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89 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Song of Songs';
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Title = 'The Book of the Prophet Isaiah';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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SubTitle3 = 'CHAPTER 29';
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<p id="Chapter29" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 29
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<p id="Isa29_1"><a onclick="return mV('Isa',29,'1-24');">Isa 29:1-24</a>. COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS.
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<p>This chapter opens the series of prophecies as to the invasion of Judea under Sennacherib, and its deliverance.
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<p><b>1. Ariel</b>—Jerusalem; Ariel means "Lion of God," that is, city rendered by God invincible: the lion is emblem of a mighty hero (<a onclick="return mV('2Sa',23,20);">2Sa 23:20</a>). Otherwise "Hearth of God," that is, place where the altar-fire continually burns to God (<a onclick="return mV('Isa',31,9);">Isa 31:9</a>; <a onclick="return mV('Eze',43,15,16);">Eze 43:15-16</a>).
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<br><br><b>add...year to year</b>—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 (<a onclick="return mV('Isa',32,10);">Isa 32:10</a>, <i>Margin</i>).
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<br><br><b>let...kill sacrifices</b>—rather, "let the beasts (of another year) go round" [MAURER]; that is, after the completion of a year "I will distress Ariel."
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<p id="Isa29_2"><b>2. Yet</b>—rather, "Then."
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<br><br><b>heaviness...sorrow</b>—rather, preserving the <i>Hebrew</i> paronomasia, "groaning" and "moaning."
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<br><br><b>as Ariel</b>—either, "the city shall be as <i>a lion of God,</i>" that is, it shall emerge from its dangers unvanquished; or "it shall be as the <i>altar of burnt offering,</i>" consuming with fire the besiegers (<a onclick="return mV('Isa',29,6);">Isa 29:6</a>; <a onclick="return mV('Isa',30,30);">Isa 30:30</a>; <a onclick="return mV('Isa',31,9);">31:9</a>; <a onclick="return mV('Lev',10,2);">Lev 10:2</a>); or best, as <a onclick="return mV('Isa',29,3);">Isa 29:3</a> continues the <i>threat,</i> and the promise of <i>deliverance</i> does not come till <a onclick="return mV('Isa',29,4);">Isa 29:4</a>, "it shall be like a hearth of burning," that is, a scene of devastation by fire [G. V. SMITH]. The prophecy, probably, contemplates <i>ultimately,</i> 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 (<a onclick="return mV('Zec',14,2);">Zec 14:2</a>), and the final glory of Israel (<a onclick="return mV('Isa',29,'17-24');">Isa 29:17-24</a>).
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<p id="Isa29_3"><b>3. I</b>—<i>Jehovah,</i> acting through the Assyrian, etc., His instruments (<a onclick="return mV('Isa',10,5);">Isa 10:5</a>).
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<br><br><b>mount</b>—an artificial <i>mound</i> formed to out-top high walls (<a onclick="return mV('Isa',37,33);">Isa 37:33</a>); else <i>a station,</i> namely, of warriors, for the siege.
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<br><br><b>round about</b>—not <i>fully</i> realized under Sennacherib, but in the Roman siege (<a onclick="return mV('Luk',19,43);">Luk 19:43</a>; <a onclick="return mV('Luk',21,20);">21:20</a>).
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<br><br><b>forts</b>—siege-towers (<a onclick="return mV('Deu',20,20);">Deu 20:20</a>).
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<p id="Isa29_4"><b>4.</b> 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 (<a onclick="return mV('Isa',8,19);">Isa 8:19</a>), faint and shrill, as the voice of the dead was supposed to be. Ventriloquism was doubtless the trick caused to make the voice appear to come from the earth (<a onclick="return mV('Isa',19,3);">Isa 19:3</a>). An appropriate retribution that Jerusalem, which consulted necromancers, should be made like them!
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<p id="Isa29_5"><b>5. Moreover</b>—rather, "Yet"; yet in this extremity help shall come, and the enemy be scattered.
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<br><br><b>strangers</b>—foreign enemies, invaders (<a onclick="return mV('Isa',25,2);">Isa 25:2</a>).
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<br><br><b>it shall be</b>—namely, the destruction of the enemy.
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<br><br><b>at an instant</b>—in a moment (<a onclick="return mV('Isa',30,23);">Isa 30:23</a>).
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<p id="Isa29_6"><b>6. Thou</b>—the Assyrian army.
