Isaiah 29:21

KJV

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.

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}.

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.

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.

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.

Commentary

### 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](/isaiah/29-1 "Isaiah 29:1 - Woe to Ariel"). 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](/isaiah/29-10 "Isaiah 29:10 - Spirit of Deep Sleep")). 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](/isaiah/29-13 "Isaiah 29:13 - Lip Service, Heart Far Away")). 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](/isaiah/29-15 "Isaiah 29:15 - Hiding Plans from the Lord")).
* **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](/isaiah/29-21 "Isaiah 29:21 - Gate")) 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](/deuteronomy/16-18-20 "Deuteronomy 16:18-20 - Judges and Justice")). 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](/isaiah/30-18 "Isaiah 30:18 - The Lord Waits to Be Gracious")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Man (Hebrew, _ʼâdâm'_):** From 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'_):** From 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'_):** From 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'_):** From 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'_):** From H8414, this word signifies "desolation," "emptiness," "without form," or "worthlessness." It is famously used in [Genesis 1:2](/genesis/1-2 "Genesis 1:2 - Earth Without Form and Void") 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.

* [Amos 5:10](/amos/5-10 "Amos 5:10 - Hating the Reprover in the Gate")
* [Micah 6:8](/micah/6-8 "Micah 6:8 - What the Lord Requires: Justice, Mercy, Humility")
* [Proverbs 17:15](/proverbs/17-15 "Proverbs 17:15 - Justifying the Wicked and Condemning the Just")

### 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](/isaiah/29-21 "Isaiah 29:21 - Gate")) 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](/amos/5-10 "Amos 5:10 - Hating the Reprover in the Gate").

**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/29-13 "Isaiah 29:13 - Lip Service, Heart Far Away")). 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](/isaiah/1-16-17 "Isaiah 1:16-17 - Wash Yourselves; Seek Justice")).

### 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](/matthew/22-15-22 "Matthew 22:15-22 - The Question About Paying Taxes")). 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](/matthew/23-1-36 "Matthew 23 - Woes to the Scribes and Pharisees")). 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](/mark/14-55-59 "Mark 14:55-59 - False Witnesses Against Jesus")). Ultimately, the perfectly "just" Son of God, who committed no sin and in whose mouth no deceit was found ([1 Peter 2:22](/1_peter/2-22 "1 Peter 2:22 - Christ Committed No Sin")), 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](/matthew/27-18 "Matthew 27:18 - Pilate Knew They Had Handed Him Over Out of Envy")). 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), thereby establishing the true, eternal, and perfect justice of God for all who believe and find refuge in Him.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Amos 5:10

They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.

Amos 5:12

For I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate [from their right].

James 5:6

Ye have condemned [and] killed the just; [and] he doth not resist you.

Acts 3:14

But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;

Proverbs 28:21

¶ To have respect of persons [is] not good: for for a piece of bread [that] man will transgress.

Malachi 3:5

And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in [his] wages, the widow, and the fatherless, and that turn aside the stranger [from his right], and fear not me, saith the LORD of hosts.

Luke 11:53

And as he said these things unto them, the scribes and the Pharisees began to urge [him] vehemently, and to provoke him to speak of many things: