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Commentary on Isaiah 29 verses 9–16
Here, I. The prophet stands amazed at the stupidity of the greatest part of the Jewish nation. They had Levites, who taught the good knowledge of the Lord and had encouragement from Hezekiah in doing so, Ch2 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. 2. 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. 4. 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 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.
II. 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.
2.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.
III. 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. 2. 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 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.
[Daniel 12:4] "But Thou, O Daniel, shut up the words and seal the book, even to the time appointed. Many shall pass over, and knowledge shall be manifold." He who had revealed manifold truth to Daniel now signifies that the things he has said are matters of secrecy, and he orders him to roll up the scroll containing his words and set a seal upon the book, with the result that many shall read it and inquire as to its fulfilment in history, differing in their opinions because of its great obscurity. And as for the statement, "Many shall pass over" or "go through," this indicates that it will be read by many people. For it is a familiar expression to say: "I have gone through a book," or, "I have passed through an historical account." Indeed this is the idea which Isaiah also expressed in regard to the obscurity of his own book: "And the sayings of that book shall be like the words of a book that is sealed. And if they shall give it to an illiterate man, saying, 'Read it,' he will reply, 'I do not know how to read.' But if they give it to a man who does know how to read and say, 'Read the book,' he will reply, 'I cannot read it, because it is sealed up'" (Isaiah 29:11-12). Also in the Revelation of John, there is a book seen which is sealed with seven seals inside and outside. And when no one proves able to break its seals, John says, "I wept sore; and a voice came to me, saying, 'Weep not: behold the Lion of the tribe of Judah, the Root of David, has prevailed to open the book and break its seals'" (Revelation 5:1-5). But that book can be opened by one who has learned the mysteries of Scripture and understands its hidden truths, and its words which seem dark because of the greatness of the secrets they contain. He it is who can interpret the parables and transmute the letter which killeth into the spirit which quickeneth.
(Verse 9 and following) Be astonished and amazed: fluctuate and waver, become drunk, not with wine, be moved, not with intoxication. For the Lord has mixed into you the spirit of deep sleep: he will close your eyes, your prophets and leaders who see visions he will cover. And the vision of all will be like the words of a sealed book, which when they give to one who knows letters, they will say: read this, and he will answer, I cannot, for it is sealed. And a book will be given to one who knows not letters, and it shall be said to him, read; and he shall answer, I know not letters. For the spirit of sleep, LXX, is interpreted as compunction: Theodotius, the passing away of the mind: Aquila, καταφορὰν, that is, a heavy sleep; which in Hebrew is called Thardema (), which Scripture commemorates as sent by God to Adam (Gen. II), when woman was made from the rib of his side. And Jonah snored in the same sleep on the ship (Jon. I). But all prophecy after the destruction of Jerusalem and the temple, that is, Ariel, is against the scribes and Pharisees, who, possessing the key of knowledge, do not enter themselves, nor do they allow others to enter. And it is commanded to them, that they should be amazed and astonished, rather according to the septuagint dissolution of the whole body and the excess of the mind, and that they should be moved and fluctuate: staggering not from wine or from strong drink, but from the spirit of sleep or of the Lord's compunction, so that understanding their evil, they may at some point repent, and say with the prophet: I am troubled in my weakness, while the thorn is being fastened to me (Ps. XXXI, 4). Therefore, know this, O scribes and Pharisees, who are the leaders of the Jews, that the Lord will render to you your recompense. For you, who have heard the Lord Savior, did not want to understand, and you closed your eyes so that you would not see him, and you weighed down your ears so that you would not hear. Therefore, he will also close your eyes, you who are the prophets through whom you saw the knowledge of God. Or he will close the eyes of your prophets, who are your leaders. For as the Law and the Prophets testified until John, so that those who do not see may see, and those who see may become blind, as it is written: They will hear the words of the book, even the deaf will hear, and the blind will see and rejoice. For judgment I have come into this world, so that those who do not see may see, and those who see may become blind, that is to say, the people of the nations who were blind, may see and contemplate the Lord. Therefore, it is significant that he did not say that the vision of all the prophets is sealed to all readers, but to you he says, it will be sealed to those to whom I am now speaking, to whom I am foretelling these things that are to come: or He will forever shut the eyes of your leaders, who boasted of being able to see the hidden and secret things according to the Septuagint. And he said to them, 'All the holy Scripture will be closed and sealed to you, so that you, who consider yourselves knowledgeable in the letters of the Law and the prophecies of the prophets, and who constantly meditate on the volumes of Scripture day and night with tireless mouths, may not understand what you read, as it is written in the Book of Revelation of John: 'Who is worthy to open the book and to break its seals?' (Rev. 5:2) And when no one was found worthy to open the seals, he says that he wept; and that he deserved to hear the word of God: 'Do not weep; behold, the lion of the tribe of Judah, the root of David, has conquered, so that he may open the book and break its seals.' But the lion of the tribe of Judah, the Lord Jesus Christ, is he who unseals the seals of the book, not properly of one, as many suppose, of the Psalms of David, but of all the Scriptures, which are one Scripture of the Holy Spirit; and for that reason they are called one book. Concerning which Ezekiel testifies in mystical discourse (Ezek. II), that it was written within and without; in meaning and in letter. Concerning which also the Savior speaks in the Psalms: In the chapter of the book it is written of me (Ps. XXXIX, 9); not of Jeremiah, not of Isaiah, but in all the holy Scripture, which is called one book. Therefore, the Jewish leaders, up to the present day, being unable to read and open the seals, and to reveal the mysteries of the Scriptures, if you were to give them a book to the unlearned people who are devoured by their own teachers, they would admit to not knowing letters and therefore being unable to read. And out of the two evils, it is much lighter to confess ignorance of the law than to boast of prudence and not be able to understand what is said.
