Exegetical and Hermeneutical Commentary of Isaiah 30:29
Ye shall have a song, as in the night [when] a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel.
29. Ye shall have a song ] lit. “the song shall be to you.” Undoubtedly, the song is sung by the Israelites, not by an angelic choir, as is strangely suggested by Duhm. The song will be like that in the night when a feast is hallowed (R.V. marg.). The feast is probably the Passover, the only festival which, so far as we know, included a nocturnal ceremony, in the O.T. times. That singing then formed a part of the ritual (as in the time of Christ: Mat 26:30), cannot be proved, but it is not unlikely that this was the case. The reason why this particular festival is selected for comparison may be that it commemorated the deliverance of Israel from Egypt. It is thought by many that the “Song of Moses,” Exodus 15, was used as a Paschal hymn.
as when one goeth with a pipe ] Or: like his who marches with a flute, &c. (cf. 1Ki 1:40); in other words, “who takes part in a festal procession to the Temple.”
the mighty One of Israel ] the Rock of Israel (R.V.), 2Sa 23:3.
Fuente: The Cambridge Bible for Schools and Colleges
29 32. Songs of rejoicing arise within the city, while the Assyrians are slaughtered under its walls.
Fuente: The Cambridge Bible for Schools and Colleges
Ye shall have a song – That is, ye inhabitants of Jerusalem shall rejoice when the army of the Assyrian is destroyed.
As in the night, when a solemnity is kept – The word solemnity here ( chag) denotes a festival, or feast; and refers, by way of eminence, to the Passover, which is usually designated as the feast; that is, the principal festival of the Jews (see Mat 27:15; Joh 5:1, Joh 5:11, Joh 5:13, Joh 5:23). This festival was kept at first at night, and was required to be so celebrated ever afterward Exo 12:42; Deu 16:1-6.
As when one goeth with a pipe – Music was used in the daily service of the temple, and their processions and celebrations were all with instrumental music. The simple idea is, that the sudden and complete destruction of the army of Sennacherib would be the occasion of the highest joy.
Fuente: Albert Barnes’ Notes on the Bible
Isa 30:29
Ye shall have a song
Communion memories
These Jewish wayfarers returned to their several homes to resume their usual occupations.
So it is with us. After the most sacred festal and sacramental seasons, the worlds business and cares necessarily reassert their claims. But, would these old Jewish worshippers in casting off their holiday attire, cast off also their holiday and festive spirit? In the midst of the coarse contacts of daily existence, would the recollections of the Jerusalem festival no longer linger in their memories? Nay, rather, would not these songs of Sion still haunt their ears and hang upon their lips?–would not the shepherd be heard chanting them in the midst of his fleecy charge by green pastures and still waters?–would not the fisherman warble them in his night watch on the lake? and the sailor as he bounded over the great sea, and the dim mountains of his fatherland were receding from view?–would not the cottager, as he reached his home among the hills of Kedesh or on the spurs of Hermon, evening after evening, in returning from his toil, gather his little ones by his knee, and rehearse to them the joyful remembrances of the holy season? Be it ours, while we leave the New Testament feast, and engage in our daily avocations, to carry the hallowed memories of it along with us. (J. R.Macduff, D. D.)
The song of Gods redeemed
I. A GLORIOUS ANTICIPATION. This is represented under two figures.
1. A holy service. The night when a holy solemnity is kept.
(1) Observe the time, the night. It is not until the day of life is past and the turmoil of earth is done, that the great and solemn assembly shall be convened.
(2) Observe the character, holy. Impurity is done away. There shall nothing enter which can pollute or mar or injure.
(3) Observe the proceedings, a solemnity. Our meetings with God lack proper solemnity. But how great and solemn will be the eternal service! A joyous meeting. As when one goeth forth with a pipe to come to the mountain of the Lord. Here are subjects going forth to meet their King, who is good and great. Here are friends going forth to meet their Brother, whom they have long desired to embrace. Here are guests going forth to the banquet of their Beloved.
II. A SUITABLE STATE OF MIND. Ye shall have a song and gladness of heart.
1. Ye shall have a song. There are two things, revolved in this.
(1) There is a subject to sing of. He hath put a new song in my mouth.
(2) There shall be a disposition to sing. The redeemed soul will be filled with praise.
2. Ye shall have gladness of heart. It will be caused by–
(1) The presence of God.
(2) Happy surroundings.