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<br><br><b>thunder,</b> etc.—not literally, in the case of the Assyrians (<a onclick="return mV('Isa',37,36);">Isa 37:36</a>); but figuratively for an awful judgment (<a onclick="return mV('Isa',30,30);">Isa 30:30</a>; <a onclick="return mV('Isa',28,17);">28:17</a>). The ulterior fulfilment, in the case of the Jews' foes in the last days, may be more literal (see as to "earthquake," <a onclick="return mV('Zec',14,4);">Zec 14:4</a>).
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<p id="Isa29_7"><b>7. munition</b>—fortress.
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<p id="Isa29_8"><b>8.</b> 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 (<a onclick="return mV('Psa',73,20);">Psa 73:20</a>); their dream shall be dissipated on the fatal morning (<a onclick="return mV('Isa',37,36);">Isa 37:36</a>).
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<br><br><b>soul</b>—simply <i>his appetite:</i> he is still thirsty.
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<p id="Isa29_9"><b>9. Stay</b>—rather, "Be astounded"; expressing the stupid and amazed incredulity with which the Jews received Isaiah's announcement.
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<br><br><b>wonder</b>—The second imperative, as often (<a onclick="return mV('Isa',8,9);">Isa 8:9</a>), is a threat; the first is a simple declaration of a fact, "Be astounded, since you choose to be so, at the prophecy, soon <i>you will be amazed</i> at the sight of the actual event" [MAURER].
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<br><br><b>cry...out...cry</b>—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], (<a onclick="return mV('Isa',6,9,10);">Isa 6:9-10</a>).
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<br><br><b>not with wine</b>—but with spiritual paralysis (<a onclick="return mV('Isa',51,17,21);">Isa 51:17, 21</a>).
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<br><br><b>ye...they</b>—The change from speaking <i>to,</i> to speaking <i>of</i> them, intimates that the prophet turns away from them to a greater distance, because of their stupid unbelief.
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<p id="Isa29_10"><b>10.</b> Jehovah gives them up judicially to their own hardness of heart (compare <a onclick="return mV('Zec',14,13);">Zec 14:13</a>). Quoted by Paul, with variations from the <i>Septuagint,</i> <a onclick="return mV('Rom',11,8);">Rom 11:8</a>. See <a onclick="return mV('Isa',6,10);">Isa 6:10</a>; <a onclick="return mV('Psa',69,23);">Psa 69:23</a>.
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<br><br><b>eyes; the prophets,</b> etc.—rather, "hath closed your eyes, the prophets; and your heads (<i>Margin;</i> see also <a onclick="return mV('Isa',3,2);">Isa 3:2</a>), the seers, He hath covered." The Orientals cover the head to sleep; thus "covered" is parallel to "closed your eyes" (<a onclick="return mV('Jdg',4,19);">Jdg 4:19</a>). Covering the face was also preparatory to execution (<a onclick="return mV('Est',7,8);">Est 7:8</a>). This cannot apply to the time when Isaiah himself prophesied, but to subsequent times.
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<p id="Isa29_11"><b>11. of all</b>—rather, "<i>the whole</i> vision." "Vision" is the same here as "revelation," or "law"; in <a onclick="return mV('Isa',28,15);">Isa 28:15</a>, the same <i>Hebrew</i> word is translated, "covenant" [MAURER].
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<br><br><b>sealed</b>— (<a onclick="return mV('Isa',8,16);">Isa 8:16</a>), God seals up the truth so that even the learned, because they lack believing docility, cannot discern it (<a onclick="return mV('Mat',13,'10-17');">Mat 13:10-17</a>; <a onclick="return mV('Mat',11,25);">11:25</a>). Prophecy remained comparatively a <i>sealed</i> volume (<a onclick="return mV('Dan',12,4, 9);">Dan 12:4, 9</a>), until Jesus, who "alone is worthy," "opened the seals" (<a onclick="return mV('Rev',5,'1-5',9);">Rev 5:1-5, 9</a>; <a onclick="return mV('Rev',6,1);">6:1</a>).
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<p id="Isa29_12"><b>12.</b> 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 (<a onclick="return mV('Isa',54,13);">Isa 54:13</a>; <a onclick="return mV('Jer',31,34);">Jer 31:34</a>; <a onclick="return mV('Jhn',6,45);">Jhn 6:45</a>; <a onclick="return mV('1Cr',2,'7-10');">1Cr 2:7-10</a>; <a onclick="return mV('1Jo',2,20);">1Jo 2:20</a>).
