Isaiah 29:21

Translation
King James Version
That make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought.
Ask
KJV (with Strong's)
That make a man H120 an offender H2398 for a word H1697, and lay a snare H6983 for him that reproveth H3198 in the gate H8179, and turn aside H5186 the just H6662 for a thing of nought H8414.
Ask
Complete Jewish Bible
those whose words make a man out to be a sinner, those who set traps for the arbitrator at the city gate, and those who groundlessly deny justice to the one in the right.
Ask
Berean Standard Bible
those who indict a man with a word, who ensnare the mediator at the gate, and who with false charges deprive the innocent of justice.
Ask
American Standard Version
that make a man an offender in his cause, and lay a snare for him that reproveth in the gate, and turn aside the just with a thing of nought.
Ask
World English Bible Messianic
who cause a person to be indicted by a word, and lay a snare for the arbiter in the gate, and who deprive the innocent of justice with false testimony.
Ask
Geneva Bible (1599)
Which made a man to sinne in ye worde, and tooke him in a snare: which reproued them in the gate, and made the iust to fall without cause.
Ask
Young's Literal Translation
Causing men to sin in word, And for a reprover in the gate lay a snare, And turn aside into emptiness the righteous.
Ask
See also
Amos 5:10Amos 5:12James 5:6Acts 3:14Proverbs 28:21Malachi 3:5Luke 11:53
See on the biblical-era map
God’s Coming Judgement
God’s Coming Judgement View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 18,215 of 31,102

Study This Verse

SUMMARY

Isaiah 29:21 delivers a scathing prophetic indictment against a society that has profoundly perverted the course of justice, systematically targeting and condemning those who dare to speak truth and uphold righteousness. It exposes a deep moral decay where individuals are maliciously framed and declared guilty based on trivialities or misconstrued words, entrapped for offering legitimate correction in public judicial forums, and denied justice for utterly baseless or non-existent reasons, revealing a systemic corruption that undermines both divine and human order.