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SUMMARY
Isaiah 29:12 profoundly illustrates the spiritual and intellectual impasse faced by Judah in receiving divine revelation. Building upon the preceding verse's depiction of a prophetic message inaccessible to the learned, this passage presents the complementary dilemma: the same divine "book" is offered to one who claims "I am not learned," signifying not merely a lack of formal education but, more critically, a pervasive spiritual incapacity to apprehend God's truth. This verse underscores the deep spiritual dullness that afflicted the nation, rendering them incapable of discerning His word, irrespective of their intellectual standing or social status.
CONTEXT
Literary Context: Isaiah 29 functions as a powerful oracle of judgment and eventual restoration for Jerusalem, metaphorically named "Ariel," a term suggesting both its strength as a "lion of God" and its fate as an "altar hearth" for sacrifice. The chapter begins with a pronouncement of impending siege and divine judgment upon the city, followed by a stark portrayal of Judah's spiritual condition. Verses 9-12 specifically detail the profound spiritual stupor that has enveloped the people. Isaiah 29:9 describes a "spirit of deep sleep" poured out by the Lord, causing their prophets and seers to be veiled and blind. Isaiah 29:11 introduces the metaphor of a "sealed book" that even the literate cannot read, while Isaiah 29:12 extends this metaphor to the illiterate or spiritually unlearned. Together, these verses paint a comprehensive and devastating picture of a nation utterly incapacitated from understanding God's message, highlighting a profound spiritual deafness and blindness that transcends human intellectual capacity or social standing. This immediate context sets the stage for God's condemnation of their hypocritical worship in Isaiah 29:13, where their outward piety is exposed as a mere human tradition.
Historical & Cultural Context: The prophecies in Isaiah 29 are situated within the tumultuous late 8th century BCE, a period marked by Judah's precarious political position during the reign of King Hezekiah. Caught between the formidable Assyrian Empire and the declining power of Egypt, Judah frequently sought strategic alliances with foreign nations rather than placing its trust in Yahweh. Isaiah consistently condemned these alliances, particularly those with Egypt, as an act of rebellion against God, as seen in Isaiah 30:1-7. Spiritually, the nation had largely fallen into a state of formalistic worship and hypocrisy. While outward religious rituals were maintained, the hearts of the people were far from God, and widespread idolatry and social injustice were prevalent despite the presence of the Temple and the Mosaic Law. In this context, the "book" likely refers to God's prophetic word, the Law, or the covenant stipulations, which were meant to guide the nation. The inability to read or understand, whether due to literal illiteracy or, more significantly, spiritual dullness, reflects a society that had severed its vital connection to divine truth, leaving it vulnerable to both internal moral decay and external geopolitical threats.
Key Themes: Isaiah 29:12 contributes significantly to several overarching themes prominent in the book of Isaiah and the broader prophetic corpus. A central theme is Spiritual Blindness and Deafness, where the people, despite having direct access to divine revelation, are depicted as unwilling or unable to perceive its truth. This is not merely an intellectual deficiency but a profound spiritual condition, a hardening of the heart against God's voice, leading to a pervasive Inability to Discern Divine Revelation. The "book" serves as a potent symbol of God's word, which remains inaccessible to both the learned and the unlearned, underscoring that human wisdom or lack thereof is utterly insufficient for spiritual understanding. This theme stands in stark contrast to the Sovereignty of God in both revealing and, at times, concealing truth, as powerfully articulated in Isaiah 6:9-10, where God Himself declares His intention to dull their hearts and close their eyes. Ultimately, the passage highlights the Necessity of Divine Illumination for true spiritual comprehension, foreshadowing the promise of a new covenant where God would write His law directly upon the hearts of His people, enabling genuine understanding and obedience (e.g., Jeremiah 31:33).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 29:12 employs several potent literary devices to convey its message of spiritual blindness. The most prominent is Symbolism, where the "book" serves as a powerful symbol for God's divine revelation, His Law, and His prophetic word. Its inaccessibility—whether "sealed" for the learned (v. 11) or simply incomprehensible to the "unlearned" (v. 12)—symbolizes the pervasive spiritual blindness and hardened hearts of the people of Judah. The act of "delivering" the book symbolizes God's persistent and gracious act of communicating His will, while the refusal or inability to read it symbolizes the nation's profound spiritual apathy and rebellion. This verse also utilizes Juxtaposition by presenting the unlearned's inability to read immediately following the learned's inability in the previous verse, thereby emphasizing the universal spiritual incapacity within Judah that transcends social or intellectual distinctions. The brief dialogue between the deliverer and the recipient creates a sense of Dramatic Irony, as the very people to whom God's life-giving word is offered are precisely those who cannot or will not receive it, tragically highlighting their self-imposed spiritual condition.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 29:12 profoundly underscores the truth that spiritual understanding is not merely an intellectual exercise but a divinely enabled capacity. The inability of both the learned and the unlearned to comprehend God's "book" reveals a deep spiritual malady—a heart condition that actively resists or is simply incapable of receiving divine truth. This passage serves as a stark reminder that without the illuminating work of the Spirit of God upon the mind and heart, even the clearest and most direct revelation remains opaque and unintelligible. It highlights humanity's inherent spiritual incapacity post-Fall to fully grasp God's will and wisdom, thereby necessitating divine intervention for true discernment. This theme resonates throughout Scripture, emphasizing that God's ways are infinitely higher than human ways, and His wisdom often confounds human intellect and pride.