(3) Blessed reunions.
III. A PRESENT ENCOURAGEMENT. This future promise may be now realised by faith. And what a different aspect will this give to the present life! We may not sing the full chorus of the songs of Heaven, but we can hear the echo. We cannot see our Lord, but we can feel His arms and hear His voice.
IV. A DESIRABLE CONDITION. The text affords a most urgent stimulus to our present life. It speaks of a song which the people of God will be enabled to sing with confidence when their Lords judgments are abroad. Let us endeavour to realise the confidence, the peace, the happiness of that future time. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Ye shall have a song; you shall have occasion of great joy and songs of praise for your stupendous deliverance from that formidable enemy. Are in the night when a holy solemnity is kept: he mentions the night, either because the Jewish feasts begun at the evening, and were celebrated with great joy in part of the night season, as well as on the following day; or because he hath a particular respect to the solemnity of the passover, in which they spent some considerable part of the night in feasting, and rejoicing, and singing of psalms and songs before the Lord.
As when one goeth with a pipe; like the joy of one that is going up to the solemn feasts with music, and the voice of joy and praise, as they used to do, Psa 42:4, to cheer up themselves in the way, which to many of them was long, and would otherwise have been tedious.
Fuente: English Annotations on the Holy Bible by Matthew Poole
29. the night . . . solemnityAsin the passover night ye celebrate your deliverance from Egypt, soshall ye celebrate your rescue from Assyrian bondage. Translate, “thesolemnity” (Ex 12:42).
goeth with a pipeorflute. They used to go up to Jerusalem (“the mountain of theLord,” Zion) at the three feasts with music and gladness(Deu 16:16; Ezr 2:65;Psa 122:1-4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Ye shall have a song,…. That is, the Jews should have a song, and sing it upon the ruin of the Assyrian army; as the Israelites had, when Pharaoh and his host were drowned in the Red Sea; and so will the Christian church have one, at the fall of Babylon,
Re 15:1:
as in the night, [when] a holy solemnity is kept; and gladness of heart, the Jewish feasts always began, the even preceding, and were ushered in with singing songs, and psalms; especially the feast of the passover, which it is thought is alluded to here. It is a common notion of the Jews k, that the slaughter of the Assyrian army was on the night of the passover; that it was in the night is certain,
2Ki 19:35 but that it was on the night of the passover is not certain; however, the songs sung on that night were not on this occasion, nor could this be sung so soon; and it will be at evening time that the latter day glory shall break out, and songs of joy be heard from the uttermost parts of the earth, Zec 14:7:
as when one goeth with a pipe to come into the mountain of the Lord; the temple; it being usual for persons, that came from distant parts of the land to the temple to worship, to bring pipes along with them in their hands, and play upon them as they were travelling, to divert them, and the company that were with them; see
Ps 42:4. Jarchi thinks the allusion is to the bringing up of the first fruits to the temple at Jerusalem, which was preceded with a pipe, as appears from the Misnah l:
to the mighty One of Israel; or, “Rock of Israel” m; one of the names of the Messiah, 2Sa 23:3 to whom the song of praise and triumph shall be sung, in the latter day, by those that stand upon Mount Zion, with harps in their hands, having gotten the victory over the beast and his image, Re 14:1.
k Vid. Aben Ezra, Ben Melech, Abendana. l Biccurim, c. 3. sect. 3, 4. m “rupem Israelis”, Junius & Tremellius, Piscator, Cocceius “petram Israel”, Montanus.
Fuente: John Gill’s Exposition of the Entire Bible
This is the issue of the judgment which begins at the house of God, then turns against the instrument employed, namely the heathen, and becomes to the Israel that survives a counterpart of the deliverance from Egypt. “Your song will then sound as in the night, when the feast is celebrated; and ye will have joy of heart like those who march with the playing of flutes, to go up to the mountain of Jehovah, to the Rock of Israel.” In the word c hag (feast), which is generally used with special reference to the feast of tabernacles, there is here an unmistakeable allusion to the passover, as we may see from the introduction of “the night,” which evidently means the night before the passover ( lel shimmurm , Exo 12:42), which was so far a festal night, that it preceded and introduced the feast of unleavened bread. The prophet has taken his figure from the first passover-night in Egypt, when Israel was rejoicing in the deliverance which it was just about to receive, whilst the destroying angel was passing through the land. Such would be the song which they would be able to sing, when Jehovah poured out His judgment upon His people’s enemies outside. The church is shut up in its chamber (Isa 26:20), and its joy resembles the heartfelt joy of those who go on pilgrimage on one of the three great feasts, or in the procession that carries up the first-fruits to Jerusalem ( Biccurim, iii. 3), going up with the sound of flutes to the mountain of Jehovah, to appear before Him, the Rock of Israel.