CONTEXT

  • Literary Context: This verse is intricately woven into the fabric of Isaiah's prophetic oracle concerning Jerusalem, referred to as "Ariel" (meaning "lion of God" or "altar hearth of God") in Isaiah 29:1. The chapter commences with a stern pronouncement of impending judgment and siege upon the city, directly linking its spiritual blindness and pervasive hypocrisy to its coming desolation. God declares that He has poured out a "spirit of deep sleep" upon the people, rendering their prophets and seers spiritually dull and ineffective, and their understanding profoundly obscured (Isaiah 29:10). Amidst this spiritual stupor, the people are depicted as honoring God with their lips while their hearts remain far from Him, their worship reduced to mere human precepts and traditions (Isaiah 29:13). In this atmosphere of ritualistic piety devoid of genuine heart-commitment and a reliance on human cunning rather than divine wisdom, Isaiah condemns the specific acts of social injustice detailed in verse 21, highlighting the profound moral bankruptcy that inevitably accompanies such spiritual apostasy. The perversion of justice is presented not as an isolated issue, but as a direct consequence of their spiritual dullness and their arrogant attempts to conceal their plans and actions from the Lord (Isaiah 29:15).
  • Historical & Cultural Context: Ancient Israelite society, particularly in Judah during Isaiah's prophetic ministry (circa 8th century BCE), was structured such that the city gate served as the paramount public and judicial forum. The "gate" (Isaiah 29:21) was far more than a mere entrance; it was the vibrant central hub where commercial transactions were conducted, community elders gathered to deliberate, and legal disputes were heard, judged, and settled. Justice was intended to be administered impartially and openly by these elders or by appointed judges, reflecting the high standards set by Mosaic Law for righteous governance (Deuteronomy 16:18-20). However, throughout the prophetic period, there are recurrent and fervent condemnations of widespread corruption within this very system, where the poor, the vulnerable, and the marginalized were routinely oppressed, and the wealthy or powerful shamelessly perverted judgment for their own gain. Isaiah 29:21 vividly reflects a societal context where those who dared to challenge corruption or speak truth in this vital public arena were not only ignored but actively targeted, indicating a society deeply entrenched in injustice and hostile to accountability.
  • Key Themes: Isaiah 29:21 contributes profoundly to several overarching themes prevalent within the book of Isaiah and indeed, across the broader landscape of prophetic literature. Foremost among these is the Perversion of Justice, where the very mechanisms designed to ensure fairness and equity are twisted and corrupted to condemn the innocent and protect the guilty. This theme is inextricably linked to the Suppression of Truth and Dissent, as those who "reprove in the gate"—meaning those who publicly challenge wrongdoing, seek accountability, or speak unwelcome truths—are systematically silenced, entrapped, and discredited. This reveals a society utterly intolerant of honest criticism and genuine righteousness. The verse also powerfully underscores the theme of Malicious Intent and Deceit, as the phrases "make a man an offender for a word" and "lay a snare" point to deliberate, cunning, and often baseless efforts to discredit individuals based on flimsy pretexts or deliberate misinterpretations, frequently for personal gain or to maintain an oppressive power structure. Ultimately, this passage paints a vivid and distressing picture of deep Societal Corruption and Moral Decay, where integrity is conspicuously absent, and the pursuit of justice is supplanted by arbitrary, self-serving decisions, leading to a profound breakdown of the covenant relationship with God, who is Himself the ultimate standard of justice and righteousness (Isaiah 30:18).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Man (Hebrew, ʼâdâm', H120): This term refers to a human being, an individual, or mankind in general. In this context, it emphasizes the universal vulnerability of individuals to the corrupt judicial practices described, highlighting that anyone, regardless of status, could be targeted and made an "offender" based on arbitrary accusations.
  • Word (Hebrew, dâbâr', H1697): This term is exceptionally rich, encompassing not only a spoken word but also a matter, thing, affair, or even a cause. In this passage, it powerfully highlights the arbitrary and flimsy nature of the accusations. Individuals were declared guilty or found fault with over trivialities, misconstrued statements, or for simply expressing an opinion or a truth, demonstrating a profound lack of substance in the charges leveled against them.
  • Offender (Hebrew, châṭâʼ', H2398): This primitive root primarily means "to miss" or "to sin." By inference, it can mean to forfeit, lack, or be condemned. Here, it signifies being declared guilty or made to appear as a sinner or wrongdoer. The phrase "make a man an offender" indicates a deliberate, malicious act of framing or falsely accusing someone, twisting their words or actions to condemn them.
  • Reproveth (Hebrew, yâkach', H3198): This root means "to be right," and in its causative form, "to argue," "decide," "justify," or "convict." Here, it specifically refers to someone who offers correction, brings a legal complaint, or speaks out publicly against wrongdoing. The targeting of such individuals reveals a society hostile to accountability and truth-telling, where those who seek to uphold righteousness are met with opposition and entrapment rather than rectification.
  • Thing of nought (Hebrew, tôhûw', H8414): This word signifies "desolation," "emptiness," "without form," or "worthlessness." It is famously used in Genesis 1:2 to describe the earth before creation. Here, it powerfully emphasizes that justice was perverted or denied to righteous individuals for reasons that were utterly insignificant, baseless, or for no good reason at all. It underscores the sheer arbitrariness, emptiness, and profound corruption of the judicial system, where the most trivial or non-existent pretexts were sufficient to condemn the innocent.

Verse Breakdown

  • "That make a man an offender for a word": This clause describes the insidious and malicious act of fabricating guilt. It implies that individuals are declared guilty, or "made an offender," not based on substantial wrongdoing or concrete evidence, but on a mere "word"—a trivial statement, a misconstrued phrase, or even a truthful utterance twisted out of context. This highlights the cunning, arbitrary, and unjust nature of the perversion of justice, where intent is ignored, and words are weaponized to condemn the innocent.
  • "and lay a snare for him that reproveth in the gate": This phrase further illustrates the active malice and deliberate treachery of the corrupt system. The "gate" was the preeminent public forum for justice, legal proceedings, and community life. To "reprove in the gate" meant to speak out publicly against injustice, to offer correction, or to bring a legitimate grievance or complaint before the community's judicial authorities. The powerful "lay a snare" for such individuals, meaning they deliberately set traps, concocted schemes, or created false charges and legal pitfalls to entrap, discredit, and silence those who dared to challenge the corrupt status quo or uphold righteousness in the public square.
  • "and turn aside the just for a thing of nought": This final clause culminates the indictment by revealing the ultimate, devastating outcome of such pervasive corruption. To "turn aside" implies perverting, diverting, or twisting the course of justice. The "just" (righteous) person is denied their rightful due, their case is dismissed, or they are condemned, not for any substantial reason or genuine transgression, but "for a thing of nought"—for something utterly worthless, empty, insignificant, or non-existent. This underscores the profound moral decay where justice is not merely denied but actively inverted, and righteousness itself becomes a liability, easily dismissed on the most frivolous grounds.