REFLECTION AND APPLICATION
Isaiah 29:12 serves as a timeless mirror, inviting us to critically examine our own posture toward God's Word. It challenges the common assumption that intellectual prowess, formal education, or even theological training alone guarantees genuine spiritual insight. Instead, it powerfully asserts that true understanding of divine revelation hinges on a humble, receptive heart, utterly dependent on the illumination of the Holy Spirit. In a world that often prioritizes human wisdom, self-reliance, and academic achievement, this verse calls us back to a posture of profound humility and dependence on God for spiritual comprehension. Are we genuinely seeking to understand His message with an open and teachable spirit, or do we, like the "unlearned" of Isaiah's day, confess an inability born of spiritual indifference, a lack of genuine pursuit, or perhaps even a subtle pride that believes it already knows enough? This passage urges us to move beyond mere intellectual assent to a vibrant, Spirit-led engagement with Scripture, recognizing that the profound depths of God's truth are unveiled not to the proud or self-sufficient, but to those who earnestly desire to know Him and His ways. It is a compelling call to cultivate spiritual literacy, praying fervently for discernment and diligently applying ourselves to His Word, lest we miss the profound guidance and life-transforming power it offers.
Questions for Reflection
FAQ
Does "not learned" in Isaiah 29:12 specifically mean someone who is illiterate?
Answer: While "not learned" (Hebrew: lo yâdaʻ) can literally refer to illiteracy, in the broader, profound context of Isaiah 29, it carries a deeper, more significant spiritual meaning. The chapter describes a pervasive spiritual blindness and dullness affecting all segments of Judahite society. Verse 11 speaks of the "sealed book" that even the learned (those who are literate and educated) cannot read, clearly indicating that the problem extends beyond a mere lack of formal education. Therefore, in verse 12, the "unlearned" represents those who, regardless of their formal schooling or intellectual capacity, lack the spiritual discernment or willingness to understand God's divine revelation. It points to a spiritual ignorance or apathy that prevents them from grasping the profound truths of God's word, highlighting that human intellect alone is utterly insufficient for true spiritual comprehension. This spiritual inability to perceive and respond to God's truth is a key theme throughout the prophetic books, powerfully illustrated in passages like Jeremiah 5:21.
CHRIST-CENTERED FULFILLMENT
Isaiah 29:12, along with the broader prophetic lament concerning Judah's spiritual blindness, finds its ultimate and profound fulfillment in the person and redemptive work of Jesus Christ. The "book" that remained inaccessible to both the learned and the unlearned in Isaiah's day symbolizes God's eternal redemptive plan and His very self, which remained largely veiled under the Old Covenant. Jesus, however, is the living Word of God, the ultimate and perfect revelation of the Father (e.g., John 1:1 and John 1:14). He came not only to interpret the "sealed book" of God's purposes but to open it fully, not through human intellect or earthly power, but through His sacrificial death and glorious resurrection. The spiritual blindness and deafness described in Isaiah are overcome through Christ, who gives sight to the blind, both physically and, more importantly, spiritually (e.g., John 9:39). He is the one who enables the "unlearned"—those without human wisdom, social standing, or academic credentials—to understand the profound mysteries of the Kingdom of God, often confounding the "wise" and "prudent" of this world (e.g., Matthew 11:25 and 1 Corinthians 1:27). Through the Holy Spirit, whom Christ sends as the Spirit of truth (e.g., John 16:13), the hearts and minds of believers are supernaturally opened to comprehend the Scriptures, transforming them from those who "are not learned" in spiritual matters to those who are taught by God Himself (e.g., John 6:45). Thus, what was an insurmountable barrier in Isaiah's time becomes a pathway to profound understanding, intimate knowledge of God, and eternal life through saving faith in Christ.