truth that sin
everywhere, by whomsoever committed, is the occasion of most bitter disappointment. (S.
Martin.)
Life a dream
Lord Brougham relates an occurrence which strikingly shows how short a thing a dream is. A
person who had asked a friend to call him early in the morning, dreamed that he was taken ill,
and that, after remedies had been tried in vain by those about him, a medical man was sent for
who lived some miles away, and who did not arrive before some hours had elapsed. On his
arrival he threw some cold water upon the face of the patient. Thereupon the sleeper awoke. The
water was, in fact, applied by his friend, for the purpose of awaking him. The inference is that
this apparent dream of hours was the affair of a moment. Such is human life. (D. P.Pratten, B.
A.)
A dream
The figure of the dream is applied in two ways.
1. Objectively, to the vanishing of the enemy.
2. Subjectively, to his disappointment. (Prof. J. Skinner, D. D.)
Disenchantment

41. (Isa_29:8):—A more vivid representation of utter disenchantment than this verse gives can
scarcely be conceived. (Prof. J. Skinner, D. D.)
Disappointing fancies
No sooner had I shut my eyes than fancy would convey me to the streams and rivers 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. (Mungo
Park’s Journal.)
8.CALVIN, “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 “” 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’
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 “ dream.” “ then,” says he, “ indulgest the hope of uninterrupted
repose, the Lord will quickly awake thee, and will drive away thy presumption.”
The Prophet says wittily, that the Jews are “” 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 “ 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.

42. 8
as when a hungry person dreams of eating,
but awakens hungry still;
as when a thirsty person dreams of drinking,
but awakens faint and thirsty still.
So will it be with the hordes of all the nations
that fight against Mount Zion.
1.BARNES, “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

43. 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”).
2. PULPIT , “It shall be even as when an hungry man dreameth. The melting away of the vision would
involve a keen disappointment. The enemies of Israel had expected to secure a most valuable prey. They
had dreamed of a rich booty when they should take the city—a booty which would reward them for all the
hardships of their marches, their watches, their toils in the siege, the dangers to which they exposed
themselves in the assaults. It was as if a hungry man had dreamed that he was engaged in a feast, or a
thirsty man that he was drinking deep at a banquet, when suddenly he wakes up, and finds that he has
been merely dreaming, and that there is no reality in his fancies. Dr. Kay quotes a passage which is much
to the point from Mungo Park's journals: "No sooner had I shut my eyes than fancy would convey me to
the streams and rivers of my native land. There, as I wandered along the verdant bank, I surveyed the
clear streams with transport, and hastened to swallow the delightful draught; but, alas! disappointment
awaked me, and I found myself a lonely captive, perishing of thirst amid the wilds of Africa." Those
engaged in the siege, while themselves vanishing away, would likewise find their dreams of plunder
vanish, and Would bitterly feel the disappointment. That fight against Mount Zion. To attack Jerusalem
was to fight against the mount of God, the place where Jehovah had "set his Name, "and where he
condescended in some true sense to dwell continually. How could those who engaged in such an
enterprise hope to succeed?
3. GILL, “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:

44. 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.
4. JAMISON, “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).
soul — simply his appetite: he is still thirsty.
5. BI, “The general truth taught by these words is this: wrong-doing promises much, but it
certainly ends in bitter disappointment. The good to be gained by sin is seen and tasted and
handled only in dream. It is never actually possessed, and visible disappointment is the bitter
fruit of transgression.
I. The very nature of sin suggests this fact. (1) Sin is a wandering from the way which God has
appointed for us—the way which was in His mind when He made man—the only way which has
ever been in His mind as the right way. There is no adaptation in nan’s real nature to any way
but one, and that is obedience to a Father in heaven, the result and fruit of true love for that
Father. (2) Sin is a practical withdrawing from the protection of Divine providence. It thus
wounds, sometimes instantly, and always eventually, the transgressor himself. It is as when a
hungry man dreameth, and awaketh, and behold, he is faint.
II. Look at a few recognised facts about sin. (1) The angels who kept not their first estate left
their own habitation. So far as we can understand the matter they sought freedom, but they
found chains. They sought light; they found darkness. They sought happiness; they found
misery,—as when a hungry man dreameth and eateth, and awaketh and finds himself famishing.
(2) Our first parents, in yielding to the first temptation, sought equality with God; but they soon
found themselves fallen below the natural human level. (3) The general history of sin is found in
epitome in the life of every sinner. In families and churches and nations, in societies of all kinds,
we see illustrated the truth that sin everywhere, by whomsoever committed, is the occasion of
most bitter disappointment.
S. Martin, Penny Pulpit, No. 621.
6.CALVIN, “8.It shall be therefore as when a hungry man dreameth. He compares the Jews to “ 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 “

45. 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 “” and airy “” for, when they have been
aroused by a sudden calamity, they shall feel how empty and insubstantial those “ and visions” were, and
how false and delusive was the opinion which they had formed that they enjoyed abundance. As “ 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, “ multitude of
those who fight against Ariel shall be as a dream;” but it ought to be explained in this manner: — “ 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)
9
Be stunned and amazed,
blind yourselves and be sightless;
be drunk, but not from wine,
stagger, but not from beer.
1.BARNES, “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

46. rendered ‘stay yourselves’ (‫התמהמהוּ‬ hı te
mahe
me
hu) 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 hı she
ta‛ashe
‛u) is one form of the verb ‫שׁעע‬ sha‛
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.
2. CLARKE, “Stay yourselves, and wonder - ‫התמהמהו‬ hithmahmehu, go on what-what-
whatting, in a state of mental indetermination, till the overflowing scourge take you away. See
the note on Psa_119:60 (note).
They are drunken, but not with wine - See note on Isa_51:21.
3. GILL, “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:

47. 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.
4. HENRY, “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 the Lord and had
encouragement from Hezekiah in doing so, 2Ch_30:22. They had prophets, who brought them
messages immediately from God, and signified to them what were the causes and what would be
the effects of God's displeasure against them. Now, one would think, surely this great nation,
that has all the advantages of divine revelation, is a wise and understanding people, Deu_4:6.
But, alas! it was quite otherwise, Isa_29:9. The prophet addresses himself to the sober thinking
part of them, calling upon them to be affected with the general carelessness of their neighbours.
It may be read, “They delay, they put off, their repentance, but wonder you that they should be
so sottish. They sport themselves with their own deceivings; they riot and revel; but do you cry
out, lament their folly, cry to God by prayer for them. The more insensible they are of the hand
of God gone out against them the more do you lay to heart these things.” Note, The security of
sinners in their sinful way is just matter of lamentation and wonder to all serious people, who
should think themselves concerned to pray for those that do not pray for themselves. But what is
the matter? What are we thus to wonder at? 1. We may well wonder that the generality of the
people should be so sottish and brutish, and so infatuated, as if they were intoxicated: They are
drunken, but not with wine (not with wine only, though with that they were often drunk), and
they erred through wine, Isa_28:7. They were drunk with the love of pleasures, with prejudices
against religion, and with the corrupt principles they had imbibed. Like drunken men, they
know not what they do or say, nor whither they go. They are not sensible of the divine rebukes
they are under. They have beaten me, and I felt it not, says the drunkard, Pro_23:35. God
speaks to them once, yea, twice; but, like men drunk, they perceive it not, they understand it not,
but forget the law. They stagger in their counsels, are unstable and unsteady, and stumble at
every thing that lies in their way. There is such a thing as spiritual drunkenness.
5. JAMISON, “Stay — rather, “Be astounded”; expressing the stupid and amazed incredulity
with which the Jews received Isaiah’s announcement.
wonder — The second imperative, as often (Isa_8:9), is a threat; the first is a simple
declaration of a fact, “Be astounded, since you choose to be so, at the prophecy, soon you will be
amazed at the sight of the actual event” [Maurer].
cry ... out ... cry — rather, “Be ye blinded (since you choose to be so, though the light shines
all round you), and soon ye shall be blinded” in good earnest to your sorrow [Maurer], (Isa_6:9,
Isa_6:10).

48. not with wine — but with spiritual paralysis (Isa_51:17, Isa_51:21).
ye ... they — The change from speaking to, to speaking of them, intimates that the prophet
turns away from them to a greater distance, because of their stupid unbelief.
6. K&D 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 the illumination
of Jehovah it could not possibly be understood. The deep degradation of Ariel, the wonderful
deliverance, the sudden elevation from the abyss to this lofty height - all this was a matter of
faith. But this faith was just what the nation wanted, and therefore the understanding depending
upon it was wanting also. The she
mu‛ah was there, but the bı̄nah was absent; and all ‫שׁמועה‬ ‫הבין‬ was
wrecked on the obtuseness of the mass. The prophet, therefore, who had received the unhappy
calling to harden his people, could not help exclaiming (Isa_29:9), “Stop, and stare; blind
yourselves, and grow blind!” ַ‫מ‬ ְ‫ה‬ ַ‫מ‬ ְ‫ת‬ ִ‫,ה‬ to show one's self delaying (from ַ‫ה‬ ָ‫,מ‬ according to
Luzzatto the reflective of ַ‫מ‬ ְ‫ה‬ ַ‫מ‬ ְ , an emphatic form which is never met with), is connected with
the synonymous verb ַ‫מ‬ ָ , to be stiff with astonishment; but to ‫ע‬ ַ‫ע‬ ָ‫,שׁ‬ to be plastered up, i.e.,
incapable of seeing (cf., Isa_6:10), there is attached the hithpalpel of the same verb, signifying “to
place one's self in such circumstances,” se oblinere (differently, however, in Psa_119:16,
Psa_119:47, compare Isa_11:8, se permulcere). They could not understand the word of God, but
they were confused, and their eyes were, so to speak, festered up: therefore this self-induced
condition would become to them a God-appointed punishment. The imperatives are judicial
words of command.
This growth of the self-hardening into a judicial sentence of obduracy, is proclaimed still more
fully by the prophet. “They are drunken, and not with wine; they reel, and not with meth. For
Jehovah hath poured upon you a spirit of deep sleep, and bound up your eyes; the prophets
and your heads, the seers, He has veiled. And the revelation of all this will be to you like words
of a sealed writing, which they give to him who understands writing, saying, Pray, read this;
but he says, I cannot, it is sealed. And they give the writing to one who does not understand
writing, saying, Pray, read this; but he says, I do not understand writing.” They were drunken
and stupid; not, however, merely because they gave themselves up to sensual intoxication (‫ן‬ִ‫י‬ַ‫,י‬
dependent upon ‫רוּ‬ ְ‫כ‬ ָ‫,שׁ‬ ebrii vino), but because Jehovah had given them up to spiritual confusion
and self-destruction. All the punishments of God are inflicted through the medium of His no less
world-destroying than world-sustaining Spirit, which, although not willing what is evil, does
make the evil called into existence by the creature the means of punishing evil. Tardemah is used
here to signify the powerless, passive state of utter spiritual insensibility. This judgment had
fallen upon the nation in all its members, even upon the eyes and heads of the nation, i.e., the
prophets. Even they whose duty is was to see to the good of the nation, and lead it, were blind
leaders of the blind; their eyes were fast shut (‫ם‬ ֵ ִ‫,ע‬ the intensive form of the kal, Isa_33:15;
Aram. ‫ם‬ ֵ ַ‫;ע‬ Talmud also ֵ ַ‫ע‬‫ץ‬ : to shut the eyes, or press them close), and over their heads a cover
was drawn, as over sleepers in the night. Since the time of Koppe and Eichhorn it has become a
usual thing to regard ‫ם‬ִ‫יאי‬ ִ‫ב‬ְ ַ‫ת־ה‬ ֶ‫א‬ and ‫ם‬ִ‫ּזי‬‫ח‬ ַ‫ה‬ as a gloss, and indeed as a false one (compare
Isa_9:13-14); but the reason assigned - namely, that Isaiah's polemics are directed not against
the prophets, but against the stupid staring people - is utterly groundless (compare Isa_28:7,
and the polemics of his contemporary Micah, e.g., Isa_3:5-8). Moreover, the author of a gloss

