Isaiah 29ESV
Books
All books

Isaiah29

English Standard Version

1 , , , the where ! to ; let the run their .

2Yet I will , and there shall be and , and she shall be to me like an .

3And I will you all , and will you with and I will you.

4And you will be ; the you shall , and from the your will be ; your shall come the like the voice of a , and the your shall .

5But the of your shall be like , and the of the like . And in an , ,

6you will be by the Lord of with and with and , with and , and the of a .

7And the of the that , that her and her and her, shall be like a , a of the .

8As a , and behold, he and with his , or as a , and behold, he and , with his not , shall the of the be that .

9 and be ; and be ! Be , but with ; , but with !

10 the Lord has you a of , and has your (the ), and your (the ).

11And the of has become to you like the of a that is . When men it to one who , , , he , I , it is .

12And when they the , , , he , I .

13And the : draw with their and me with their , while their are me, and their of me is a by ,

14 , , I will do with , with ; and the of their shall , and the of their shall be .

15 , you who the Lord your , whose are in the , and who , us? us?

16You turn things ! Shall the be as the , the should of its , He did me; or the say of him who it, He has ?

17Is it a until shall be into a , and the shall be as a ?

18In that the shall the of a , and of their and the of the shall .

19The shall in the Lord, and the among shall in the of .

20For the shall come to and the , and who to do shall be ,

21who by a make a out to be an , and lay a for him who in the , and with an him who is in the .

22 the Lord, , concerning the of : shall more be , more shall his .

23For he his , the of my , in his , they will my ; they will the of and will stand in of the of .

24And those who go in will to , and those who will .

Study Guide

Public-domain commentary and original-language notes for Isaiah 29.

Full AI study →

Chapter Summary

In this chapter: Judgements on Jerusalem and on its enemies. (1-8). The senselessness and hypocrisy of the Jews. (9-16). The conversion of the Gentiles, and future blessings for the Jews. (17-24).

vv1-8

Ariel may signify the altar of burnt-offerings. Let Jerusalem know that outward religious services will not make men free from judgements. Hypocrites never can please God, nor make their peace with him. God had often and long, by a host of angels, encamped round about Jerusalem for protection and deliverance; but now he fought against it. Proud looks and proud language shall be brought down by humbling providences. The destruction of Jerusalem's enemies is foretold. The army of Sennacherib went as a dream; and thus the multitudes, that through successive ages fight against God's altar and worship, shall fall. Speedily will sinners awake from their soothing dreams in the pains of hell.

vv9-16

The security of sinners in sinful ways, is cause for lamentation and wonder. The learned men, through prejudice, said that the Divine prophecies were obscure; and the poor urged their want of learning. The Bible is a sealed book to every man, learned or unlearned, till he begins to study it with a simple heart and a teachable spirit, that he may thence learn the truth and the will of God. To worship God, is to approach him. And if the heart be full of his love and fear, out of the abundance of it the mouth will speak; but there are many whose religion is lip-labour only. When they pretend to be speaking to God, they are thinking of a thousand foolish things. They worship the God of Israel according to their own devices. Numbers are only formal in worship. And their religion is only to comply with custom, and to serve their own interest. But the wanderings of mind, and defects in devotion, which are the believer's burden, are very different from the withdrawing of the heart from God, so severely blamed. And those who make religion no more than a pretence, to serve a turn, deceive themselves. And as those that quarrel with God, so those that think to conceal themselves from him, in effect charge him with folly. But all their perverse conduct shall be entirely done away.

vv17-24

The wonderful change here foretold, may refer to the affairs of Judah, though it looks further. When a great harvest of souls was gathered to Christ 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 as a deserted forest. Those who, when in trouble, can truly rejoice in God, shall soon have cause greatly to rejoice in him. The grace of meekness contributes to the increase of our holy joy. The enemies who were powerful shall become mean and weak. To complete the repose of God's people, the scorners at home shall be cut off by judgements. All are apt to speak unadvisedly, and to mistake what they hear, but it is very unfair to make a man an offender for a word. They did all they could to bring those into trouble who told them of their faults. But He that redeemed Abraham out of his snares and troubles, will redeem those who are, by faith, his true seed, out of theirs. It will be the greatest comfort to godly parents to see their children renewed creatures, the work of God's grace. May those who now err in spirit, and murmur against the truth, come to understanding, and learn true doctrine. The Spirit of truth shall set right their mistakes, and lead them into all truth. This should encourage us to pray for those that have erred, and are deceived. All who murmured at the truths of God, as hard sayings, shall learn and be aware what God designed in all. See the change religion produces in the hearts of men, and the peace and pleasure of a humble and devout spirit.

Cross References

Isaiah 29
v10Romans 11:8quotation

Paul cites this verse as biblical proof of Israel's judicial spiritual blindness and deep sleep.

Supported by Matthew Henry, JFB

v13Matthew 15:8quotation

Jesus directly quotes this verse to condemn empty external worship and human traditions replacing God's word.

Supported by Matthew Henry, John Calvin

Paul alludes to this prophecy that God will destroy the wisdom of the worldly wise.

Supported by Matthew Henry, John Calvin, JFB

v1Ezekiel 43:15thematic

Identifies 'Ariel' as the altar hearth of God, linking the city's name to sacrificial devotion.

Supported by Matthew Poole, JFB

v5Isaiah 37:36fulfillment

The sudden, instant destruction of Sennacherib's vast army outside the gates of Jerusalem.

Supported by Matthew Henry, Matthew Poole, JFB

v16Isaiah 45:9thematic

Parallels the clay and potter metaphor, rebuking human creation for questioning its divine Creator.

Supported by Matthew Henry, John Calvin

v3Luke 19:43thematic

Jesus uses the same specific siege terminology to predict the Roman destruction of Jerusalem.

Supported by JFB

v8Psalms 73:20thematic

Parallels the dream metaphor: the brief, vanishing illusion of triumph before waking to reality.

Supported by John Calvin, JFB

v11Isaiah 8:16thematic

Connects to the concept of God sealing up His revelation from an unbelieving people.

Supported by JFB

v17Isaiah 32:15thematic

Parallels the restoration metaphor of the wilderness turning into a fruitful field by God's Spirit.

Supported by Matthew Henry

v18Isaiah 35:5thematic

Prophetic parallel depicting the miraculous healing of the deaf and blind, representing spiritual illumination.

Supported by Matthew Henry, JFB

v2Ezekiel 39:17thematic

Uses the metaphor of God's judgment as a great sacrificial slaughter, linking Ariel (altar) to battle.

Supported by Matthew Poole

v4Isaiah 8:19thematic

Links the low, whispering speech from the dust to the sounds of necromancers and wizards.

Supported by JFB

v6Isaiah 30:30thematic

Uses identical storm and devouring fire imagery to describe Jehovah's judgment on Israel's enemies.

Supported by JFB

v16Romans 9:20allusion

Paul echoes this questioning of the potter by the clay to assert God's absolute sovereignty.

Supported by JFB