Exegetical and Hermeneutical Commentary of Isaiah 29:17
[Is] it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?
17. The expressions here were perhaps proverbial; they are almost exactly repeated in ch. Isa 32:15.
yet a very little while ] as in ch. Isa 10:25 (cf. Isa 16:14).
Lebanon is here a synonym for forest (see on ch. Isa 10:34); it answers to “wilderness” (uncultivated pasture-land) in Isa 32:15.
a fruitful field ] cf. Isa 10:18.
Fuente: The Cambridge Bible for Schools and Colleges
Is it not yet a very little while – The idea here is, you have greatly perverted things in Jerusalem. The time is at hand when there shall be other overturnings – when the wicked shall be cut off, and when there shall be poured out upon the nation such judgments that the deaf shall hear, and the blind see, and when those who have erred in spirit shall come to understanding Isa 29:18-24.
And Lebanon shall be tutored into a fruitful field – This is evidently a proverbial expression, denoting any great revolution of things. It is probable that in the times of Isaiah the whole chain of Lebanon was uncultivated, as the word is evidently used here in opposition to a fruitful field (see the note at Isa 2:13). The word which is rendered fruitful field ( karmel) properly denotes a fruitful field, or a finely cultivated country (see Isa 10:18). It is also applied to a celebrated mountain or promontory on the Mediterranean Sea, on the southern boundary of the tribe of Asher. It runs northwest of the plain of Esdraelon, and ends in a promontory or cape, and forms the bay of Acco. The mountain or promontory is about 1500 feet high; and abounds in caves or grottoes, and was celebrated as being the residence of the prophets Elijah and Elisha (see 1Ki 18:19, 1Ki 18:42; 2Ki 2:25; 2Ki 4:25; 2Ki 19:23; compare the note at Isa 35:2). More than a thousand caves are said to exist on the west side of the mountain, which it is said were formerly inhabited by monks. But the word here is to be taken, doubtless, as it is in our translation, as denoting a well-cultivated country. Lebanon, that is now barren and uncultivated, shall soon become a fertile and productive field. That is, there shall be changes among the Jews that shall be as great as if Lebanon should become an extensively cultivated region, abounding in fruits, and vines, and harvests. The idea is this: The nation is now perverse, sinful, formal, and hypocritical. But the time of change shall come. The wicked shall be reformed; the number of the pious shall be increased; and the pure worship of God shall succeed this general formality and hypocrisy. The prophet does not say when this would be. He simply affirms that it would be before a great while – and it may, perhaps, be referred to the times succeeding the captivity (compare Isa 32:15; Isa 35:1-10; Isa 1:6).
And the fruitful field be esteemed as a forest – That is, there shall be great changes in the nation, as if a well-cultivated field should be allowed to lie waste, and grow up into a forest. Perhaps it means that that which was then apparently flourishing would be overthrown, and the land lie waste. Those who were apparently in prosperity, would be humbled and punished. The effect of this revolution is stated in the following verses.
Fuente: Albert Barnes’ Notes on the Bible
Isa 29:17-19
Lebanon shall be turned into a fruitful field
The fruitful field and the forest
The comparison is evidently not between the high and the low, but between the cultivated and the wild, the field and the forest.
(J. A. Alexander.)
The first last and the last first
The only natural interpretation of the verse is that which regards it as prophetic of a mutual change of condition, the first becoming last and the last first. If the previous context has respect to the Jews under the old dispensation, nothing can be more appropriate or natural than to understand the verse before us as foretelling the excision of the unbelieving Jews and the admission of the Gentiles to the Church. (J. A. Alexander.)
Jew and Gentile
I. I shall show HOW THE LORD HAS BEEN PLEASED TO VERIFY THIS SCRIPTURE GENERALLY.
II. THE SIGNS THAT MUST ACCOMPANY THE WORK IN THESE LATTER DAYS.
1. The deaf shall hear the words of the book.
2. The blind shall see out of obscurity and darkness.
3. The meek also shall increase their joy in the Lord, etc.
III. IMPROVE THE SUBJECT. (F. G. Crossman.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. And Lebanon shall be turned into a fruitful field – “Ere Lebanon become like Carmel”] A mashal, or proverbial saying, expressing any great revolution of things; and, when respecting two subjects, an entire reciprocal change: explained here by some interpreters, I think with great probability, as having its principal view beyond the revolutions then near at hand, to the rejection of the Jews, and the calling of the Gentiles. The first were the vineyard of God, kerem El, (if the prophet, who loves an allusion to words of like sounds, may be supposed to have intended one here,) cultivated and watered by him in vain, to be given up, and to become a wilderness: compare Isa 5:1-7. The last had been hitherto barren; but were, by the grace of God, to be rendered fruitful. See Mt 21:43; Ro 11:30-31. Carmel stands here opposed to Lebanon, and therefore is to be taken as a proper name.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The forest of Lebanon, which was a barren mountain and a desolate wilderness, shall by Gods wonderful providence become a fruitful and populous place; and these places, which are now fruitful and populous, shall then become as barren and desolate as that forest. The sense is confirmed by that parallel place, Isa 32:15. And from both places compared together, this seems to be a prophecy of the rejection of the wicked and unbelieving Jews, whose sins and marvellous judgments, and particularly infatuation, are declared in the foregoing verses; and of the calling of the Gentiles, of which he speaks in the following verse, as appears further by comparing that verse with Isa 35:5. And this opinion may receive some countenance from Mat 15:7, &c., where Christ expounds the foregoing words, Isa 29:13, upon which these have a dependence, of his own times.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. turnedas contrasted withyour “turnings of things upside down” (Isa29:16), there shall be other and better turnings orrevolutions; the outpouring of the Spirit in the latter days (Isa32:15); first on the Jews; which shall be followed by theirnational restoration (see on Isa29:2; Zec 12:10) then on theGentiles (Joe 2:28).