49. would have been more likely to interpret ‫ם‬ ֶ‫יכ‬ ֵ‫אשׁ‬ ָ‫ר‬ by ‫ים‬ ִ‫ר‬ ָ ַ‫ה‬ or ‫ם‬ִ‫ני‬ ֲ‫ּה‬ⅴ ַ‫ה‬ (compare Job_9:24). And
Isa_29:11, Isa_29:12 are also opposed to this assumption of a gloss. For by those who
understood what was written (sepher), it is evident that the prophets and rulers of the nation are
intended; and by those who did not understand it, the great mass of the people. To both of them,
“the vision of all,” i.e., of all and everything that God had shown to His true prophets, was by the
judgment of God completely sealed. Some of them might have an outward knowledge; but the
inward understanding of the revelation was sealed to them. Some had not even this, but stared
at the word of the prophet, just as a man who cannot read stares at what is written. The chethib
has ‫ר‬ ֶ‫פ‬ ֵ ַ‫;ה‬ the keri ‫ר‬ ֶ‫פ‬ ֵ‫,ס‬ though without any ground, since the article is merely generic. Instead of
‫נא־זה‬ ‫קר‬‫א‬ , we should write ‫זה‬ ‫קרא־נא‬ in both cases, as certain codices and old editions do.
6B. PULPIT, “Two kinds of spiritual blindness.
Spiritual blindness is not the natural condition of man. God has given to all men a certain power of
spiritual discernment. He is "the Light which lighteth every man that cometh into the world" (Joh_1:9).
Children are invariably found to be teachable at an early age—to have a power of receiving and
appreciating spiritual verities. The spiritually blind have become such, and in their condition we may trace
two stages.
I. THE INITIAL STAGE. The commencement of spiritual blindness is a willful shutting of the eyes. Instead
of seeking to see, striving to see, looking out for the spiritual in life and action, men turn away from it,
"wink with their eyes," put veils over them, refuse to let the light of truth shine in upon their
understandings. They "love darkness rather than light" (Joh_3:19). The whole of life should be a continual
exercise of the spiritual discerning power. Men give the power as little exercise as possible. They weaken
it by disuse. After a while they deprave it, so that its judgments become uncertain—even false.
II. THE FINAL STAGE. In Scripture the final stage is called "a reprobate mind," literally, "an
undistinguishing mind ( ἀδοκιµὸς νοῦς )." By the law of God's providence, the willful shutting of the eyes
leads on to an inability to see. The moral vision becomes actually distorted. The "light that is within a man
becomes "darkness;" and then, "how great is that darkness!" "Bitter is put for sweet, and sweet for bitter"
(Isa_5:20), "good for evil, and evil for good." The state is hopeless, irremediable. It results naturally from
the repeated sins against light of the first stage; but it is none the less God's judgment upon the sinner.
Hence it has been called "judicial blindness"—an expressive name.
7. BI, “Spiritual drunkenness
By spiritual drunkenness (Isa_29:9) we are probably to understand unsteadiness of conduct and
a want of spiritual discernment.
(J. A. Alexander.)
Spiritual drunkenness worse than bodily, and more prevalent
Drunkenness in itself is a horrible vice, and it is the mother of innumerable more. But besides
this there is a spiritual drunkenness.
I. This worse drunkenness, says the text, is SPIRITUAL BLINDNESS, SPIRITUAL
INSENSIBILITY, OR INSANITY. In this respect it resembles the other drunkenness. The man
who is drunk has eyes, but he cannot see; ears, but he cannot hear; a heart that has not ceased to

50. beat, but he cannot understand. He mistakes one person and thing fur another. So it is with the
spiritual sort in regard to the spiritual world. Look at a few of the varieties. Drunkenness—
1. From ignorance of the truth.
2. From perversion or profanation of the truth.
3. From rejection of the truth.
II. WHAT IS THE QUALITY OR CURSE OF THIS SPIRITUAL DRUNKENNESS, compared
with the other? Compare it—
1. In regard to the drunkard’s intelligence or powers of perception.
2. In regard to the drunkard’s life, affections, passions, habits.
3. In regard to the drunkard’s state before God, the salvation of soul and body. What shall
we say, if we discover the terrific truth?
(1) That the spiritual is more besotting and blinding to the spirit.
(2) That it is more maddening and brutalising to the drunkard’s life. What crime will the
drunkard not perpetrate? But what is the life of the spiritual drunkard who goes on in his
wickedness? One lifelong defiance of God.
(3) That it is a drunkenness still more infernal, more devilish, and more deadly to both
soul and body. (R. Paisley.)
Judicial blindness
The Jews are represented as given over by God to a judicial blindness. Now, we regard it as a
fixed principle in the interpretation of Scripture that God never does more than leave men to
themselves; doing nothing directly to harden them in wickedness, or to place them out of the
reach of forgiveness. (H. Melvill, B. D.)
Drunken, but not with wine
Are there, then, other forms of insobriety and resultant demoralisation distinct from that of the
familiar cup? The phrases which suggest this abnormal state are continually in our mouths.
Thus, we speak of people being intoxicated with delight, with fanaticism, with political
excitement, or with the spirit of gambling. Wendell Holmes speaks of people who become
intoxicated with music, with poetry, with love, with religious enthusiasm. He remarks how
convalescents are sometimes made tipsy by a beef steak. It is said of one that he was too
intoxicated with certain good news to be able to imbibe anything else. Indeed, it is told of certain
company that it was so intoxicating that some of the circle were compelled to drink to keep
themselves sober. (J. J.Ingram.)
Intoxication
What are the main characteristics of intoxication? The drunken man is one who has lost his
power of self-control, one to whose eye and thought the proportions and relationships of life
have become disordered, one whose vigour, both physically and mentally, has become enfeebled
and inefficient. He is a man who for the time being loses his true relation to the things of outer
life. He is abnormal. His appetites are deranged, his engrossments disproportionate, his views

51. beclouded or oblique. (J. J. Ingram.)
For the Lord hath poured out upon you the spirit of deep sleep
The spirit of a deep sleep
“The Lord hath poured out,” etc. That is an appalling judgment. What have been the steps which
have led up to so terrible a consummation? Men do not lose their moral sensitiveness by a
stroke; it is the ultimate issue of a process. Drowsiness precedes sleep; the twilight ushers in the
night. We do not reach moral abysses by a precipice; we reach them by a gradient. We do not
drop into bondage; we walk into it.
1. Here are the men of my text; what was the first step in the degradation? We have it clearly
indicated in the thirteenth verse. If we take the thirteenth verse, and place it before
Isa_29:9, we have unfolded before us the process of degeneracy, which is re-enacted in
multitudes of lives in every succeeding age. The first step towards moral benumbment is the
evisceration of religious worship. Take the heart out of worship, and you will take the life out
of morals. “And their fear of Me is a commandment of men which has been taught them.”
What does that mean? The man-made has supplanted the God-born. And what does that
further mean but the intrusion of the casuist into religion? The casuist is he who turns a
shining principle into a dull maxim, who makes breaches and loopholes of escape in the
great moral law, who changes the searching inwardness of religion into an easy external
ordinance, who removes the fearful sense of the eternal, and makes us feel perilously at
home in the small demands of his own commandments.
2. Now let us mark the progress of the degeneracy. Religious formalism issues in moral
laxity. Note the analysis of the process which is given in the ninth verse. First there is
dimness of moral vision. “Tarry ye and wonder.” The figure is that of a man who pulls
himself up in bewilderment. He does not remember quite clearly whether this is the way, or
whether he should take the next turning. Moral law does not stand out in clear bold relief.
His conscience does not act readily. There is hesitancy. He “tarries”! There is confusion He
“wonders”! “Take your pleasure and be blind.” With dimness there comes wilfulness. The
little truth they saw they resented. The people liked the restfulness of the dulness. There was
nothing searching or self-revealing in the adulterated light. They preferred the twilight in
which they can partially hide. Let us go on with the analysis. Moral dimness; moral
wilfulness; what is the next step in the degeneracy? Moral stupor. “They are drunk, but not
with wine. They stagger, but not with strong drink.”
3. Now let us proceed to the third step in the appalling gradient. When a man has
eviscerated his religion, changing its inwardness to a thin superficialness, and from this
proceeds to moral laxity, I am told by the words of my text that by a judicial act of God his
stupor becomes fixed. If a man will not, he shall not! Ye have taken the cup of wilfulness, and
drugged yourselves into sin, and “the Lord hath poured out upon you the spirit of deep
sleep.”
4. What is the next step in the awful gradient? “And all vision is become to you as a book
that is sealed.” The great writings of the great books have no illuminating message. The
books are sealed! What books? There is the book of conscience. “Thine ears shall hear a word
behind thee, saying, This is the way, walk ye in it.” That book is sealed. There is the book of
experience, the teachings of yesterday, the witness of history. “Ask now of the days that are
past.” That book is sealed. There is the book of nature. The book of nature began to be read
by William Wordsworth when the atmosphere of English life had been warmed by the
evangelical revival. When the evangelical is dead nature’s inner significance is concealed. Let

52. us therefore watch, with intensest vigilance, against the intrusion of all insincerity into our
worship. (J. H. Jowett, M. A.)
8. PULPIT,
“NEITHER WARNING NOR PROMISE COMPREHENDED BY THOSE TO WHOM THEY HAVE BEEN
ADDRESSED, "Who hath believed our report?" says the prophet in another place (Isa_53:1), "and to
whom is the arm of the Lord revealed?" It was among the most painful circumstances attaching to the
prophetical office, that scarcely ever was the prophet held in any esteem among his own people, or in his
own lifetime. Isaiah knows that his warning will fall dead—that the people and their rulers have neither
"eyes to see" nor "ears to hear." He places on record this knowledge, while at the same time striving if by
any means he may arouse some from their condition of dull apathy.
Isa_29:9
Stay yourselves, and wonder; rather, stand stupefied and be astonished. The prophet bids them act as he
knows that they will act. They will simply "stare with astonishment" at a prophecy which will seem to them
"out of all relation to facts" (Cheyne). They will not yield it the slightest credence. They will only marvel
how a sane man could have uttered such egregious folly. Cry ye out, and cry. Delitzsch and Mr. Cheyne
translate, "Blind yourselves, and be blind," which certainly gives a much better sense, and is justified by
the use of the same verb in Isa_6:10. As Pharaoh began by hardening his own heart, and then God
hardened it, so those who blind their own eyes, and will not see when they have the power, are, in the
end, if they persist, judicially blinded by God. They are drunken, but not with wine. "The drunkards of
Ephraim" (Isa_28:3) were such literally. They "erred through strong drink" (Isa_28:7); they "were
swallowed up of wine;" but the case was different with the infatuated ones of Judah. They were morally,
not physically, intoxicated. Their pride and self-trust rendered them as irrational and as unimpressionable
as ever drunkenness rendered any man; but they were not actual drunkards.
9. CALVIN, “9.Tarry and wonder. Isaiah follows out the same subject, and attacks more keenly the
gross stupidity of the people. Instead of “” some render the term, “ amazed;” but the view which I prefer
may be thus expressed: “ 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

53. 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 “” 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’ entendres rien) “ as much as you please about it, you will not at
all understand it.”
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 “ 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 “” 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 “” 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.
10
The LORD has brought over you a deep sleep:
He has sealed your eyes (the prophets);
he has covered your heads (the seers).
1.BARNES, “For the Lord hath poured out upon you - The word rendered ‘hath
poured out’ (‫נסך‬ nasak) is usually referred to the act of pouring out a libation, or drink-offering

54. in worship Exo_30:9; Hos_9:4; Isa_30:1. Here it means that Yahweh had, as it were, “drenched
them” (Septuagint, πεπότικε 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.
2. PULPIT, “The Lord hath poured out upon you the spirit of deep sleep. "Sleep," in Scripture, is
sometimes "rest," "repose from trouble" ("So he giveth his beloved sleep," Psa_128:2). But here it is
"spiritual deadness and impassiveness"—an inability to appreciate, or even to understand, spiritual
warnings. The Jews of Isaiah's time were sunk in a spiritual lethargy, from which he vainly endeavored to
arouse them. This spiritual lethargy is here said to have been "poured out upon them by Jehovah;" but we
are not to suppose that there was anything exceptional in their treatment—"because they did not like to
retain God in their knowledge, God gave them over to a reprobate mind" (Rom_1:28), as he does men
generally. Hath closed your eyes. The prophets. As the text stands, the proper translation would be,
"For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes (the
prophets), and your heads (the seers) hath he covered." But it is reasonably conjectured that the
expressions, "the prophets," "the seers," are glosses, which have crept from the margin into the text
(Eichhorn, Koppe, Cheyne). If so, they are probably mistaken glosses, the allusion being, not to particular
classes, but to the actual "heads" and "eyes" of individual Hebrews, which were "closed" and "covered"
by the judicial action of the Almighty. In the East a covering is often drawn over the head during sleep.
3. GILL, “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,

55. 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.''
4. HENRY, “It is yet more strange that God himself should have poured out upon them a spirit
of deep sleep, and closed their eyes (Isa_29:10), that he who bids them awake and open their
eyes should yet lay them to sleep and shut their eyes; but it is in a way of righteous judgment, to
punish them for their loving darkness rather than light, their loving sleep. When God by his
prophets called them they said, Yet a little sleep, a little slumber; and therefore he gave them up
to strong delusions, and said, Sleep on now. This is applied to the unbelieving Jews, who
rejected the gospel of Christ, and were justly hardened in their infidelity, till wrath came upon
them to the uttermost. Rom_11:8, God has given them the spirit of slumber. And we have
reason to fear it is the woeful case of many who live in the midst of gospel light. 3. It is very sad
that this should be the case with those who were their prophets, and rulers, and seers, that those
who should have been their guides were themselves blindfolded; and it is easy to tell what the
fatal consequences will be when the blind lead the blind. This was fulfilled when, in the latter
days of the Jewish church, the chief priests, and the scribes, and the elders of the people, were
the great opposers of Christ and his gospel, and brought themselves under a judicial infatuation.
5. JAMISON, “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.
eyes; the prophets, etc. — 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.