Literary Devices

Isaiah 29:21 employs several powerful literary devices to convey its message of profound injustice and societal corruption. The phrase "lay a snare" for the one who reproves is a vivid Metaphor, picturing the cunning and deliberate traps set by the corrupt to ensnare the innocent, much like a hunter traps an animal. This imagery emphasizes the predatory and calculated nature of their actions. The setting "in the gate" is a significant use of Synecdoche, where the "gate" represents the entire judicial and public system of the city, highlighting that the perversion of justice is not an isolated incident but is systemic, public, and deeply embedded within the community's governing structures. Furthermore, the condemnation of the "just for a thing of nought" utilizes both Hyperbole and Irony. It is hyperbolic in stressing the utter baselessness of the accusations, implying that the reasons for condemnation are so insignificant as to be non-existent. It is deeply ironic because justice, which should be founded upon truth, substantial evidence, and impartiality, is instead perverted for the most trivial or non-existent reasons, thereby turning the very concept of fairness and righteousness on its head.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse powerfully articulates God's profound and unwavering concern for justice and truth, unequivocally revealing His condemnation of those who actively subvert these foundational principles. It aligns perfectly with the consistent biblical portrayal of God as a righteous judge who champions the cause of the oppressed, demands integrity from His people, and holds those in positions of power accountable for their stewardship. The perversion of justice is not merely a social ill; it is a grave theological offense, as it distorts God's own character, undermines the very fabric of the covenant community, and breaks the divine law. The targeting of truth-tellers and the condemnation of the innocent for trivialities reflect a deep spiritual sickness, where human wisdom, self-interest, and a hunger for control have supplanted divine law, moral integrity, and the pursuit of righteousness. This passage serves as a timeless and urgent reminder that true worship of God must be accompanied by righteous living, a steadfast commitment to justice, and an unwavering defense of truth in all societal spheres.

REFLECTION AND APPLICATION

Isaiah 29:21 serves as a potent and challenging mirror for any society, compelling us to examine whether our systems, institutions, and even our personal attitudes genuinely uphold truth and justice or subtly (or overtly) suppress them. For believers today, this verse issues a clarion call for a vigilant commitment to ethical integrity and a courageous stand against injustice in all its forms. It compels us to be discerning of those who seek to create offense where none exists, or who manipulate words and situations to discredit others, especially those who speak prophetically against wrongdoing or advocate for the marginalized. We are called to embody God's heart for justice, actively advocating for the vulnerable, defending the oppressed, and standing in solidarity with those who are unjustly targeted for speaking truth. This means not only avoiding participation in such perversions but actively working to dismantle systems that condemn the innocent or twist words for malicious ends, remembering always that our ultimate allegiance is to the God of truth and righteousness, whose character demands justice for all.

Questions for Reflection

  • In what ways might our contemporary society, or even our own communities, "make a person an offender for a word" or "turn aside the just for a thing of nought"?
  • How can believers effectively "reprove in the gate" (speak truth publicly and prophetically) in a way that honors God, seeks genuine justice, and demonstrates wisdom, even when facing significant opposition or the threat of being "snared"?
  • What are the subtle ways we might be tempted to dismiss, discredit, or even condemn others based on trivialities, personal biases, or superficial reasons rather than engaging with the substance of their concerns or the truth of their character?

FAQ

What does "reproveth in the gate" signify in ancient Israelite culture?