fruitful fieldliterally,”a Carmel” (see on Isa10:18). The moral change in the Jewish nation shall be as greatas if the wooded Lebanon were to become a fruitful field, and viceversa. Compare Mt 11:12,Greek: “the kingdom of heaven forces itself,“as it were, on man’s acceptance; instead of men having to seekMessiah, as they had John, in a desert, He presents Himselfbefore them with loving invitations; thus men’s hearts, once a moraldesert, are reclaimed so as to bear fruits of righteousness: viceversa, the ungodly who seemed prosperous, both in the moral andliteral sense, shall be exhibited in their real barrenness.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
[Is] it not yet a very little while,…. In a short space of time, in a few years, what follows would come to pass; when there would be a strange change and alteration made in the world, and by which it would appear, that the Lord not only knows, but foreknows, all things:
and Lebanon shall be turned into a fruitful field; the forest of Lebanon should be as Carmel. The meaning is, that the Gentile world, which was like a forest uncultivated, and full of unfruitful trees, to which wicked men may be compared, should through the preaching of the Gospel be manured, become God’s husbandry, and be like a fruitful field, abounding with people and churches, fruitful in grace and good works:
and the fruitful field shall be esteemed as a forest? the people of the Jews, who once had the word and ordinances of God, and were a fruitful and flourishing people in religion; through their rejection of the Messiah, and contempt of his Gospel, should be deprived of all their privileges, and become like a forest or barren land: this was fulfilled, when the kingdom of God was taken from them, and given to a nation bringing forth the fruits of it, Mt 21:43. See Isa 32:15.
Fuente: John Gill’s Exposition of the Entire Bible
But the prophet’s God, whose omniscience, creative glory, and perfect wisdom they so basely mistook and ignored, would very shortly turn the present state of the world upside down, and make Himself a congregation out of the poor and wretched, whilst He would entirely destroy this proud ungodly nation. “Is it not yet a very little, and Lebanon is turned into a fruitful field, and the fruitful field esteemed as a forest? And in that day the deaf hear scripture words, and the eyes of the blind will see out of obscurity and out of darkness. And the joy of the humble increases in Jehovah, and the poor among men will rejoice in the Holy One of Israel. For tyrants are gone, and it is over with scoffers; and all who think evil are rooted out, who condemn a man for a word, and lay snares for him that is free-spoken in the gate, and overthrow the righteous through shameful lies.” The circumstances themselves, as well as the sentence passed, will experience a change, in complete contrast with the present state of things. This is what is affirmed in Isa 29:17; probably a proverb transposed into a more literary style. What is now forest becomes ennobled into garden ground; and what is garden ground becomes in general estimation a forest ( , , although we should rather expect , just as in Isa 32:15). These emblems are explained in Isa 29:18. The people that are now blind and deaf, so far as the word of Jehovah is concerned, are changed into a people with open ears and seeing eyes. Scripture words, like those which the prophet now holds before the people so unsuccessfully, are heard by those who have been deaf. The unfettered sight of those who have been blind pierces through the hitherto surrounding darkness. The heirs of the new future thus transformed are the anavm (“meek”) and the ‘ebhyonm (“poor”). (the antithesis of , e.g., Isa 29:13) heightens the representation of lowliness; the combination is a superlative one, as in , Jer 49:20, and in Zec 11:7 (cf., in Isa 35:9): needy men who present a glaring contrast to, and stand out from, the general body of men. Such men will obtain ever increasing joy in Jehovah ( yasaph as in Isa 37:31). Such a people of God would take the place of the oppressors (cf., Isa 28:12) and scoffers (cf., Isa 28:14, Isa 28:22), and those who thought evil ( shaqad , invigilare , sedulo agere ), i.e., the wretched planners, who made a of every one who did not enter into their plans (i.e., who called him a c hote’ ; cf., Deu 24:4; Ecc 5:5), and went to law with the man who openly opposed them in the gate (Amo 5:10; y e qoshun , possibly the perf. kal, cf., Jer 50:24; according to the syntax, however, it is the fut. kal of qush = yaqosh : see at Isa 26:16; Ges. 44, Anm. 4), and thrust away the righteous, i.e., forced him away from his just rights (Isa 10:2), by tohu , i.e., accusations and pretences of the utmost worthlessness; for these would all have been swept away. This is the true explanation of the last clause, as given in the Targum, and not “into the desert and desolation,” as Knobel and Luzzatto suppose; for with Isaiah tohu is the synonym for all such words as signify nothingness, groundlessness, and fraud. The prophet no doubt had in his mind, at the time that he uttered these words, the conduct of the people towards himself and his fellow-prophets, and such as were like-minded with them. The charge brought against him of being a conspirator, or a traitor to his country, was a tohu of this kind. All these conspirators and persecutors Jehovah would clear entirely away.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Promises to Israel; Character of Persecutors; Promises of Jacob. | B. C. 725. |
17 Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest? 18 And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. 19 The meek also shall increase their joy in the LORD, and the poor among men shall rejoice in the Holy One of Israel. 20 For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off: 21 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. 22 Therefore thus saith the LORD, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale. 23 But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel. 24 They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.