56. 6. CALVIN, “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, ‫,נביאים‬ (nēīī,) and ‫,חזים‬ (chōī,) “” and “”
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.
11
For you this whole vision is nothing but words
sealed in a scroll. And if you give the scroll to someone
who can read, and say, “Read this, please,” they will
answer, “I can’t; it is sealed.”
1.BARNES, “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 sepher 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).

57. 2. CLARKE, “I cannot; for it is sealed “I cannot read it; for it is sealed up” - An
ancient MS. and the Septuagint have preserved a word here, lost out of the text; ‫לקרות‬ likroth,
(for ‫,)לקראות‬ αναγνωναι, read it.
3. GILL, “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 γραµµατεις, 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.
4. HENRY, “The sad effect of this was that all the means of conviction, knowledge, and grace,
which they enjoyed, were ineffectual, and did not answer the end (Isa_29:11, Isa_29:12): “The
vision of all the prophets, true and false, has become to you as the words of a book, or letter,
that is sealed up; you cannot discern the truth of the real visions and the falsehood of the
pretended ones.” Or, every vision particularly that this prophet had seen for them, and
published to them, had become unintelligible; they had it among them, but were never the wiser
for it, any more than a man (though a good scholar) is for a book delivered to him sealed up, and
which he must not open the seals of. He sees it is a book, and that is all; he knows nothing of
what is in it. So they knew that what Isaiah said was a vision and prophecy, but the meaning of it
was hidden from them; it was only a sound of words to them, which they were not at all alarmed
by, nor affected with; it answered not the intention, for it made no impression at all upon them.
Neither the learned nor the unlearned were the better for all the messages God sent them by his
servants the prophets, nor desired to be so. The ordinary sort of people excused themselves from

58. regarding what the prophets said with their want of learning and a liberal education, as if they
were not concerned to know and do the will of God because they were not bred scholars: It is
nothing to me, I am not learned. Those of better rank pretended that the prophet had a peculiar
way of speaking, which was obscure to them, and which, though they were men of letters, they
had not been used to; and, Si non vis intelligi, debes negligi - If you wish not to be understood,
you deserve to be neglected. Both these are groundless pretences; for God's prophets have been
no unfaithful debtors either to the wise or to the unwise, Rom_1:14. Or we may take it thus: -
The book of prophecy was given to them sealed, so that they could not read it, as a just judgment
upon them; because it had often been delivered to them unsealed, and they would not take pains
to learn the language of it, and then made excuse for their not reading it because they were not
learned. But observe, “The vision has become thus to you whose minds the god of this world has
blinded; but it is not so in itself, it is not so to all; the same vision which to you is a savour of
death unto death to others is and shall be a savour of life unto life.” Knowledge is easy to him
that understands.
5. JAMISON, “of all — rather, “the whole vision.” “Vision” is the same here as “revelation,”
or “law”; in Isa_28:15, the same Hebrew word is translated, “covenant” [Maurer].
sealed — (Isa_8:16), God seals up the truth so that even the learned, because they lack
believing docility, cannot discern it (Mat_13:10-17; Mat_11:25). 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).
6. SBC, “I. There is something of truth in the representation that the Bible is a sealed book. We
always regard it as a standing proof of the Divine origin of the volume, that it is not to be
unfolded by the processes which we apply to a merely human composition, and that every
attempt to enter deeply into its meaning, without the assistance of its Author, issues in nothing
but conjecture and confusion. The Bible is addressed to the heart, not merely to the head.
Revelation is designed not only to convey to the intellect a few definite notions of things which
its own sagacity is unable to discover, but to act upon the affections, and win them over to the
service of God. The very fact that unless the Holy Spirit explains the Bible it is impossible for the
student to enter into its meaning, may be seized on by those who seek an apology for neglect;
and men may retort upon an adviser who says, "Read this, I pray you," by asking, "How can we,
since on your own showing the book is sealed?" The Bible is a sealed book to all who interpret it
by their own unaided strength. But "if any of you lack wisdom, let him ask of God, who giveth to
all men liberally and upbraideth not, and it shall be given him." Hence the key is within reach.
You are taught how the flame may be kindled by which the seals shall be dissolved. Can it, then,
be any justification for the neglect with which Scripture is treated that any of its statements
overpass our unassisted comprehensions?
II. If one great body of men excuse themselves by pleading that the volume is sealed, another
will take refuge in their own want of scholarship. Here, again, the excuse is based on a truth; but
yet it in no degree justifies neglect. The well-educated man has undoubtedly advantages over the
uneducated, when both are considered as students of Scripture. The poor may be deterred by
positive inability from reading the Bible, and thus be dependent upon their children or
neighbours for acquaintance with its chapters; and even where there has not been this total want
of common instruction, and the poor cottager is able to read the Bible for himself, it is not to be
questioned that he will find many difficulties which never meet the better educated. Here comes
in with fresh force all our preceding argument in regard to the office of the Spirit as the

59. interpreter of Scripture. If the understanding of the Bible, so as to become morally advantaged
by its statements, depend on the influences of the Holy Ghost, it is clear that the learned may
search much and gain no spiritual benefit, and the unlearned may read little and yet be mightily
profited. The instant you ascertain that the book cannot be unsealed by mere human
instrumentality, but that an agency is needed which is promised to all without exception who
seek it by prayer, you place rich and poor on the same level, so far as "life eternal" is concerned,
which is the knowing God and Jesus Christ whom He hath sent.
H. Melvill, Penny Pulpit, No. 2129.
References: Isa_29:11, Isa_29:12.—Old Testament Outlines, p. 191. Isa_
7. PULPIT, “The vision of all; i.e. "the entire vision"—all that Isaiah has put before them in verses 1-
8. As the words of a book that is sealed; rather, the words of a letter (marginal rendering)
or writing. Written documents were often sealed up to secure secrecy, the sealing being done in various
ways. When the writing was on a clay tablet, it was often enclosed in a clay envelope, so that the
document could not be read till the outer clay covering was broken. Rolls of papyrus or parchment were
secured differently. One that is learned; i.e. "one that can read writing," which the ordinary Jew could not
do, any more than the ordinary European in the Middle Ages. Neither the learned nor the unlearned Jews
would be able to understand Isaiah's prophecy, so as to realize and accept its literal truth. They were
devoid of spiritual discernment. Even the rulers were but "blind loaders of the blind."
8. CALVIN, “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 “ 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 “ 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 “ 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 “ they do not see.” (Isa_6:9.) First, therefore, he

60. 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,
“ 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 ‘ 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 “ 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 “” 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

61. 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 “ 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 “”
(268) “Et monstrer le chemin aux autres;” — “ point out the way to others.”
(269) “ common version, I am not learned, is too comprehensive and definite. A man might read a letter
without being learned, at least in the modern sense, although the word was once the opposite of illiterate
or wholly ignorant. In this case it is necessary, to the full effect of the comparison, that the phrase should
be distinctly understood to mean, I cannot read. ” — Alexander.
FT526 “Par le jugement de Dieu;” — “ the judgment of God.”
FT527 “”
FT528 “Qui signifie enseigné;” — “ signifies taught.”
FT529 “Qu’ renverse tout ordre.”
FT530 “ will proceed to do. (Heb. I will add).” — Eng. Ver.
FT531 “C’ à dire, Fonisseurs.”
FT532 This corresponds with the English version. — Ed
FT533 In almost all the ancient versions ‫,הפככם‬ (hŏĕĕ,) generally rendered “ turning,” is construed as the
nominative to the verb “ be.” Modern critics treat it as a separate clause, and exclamation. “ as ye are!” —
Lowth. “ of yours!” — Stock. “ perversion!” — Alexander. The same meaning had been brought out by
Luther, though in a paraphrastic form, Wie seyb ihr so verfehrt ! “ are you so perverse!” — Ed
FT534 This rendering is followed by Lowth and Stock. “ Lebanon beams like Carmel. A mashal, or

62. proverbial saying, expressing any great revolution of things, and, when respecting two subjects, an entire
reciprocal change.” — Lowth. “ Lebanon shall be turned into a Carmel. That which is now desert shall
become a fruitful field, and the reverse. Or, to quit the figure, the poor and illiterate shall change
conditions with the great ones and the wise of this world, with respect to happiness, when the gospel shall
be promulgated.” — Stock. Jarchi, on the other hand, views “” as meaning “ fruitful field,” and Alexander
regards this point as decided by the use of the article. “ ‫הכרמל‬ (hăăĕ) is not the proper name of the
mountain, may be inferred from the article, which is not prefixed to ‘’” “ mention of the latter,” he adds, “
doubt suggested that of the ambiguous term Carmel, which is both a proper name and an appellative.” —
Ed
FT535 “Ceux qui n’ point honte de commettre leurs meschancetez devant tous;” — “ who are not ashamed
to commit their acts of wickedness in presence of all.”
FT536 “Ceux qui se levoyent de matin pour mal faire;” — “ who rose early to do evil.”
FT537 “Il dit aussi que le juste est renversé sans raison;” — “ says also, that the righteous man is
overthrown without any good reason.”
FT538 Both of the above quotations are made inaccurately. The words of Jeremiah are, “ putteth his
mouth in the dust,” and of Micah, “ shall lay their hand upon their mouth.” But while the Author, quoting
from memory, has altered the words, the passages are exceedingly apposite to his purpose. — Ed
FT539 “Qu’ peuvent savoir ce que nous faisons au monde;” — “ they can know what we are doing in the
world.”
12
Or if you give the scroll to someone who cannot
read, and say, “Read this, please,” they will answer, “I
don’t know how to read.”
1.BARNES, “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.

63. 2. PULPIT, “Him that is not learned; i.e. "that cannot read writing." Even in our Lord's day the ordinary
Jew was not taught to read and write. Hence the surprise of the rulers at his teaching the people out of
the Law (Joh_7:15, "How knoweth this man letters, having never learned?").
3. GILL, “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.
4. JAMISON, “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).
13
The Lord says:
“These people come near to me with their mouth
and honor me with their lips,
but their hearts are far from me.
Their worship of me
is based on merely human rules they have been
taught.[b]

64. 1.BARNES, “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.
2. CLARKE, “The Lord “Jehovah” - For ‫אדני‬ Adonai, sixty-three MSS. of Kennicott’s, and
many of De Rossi’s, and four editions, read ‫יהוה‬ Yehovah, and five MSS. add ‫.יהוה‬
Kimchi makes some just observations on this verse. The vision, meaning the Divine revelation
of all the prophets, is a book or letter that is sealed - is not easily understood. This is delivered to
one that is learned - instructed in the law. Read this; and he saith, I cannot, for it is sealed; a full
proof that he does not wish to know the contents else he would apply to the prophet to get it
explained. See Kimchi on the place.
And their fear toward me is taught by the precept of men “And vain is their fear
of me teaching the commandments of men” - I read for ‫ותהי‬ vattehi, ‫ותהו‬ vethohu, with the
Septuagint, Mat_15:9; Mar_8:7; and for ‫מלמדה‬ melummedah, ‫מלמדים‬ melummedim, with the
Chaldee.
3. GILL, “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

65. 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.
4. HENRY, “The prophet, in God's name, threatens those that were formal and hypocritical
in their exercises of devotion, Isa_29:13, Isa_29:14. Observe here,
1. The sin that is here charged upon them - dissembling with God in their religious
performances, Isa_29:13. He that knows the heart, and cannot be imposed upon with shows and
pretences, charges it upon them, whether their hearts condemn them for it or no. He that is
greater than the heart, and knows all things, knows that though they draw nigh to him with
their mouth, and honour him with their lips, yet they are not sincere worshippers. To worship
God is to make our approaches to him, and to present our adorations of him; it is to draw nigh
to him as those that have business with him, with an intention therein to honour him. This we
are to do with our mouth and our lips, in speaking of him and in speaking to him; we must
render to him the calves of our lips, Hos_14:2. And, if the heart be full of his love and fear, out
of the abundance of that the mouth will speak. But there are many whose religion is lip-labour
only. They say that which expresses an approach to God and an adoration of him, but it is only
from the teeth outward. For, (1.) They do not apply their minds to the service. When they
pretend to be speaking to God they are thinking of a thousand impertinences: The have
removed their hearts far from me, that they might not be employed in prayer, nor come within
reach of the word. When work was to be done for God, which required the heart, that was sent
out of the way on purpose, with the fool's eyes, into the ends of the earth. (2.) They do not make
the word of God the rule of their worship, nor his will their reason: Their fear towards me is
taught by the precept of men. They worshipped the God of Israel, not according to his
appointment, but their own inventions, the directions of their false prophets or their idolatrous
kings, or the usages of the nations that were round about them. The tradition of the elders was
of more value and validity with them than the laws which God commanded Moses. Or, if they
did worship God in a way conformable to his institution in the days of Hezekiah, a great
reformer, they had more an eye to the precept of the king than to God's command. This our
Saviour applies to the Jews in his time, who were formal in their devotions and wedded to their
own inventions, and pronounces concerning them that in vain they did worship God, Mat_15:8,
Mat_15:9.
5. JAMISON, “precept of men — instead of the precepts of God, given by His prophets;
also worship external, and by rule, not heartfelt as God requires (Joh_4:24). Compare Christ’s
quotation of this verse from the Septuagint.