Answer: To "reprove in the gate" refers to the act of publicly challenging wrongdoing, offering correction, or bringing a legal complaint in the city gate. The gate (Isaiah 29:21) was the central public space in ancient Israelite cities where commercial transactions, community gatherings, and, most importantly, legal proceedings and justice administration took place. Therefore, someone who "reproved in the gate" was a truth-teller, a critic of injustice, or a plaintiff seeking legal recourse. The verse highlights the profound corruption where such individuals, instead of being heard fairly, were actively targeted and entrapped for their efforts to uphold righteousness, echoing similar complaints found in Amos 5:10.

How does Isaiah 29:21 relate to the broader message of the book of Isaiah?

Answer: Isaiah 29:21 is a microcosm of several major themes woven throughout the book of Isaiah. It underscores the prophet's consistent and fervent condemnation of the pervasive social injustice and moral decay that plagued Judah, particularly among its leaders and those in power. This verse directly relates to Isaiah's broader message concerning the nation's spiritual blindness, deep-seated hypocrisy, and their fatal reliance on human schemes and cunning rather than on the sovereign God. The perversion of justice described here is presented not as an isolated societal problem, but as a direct symptom of a deeper spiritual apostasy, where the people's hearts are far from God, despite outward religious observance and ritual (Isaiah 29:13). Isaiah repeatedly calls for true righteousness and justice as essential expressions of faithfulness to God, warning of inevitable divine judgment for those who oppress the vulnerable, twist the law, and pervert the very foundations of society (Isaiah 1:16-17).

CHRIST-CENTERED FULFILLMENT

Isaiah 29:21 finds its ultimate and most poignant fulfillment in the person and redemptive work of Jesus Christ, who perfectly embodies the "just" one who was "turned aside for a thing of nought." Jesus, the very embodiment of truth, righteousness, and divine wisdom, was repeatedly made "an offender for a word" by those who maliciously twisted His teachings, misconstrued His intentions, and sought to trap Him in His speech (Matthew 22:15-22). He was the supreme "reprover in the gate," publicly exposing the hypocrisy and moral bankruptcy of the religious leaders, challenging their perversion of God's law, and cleansing the very temple, the heart of their public worship (Matthew 23:1-36). For His unwavering commitment to truth, justice, and the will of His Father, He was "laid a snare" through false accusations, manipulated testimony, and politically motivated charges during His trials, where justice was utterly and shamelessly perverted (Mark 14:55-59). Ultimately, the perfectly "just" Son of God, who committed no sin and in whose mouth no deceit was found (1 Peter 2:22), was condemned to death for "a thing of nought"—for no legitimate reason, but out of envy, fear, and a desperate desire to maintain earthly power (Matthew 27:18). In His unjust suffering, crucifixion, and death, Christ absorbed the full weight of humanity's perversion of justice, becoming the Lamb of God who takes away the sin of the world (John 1:29), thereby establishing the true, eternal, and perfect justice of God for all who believe and find refuge in Him.

Copy as

Commentary on Isaiah 29 verses 17–24

I. II. Main points1. 2. Sub-points

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.

II. In particular,

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.

3.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.

4.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. (3.) 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, 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.

6.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.