Fuente: Keil & Delitzsch Commentary on the Old Testament
29. And you shall have a song as in the night. Here he declares that all the punishments which he threatened against the Assyrians shall tend to the advantage of the Church, because the Lord punishes the outrages committed against his people not less severely than if they had been committed against himself. In this way he testifies his infinite love and kindness towards his own people, when he deigns to take up arms on their behalf. Hence we ought to conclude, that all the threatenings which are found in any part of Scripture tend to the consolation of believers.
When a festival is kept. He says that this “song” will be sacred, and compares it to a “holy solemnity,” in order to excite believers to thankfulness, and to shew that their joy should be directed to God; for it is not enough to rejoice, unless our joy look straight towards God, and unless we keep him alone always in our view; otherwise our joy will be fruitless and irreligious, and will not promote our salvation, or be acceptable to God. He calls it “a song of the night, ” because the Jews began the day at sunset, and, as soon as the evening came, celebrated the festival.
To the mountain. He explains more fully of what nature this joy shall be. They shall not dance, as irreligious men do, but shall raise and fix their eyes on God, whom they acknowledge to be the author of every blessing. By “the mountain” he means the temple which was built “on the mountain.” He calls God The Mighty One of Israel, because it was by his assistance that they had been redeemed and preserved; and hence he reminds them that in future they will not be safe in any other way than by placing their hope in God alone. And indeed, when we cherish any conviction of our own strength, we rob God of this title, which is truly and sincerely bestowed on him by none but the lowly and humble, who have laid aside all confidence in their own strength.
Fuente: Calvin’s Complete Commentary
THE EARTHLY SONG AND THE HEAVENLY VOICE
Isa. 30:29-33. Ye shall have a song and the Lord shall cause His glorious voice to be heard, &c.
The fulfilment of this prophecy is recorded in Isa. 37:36. The Assyrian power, hitherto unopposed in its march of conquest, sustained a severe check when it assailed Jerusalem. The great deliverance is here foretold. Inside the walls there would be song and gladness; outside, swift destruction. The holy solemnity was probably the Passover which Hezekiah and his people observed; and the song in that case would be the Paschal Hymn, comprising Psalms 113-118. There is a tradition that Sennacheribs army was destroyed on the night of the passover; and thus while the people were recalling their great national deliverance, a further and somewhat similar divine interposition was about to be made in their behalf. Mark how grandly, as if in response to the songs and gladness of the passover night, the voice of Jehovah comes in. It is impossible not to see the connection between the two voices. Songs of praise and gladness have still an echo in heaven, and call forth a divine response to quell the churchs foes. Look, then, at the two voices, the human and the divine, in relation to each other.
1. A voice of confidence on mans part responded to by a voice of power on Gods part. It showed no small faith in Hezekiah and his people to observe the passover in the circumstances. How could the little kingdom of Judah oppose the mighty conqueror? How could Jerusalem stand out against the assailants encamped in such numbers around its walls? God was their defence. To Him in this emergency they raised their songs of confidence. Nothing could more appropriately express their faith than the passover hymn. That night reminded them of the rescue from Egypt, and would inspire them with confidence in God. They were on the eve of another great deliverance, and their song was well fitted to prepare them for it, containing such passages as these, Psa. 115:1-11; Psa. 118:6-13. Nor was their confidence disappointed. Without any human help, God overthrew their besiegers, but it was the song of faith that called forth the powerful voice of God. When faith appeals to God, the appeal is heard on high (Exo. 14:13; Psa. 46:10). Two prisoners once prayed and sang praises to God at midnight. Their testimony for Christ had been silenced, but from the dark dungeon the song of confidence rose to heaven. And the Lord caused His glorious voice to be heard, an earthquake shook the foundations of the prison, and God gave His two witnesses an opportunity of bringing the Gospel to bear upon hardened hearts. Do you wish to see the arm of the Lord revealed? then sing your song of faith. Does the Church in these days sit powerless, sad, and despairing through the gloomy night of unbelief and prevailing ungodliness? Let her know that mans extremity is Gods opportunity. In the darkest night of seeming failure she has her God-given song, and if only she can sing it in spite of all that is black and threatening in her prospects, the Lord shall cause His glorious voice to be heard, and shall show the lighting down of His arm in rebuking scepticism and indifference, in softening hard hearts, and in making friends of foes.