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<p id="Isa29_13"><b>13. precept of men</b>—instead of the precepts of God, given by His prophets; also worship external, and by rule, not heartfelt as God requires (<a onclick="return mV('Jhn',4,24);">Jhn 4:24</a>). Compare Christ's quotation of this verse from the <i>Septuagint.</i>
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<p id="Isa29_14"><b>14.</b> (<a onclick="return mV('Hab',1,5);">Hab 1:5</a>; <a onclick="return mV('Act',13,41);">Act 13:41</a>). The "<i>marvellous</i> work" is one of <i>unparalleled</i> vengeance on the hypocrites: compare "<i>strange</i> work," <a onclick="return mV('Isa',28,21);">Isa 28:21</a>. The judgment, too, will visit the wise in that respect in which they most pride themselves; their <i>wisdom</i> shall be hid, that is, shall no longer appear, so as to help the nation in its distress (compare <a onclick="return mV('1Cr',1,19);">1Cr 1:19</a>).
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<p id="Isa29_15"><b>15. seek deep to hide</b>—rather, "That seek to hide deeply," etc. (compare <a onclick="return mV('Isa',30,1,2);">Isa 30:1-2</a>). The reference is to the <i>secret</i> 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.
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<p id="Isa29_16"><b>16.</b> 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], (<a onclick="return mV('Isa',45,9);">Isa 45:9</a>; <a onclick="return mV('Isa',64,8);">64:8</a>).
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<p id="Isa29_17"><b>17. turned</b>—as contrasted with <i>your</i> "turnings of things upside down" (<a onclick="return mV('Isa',29,16);">Isa 29:16</a>), there shall be other and better <i>turnings</i> or revolutions; the outpouring of the Spirit in the latter days (<a onclick="return mV('Isa',32,15);">Isa 32:15</a>); first on the Jews; which shall be followed by their national restoration (see on JFB for <a href="./Comm/jfb/Isa/Isa029.html#Isa29_2">Isa 29:2</a>; JFB for <a href="./Comm/jfb/Zec/Zec012.html#Zec12_10">Zec 12:10</a>) then on the Gentiles (<a onclick="return mV('Joe',2,28);">Joe 2:28</a>).
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<br><br><b>fruitful field</b>—literally, "a Carmel" (see on JFB for <a href="./Comm/jfb/Isa/Isa010.html#Isa10_18">Isa 10:18</a>). 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 <a onclick="return mV('Mat',11,12);">Mat 11:12</a>, <i>Greek:</i> "the kingdom of heaven <i>forces itself,</i>" as it were, on man's acceptance; instead of men having to seek Messiah, as they had John, in a <i>desert,</i> He presents Himself before them with loving invitations; thus men's hearts, once a moral desert, are reclaimed so as to bear fruits of righteousness: vice versa, the ungodly who seemed prosperous, both in the moral and literal sense, shall be exhibited in their real barrenness.
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<p id="Isa29_18"><b>18. deaf...blind</b>—(Compare <a onclick="return mV('Mat',11,5);">Mat 11:5</a>). The spiritually blind, etc., are chiefly meant; "the book," as Revelation is called pre-eminently, shall be no longer "sealed," as is described (<a onclick="return mV('Isa',29,11);">Isa 29:11</a>), but the most unintelligent shall hear and see (<a onclick="return mV('Isa',35,5);">Isa 35:5</a>).
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<p id="Isa29_19"><b>19. meek</b>—rather, <i>the afflicted</i> godly: the idea is, <i>virtuous suffering</i> (<a onclick="return mV('Isa',61,1);">Isa 61:1</a>; <a onclick="return mV('Psa',25,9);">Psa 25:9</a>; <a onclick="return mV('Psa',37,11);">37:11</a>) [BARNES].
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<br><br><b>poor among men</b>—that is, the poorest of men, namely, the pious poor.
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<br><br><b>rejoice</b>—when they see their oppressors punished (<a onclick="return mV('Isa',29,20,21);">Isa 29:20-21</a>), and Jehovah exhibited as their protector and rewarder (<a onclick="return mV('Isa',29,'22-24');">Isa 29:22-24</a>; <a onclick="return mV('Isa',41,17);">Isa 41:17</a>; <a onclick="return mV('Jam',2,5);">Jam 2:5</a>).