66. 6. K&D, “This stupefaction was the self-inflicted punishment of the dead works with which
the people mocked God and deceived themselves. “The Lord hath spoken: Because this people
approaches me with its mouth, and honours me with its lips, and keeps its heart far from me,
and its reverence of me has become a commandment learned from men: therefore, behold, I
will proceed wondrously with this people, wondrously and marvellously strange; and the
wisdom of its wise men is lost, and the understanding of its intelligent men becomes invisible.”
Ever since the time of Asaph (Ps 50, cf., Psa_78:36-37), the lamentation and condemnation of
hypocritical ceremonial worship, without living faith or any striving after holiness, had been a
leading theme of prophecy. Even in Isaiah's introductory address (chapter 1) this complain was
uttered quite in the tone of that of Asaph. In the time of Hezekiah it was peculiarly called for,
just as it was afterwards in that of Josiah (as the book of Jeremiah shows). The people had been
obliged to consent to the abolition of the public worship of idols, but their worship of Jehovah
was hypocrisy. Sometimes it was conscious hypocrisy, arising from the fear of man and favour of
man; sometimes unconscious, inasmuch as without any inward conversion, but simply with
work-righteousness, the people contented themselves with, and even prided themselves upon,
an outward fulfilment of the law (Mic_6:6-8; Mic_3:11). Instead of ‫שׁ‬ַ ִ‫נ‬ (lxx, Vulg., Syr.,
Mat_15:8; Mar_7:6), we also meet with the reading ‫שׂ‬ַ ִ‫,נ‬ “because this people harasses itself as
with tributary service;” but the antithesis to richaq (lxx πόሜምω ᅊπέχει ) favours the former reading
niggash, accedit; and be
phı̄v (with its moth) must be connected with this, though in opposition to
the accents. This self-alienation and self-blinding, Jehovah would punish with a wondrously
paradoxical judgment, namely, the judgment of a hardening, which would so completely empty
and confuse, that even the appearance of wisdom and unity, which the leaders of Israel still had,
would completely disappear. ‫יף‬ ִ‫יוֹס‬ (as in Isa_38:5) is not the third person fut. hiphil here (so that
it could be rendered, according to Isa_28:16, “Behold, I am he who;” or more strictly still,
“Behold me, who;” which, however, would give a prominence to the subject that would be out of
place here), but the part. kal for ‫ף‬ ֵ‫.יוֹס‬ That the language really allowed of such a lengthening of
the primary form qatil into qatı̄l, and especially in the case of ‫ף‬ִ‫,יוֹסי‬ is evident from Ecc_1:18 (see
at Psa_16:5). In ‫א‬ ֶ‫ל‬ ֶ‫פ‬ָ‫ו‬ ‫א‬ ֵ‫ל‬ ְ‫פ‬ ַ‫,ה‬ ‫א‬ ֶ‫ל‬ ֶ‫פ‬ (cf., Lam_1:9) alternates with the gerundive (see at Isa_22:17):
the fifth example in this one address of the emphatic juxtaposition of words having a similar
sound and the same derivation (vid., Isa_29:1, Isa_29:5, Isa_29:7, Isa_29:9).
7. BI, “Ritualism
When any form so obtrudes itself as to be a hindrance instead of a help to the worshipper, that is
ritualism.
(Rt. Hon. W. E. Gladstone.)
Formalism
All vice is said to be an abuse of virtue; all evil, good run mad. Generosity may become
extravagance. So formalism really consists in the abuse of that which, up to a certain point, is
absolutely necessary, which, up to a further point, may be helpful, but which, carried to an
extreme, becomes a snare and a sin. (D. Jones Hamar.)

67. Formalism in doctrine and life
That we may see clearly who the formalist is, think of this truth: that there are formalism of
doctrine, and formalism of life and practice, distinguishable and yet connected.
1. Formalism of doctrine—what is that? In one of its lowest phases we frequently meet with
it. Have you not come across men who say “Yes” to every assertion of truth that you make;
men who make you almost angry by their persistency in declaration of agreement? There are
very few of all the thousands who are not, and know they are not, servants of Christ, who
take the pains to deny what they nevertheless do not really accept. What can you say to such
men? You cannot argue, for they agree with you already. You cannot appeal to them, for
their creed seems to compass all that you hold as true.
2. There is such a thing as formality of worship and life. Just as truth must be put into
words, but the word is not the truth, so worship has to be put into some expression, but the
expression is not the worship. Isaiah’s great charge against the people was that they had
reversed the thing entirely. (D. JonesHamar.)
Formalism unsatisfying
What must be the creed of the formalist in worship and in life! This: that what is said to be the
means of grace is grace itself; that the mechanical reading of the Bible, without any reverent,
hungering spirit, communicates in some mysterious fashion heavenly truth; that the prostration
of the body, while another offers prayer, brings blessing; that to sing a hymn, be its meaning felt
or not, is an expression of praise; that these things, with the enduring of the infliction of half an
hour’s sermon, constitute Christianity. There is too much of formalism in the best of us. What is
the creed of the formal worshipper This: “God doth not know, neither is there knowledge in the
Meet High”; that He who receives the humble adorations of archangels will accept from men not
only the imperfect praises they can render, not only the scarce articulate waiting of the troubled
spirit, panting forth its prayer for help, but the sound of song without the spirit, the utterance of
petition without desire; that He who searches all hearts is deceived, as men prostrate their
bodies, and accepts that as homage; or that He cares for nothing, and to mock His presence is no
insult. Does that creed shape itself in accordance with your ideas of God? Yet it is just an
interpretation of the practice of the man whose worship is nothing more than a form. And as it
affects yourself is it satisfactory? Does it do you any good? The sin in the heart is not to be cured
by any sort of outward observance. The truth of God is not to be reached by any sort of
mechanical contrivance. This Book has no mysterious sanctity in its paper and print, or in the
sound of its words. It is the meaning and the spirit that alone are valuable. Our faith passes on
the wings of the things that are seen and temporal, up to the things that are unseen and eternal,
through the word to catch the revelation, through prayer and praise to hold communion with
God. Why trifle with your nature’s deepest wants? Why mock the everlasting love? There is a
reality in prayer. There is an expression of gratitude which Inspires praise. There is a Saviour of
sinners. Come to Him. He only, appearing and speaking through the means He has appointed,
can take away the burden and the sting of sin, and give to the weary rest. (D. Jones Hamar.)
The danger of formal worship
The best commentary on our text is just the history of the reigns during which Isaiah
prophesied.

68. I. IT WAS NO SLIGHT CRIME WITH WHICH THE PEOPLE OF JUDAH WERE ACTUALLY
CHARGEABLE—it Was, indeed, a denial of God’s sovereignty, although by that very sovereignty
it was that they and their fathers had for seven hundred years been in possession of the land of
Canaan. Though they might make an outward profession of respect for the ordinances of God,
yet the spirit by which they were actuated was essentially an atheistical spirit, inasmuch as with
all the outward observance of Divine ordinances they looked for continued prosperity or
deliverance from adversity, not to the wisdom of God, but to their own counsels, and the help
promised to them by their idolatrous allies.
II. THE JUDGMENT THREATENED. Was in accordance with the nature and manifestation of
their sin. They were not to be overwhelmed with irresistible calamity, in order to punish their
flagrant idolatry; but they were to be left to the effect of their own devices. They were to work by
their own skill, and in so doing to be working their own ruin: and when all their plans were
brought to their completion, the effect was to be to bring utter desolation on the land (verse 14).
III. MANKIND, WITH ALL THEIR VARIETIES OF CHARACTER, ARE ESSENTIALLY SO
MUCH THE SAME IN ALL AGES, and the Scriptures do, on the one hand, so graphically
portray the leading features of human nature, and, on the other, set forth so clearly the great
unchangeable principles of the Divine administration, that none who read that book with
soberness and attention, and look around them on the world with ordinary observation, can fail
to see that the sins of individuals or of nations there reproved are, with some modifications it
may be, the same sins which are still prevalent, and that, if unrepented of and unforgiven, their
consequences must in the end be the same. No nation, it is true, is precisely in the same
circumstances with the kingdom of Judah, but still the great principles of the Divine government
are unchangeable and eternal. It is one of these, that sin is the reproach of any people. If there
be among us, possessing as we do a full revelation of the will of God, a disposition to deny or
overlook His supremacy as Sovereign Disposer of all events, and to trust to the wisdom of
human counsels for national deliverance or prosperity, without any devout recognition of
absolute dependence upon Him, are we not chargeable with the very sin with which Judah of old
was charged, and which was the source of all their multiplied offences? And if, along with this,
there be a profession of faith—an external compliance with the ordinances of the Gospel, are we
not in the condition of drawing near to God with our months, and honouring Him with our lips,
while our heart is far removed from Him? (R. Gordon, D. D.)
A wrong religious attitude
This spiritual insensibility of the people is the outcome of its whole religious attitude, which is
insincere, formal, and traditional. (J. Skinner, D. D.)
Plain speaking
Let us use these words (Isa_29:13) as Jesus Christ used them in Matthew (Mat_15:7). There are
three points—
1. The importance of plain speaking on all questions affecting the interests of truth. Jesus
Christ was preeminently a plain speaker.
2. The far-seeing spirit of prophecy. Jesus Christ said to the men of His day, “Esaias
prophesied of you.” Observe the unity of the moral world; observe the unchangeableness of
God’s laws; see how right is ever right and wrong is ever wrong; how the centuries make no
difference in the quality of righteousness, and fail to work any improvement in the deformity
of evil. If any man would see himself as he really is, let him look into the mirror of Holy

69. Scripture. God’s book never gets out of date, because it deals with eternal principles and
covers the necessities of all mankind let us then study the Word of God more closely. No
man can truly know human nature who does not read two Bibles,—namely, the Bible of God
as written in the Holy Scriptures, and the Bible of God as written in his own heart and
conscience. Human nature was never so expounded as it is expounded in holy writ.
3. The high authority of the righteous censor. When Jesus Christ spoke in this case He did
not speak altogether in His own name. He used the name of Esaias. All time is on the side of
the righteous man; all history puts weapons into the hands of the man who would be valiant
for truth. The righteous man does not draw his authority from yesterday. The credentials of
the righteous man are not written with ink that is hardly dry yet. It draws from all the past.
(J. Parlor, D. D.)
True prayer
The power of a petition is not in the roof of the mouth, but in the root of the heart. (J. Trapp.)
Lip service
Panchcowrie, a Hindu convert, thus spoke one day in the market: “Some think they will avert
God’s displeasure by frequently taking His name on their lips, and saying, ‘O excellent God!’ ‘O
Ocean of Wisdom!’ ‘O Sea of Love!’ and so on. To be sure, God is all this; but who ever heard of a
debt being paid in words instead of rupees!” (Sunday at Home.)
The best treasure
A rabbi, who lived nearly twenty years before Christ was born, set his pupils thinking by asking
them, “What is the best thing for a man to possess?” One of them replied, “A kind nature”;
another, “A good companion”; another, “A good neighbour.” But one of them, named Eleazer,
said, “A good heart.” “I like your answer best, Eleazer,” said the master, “for it includes all the
rest.” (Christian Age.)
Heartless prayers
“I met in India an intelligent Sikh from the Punjab, and asked him about his religion. He replied,
‘I believe in one God, and I repeat my prayers, called Japji every morning and evening. These
prayers occupy six pages of print, but I can get through them in little more than ten minutes.’ He
seemed to pride himself on this rapid recitation as a work of increased merit.”
Fashionable church going
M. went to church because it was the right thing to do: God was one of the heads of society, and
His drawing rooms had to be attended. (G. Macdonald, LL. D.)
Their fear toward Me is taught by the precept of men
A fear of God taught by the precept of men