2. A song of gladness and joy in God responded to by a voice of complacent affection. All the Jewish feasts were occasions of gladness, and the passover must have been so, when we consider the event it commemorated, the communion with God to which it invited, and the future salvation it foreshadowed. The paschal hymn resounds with notes of gladness, e.g., Psa. 118:14-15; Psa. 118:24. If our song of joy in God is hearty and sincere, we may expect a corresponding response. If we rejoice in God, He will rejoice over us (Zep. 3:17; Isa. 31:4-5.)
3. A song of self-dedication answered by a voice of recognition. The song breathes the spirit of consecration to Gods service (Psa. 116:12-19). Do we thus consciously and spontaneously lay ourselves on the altar as living sacrifices? If we own God, God will own us. The destruction of Sennacheribs hosts was a proof to all the world that God owned Israel as His peculiar people. You, too, will have the token of divine ownership. For your sake God will rebuke the devourer. In response to your song of dedication, the Lord shall cause His glorious voice to be heard, giving success to your efforts and enterprises, blessing you and making you a blessing.
4. A song of security calling forth a voice of preservation. Within the walls the people marched in procession to the mountain of the Lord, to the rock of Israel. That rock of ages was their defence. They felt secure in Gods faithful keeping (Psa. 115:17-18; Psa. 118:16-18). Have you entered into this element of the paschal song? You shall hear Gods protecting voice, and see the acts of His preserving care. However strong the foes that muster against you, they shall not prevail, for all the divine resources are engaged for your support (Col. 3:3).
5. A song of thanksgiving for past mercies answered by a voice that commanded new mercies. This element was very prominent in the Passover observances, and it enters largely into the Lords Supper, called on this account the Eucharist. How can we remember Christ without thankfulness and praise? When He took the bread and the cup He gave thanks, and He and His disciples sang the paschal hymn. What strains of high thanksgiving it contains! It begins with praise (Psa. 113:1-2). It recalls the Exodus (Psalms 114) It rises to a grateful recognition of Gods goodness (Psa. 116:7-8; Psa. 116:17). When such a song rises from human lips, God will give fresh occasions for thankfulness.
Let the subject teach us the importance of sacred song. Prayer and preaching are divinely appointed means of grace and instruction, but we cannot dispense with song. God fights for His people, but it is with the accompaniment of tabrets and harps (Isa. 30:32).William Guthrie, M.A.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(29) Ye shall have a song . . .The holy solemnity, or feast, was probably the Feast of Tabernacles, the feast of in-gathering, of all the festivals of the Jewish year the most abounding in its joy. In later times, and probably, therefore, in earlier, it had a night-ritual of special solemnity, the court of the Temple being illuminated with a great candelabrum. It was known as being pre-eminently the feast (1Ki. 8:2; 1Ki. 8:65; 1Ki. 12:32; Eze. 45:25; 2Ch. 7:8-9). The second clause of the verse completes the picture, by introducing the day-ritual of the procession of pilgrims from the country, bringing their firstfruits and playing on their flutes. (Comp. 1Sa. 10:5.)
The mighty One of Israel.Literally, the Rock of Israel, as a name of Jehovah (Isa. 17:10; Deu. 32:4, et al.).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
29. Ye shall have a song The “song,” as indicated by the emphatic article in Hebrew. It shall commemorate divine deliverances as does the song at the holy passover solemnities. If it be the destruction of Sennacherib’s army in one night (2Ki 19:35-37,) which here flits across the prophet’s mind, how appropriate is this song occasion! How would all Jerusalem have resounded with hallelujahs the whole night long had the people known the work of destruction then going on in the plains toward Egypt! But it is the same always. Isaiah here pictures what is ever true of God’s people in extremities. They “shall have a song,” celebrating Jehovah’s grand deliverances.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 30:29. Ye shall have a song, &c. The consequence of God’s judgment upon the Assyrian, the prophet here declares, should be great rejoicing in the Jewish church, celebrated with hymns and songs on that night in which their haughty enemy should be destroyed: such songs as the Israelites used when delivered from Egypt, and on other occasions. See Exo 15:1; Exo 15:27. Jdg 5:1; Jdg 5:31. The holy solemnity seems to mean the passover, when the great hallel was sung. The other figure is taken from the custom of bringing the first-fruits with the sound of the pipe to the temple. See Deu 26:1-2; Deu 26:19 and Lightfoot on the Ministry of the Temple, ch. 16 sect. 5. This verse might be better rendered, Ye shall have a song [in that night] as in the night when the festival is sanctified, and joy of heart like his who moveth to the sound of the pipe, when going to the mountain of the Lord, to the Rock of Israel. See Vitringa.
