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Commentary on Isaiah 29 verses 17–24
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.
(Verses 22 onwards) Therefore, the Lord says to the house of Jacob, who redeemed Abraham: Jacob will not only be ashamed, but his face will also turn red. But when he sees his children, the works of my hands, in their midst sanctifying my name, they will sanctify the Holy Jacob, and they will proclaim the God of Israel. And those who wander in spirit will gain understanding, and murmurers will learn the Law. (LXX: Therefore, the Lord says about the house of Jacob, whom he overcame from Abraham: Jacob will not only be ashamed, but his face will not change now; but when he sees his children, my works, they will sanctify my name because of me, and they will sanctify the Holy Jacob, and they will fear the God of Israel, and those who wander in spirit will gain understanding, and murmurers will learn obedience, and what follows ÷ and those with stammering tongues will learn to speak peace. ** Note: marked with an obelus.) When the deaf hear, says he, the words of the book, and the eyes of the blind see: the Lebanus has been turned into Charmel, and Charmel is regarded as a forest, so that the meek and the poor rejoice in the Lord, and the proud and the scoffers are overcome: then Jacob, who now is not yet ashamed, will be put to shame. But this refers to the times of Isaiah. And his face will blush, so that blushing and confusion may be the occasion of salvation, especially when he sees his sons, that is, the Apostles and apostolic men, who were from the race of the Jews, performing miracles in the midst of the nations of the Lord, and preaching the name of Christ to the Gentiles, and saying: Our Father, who art in heaven, hallowed be thy name (Matt. 6:9). For they shall sanctify the Holy One who was born of Jacob, and they shall teach the God of Israel among the nations, so that, the idols being abandoned, they may say: how false were the idols that our fathers possessed, and there is no power in them; and then those who now wander in spirit will understand the knowledge of God, and those who once murmured against the Lord in the wilderness will learn the Law, of which they previously had no knowledge. For if they had received Moses, they would have also received the Lord Jesus Christ, because Moses spoke of him. What we have translated in the beginning of the chapter according to the Hebrew: This is what the Lord says to the house of Jacob, who once redeemed Abraham, and brought him out from the Chaldeans, and led him into the promised land (Gen. XI), is clearly evident. However, what the Seventy translated: This is what the Lord says about the house of Jacob, which he separated from Abraham, can be understood as meaning that he has separated the Scribes and Pharisees, who blasphemed the Lord, from Abraham, who saw the day of the Lord and rejoiced (John VIII). For if they were the children of Abraham, they would do the works of Abraham. And the Apostle argues that those who have the likeness of the faith of Abraham, that is, the people of the Gentiles, who are called children of Abraham not by works but by faith (Hebrews XI).
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SUMMARY
Isaiah 29:23 offers a profound vision of future spiritual restoration for the descendants of Jacob, following a period of judgment and spiritual blindness. This verse anticipates a divine work that will open the eyes of God's people, transforming their hearts from hypocrisy and apathy to a state of genuine reverence, awe, and active glorification of the Lord. It portrays a renewed recognition of God as their Creator and the Holy One who is uniquely set apart, leading to a life characterized by profound respect and obedience to Him.
CONTEXT
Literary Context: Isaiah 29 opens with a severe indictment against "Ariel," a symbolic name for Jerusalem, depicting its spiritual stupor and impending siege. The preceding verses (Isaiah 29:9-16) vividly portray Judah's spiritual blindness, their inability to discern prophetic truth, and their hollow, ritualistic worship, which God condemns as merely "the precept of men, taught by them" (Isaiah 29:13). In response to this spiritual deadness, God declares a "marvelous work and a wonder" that will reverse their condition (Isaiah 29:14). Verses 17-24 then pivot dramatically, prophesying a radical transformation: the deaf will hear, the blind will see, and the humble will rejoice in the Lord. Isaiah 29:23 specifically focuses on the internal, spiritual aspect of this restoration, highlighting the people's transformed heart and their proper response to God's holiness, directly contrasting their previous apathy and disobedience. It serves as a climactic statement of the spiritual awakening promised.
Historical & Cultural Context: The prophecies in Isaiah 29 are primarily addressed to Judah and Jerusalem during a turbulent period, likely in the late 8th century BCE, when the Assyrian Empire posed an existential threat. This era was characterized by political maneuvering, with Judah often seeking alliances with foreign powers like Egypt rather than trusting in the Lord, a theme recurrent throughout Isaiah (e.g., Isaiah 30). Culturally, while the rituals of temple worship continued, they frequently lacked genuine heart-felt devotion, becoming a mere formality. The people had become spiritually dull, their wisdom earthly rather than divine, leading to a widespread moral and spiritual decline. The mention of "Jacob" and "Israel" in the verse is significant, connecting this future restoration to the foundational covenant promises made to the patriarchs, emphasizing God's enduring faithfulness to His chosen nation despite their profound failures.