70. I. THERE IS A FEAR TOWARDS GOD WHICH IS TAUGHT BY THE PRECEPT OF MEN. It is
unquestionable that, although it is nothing but the recklessness of infidelity which would speak
of religion as an engine of state policy, still no state policy can be effective which looks not to
religion as an auxiliary. If there could be taken off from a community those restraints which are
imposed on it by the doctrine of the soul’s immortality, and of a future dispensation of rewards
and punishments, there would be done more towards the introduction of a universal lawlessness
and profligacy than if the statute books of the land were torn up and the courts of justice levelled
with the ground. But if religion be thus susceptible of being employed with advantage as an
auxiliary, there is a corresponding risk of its being resorted to as a human engine and not as a
Divine. All inculcations of religion which are dictated by the consciousness that it is politic to
stand by religion would turn into inculcations of infidelity the moment it should appear that it
would be politic to stand by infidelity. It is a possible case that rulers might do on the political
principle what Hezekiah did on the God-fearing principle—they might busy themselves with
exacting from their subjects attention to the laws of the Almighty, and so might bring round
great outward conformity to many commands of the Bible. The result in the two eases might be
similar: the tokens of the absence of God’s fear might be swept from the land; and there might,
on the contrary, be seen on the whole outspread of the population, appearances of the
maintenance of that fear. What is to be said of that fear of God which seems to discover itself in
its attention to ordinances, but which is only dictated by habit—or respect for appearances—or
concern for religion as an engine of state! If we could mark each individual, as he enters the
house, who is only brought hither by custom—by the feeling that it is decorous to come—by the
sense that it is right that old institutions should be upheld, why, since in the whole assemblage
of such motives there is no real recognition of the authority of Jehovah, we should be bound to
say of all those who thus render to God a spurious and inferior homage, that their fear towards
Him was “taught by the precept of men.” The motive or sentiment which is the prime energy in
producing that fear towards God which is not according to His word is the opinion of merit, the
attachment of worth to this or that action, which is ordinarily described as self-righteousness.
The cases of the fear towards God, which is taught by the Precept of men, might be further
multiplied. If you went the round of even the religious world you would find much of a restless
endeavour to bring down godliness to something of the human standard.
II. THE FEAR TOWARDS GOD, TAUGHT BY MAN’S PRECEPT, IS MOST OFFENSIVE IN
THE SIGHT OF THE ALMIGHTY. We conclude the fact of the offensiveness from God’s express
determination of punishing the Jews with a signal punishment. Our simple business is therefore
to search after the reason of this offensiveness.
1. The fear must be a defective fear. If you take your standard from aught else than the Bible,
you will necessarily have a standard which is low and imperfect; and although you may act
unflinchingly up to this standard, where it is the standard of other men’s opinions or long
practice or custom, you stand accountable for the adoption of the standard.
2. This fear involves a contempt of revelation; and on this account as well as on the former
most peculiarly incurs the wrath of Jehovah. (H. Melvill, B. D.)
“Their fear toward Me” R.V.
“Their fear of Me,” i.e., their piety, religion. “Is taught by the precept of men.” Better as R.V. “is
(or, “has become”) a commandment of men which hath been taught”;—a human ordinance
learned by rote (Mat_15:1-9). This pregnant criticism expresses with epigrammatic force the
fundamental difference between the pagan and the biblical conceptions of religion. Religion,
being personal fellowship with God, cannot be “learned” from men, but only by revelation
Mat_16:17). (Prof. J. Skinner, D. D.)

71. 8. PULPIT, “A RENEWAL OF WARNING. The inability of the Jews to comprehend Isaiah's threatening
prophecies probably arose in part from their accomplishment seeming to be inconceivable, since they ran
counter to the covenant promises made by God to Israel. Isaiah is therefore instructed to inform them that
it was a most marvelous and almost inconceivable thing that God was now purposing to do, yet a thing
justified by their hypocrisy (verse 13) and their rebellion (verses 15, 16).
Isa_29:13
Wherefore the Lord said; rather, moreover the Lord said. This people draw near me with their
mouth. Samaria had been punished for open idolatry and flagrant neglect of Jehovah (2Ki_17:7-17).
Jerusalem had not gone these lengths. She still, in profession, clung to the worship of Jehovah, and had
even recently accepted a purification of religion at the hand of Hezekiah, who had "removed the high
places," and cut down the groves, and broken in pieces the brazen serpent," because the people burnt
incense to it (2Ki_18:4). But her religion was a mere lip-service, which God detested—it was outward,
formal, hypocritical (comp. Isa_1:11-17). Jerusalem, therefore, no less than Samaria, deserved and would
receive a severe chastisement. But have removed their heart far from me. Here lies the gist of the charge.
It was not that there was too much outward religion, but that there was no inward religion corresponding
to it. Lip-service without inward religion is a mockery, though it is not always felt as such. Their fear toward
me is taught by the precept of men. Mr. Cheyne conjectures that ritual books had been already published by
the authority of the priests, and that these were followed, on account of the human authority which had
issued them, without any reference to the Law. Thus ritual obedience became mere obedience to "the
precept of men."
9. PULPIT, “Insincerity.
"Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have
removed their heart far from me." Sincerity is the life of devotion. Eloquence in prayer is execrable if the
heart be worldly and vain. Here we have Divine insight into man's soul.
I. HERE IS THE BENDED KNEE WITHOUT THE PROSTRATE HEART. Reverential manner and sacred
solemnities of speech may deceive others, but with God all hearts are open, all desires known. It is
mere mouth-worship. It is the trick of the muscles, not the tone of the heart. We resent the false man.
Nothing offends the better instincts of humanity so much as deceitful mannerism. Better the "drawn
sword" that the disguised enemy with fawning friendship on his lips.

72. II. HERE IS THE HONOR OF THE LIPS WITHOUT THE DEVOTION OF THE LIFE. To give a place of
"honor" to religion is common to the worldliest men. It is like the compliment that vice pays to virtue by
imitation of its manner, and hiding of itself. What should we think of men who did not honor religion? They
would be losers, Men would not trust them. They would be suspected of indifference to those bonds
which hold society together. So they pay outward honor to the Almighty, they join in the Church anthem,
and in the public confession of the great Christian Creeds. But in their life there is no honor paid to
religion, inasmuch as they serve and worship other gods.
III. HERE IS THE TRUE RENDING OF THE HEART, WHICH IS THE MICROCOSM OF THE MAN. The
heart is removed far from God. It does not thrill with his love, nor best in sympathy with his claims. This is
the loadstone that leads us everywhere. We can prophesy where the footsteps will be if we know the
longings of the spirit. The heart that he made capable of so much endurance and affection is far from him.
Then it must be somewhere else. It will find some object. The ivy torn down from the old church tower will
cling to the nearest object in its path. Cling it must. "O Lord, thou hast searched me, and known me."—
W.M.S.
10. CALVIN, “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 “ draw near with
the mouth and the lips, ” he describes their hypocrisy. This is the interpretation which I give to ‫,נגש‬ (nāă,)
and it appears to me to be the more probable reading, though some are of a different opinion. Some
translate it, “ be compelled,” and others, “ 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

73. 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,
“ hath Isaiah prophesied of you, This people honoureth me with the lips, but their heart is far from me.”
(Mat_15:7.)
With the “” and “” therefore, the Prophet contrasts the “” 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 “ is a
Spirit,” and therefore chooses to be “” and adored by us “ 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 “” as superstitious,
though men endeavour to cloak it under a plausible pretence of religion, or devotion, or reverence. He
assigns the reason, that it “ been taught by men.” I consider ‫מלמדה‬ (mĕŭāā)(272) to have a passive
signification; for he means, that to make “ 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 “” 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.

74. Hence it is sufficiently evident, that those who learn from “ 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’ 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, “ vain do they
worship me, teaching doctrines, the commandments of men.” (Mat_15:9.) Some have chosen to add a
conjunction, “ 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 “
commandments of men” for our doctrine and rule of life.
14
Therefore once more I will astound these people
with wonder upon wonder;
the wisdom of the wise will perish,
the intelligence of the intelligent will vanish.”
1.BARNES, “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.
2. PULPIT, “I will proceed to do a marvelous work. Commentators are not agreed what this "marvelous
work" was. Some, with Delitzsch, consider it to be the hardening of the hearts of the Jews to such an
extent that even the appearance of wisdom and understanding, which the rulers of the people had
hitherto retained, would completely disappear. Others, with Mr. Cheyne, regard it as the coming siege,
with those extreme sufferings and perils (Isa_29:3, Isa_29:4) which the Jews would have to undergo—

75. sufferings and perils barely consistent with the previous covenant-promises made to the nation. It is
difficult to decide between these two views; but, on the whole, Mr. Cheyne's view seems preferable. A
marvelous work and a wonder; rather, a marvelous work and a marvel. The repetition is for the sake of
emphasis. For the wisdom; rather, and the wisdom; i.e. "when I do my marvel, then the wisdom of the
wise men shall perish"—all their crafty designs and plans shall be of no avail, but come wholly to naught.
The chief of these designs was that alluded to in the next verse.
3. GILL, “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.
4. HENRY, “It is a spiritual judgment with which God threatens to punish them for their
spiritual wickedness (Isa_29:14): I will proceed to do a marvellous work. They did one strange
thing; they removed all sincerity from their hearts. Now God will go on and do another; he will
remove all sagacity from their heads. The wisdom of their wise men shall perish. They played
the hypocrite, and thought to put a cheat upon God, and now they are left to themselves to play
the fool, and not only to put a cheat upon themselves, but to be easily cheated by all about them.
Those that make religion no more than a pretence, to serve a turn, are out in their politics; and it
is just with God to deprive those of their understanding who part with their uprightness. This
was fulfilled in the wretched infatuation which the Jewish nation were manifestly under, after
they had rejected the gospel of Christ; they removed their hearts far from God, and therefore
God justly removed wisdom far from them, and hid from their eyes the things that belonged
even to their temporal peace. This is a marvelous work; it is surprising, it is astonishing, that
wise men should of a sudden lose their wisdom and be given up to strong delusions. Judgments
on the mind, though least taken notice of, are to be most wondered at.
5. JAMISON, “(Hab_1:5; Act_13:41). The “marvelous work” is one of unparalleled
vengeance on the hypocrites: compare “strange work,” Isa_28:21. The judgment, too, will visit

76. 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).
6. CALVIN, “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? “
the light be darkness,” as Christ says, “ 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 “ men,” he includes all
superior excellence and authority among the people.
15
Woe to those who go to great depths
to hide their plans from the LORD,
who do their work in darkness and think,
“Who sees us? Who will know?”

77. 1.BARNES, “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.
2. PULPIT, “Woe unto them that seek deep to hide their counsel from the Lord. The allusion is to the
schemes which were afloat for calling in the aid of Egypt. As Isaiah had long since denounced these
schemes as the height of folly (Isa_19:11-17), and prophesied their failure (Isa_20:5, Isa_20:6), every
effort was made to conceal them from his knowledge end from the knowledge of all who were like-minded
(comp. Isa_30:1, Isa_30:2). Steps were probably even now being taken for the carrying out of the
schemes, which were studiously concealed from the prophet. Their works are in the dark. Underhand
proceedings ere at all times suspicious. "Men love darkness rather than light, because their deeds are
evil." The very fact of concealment was an indication that the works in which the rulers were engaged
were evil, and that they knew them to be evil. They say, Who seeth us? (comp. Psa_73:11, "Tush, they
say, How should God perceive? Is there knowledge in the Most High?"). The wicked persuade
themselves that God does not see their actions.
3. GILL, “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.