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<p id="Isa29_20"><b>20. terrible</b>—namely, the persecutors among the Jewish nobles.
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<br><br><b>scorner</b>— (<a onclick="return mV('Isa',28,14, 22);">Isa 28:14, 22</a>).
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<br><br><b>watch for</b>—not only commit iniquity, but watch for opportunities of committing it, and make it their whole study (see <a onclick="return mV('Mic',2,1);">Mic 2:1</a>; <a onclick="return mV('Mat',26,59);">Mat 26:59</a>; <a onclick="return mV('Mat',27,1);">27:1</a>).
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<p id="Isa29_21"><b>21.</b> Rather, "Who make a man guilty in his <i>cause</i>" [GESENIUS], that is, unjustly condemn him. "A man" is in the <i>Hebrew a poor man,</i> upon whom such unjust condemnations might be practiced with more impunity than on the rich; compare <a onclick="return mV('Isa',29,19);">Isa 29:19</a>, "the meek...the poor."
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<br><br><b>him that reproveth</b>—rather, "pleadeth"; one who has a suit at issue.
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<br><br><b>gate</b>—the place of concourse in a city, where courts of justice were held (<a onclick="return mV('Rth',4,11);">Rth 4:11</a>; <a onclick="return mV('Pro',31,23);">Pro 31:23</a>; <a onclick="return mV('Amo',5,10,12);">Amo 5:10, 12</a>).
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<br><br><b>just</b>—one who has a just cause; or, Jesus Christ, "the Just One" [HORSLEY].
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<br><br><b>for a thing of naught</b>—rather, "through falsehood," "by a decision that is null in justice" [BARNES]. Compare as to Christ, <a onclick="return mV('Pro',28,21);">Pro 28:21</a>; <a onclick="return mV('Mat',26,15);">Mat 26:15</a>; <a onclick="return mV('Act',3,13);">Act 3:13-14</a>; <a onclick="return mV('Act',8,33);">8:33</a>.
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<p id="Isa29_22"><b>22.</b> Join "saith...concerning the house of Jacob."
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<br><br><b>redeemed</b>—out of Ur, a land of idolaters (<a onclick="return mV('Jos',24,3);">Jos 24:3</a>).
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<br><br><b>not now</b>—After the moral revolution described (<a onclick="return mV('Isa',29,17);">Isa 29:17</a>), the children of Jacob shall no longer give cause to their forefathers to blush for them.
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<br><br><b>wax pale</b>—with shame and disappointment at the wicked degeneracy of his posterity, and fear as to their punishment.
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<p id="Isa29_23"><b>23. But</b>—rather, "For."
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<br><br><b>he</b>—Jacob.
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<br><br><b>work of mine hands</b>—spiritually, as well as physically (<a onclick="return mV('Isa',19,25);">Isa 19:25</a>; <a onclick="return mV('Isa',60,21);">60:21</a>; <a onclick="return mV('Eph',2,10);">Eph 2:10</a>). By Jehovah's agency Israel shall be cleansed of its corruptions, and shall consist wholly of pious men (<a onclick="return mV('Isa',54,13,14);">Isa 54:13-14</a>; <a onclick="return mV('Isa',2,1);">2:1</a>; <a onclick="return mV('Isa',60,21);">60:21</a>).
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<br><br><b>midst of him</b>—that is, his land. Or else "His children" are the <i>Gentiles adopted among the Israelites, his lineal descendants</i> (<a onclick="return mV('Rom',9,26);">Rom 9:26</a>; <a onclick="return mV('Eph',3,6);">Eph 3:6</a>) [HORSLEY].
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<p id="Isa29_24"><b>24. They...that erred</b>— (<a onclick="return mV('Isa',28,7);">Isa 28:7</a>).
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<br><br><b>learn doctrine</b>—rather, "shall receive discipline" or "instruction." "Murmuring" was the characteristic of Israel's rebellion against God (<a onclick="return mV('Exd',16,8);">Exd 16:8</a>; <a onclick="return mV('Psa',106,25);">Psa 106:25</a>). This shall be so no more. Chastisements, and, in HORSLEY'S view, the piety of the Gentiles provoking the Jews to holy jealousy (<a onclick="return mV('Rom',11,11,14);">Rom 11:11, 14</a>), shall then produce the desired effect.
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