Key Themes: This verse powerfully contributes to several overarching themes in the book of Isaiah. Firstly, it underscores God's sovereignty and redemptive power, demonstrating His unique ability to transform even the most rebellious hearts and restore spiritual sight. The phrase "the work of mine hands" reinforces the theme of God as the ultimate Creator and Sustainer, who is also the re-creator of His people, capable of bringing life out of spiritual death. Secondly, it highlights the theme of spiritual transformation and renewal, moving from a state of blindness and hypocrisy (as depicted in Isaiah 29:10) to one of true spiritual perception and reverence. This profound change is not a human achievement but a divine work of grace. Thirdly, the emphasis on "sanctify my name" and "sanctify the Holy One of Jacob" brings to the forefront the critical theme of God's holiness and the call to reverence. It signifies a return to proper, heartfelt worship and a profound respect for God's unique character and authority, contrasting sharply with the superficial worship described earlier in the chapter. Finally, it speaks to God's unwavering faithfulness to His covenant promises to Israel, ensuring their ultimate restoration and a renewed, intimate relationship with Him.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 29:23 employs several potent literary devices to convey its message of hope and profound transformation. Parallelism is a dominant feature, particularly in the repetition of the verb "sanctify" ("they shall sanctify my name, and sanctify the Holy One of Jacob"). This synonymous parallelism reinforces the central idea of revering God's holiness from multiple angles. This is further extended with the parallel phrase "and shall fear the God of Israel," creating a climactic effect where the act of sanctification culminates in profound reverential fear and awe. The phrase "the work of mine hands" functions as a powerful metaphor for God's creative and redemptive power, highlighting His intimate involvement in forming and transforming His people. This imagery contrasts sharply with the earlier descriptions of human blindness and self-reliance, emphasizing that this future restoration is entirely God's doing. Additionally, the specific titles "Holy One of Jacob" and "God of Israel" serve as epithets, grounding God's universal holiness within His particular covenant relationship with His people, adding a layer of intimacy and historical continuity to the prophecy.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 29:23 is a profound statement about God's redemptive work, demonstrating His unwavering commitment to transforming His people from spiritual apathy and hypocrisy to genuine reverence and awe. It underscores that true worship involves not just outward rituals but a radical, inward sanctification of God's name and a deep, reverential fear of His holy person. This transformation is entirely a divine initiative, an act of grace that enables humanity to truly recognize God as their Creator, Sustainer, and Holy One, leading to a life that honors His character and brings Him glory. The promise of Israel's spiritual awakening foreshadows a broader redemptive plan for all who would come to know and worship the Lord in truth and spirit.
REFLECTION AND APPLICATION
Isaiah 29:23 offers a powerful blueprint for spiritual renewal, both individually and corporately, reminding us that God is not content with superficial religiosity but desires a profound, heart-level transformation that leads to genuine reverence and honor for His name. For us today, this means cultivating a deep awareness of God's holiness in every aspect of our lives. Do we truly "sanctify" His name, setting Him apart as supreme in our thoughts, words, and deeds? Does our worship extend beyond Sunday services into our daily interactions, our work, and our relationships? The "fear of the Lord" spoken of here is not a cowering dread, but a profound awe that inspires obedience, trust, and a desire to please Him. It is a recognition of His ultimate authority and goodness, which liberates us from the fear of man and the pursuit of worldly wisdom. This verse calls us to examine our own spiritual sight: are we truly seeing God for who He is, or are we operating under a spiritual blindness that prevents us from fully honoring Him and living in the light of His glorious presence?
Questions for Reflection
FAQ
What does it mean to "sanctify my name" in this verse?
Answer: To "sanctify my name" (and "sanctify the Holy One of Jacob") means to treat God's name, His character, and His very being as holy, set apart, and supremely worthy of honor and reverence. It implies acknowledging His inherent purity and distinctness from all that is common or profane. In the context of Isaiah 29, it signifies a radical shift from Israel's previous state of hypocrisy and spiritual rebellion, where their actions had profaned God's name through insincere worship and disobedience (as seen in Isaiah 29:13). This future sanctification means living in a way that brings glory to God, reflecting His holiness in their conduct, worship, and obedience. It's about recognizing His unique status and responding with appropriate awe and devotion, aligning one's life with His divine standards.
Is the "fear" mentioned in Isaiah 29:23 a feeling of terror?
Answer: No, the "fear" (Hebrew, ʻârats') mentioned in Isaiah 29:23 is not a cowering terror but a profound, reverential awe and respect for God's majesty, power, and holiness. It is often referred to as the "fear of the Lord" in other biblical texts (e.g., Proverbs 9:10). This type of fear leads to humble submission, obedience, and a desire to please God, rather than to flee from Him in dread. It is a recognition of His supreme authority and goodness, inspiring trust and worship. This reverential fear is a key component of true wisdom and a right relationship with God, contrasting sharply with the fear of human judgment or earthly powers. It is a healthy, worshipful response to the overwhelming greatness and goodness of God.
CHRIST-CENTERED FULFILLMENT
Isaiah 29:23 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The spiritual blindness and deafness described earlier in Isaiah 29 are precisely what Jesus came to heal, as He declared His mission to "preach good news to the poor... proclaim liberty to the captives and recovering of sight to the blind" (Luke 4:18, echoing Isaiah 61:1). Through His life, atoning death, and glorious resurrection, Christ inaugurated the new covenant, enabling a spiritual transformation far deeper and more complete than any previous restoration. He is the ultimate "work of God's hands" in a unique sense, the beloved Son who perfectly sanctified the Father's name, always doing "what pleases him" (John 8:29). Through faith in Him, believers are born again, becoming true "children of God" (John 1:12), and are empowered by the Holy Spirit to genuinely "sanctify" God's name in their lives and to "fear" Him with reverential awe, no longer in spiritual blindness but with eyes opened to His glory (2 Corinthians 3:18). The promise that God's children would sanctify His name and fear Him is fully realized in the Church, the new Israel, whose members, drawn from every tribe and tongue, worship the "Holy One of Jacob" through the Son, Jesus Christ, who is Himself "holy, innocent, unstained" (Hebrews 7:26), and through whom we approach the Father in holiness and truth.