78. 4. HENRY, “He shows the folly of those that though to act separately and secretly from God,
and were carrying on designs independent upon God and which they projected to conceal from
his all-seeing eye. Here we have, 1. Their politics described (Isa_29:15): They seek deep to hide
their counsel from the Lord, that he may not know either what they do or what they design; they
say, “Who sees us? No man, and therefore not God himself.” The consultations they had about
their own safety they kept to themselves, and never asked God's advice concerning them; nay,
they knew they were displeasing to him, but thought they could conceal them from him; and, if
he did not know them, he could not baffle and defeat them. See what foolish fruitless pains
sinners take in their sinful ways; they seek deep, they sink deep, to hide their counsel from the
Lord, who sits in heaven and laughs at them. Note, A practical disbelief of God's omniscience is
at the bottom both of the carnal worships and of the carnal confidences of hypocrites; Psa_94:7;
Eze_8:12; Eze_9:9.
5. JAMISON, “Isa_30:2). 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.
6. K&D, “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 and secret behaviour, which
would not inquire for Jehovah, nor suffer itself to be chastened by His word. “Woe unto them
that hide plans deep from Jehovah, and their doing occurs in a dark place, and they say, Who
saw us then, and who knew about us? Oh for your perversity! It is to be regarded as potters'
clay; that a work could say to its maker, He has not made me; and an image to its sculptor, He
does not understand it!” Just as Ahaz had carefully kept his appeal to Asshur for help secret
from the prophet; so did they try, as far as possible, to hide from the prophet the plan for an
alliance with Egypt. ‫יר‬ ִ ְ‫ס‬ ַ‫ל‬ is a syncopated hiphil for ‫יר‬ ִ ְ‫ס‬ ַ‫ה‬ ְ‫,ל‬ as in Isa_1:12; Isa_3:8; Isa_23:11.
‫יק‬ ִ‫מ‬ ֱ‫ע‬ ֶ‫ה‬ adds the adverbial notion, according to our mode of expression (comp. Joe_2:20, and the
opposite thought in Joe_2:26; Ges. §142). To hide from Jehovah is equivalent to hiding from the
prophet of Jehovah, that they might not have to listen to reproof from the word of Jehovah. We
may see from Isa_8:12 how suspiciously they watched the prophet in such circumstances as
these. But Jehovah saw them in their secrecy, and the prophet saw through the whole in the
light of Jehovah. ‫ם‬ ֶ‫כ‬ ְⅴ ְ‫פ‬ ָ‫ה‬ is an exclamation, like ְ ְ‫צ‬ ַ‫ל‬ ְ‫פ‬ ִָ‫ך‬ in Jer_49:16. They are perverse, or ('im)
“is it not so?” They think they can dispense with Jehovah, and yet they are His creatures; they
attribute cleverness to themselves, and practically disown Jehovah, as if the pot should say to
the potter who has turned it, He does not understand it.
7.CALVIN, “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 ‫לצי‬‫,ם‬ (lēī,) “” who think that

79. 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 ‫,מעמיקים‬ (măăīī,) that is, “” (275) as if they “”
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 “ 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’ 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

80. 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 “ 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.
16
You turn things upside down,
as if the potter were thought to be like the clay!
Shall what is formed say to the one who formed it,
“You did not make me”?
Can the pot say to the potter,
“You know nothing”?
1.BARNES, “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

81. 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.
2. PULPIT, “Surely your turning of things upside down shall be esteemed as the potter's clay; rather,
O for your perverseness! Shall the potter be reckoned as clay? They were so perverse and wrong-
headed that they inverted the relation in which they stood to God and God to them. God was to be
passive, or merely give opportunities of action, and they were to mould their own plans and carve out
their own destinies. For shall the work say, etc.? rather, for the work saith. Taking their destinies into
their own hands was equivalent to saying that they were their own masters, which they could not be if
God made them. Shall the thing framed say, etc.? rather,yea, the thing formed hath said. To refuse to
take counsel of God, and direct the national policy by the light of their own reason, was to tax God with
having no understanding.
3. GILL, “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,

82. "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.
4. HENRY, “The absurdity of their politics demonstrated (Isa_29:16): “Surely your turning
of things upside down thus, your various projects, turning your affairs this and that way to make
them shape as you would have them - or rather your inverting the order of things, and thinking
to make God's providence give attendance to your projects, and that God must know no more
than you think fit, which is perfectly turning things upside down and beginning at the wrong end
- shall be esteemed as the potter's clay. God will turn and manage you, and all your counsels,
with as much ease and as absolute a power as the potter forms and fashions his clay.” See how
God despises, and therefore what little reason we have to dread, those contrivances of men that
are carried on without God, particularly those against him. (1.) Those that think to hide their
counsels from God do in effect deny him to be their Creator. It is as if the work should say of him
that made it, “He made me not; I made myself.” If God made us, he certainly knows us as the
Psalmist shows, (Psa_139:1, Psa_139:13-16); so that those who say that he does not see them
might as well say that he did not make them. Much of the wickedness of the wicked arises from

83. this, they forget that God formed them, Deu_32:18. Or, (2.) Which comes to the same thing,
they deny him to be a wise Creator: The thing framed saith of him that framed it, He had no
understanding; for if he had understanding to make us so curiously, especially to make us
intelligent beings and to put understanding into the inward part (Job_38:36), no doubt he has
understanding to know us and all we say and do. As those that quarrel with God, so those that
think to conceal themselves from him, do in effect charge him with folly; but he that formed the
eye, shall he not see? Psa_94:9.
5. JAMISON, “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).
6. BI, “The folly of acting separately from God
I.
THEIR POLITICS DESCRIBED (Isa_29:15). The consultations they had about their own safety
they kept to themselves, and never asked God’s advice concerning them. See what foolish,
fruitless pains sinners take in their sinful ways; they seek deep, they sink deep, to hide their
counsel from the Lord, who sits in heaven and laughs at them. A practical disbelief of God’s
omniscience is at the bottom both of the carnal worship and carnal confidences of the hypocrites
(Psa_94:7; Eze_8:12; Eze_9:9).
II. THE ABSURDITY OF THEIR POLITICS DEMONSTRATED (Isa_29:16). Your inverting the
order of things, and thinking to make God’s providence give attendance on your projects, and
that God must know no more than you think fit, which is perfectly “turning things upside down,”
and beginning at the wrong end,—“it shall be esteemed as the potter’s clay”; i.e., God will turn
and manage you, and all your counsels, with as much ease, and as absolute a power, as the
potter forms and fashions his clay. They that think to hide their counsels from God—
1. In effect deny Him to be their Creator.
2. Or, which comes to the same thing, deny Him to be a wise
Creator. (M. Henry.)
7.CALVIN, “16.Is your turning reckoned like potter’ clay! There are various ways of explaining this
verse, and, indeed, there is some difficulty on account of the two particles, ‫אם‬ (ĭm) and ‫כי‬ (kī). ‫אם‬ (ĭm) is
often used in putting a question, and sometimes in making an affirmation; and therefore some translate
it truly. The word ‫הפך‬ (hāă) is considered by some to mean “ upside down,” (276) as if he had said, “ your
turning upside down be reckoned like clay?” Others render it “” that is, the purposes which are formed in
the heart. But the most generally received rendering is, “ upside down” or “” As if he had said, “ would
care no more about destroying you, than the potter would care about turning the clay; for you are like

84. clay, because I have created you with my hand.”
But as the Prophet appears to contrast those two particles ‫אם‬ (ĭm) and ‫כי‬ (kī), 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, “ your turning, that is, the purposes which you ponder in
your heart, be like potter’ 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’ 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 ‫אם‬ (ĭm) 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, “ 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.
17
In a very short time, will not Lebanon be turned into
a fertile field
and the fertile field seem like a forest?
1.BARNES, “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

85. 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.
2. CLARKE, “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, ‫כרם‬‫אל‬ 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.
3. GILL, “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:

86. 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.
4. HENRY, “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; but God here tells them
that he will turn things upside down his way; and let us see whose word shall stand, his or theirs.
They disbelieve Providence: “Wait awhile,” says God, “and you shall be convinced by ocular
demonstration that there is a God who governs the world, and that he governs it and orders all
the changes that are in it for the good of his church.” The wonderful revolution here foretold
may refer primarily to the happy settlement of the affairs of Judah and Jerusalem after the
defeat of Sennacherib's attempt, and the repose which good people then enjoyed, when they
were delivered from the alarms of the sword both of war and persecution. But it may look
further, to the rejection of the Jews at the first planting of the gospel (for their hypocrisy and
infidelity were here foretold, Isa_29:13) and the admission of the Gentiles into the church.
I. In general, it is a great and surprising change that is here foretold, Isa_29:17. Lebanon, that
was a forest, shall be turned into a fruitful field; and Carmel, that was a fruitful field, shall
become a forest. It is a counterchange. Note, Great changes, both for the better and for the
worse, are often made in a very little while. It was a sign given them of the defeat of Sennacherib
that the ground should be more than ordinarily fruitful (Isa_37:30): You shall eat this year such
as grows of itself; food for man shall be (as food for beasts is) the spontaneous product of the
soil. Then Lebanon became a fruitful field, so fruitful that that which used to be reckoned a
fruitful field in comparison with it was looked upon but as a forest. When a great harvest of souls
was gathered in to Christ from among the Gentiles then the wilderness was turned into a fruitful
field; and the Jewish church, that had long been a fruitful field, became a desolate and deserted
forest, Isa_54:1.
5. JAMISON, “turned — as contrasted with your “turnings of things upside down”
(Isa_29:16), there shall be other and better turnings or revolutions; the outpouring of the 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).
fruitful field — literally, “a Carmel” (see on Isa_10:18). The moral change in the Jewish
nation shall be as great as if the wooded Lebanon were to become a fruitful 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

87. 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.
6. K&D, “But the prophet's God, whose omniscience, creative glory, and perfect wisdom they
so basely mistook and ignored, would very shortly turn the present state of the world upside
down, and make Himself a congregation out of the poor and wretched, whilst He would entirely
destroy this proud ungodly nation. “Is it not yet a very little, and Lebanon is turned into a
fruitful field, and the fruitful field esteemed as a forest? And in that day the deaf hear scripture
words, and the eyes of the blind will see out of obscurity and out of darkness. And the joy of the
humble increases in Jehovah, and the poor among men will rejoice in the Holy One of Israel.
For tyrants are gone, and it is over with scoffers; and all who think evil are rooted out, who
condemn a man for a word, and lay snares for him that is free-spoken in the gate, and
overthrow the righteous through shameful lies.” The circumstances themselves, as well as the
sentence passed, will experience a change, in complete contrast with the present state of things.
This is what is affirmed in Isa_29:17; probably a proverb transposed into a more literary style.
What is now forest becomes ennobled into garden ground; and what is garden ground becomes
in general estimation a forest (‫כרמל‬ ַ‫,ל‬ ‫יער‬ ַ‫,ל‬ although we should rather expect ְ‫,ל‬ just as in
Isa_32:15). These emblems are explained in Isa_29:18. The people that are now blind and deaf,
so far as the word of Jehovah is concerned, are changed into a people with open ears and seeing
eyes. Scripture words, like those which the prophet now holds before the people so
unsuccessfully, are heard by those who have been deaf. The unfettered sight of those who have
been blind pierces through the hitherto surrounding darkness. The heirs of the new future thus
transformed are the anavı̄m (“meek”) and the 'ebhyonı̄m (“poor”). ָ‫ד‬ፎ‫ם‬ (the antithesis of ‫ים‬ ִ‫שׁה‬ָ‫נ‬ፍ,
e.g., Isa_29:13) heightens the representation of lowliness; the combination is a superlative one,
as in ‫הצאן‬ ‫,צעירי‬ Jer_49:20, and ‫הצאן‬ ‫עניי‬ in Zec_11:7 (cf., ‫חיות‬ ‫פרי‬‫ץ‬ in Isa_35:9): needy men who
present a glaring contrast to, and stand out from, the general body of men. Such men will obtain
ever increasing joy in Jehovah (yasaph as in Isa_37:31). Such a people of God would take the
place of the oppressors (cf., Isa_28:12) and scoffers (cf., Isa_28:14, Isa_28:22), and those who
thought evil (shaqad, invigilare, sedulo agere), i.e., the wretched planners, who made a ‫א‬ ֵ‫ּט‬‫ח‬ of
every one who did not enter into their plans (i.e., who called him a chote'; cf., Deu_24:4;
Ecc_5:5), and went to law with the man who openly opposed them in the gate (Amo_5:10; ye
qo
shun, possibly the perf. kal, cf., Jer_50:24; according to the syntax, however, it is the fut. kal of
qush = yaqosh: see at Isa_26:16; Ges. §44, Anm. 4), and thrust away the righteous, i.e., forced
him away from his just rights (Isa_10:2), by tohu, i.e., accusations and pretences of the utmost
worthlessness; for these would all have been swept away. This is the true explanation of the last
clause, as given in the Targum, and not “into the desert and desolation,” as Knobel and Luzzatto
suppose; for with Isaiah tohu is the synonym for all such words as signify nothingness,
groundlessness, and fraud. The prophet no doubt had in his mind, at the time that he uttered
these words, the conduct of the people towards himself and his fellow-prophets, and such as
were like-minded with them. The charge brought against him of being a conspirator, or a traitor
to his country, was a tohu of this kind. All these conspirators and persecutors Jehovah would
clear entirely away.