7.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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–24. Public domain.
Copy as
JeromeAD 420
Commentary on Isaiah
(Verse 17 and following) Will not Lebanon soon become a fruitful field, and the fruitful field be regarded as a forest? On that day the deaf will hear the words of the scroll, and out of gloom and darkness the eyes of the blind will see. The meek will obtain fresh joy in the Lord, and the neediest people will exult in the Holy One of Israel. For the tyrant shall be no more, and the scoffer shall cease to be; all those alert to do evil shall be cut off. Why do people sin in words and overthrow the one who argues at the gate? And they turned away in vain from the just. Let the Jews and friends of simple history answer, those who seek fruit not on the tree, but only leaves and the shadow of words, which quickly wither and perish. How is it that in the coming of the Lord Savior (because from the time of Isaiah until the incarnation of the flesh, for the comparison of eternity, it is a short and small span of time) the mountain of Lebanon turned towards Phoenicia and moved to Mount Carmel? It is called in Hebrew Chermel, and it is near the border of Palestine and Phoenicia, overlooking Ptolemais: although another mountain in the holy scriptures is called Mount Carmel, where there was Nabal the Carmelite (1 Samuel 25), a foolish and wicked man, who had a wife named Abigail, who married David after her husband died; while her husband was alive, she could not marry David, so as not to be called an adulteress if she were associated with another man; and how is Carmel considered a desirable place and unfruitful trees? But since they are unable to express it, let them listen to Libanus, which means "whiteness", referring to the people of the Gentiles who, having been washed in the Lord and cleansed of their former filth, ascend as a whole world. They rely on the person of the Church as the bride of the Savior, and it is said about them in the Song of Songs: Who is this who comes up, shining white, leaning on her beloved? (Cant. VIII. 5) And let this people be transferred to Carmel, which means the knowledge of circumcision, so that they may recognize the mysteries of spiritual and true circumcision, and be in the place of the former people of the Jews. As for those who refuse to accept Christ, let them be considered as thorns and barren trees, which cannot praise the Lord with fruitful trees. But when Lebanon is changed into Carmel, and Carmel into a forest, then those who were deaf and could not hear the words of the prophetic book (of which we have spoken before, that all Holy Scripture is called one book, as Ecclesiastes says: 'The sayings of the wise are like goads, and like nails fixed deep in, given by one Shepherd') will hear and speak, to whom the Savior will say: Ephphatha (which means, 'Be opened') (Mark 7). And that which we translate, the eyes of the blind shall see darkness and mist, the interpretation of which is easy; Aquila and Theodotion and Symmachus translated: The eyes of the blind shall see darkness and mist: to show the sacraments of Christ to the people of the nations, who were previously blind, according to what is said: Dark water in the clouds of the sky (Ps. 17, 12). And in the same psalm it is written about God: He set darkness as his hiding place (Ibid. 12). And in Proverbs we read: This wise person will be wiser by hearing these things and will have possession of prudent governance and will understand parables and dark sayings spoken by the wise and enigmas (Prov. I, 5, 6). Moreover, Moses, in order to understand and see God (Exod. XX), entered into a cloud and darkness, of which it is said in the Psalm: Darkness is under his feet (Ps. XVII, 10). But when the blind or those who are initiated into mystical matters have first beheld these things or have lifted up their eyes from blindness and darkness to see, so that true light may arise for those sitting in darkness and the shadow of death, then the meek, of whom it is written: Blessed are the meek, for they shall inherit the earth (Matt. V, 4), whether they be the poor, of whom the leader says in the Psalms: This poor man cried out, and the Lord heard him (Ps. XXXIII, 7); and he who judges the poor people and will save the children of the poor (Ps. XIII, 9), of whom it is said to the Jews: You have despised the counsel of the poor, they shall add joy in the Lord, so that he who glories, may glory in the Lord (II Cor. X); and poor men or those in despair and contempt by men, who did not have knowledge of the law before, will exult in the Holy One of Israel, who says: Be holy, for I am holy (Lev. XI, 44). And there is rejoicing for every downfall: for he who prevailed has fallen. The deceiver, or the arrogant and proud one, is brought to an end, who said: With my strength I will do it, and with my wisdom I will remove the boundaries of nations and destroy their strength; who deceived everyone to such an extent that even the holy one said: My loins are filled with deceits (Psalm 38:8). And all those who kept watch over wickedness have been cut off or destroyed, for their wicked vigilance does not cease: they caused the whole human race to sin by blaspheming the Word of God and placing their mouths in heaven. But the demons, themselves wicked, made all men sin in speech, blaspheming with various teachings, and they would overthrow the one reproaching in the gate and in judgment as much as they could, and they made him turn away from righteousness, who was in the gates of the daughter of Zion, exalted from the gates of death; and he rebuked those who hated him in the gates. These things we understand concerning the devil and his angels, the Nazarenes consider them to be spoken against the scribes and Pharisees, because they failed in their second attempt, who before mocked the people with their wicked traditions; and they watched day and night to deceive the simple, who made men sin against the Word of God, to deny Christ the Son of God.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Isaiah 29:21 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.