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 30:29 Ye shall have a song, as in the night [when] a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel.
Ver. 29. He shall have a song. ] As, after the passover eaten, they sang a hynm; so, after the Assyrian destroyed, there shall be a different sound heard in their several camps. Apud utrosque audietur sonus, et strepitus, sed diversa admodum ratione: so was fulfilled that of our prophet. Isa 65:13-14
As in the night when a holy solemnity is kept.
a Any hideous, discordant howling noise.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
when a holy solemnity is kept. Reference to Pentateuch. and the habitual keeping of the feasts there prescribed (Lev 23:2, &c). See App-92.
holy. See note on Exo 3:6.
the mountain of the LORD. See notes on Isa 2:3, and Eze 28:16.
mighty One = Rock. Reference to Pentateuch (Deu 32:4, Deu 32:15, Deu 32:18, Deu 32:30, Deu 32:31). Compare Isa 26:4. App-92.
Fuente: Companion Bible Notes, Appendices and Graphics
Ye shall: Isa 12:1, Isa 26:1, Exo 15:1-21, 2Ch 20:27, 2Ch 20:28, Psa 32:7, Jer 33:11, Rev 15:3, Jer 19:1-7
in the night: Lev 23:32, Deu 16:6, Deu 16:14, Psa 42:4, Psa 81:1-4, Mat 26:30
with a pipe: 1Ch 13:7, 1Ch 13:8, Psa 42:4, Psa 95:1, Psa 95:2, Psa 150:3-5
the mountain: Isa 2:3
mighty One: Heb. Rock, Isa 26:4, Deu 32:4, Deu 32:31, Psa 18:31
Reciprocal: Est 8:16 – had light Psa 42:8 – in the night Isa 1:24 – the mighty Isa 2:2 – the mountain Isa 30:32 – every place Mat 11:17 – piped Act 16:25 – at midnight 1Co 5:8 – feast Col 3:16 – and spiritual
Fuente: The Treasury of Scripture Knowledge
Isa 30:29-31. Ye shall have a song, &c. You shall have occasion of great joy, and of singing songs of praise for your stupendous deliverance from that formidable enemy; as in the night, &c. He mentions the night, either because the Jewish feasts began in the evening, and were celebrated with great joy during a part of the night, as well as on the following day; or because he has a particular respect to the solemnity of the passover, in which they spent some considerable part of the night in rejoicing, and singing sacred songs before the Lord. As when one goeth, &c. Like the joy of one that is going up to the solemn feasts with music. The Lord shall cause his glorious voice to be heard His thunder, metaphorically taken for a terrible judgment. This destruction shall be from the immediate hand of God, in which he shall as evidently appear as if he had discomfited the army by a tempest of thunder, and lightning, and hail-stones, as he formerly destroyed the Canaanites and Philistines. Lowth. And show the lighting down of his arm Upon the Assyrian, whom he will smite with a deadly blow in the face of the world; with the indignation of his anger With great wrath; which is signified by heaping so many words of the same signification together. The Assyrian, who smote with a rod Who was the rod wherewith God smote his people and other nations: he who used to smite others shall now be smitten himself.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
30:29 Ye shall have a song, as in the {b} night [when] a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come upon the mountain of the LORD, to the mighty One of Israel.
(b) You will rejoice at the destruction of your enemies, as they who sang for joy at the solemn feast, which began in the evening.
Fuente: Geneva Bible Notes
The Judahites would rejoice as they worshipped the Lord because of His deliverance (cf. Exo 15:21; Exo 17:1-7). It would be spectacular. The storm god with upraised arm was a familiar motif in ancient Near Eastern art. [Note: Pritchard, ed., The Ancient . . ., pp. 481, 484, 486, 490, 531, 532.]