88. 7. PULPIT, “A RENEWAL OF PROMISE. God's judgment (Isa_29:14), whatever it is, will pass. In a
little while there will be a great change. The lowly will be exalted, the proud abased. From the "meek" and
"poor' will be raised a body of true worshippers, who will possess spiritual discernment (Isa_29:18), while
the oppressors and "scorners" will be brought to naught. When Isaiah expected this change is uncertain;
but he holds out the hope of it here, as elsewhere so frequently (Isa_1:24-31; Isa_2:2-5; Isa_4:2-
6; Isa_5:13, etc.), to keep up the spirits of the people and prevent them from sinking into a state of
depression and despair.
Isa_29:17
Lebanon shall be turned into a fruitful field. Lebanon, the wild forest, shall become smiling garden-ground,
while garden-ground shall revert into wild uncultivated forest. An inversion of the moral condition of
Judaea is shadowed forth by the metaphor.
8. CALVIN, “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, “ 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 “” and “” 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 “” was clothed with trees and forests, and “” had fruitful and fertile fields.
Many think that the Jews are compared to “” because they will be barren, and Christians to “” 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 “”
the celebrity which it possessed. He therefore threatens that he will turn “” into “” 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

89. Others view “” 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 “” as denoting proud men, and “” 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, “ they shall say, Peace
and Safety,” as Paul tells us, “ sudden destruction will overtake them.” (1Th_5:3.)
18
In that day the deaf will hear the words of the scroll,
and out of gloom and darkness
the eyes of the blind will see.
1.BARNES, “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.
2. PULPIT, “In that day—i.e; when that time comes—shall the deaf hear the words of the book; the
spiritually deaf shall have their ears opened, many of them, and shall not only hear, but understand, the
words of Scripture addressed to them by God's messengers. No particular "book" is intended—
sepher being without the article, but the words of any writing put forth with Divine authority. The eyes of
the blind shall see also out of obscurity. Men shall shake off the "deep sleep" (Isa_29:10) in which
they have long lain, and have once mute "eyes to see" the truth.
3. GILL, “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;

90. 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.
4. HENRY, “1. Those that were ignorant shall become intelligent, Isa_29:18. Those that
understood not this prophecy (but it was to them as a sealed book, Isa_29:11) shall, when it is
accomplished, understand it, and shall acknowledge, not only the hand of God in the event, but
the voice of God in the prediction of it: The deaf shall then hear the words of the book. The
fulfilling of prophecy is the best exposition of it. The poor Gentiles shall then have divine
revelation brought among them; and those that sat in darkness shall see a great light, those that
were blind shall see out of obscurity; for the gospel was sent to them to open their eyes,
Act_26:18. Observe, In order to the making of men fruitful in good affections and actions, the
course God's grace takes with them is to open their understandings and make them hear the
words of God's book.
2. Those that were erroneous shall become orthodox (Isa_29:24): Those that erred in spirit,
that were under mistakes and misapprehensions concerning the words of the book and the
meaning of them, shall come to understanding, to a right understanding of things; the Spirit of
truth shall rectify their mistakes and lead them into all truth. This should encourage us to pray
for those that have erred and are deceived, that God can, and often does, bring such to
understanding. Those that murmured at the truths of God as hard sayings, and loved to pick
quarrels with them, shall learn the true meaning of these doctrines, and then they will be better
reconciled to them. Those that erred concerning the providence of God as to public affairs, and
murmured at the disposals of it, when they shall see the issue of things shall better understand
them and be aware of what God was designing in all, Hos_14:9.
5. JAMISON, “deaf ... blind — (Compare Mat_11:5). The spiritually blind, etc., 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).
6. CALVIN, “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

91. 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 “ deaf” shall understand, and “ 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 “ to the deaf” and “ 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 “ 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’
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.
19
Once more the humble will rejoice in the LORD;
the needy will rejoice in the Holy One of Israel.

92. 1.BARNES, “The meek - The word ‘meek’ usually refers to those who are patient in the
reception of injuries, but the Hebrew word used here (‫ענוים‬ ‛anaviym) 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.
2. PULPIT, “The meek the poor. The "evangelical prophet" anticipates the gospel in this, among
other points—that he promises his choicest blessings, not to the rich and mighty, but to the poor and
meek (comp. Isa_57:15; Isa_61:1).
3. GILL, “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,

93. "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.
4. HENRY, “Those that were melancholy shall become cheerful and pleasant (Isa_29:19):
The meek also shall increase their joy in the Lord. Those who are poor in the world and poor in
spirit, who, being in affliction, accommodate themselves to their affliction, are purely passive
and not passionate, when they see God appearing for them, they shall add, or repeat, joy in the
Lord. This intimates that even in their distress they kept up their joy in the Lord, but now they
increased it. Note, Those who, when they are in trouble, can truly rejoice in God, shall soon have
cause given them greatly to rejoice in him. When joy in the world is decreasing and fading joy in
God is increasing and getting round. This shining light shall shine more and more; for that
which is aimed at is that this joy may be full. Even the poor among men may rejoice in the Holy
One of Israel, and their poverty needs not deprive them of that joy, Hab_3:17, Hab_3:18. And
the meek, the humble, the patient, and dispassionate, shall grow in this joy. Note, The grace of
meekness will contribute very much to the increase of our holy joy.
5. JAMISON, “meek — rather, the afflicted godly: the idea is, virtuous suffering (Isa_61:1;
Psa_25:9; Psa_37:11) [Barnes].
poor among men — that is, the poorest of men, namely, the pious poor.
rejoice — when they see their oppressors punished (Isa_29:20, Isa_29:21), and Jehovah
exhibited as their protector and rewarder (Isa_29:22-24; Isa_41:17; Jam_2:5).
6. CALVIN, “19.Then shall the humble again take joy in Jehovah. Such is my translation of this
passage, while others render it, “ shall add,” or “ to rejoice;” for the Prophet describes not a “” which is
continued but rather a “” which is new. As if he had said, “ they are now distressed and sorrowful, yet I will
give them occasion of gladness, so that they shall again be filled with “” He speaks of the “” 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 “ in spirit,” or “” (Mat_5:3.)

94. 20
The ruthless will vanish,
the mockers will disappear,
and all who have an eye for evil will be cut down—
1.BARNES, “For the terrible one - The violent one (‫עריץ‬ ‛arı yts), 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.
2. PULPIT, “The terrible one the scorner. "The terrible one" may be the foreign enemy, as
in Isa_29:5, or, possibly, the native oppressor (Isa_1:23; Isa_5:1-30 :93, etc.)—a still more tearful evil.
"The scorner" is the godless man, who scoffs at religion (Isa_28:14, Isa_28:22). Both classes would be
"consumed" and "brought to naught" when the new state of things was established. All that watch for
iniquity; i.e. "all those who, for the furtherance of their iniquitous schemes, rise up early and late take
rest, and eat the bread of carefulness" (Psa_127:2).
3. GILL, “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

95. 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.
4. HENRY, “The enemies, that were formidable, shall become despicable. Sennacherib, that
terrible one, and his great army, that put the country into such a consternation, shall be brought
to nought (Isa_29:20), shall be quite disabled to do any further mischief. The power of Satan,
that terrible one indeed, shall be broken by the prevalency of Christ's gospel; and those that
were subject to bondage through fear of him that had the power of death shall be delivered,
Heb_2:14, Heb_2:15.
5. The persecutors, that were vexatious, shall be quieted, and so those they were troublesome to
shall be quiet from the fear of them. To complete the repose of God's people, not only the
terrible one from abroad shall be brought to nought, but the scorners at home too shall be
consumed and cut off by Hezekiah's reformation. Those are a happy people, and likely to be so,
who, when God gives them victory and success against their terrible enemies abroad, take care
to suppress vice, and profaneness, and the spirit of persecution, those more dangerous enemies
at home. Or, They shall be consumed and cut off by the judgments of God, shall be singled out to
be made examples of. Or, They shall insensibly waste away, being put to confusion by the
fulfilling of those predictions which they had made a jest of. Observe what had been the
wickedness of these scorners, for which they should be cut off. They had been persecutors of
God's people and prophets, probably of the prophet Isaiah particularly, and therefore he
complains thus feelingly of them and of their subtle malice. Some as informers and persecutors,
others as judges, did all they could to take away his life, or at least his liberty. And this is very
applicable to the chief priests and Pharisees, who persecuted Christ and his apostles, and for
that sin they and their nation of scorners were cut off and consumed. (1.) They ridiculed the
prophets and the serious professors of religion; they despised them, and did their utmost to
bring them into contempt; they were scorners, and sat in the seat of the scornful. (2.) They lay in
wait for an occasion against them. By their spies they watch for iniquity, to see if they can lay
hold of any thing that is said or done that may be called an iniquity. Or they themselves watch
for an opportunity to do mischief, as Judas did to betray our Lord Jesus.
5. JAMISON, “terrible — namely, the persecutors among the Jewish nobles.
scorner — (Isa_28:14, Isa_28:22).
watch for — not only commit iniquity, but watch for opportunities of committing it, and
make it their whole study (see Mic_2:1; Mat_26:59; Mat_27:1).

96. 6. BI, “Scorners and their punishment
Observe what had been the wickedness of these scorners, for which they should be cut off.
1. They ridiculed the prophets and the serious professors of religion. They despised them,
and did their utmost to bring them into contempt; they were scorners, and sat in the seat of
the scornful.
2. They lay at catch for an occasion against them. By their spies they watch for iniquity, to
see if they can lay hold on anything that is said or done that may be called an iniquity. Or,
they themselves watch for an opportunity to do mischief, as Judas did to betray our Lord
Jesus.
3. They took advantage against them for the least slip of the tongue; and if anything were
never so little said amiss, it served them to ground an indictment upon. They made a man,
though he were never so wise and good a man, though he were a man of God, an offender for
a word, a word mischosen or misplaced, when they could not but know that it was well
meant. They cavilled at every word that the prophets spoke to them by way of
administration, though never so innocently spoken, and without any design to affront them.
They put the worst construction upon what was said, and made it criminal by strained
innuendos.
4. They did all they could to bring those into trouble that dealt faithfully with them and told
them of their faults. Those that reprove in the gates, namely, reprovers by office, that were
bound by the duty of their place as prophets, as judges, and magistrates to show people their
transgressions, they hated these, and laid snares for them. It is next to impossible for the
most cautious to place their words so warily as to escape such snares.
5. They pervert judgment, and will never let an honest man carry an honest cause; they
“turn aside the just for a thing of nought,” i.e., they condemn him, or give the cause against
him upon no evidence, no colour or pretence whatsoever. They run a man down, and
misrepresent him by all the little acts and tricks they can devise, as they did our Saviour. But
wait a while, and God will not only bring forth their righteousness, but cut off and consume
these scorners. (M. Henry.).
7.CALVIN, “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.

97. First, he calls them ‫,עריצים‬ (gnăīī,) “” 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, “” and “” 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.
21
those who with a word make someone out to be
guilty,
who ensnare the defender in court
and with false testimony deprive the innocent of
justice.
1.BARNES, “That make a man an offender - literally, ‘who cause a man to sin’ (‫מחטיאי‬
machatʖı y'ey); 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.’

98. 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 - (‫אדם‬ 'adam). It is well known that this word stands in contradistinction to ‫אישׁ‬ 'ı ysh,
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
dabar). “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 dabar “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 yakach 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 batohu), and which should
be regarded as null and void,
2. CLARKE, “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.”
3. GILL, “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

99. 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.
4. HENRY, “They took advantage against them for the least slip of the tongue; and, if a thing
were ever so little said amiss, it served them to ground an indictment upon. They made a man,
though he were ever so wise and good a man, though he were a man of God, an offender for a
word, a word mischosen or misplaced, when they could not but know that it was well meant,
Isa_29:21. They cavilled at every word that the prophets spoke to them by way of admonition,
though ever so innocently spoken, and without any design to affront them. They put the worst
construction upon what was said, and made it criminal by strained innuendoes. Those who
consider how apt we all are to speak unadvisedly, and to mistake what we hear, will think it very
unjust and unfair to make a man an offender for a word. (4.) They did all they could to bring
those into trouble that dealt faithfully with them and told them of their faults. Those that
reprove in the gates, reprovers by office, that were bound by the duty of their place, as prophets,
as judges, and magistrates, to show people their transgressions, they hated these, and laid
snares for them, as the Pharisees' emissaries, who were sent to watch our Saviour that they
might entangle him in his talk (Mat_22:15), that they might have something to lay to his charge
which might render him odious to the people or obnoxious to the government. So persecuted
they the prophets; and it is next to impossible for the most cautious to place their words so
warily as to escape such snares. See how base wicked people are, who bear ill-will to those who,
out of good-will to them, seek to save their souls from death; and see what need reprovers have
both of courage to do their duty and of prudence to avoid the snare. (5.) They pervert judgment,

100. and will never let an honest man carry an honest cause: They turn aside the just for a thing of
nought; they condemn him, or give the cause against him, upon no evidence, no colour or
pretence whatsoever. They run a man down, and misrepresent him, by all the little arts and
tricks they can devise, as they did our Saviour. We must not think it strange if we see the best of
men thus treated; the disciple is not greater than his Master. But wait awhile, and God will not
only bring forth their righteousness, but cut off and consume these scorners.
5. JAMISON, “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.”
him that reproveth — rather, “pleadeth”; one who has a suit at issue.
gate — the place of concourse in a city, where courts of justice were held (Rth_4:11;
Pro_31:23; Amo_5:10, Amo_5:12).
just — one who has a just cause; or, Jesus Christ, “the Just One” [Horsley].
for a thing of naught — rather, “through falsehood,” “by a decision that is null in justice”
[Barnes]. Compare as to Christ, Pro_28:21; Mat_26:15; Act_3:13, Act_3:14; Act_8:33.
6. PULPIT, “That make a man an offender for a word. The meaning of this clause is very doubtful. Kay
translates, "That lead men into sin by words;" Mr. Cheyne, "That make out people to be sinners by their
words," i.e. by bearing false witness against them; while Delitzsch upholds the rendering of the
Authorized Version. Mr. Vance Smith has other suggestions. There seems to be, on the whole, no
sufficient reason for setting aside the authorized rendering, which con-demus one form of oppression—
the severe punishment of mere words. And lay a snare for him that reproveth in the gate. "The gate"
was the place where judgment was given and public assemblies held. If any one boldly stood up and
reproved the oppressors "in the gate," they instantly set to work to lay a trap for him and bring him to
ruin. And turn aside the just for a thing of naught; rather, and deprive the just [of their right] by empty
charges. "Turning aside the just" means turning them from their right(Amo_5:12; Exo_23:6); and bat
tohu is not "for nothing" but "by nothing," i.e. by some vain empty pretence.
7.CALVIN, “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,

101. 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 “ 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 “ hated,” as Amos says, “ 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 (yĕōū;) for some render
it “ reproved,” and others “ 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
“ have need of patience, that we may wait for the fulfillment of these promises.” (Heb_10:36.)

102. 22
Therefore this is what the LORD, who
redeemed Abraham, says to the descendants of Jacob:
“No longer will Jacob be ashamed;
no longer will their faces grow pale.
1.BARNES, “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 padah), 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.
2. CLARKE, “Who redeemed Abraham - As God redeemed Abraham from among
idolaters and workers of iniquity, so will he redeem those who hear the words of the Book, and
are humbled before him, Isa_29:18, Isa_29:19.
Concerning the house of Jacob “The God of the house of Jacob” - I read ‫אל‬ El as a
noun, not a preposition: the parallel line favors this sense; and there is no address to the house
of Jacob to justify the other.
Neither shall his face now wax pale “His face shall no more be covered with
confusion” - “‫יחורו‬ yechoro, Chald. ut ᆇ µεταβαλει, Theod. εντραπησεται, Syr. ‫נחפרו‬ necaphro,
videtur legendum ‫יחפרו‬ yechepheru: hic enim solum legitur verbum, ‫חור‬ chavar, nec in linguis
affinibus habet pudoris significationem.” - Secker. “Here alone is the verb ‫חור‬ charar read; nor
has it in the cognate languages the signification of shame.”

103. 3. GILL, “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.
4. HENRY, “Jacob, who was made to blush by the reproaches, and made to tremble by the
threatenings, of his enemies, shall now be relieved both against his shame and against his fear,
by the rolling away of those reproaches and the defeating of those threatenings (Isa_29:22):
Thus the Lord saith who redeemed Abraham, that is, called him out of Ur of the Chaldees, and
so rescued him from the idolatry of his fathers and plucked him as a brand out of the fire. He
that redeemed Abraham out of his snares and troubles will redeem all that are by faith his
genuine seed out of theirs. He that began his care of his church in the redemption of Abraham,
when it and its Redeemer were in his loins, will not now cast off the care of it. Because the
enemies of his people are so industrious both to blacken them and to frighten them, therefore he
will appear for the house of Jacob, and they shall not be ashamed as they have been, but shall
have wherewith to answer those that reproach them, nor shall their faces now wax pale; but
they shall gather courage, and look their enemies in the face without change of countenance, as
those have reason to do who have the God of Abraham on their side.
5. JAMISON, “Join “saith ... concerning the house of Jacob.”
redeemed — out of Ur, a land of idolaters (Jos_24:3).
not now — After the moral revolution described (Isa_29:17), the children of Jacob shall no
longer give cause to their forefathers to blush for them.
wax pale — with shame and disappointment at the wicked degeneracy of his posterity, and
fear as to their punishment.
6. K&D, “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 nothing of the same kind to

104. look for again. “Therefore thus saith Jehovah of the house of Jacob, He who redeemed
Abraham: Jacob shall not henceforth be ashamed, nor shall his face turn pale any more. For
when he, when his children see the work of my hands in the midst of him, they will sanctify my
name, and sanctify the Holy One of Jacob, and shudder before the God of Israel. And those
who were of an erring spirit discern understanding, and murmurers accept instruction.” With
‫ל‬ ֶ‫א‬ (for which Luzzatto, following Lowth, reads ‫ל‬ ֵ‫א‬ sda, “the God of the house of Jacob”) the
theme is introduced to which the following utterance refers. The end of Israel will correspond to
the holy root of its origin. Just as Abraham was separated from the human race that was sunk in
heathenism, to become the ancestor of a nation of Jehovah, so would a remnant be separated
from the great mass of Israel that was sunk in apostasy from Jehovah; and this remnant would
be the foundation of a holy community well pleasing to God. And this would never be
confounded or become pale with shame again (on bosh, see at Isa_1:29; chavar is a poetical
Aramaism); for both sins and sinners that called forth the punishments of God, which had put
them to shame, would have been swept away (cf., Zep_3:11). In the presence of this decisive
work of punishment (ma‛aseh as in Isa_28:21; Isa_10:12; Isa_5:12, Isa_5:19), which Jehovah
would perform in the heart of Israel, Israel itself would undergo a thorough change. ‫יו‬ ָ‫ד‬ ָ‫ל‬ְ‫י‬ is in
apposition to the subject in ‫ּתוֹ‬‫א‬ ְ‫ר‬ ִ , “when he, namely his children” (comp. Job_29:3); and the
expression “his children” is intentionally chosen instead of “his sons” (banı̄m), to indicate that
there would be a new generation, which would become, in the face of the judicial self-
manifestation of Jehovah, a holy church, sanctifying Him, the Holy One of Israel. Yaqdı̄shu is
continued in ve
hiqdı̄shu: the prophet intentionally repeats this most significant word, and he‛erı̄ts
is the parallel word to it, as in Isa_8:12-13. The new church would indeed not be a sinless one, or
thoroughly perfect; but, according to Isa_29:24, the previous self-hardening in error would have
been exchanged for a willing and living appropriation of right understanding, and the former
murmuring resistance to the admonitions of Jehovah would have given place to a joyful and
receptive thirst for instruction. There is the same interchange of Jacob and Israel here which we
so frequently met with in chapters 40ff. And, in fact, throughout this undisputedly genuine
prophecy of Isaiah, we can detect the language of chapters 40-66. Through the whole of the first
part, indeed, we may trace the gradual development of the thoughts and forms which
predominate there.
7. PULPIT, “The Lord, who redeemed Abraham; rather, who delivered Abraham, as the verb used is
often rendered (see Job_33:28; Psa_51:18; Psa_69:18; Psa_78:42, etc.). God's directions to Abraham to
remove from a land of idolaters (Jos_24:2, Jos_24:3; Act_7:2, Act_7:3) were practically a "deliverance."
The work thus commenced could not be suffered to remain incomplete. Israel—the true Israel—would
not be ashamed, or wax pale through fear any more; they would be God's children, his true worshippers,
and would have no need to experience either fear or shame.
8. CALVIN, “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

105. 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 “ 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 “” 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 “ father’ house,”
(Gen_12:1,) yet under the word “” he includes likewise all blessings; for we see that Abraham was “” 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

106. shame to hang down their heads, as Jeremiah declares in these words, “ will lay my mouth in the dust.”
(Lam_3:29.) Micah also says, “ 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 “” 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’ 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, “ shall not be ashamed?” For “” 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,
“ Ramah was heard the voice of Rachel bewailing her children, and refusing to be comforted, because
they are not;”
for he describes the defeat of the tribe of Benjamin by the wailing of “” 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 “ 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.

107. 23
When they see among them their children,
the work of my hands,
they will keep my name holy;
they will acknowledge the holiness of the Holy
One of Jacob,
and will stand in awe of the God of Israel.
1.BARNES, “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.
2. CLARKE, “But when he seeth his children, the work of mine hands “For when
his children shall see the work of my hands” - For ‫ב‬‫ראותו‬ birotho I read ‫בראות‬ biroth, with
the Septuagint and Syriac.
3. GILL, “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

108. 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.
4. HENRY, “Jacob, who thought his family would be extinct and the entail of religion quite
cut off, shall have the satisfaction of seeing a numerous progeny devoted to God for a
generation, Isa_29:23. (1.) He shall see his children, multitudes of believers and praying people,
the spiritual seed of faithful Abraham and wrestling Jacob. Having his quiver full of these
arrows, he shall not be ashamed (Isa_29:22) but shall speak with his enemy in the gate,
Psa_127:5. Christ shall not be ashamed (Isa_50:7), for he shall see his seed (Isa_53:10); he sees
some, and foresees more, in the midst of him, flocking to the church, and residing there. (2.) His
children are the work of God's hands; being formed by him, they are formed for him, his
workmanship, created unto good works. It is some comfort to parents to think that their
children are God's creatures, the work of the hands of his grace. (3.) He and his children shall
sanctify the name of God as their God, as the Holy One of Jacob, and shall fear and worship the
God of Israel. This is opposed to his being ashamed and waxing pale; when he is delivered from
his contempts and dangers he shall not magnify himself, but sanctify the Holy One of Jacob. If
God make our condition easy, we must endeavour to make his name glorious. Parents and
children are ornaments and comforts indeed to each other when they join in sanctifying the
name of God. When parents give up their children, and children give up themselves, to God, to
be to him for a name and a praise, then the forest will soon become a fruitful field.
5. JAMISON, “But — rather, “For.”
he — Jacob.
work of mine hands — spiritually, as well as physically (Isa_19:25; Isa_60:21; Eph_2:10).
By Jehovah’s agency Israel shall be cleansed of its corruptions, and shall consist wholly of pious
men (Isa_54:13, Isa_54:14; Isa_2:1; Isa_60:21).
midst of him — that is, his land. Or else “His children” are the Gentiles adopted among the
Israelites, his lineal descendants (Rom_9:26; Eph_3:6) [Horsley].
6. PULPIT, “The work of mine hands; i.e. regenerated and "created anew unto good works"
(Eph_2:10)—God's work, and no longer denying themselves to be such (Isa_29:16). They shall sanctify
my Name, and sanctify, etc.; rather, they shall sanctify my Name, they shall even sanctify the Holy One
of Jacob, and fear the God of Israel.The last two clauses are exegetical of the first (Kay).

109. 7.CALVIN, “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,
“ 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 “ works of God’ hands” and the works of
men, (for by God’ 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, “ 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, “ 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.

110. 24
Those who are wayward in spirit will gain
understanding;
those who complain will accept instruction.”
1.BARNES, “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.
2. PULPIT, “They also that erred in spirit; i.e. those who were blind and deaf (Isa_29:18). Shall come
to understanding; literally, shall know understanding; i.e. recover their power of spiritual
discernment. They that murmured. The reference cannot be to the "murmuring" in Egypt, though the
verb used occurs only elsewhere in Deu_1:27and Psa_106:25, where that murmuring is spoken of. We
must look for some later discontent, which we may find in quite recent "murmuring resistance to the
admonitions of Jehovah" (Delitzsch), without going back so far as the time of the Exodus. Shall learn
doctrine; i.e. "shall willingly receive the teaching, of God's prophets, and profit by it.
3. GILL, “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.

111. 4. HENRY, “Those that were erroneous shall become orthodox (Isa_29:24): Those that erred
in spirit, that were under mistakes and misapprehensions concerning the words of the book and
the meaning of them, shall come to understanding, to a right understanding of things; the Spirit
of truth shall rectify their mistakes and lead them into all truth. This should encourage us to
pray for those that have erred and are deceived, that God can, and often does, bring such to
understanding. Those that murmured at the truths of God as hard sayings, and loved to pick
quarrels with them, shall learn the true meaning of these doctrines, and then they will be better
reconciled to them. Those that erred concerning the providence of God as to public affairs, and
murmured at the disposals of it, when they shall see the issue of things shall better understand
them and be aware of what God was designing in all, Hos_14:9.
5. JAMISON, “They ... that erred — (Isa_28:7).
learn doctrine — rather, “shall receive discipline” or “instruction.” “Murmuring” was the
characteristic of Israel’s rebellion against God (Exo_16:8; Psa_106:25). This 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.
6. CALVIN, “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 ‫רוגנים‬ (rōĕī) “” and others, “” 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 “” 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.

112. Footnotes:
a. Isaiah 29:2 The Hebrew for altar hearth sounds like the Hebrew for Ariel.
b. Isaiah 29:13 Hebrew; Septuagint They worship me in vain; / their teachings are merely
human rules
New International Version (NIV)
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