Those that thought to hide their counsels from the Lord were said to turn things upside down (v. 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, v. 13) and the admission of the Gentiles into the church.
I. In general, it is a great and surprising change that is here foretold, v. 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 (ch. xxxvii. 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, ch. liv. 1.
II. In particular,
1. Those that were ignorant shall become intelligent, v. 18. Those that understood not this prophecy (but it was to them as a sealed book, v. 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, Acts xxvi. 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 (v. 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. xiv. 9.
3. Those that were melancholy shall become cheerful and pleasant (v. 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 (v. 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, v. 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 (Matt. xxii. 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 (v. 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, v. 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 (v. 22) but shall speak with his enemy in the gate, Ps. cxxvii. 5. Christ shall not be ashamed (ch. l. 7), for he shall see his seed (ch. liii. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Vs. 17-24: AN ULTIMATE RESTORATION IS ASSURED
1. The prophet forsees the curse lifted and the land restored to fruitfullness, (vs. 17; comp. Amo 9:13; Eze 34:26-27; Joe 3:18; Hos 2:21-23; Zec 8:12; Eze 36:8; Eze 36:29-30; Eze 36:35).
2. That will be a day of blessedness for all, (vs. 18-19; Isa 35:1-9; Isa 60:13-17) wherein:
a. Hearing is restored to the deaf, (Isa 35:5-6; Isa 42:6-7).
b. Sight is restored to the blind, (Isa 32:3; Pro 20:12; Psa 119:18).
c. The meek and poor are made to rejoice in Jehovah, the Holy One of Israel, (Isa 11:4; Isa 61:1; Mat 5:5; Mat 11:29; Isa 14:32; Isa 25:4; Mat 11:1-6; Jas 2:5).
3. The enemies of the righteous will be utterly cut off in that day, (vs. 20-21; vs. 5; Isa 28:14; Isa 10:1-2; Amo 5:10-12; Isa 32:7) – the ultimate “terrible one” being Anti-christ “the man of sin and son of perdition” himself, (2Th 2:3-8; Isa 11:4; Rev 2:16; Rev 19:15).
4. Thus, the Redeemer of Abraham (Isa 41:8; Isa 51:2) declares that Jacob shall not be ashamed or afraid in the final day of God’s wrath, (vs. 22).
5. Rather, He will sanctify the Holy one of Jacob (Isa 5:16; Isa 8:13), and stand in awe of the God of Israel, when he sees his children (both natural and spiritual) standing in his midst – all of them the work of the Lord’s hands, (Isa 49:14-23; Isa 60:4; Rom 11:5-7; Rom 11:11-26).
6. Those who once “erred in spirit” (manifesting a haughty and rebellious attitude) will then understand; those who formerly murmured will receive instruction with joyfullness – the days of their rebellion will be over, (vs. 24; 2Co 7:2).
Fuente: Garner-Howes Baptist Commentary
17. Is it not yet a little while? The Lord now declares that he will make those wicked men to know who they are; as if he had said, “You are now asleep in your pride, but I shall speedily awake you.” Men indulge themselves, till they feel the powerful hand of God; and therefore the Prophet threatens that the judgment of God will overtake such profound indifference.
And Lebanon shall be turned into Carmel. (278) Under the names “Lebanon” and “Carmel” he intended to express a renovation of the world and a change of affairs. But as to the object of the allusion, commentators differ widely from each other. As Mount “Lebanon” was clothed with trees and forests, and “Carmel” had fruitful and fertile fields. Many think that the Jews are compared to “Carmel,” because they will be barren, and Christians to “Lebanon,” because they will yield a great abundance of fruits. That opinion is certainly plausible, as men are usually gratified by everything that is ingenious; but a parallel passage, which we shall afterwards see, (Isa 32:15), will shew that the Prophet here employs the comparison for the purpose of magnifying the grace of God; for, when he shall again begin to bless his people, the vast abundance of all blessings will take away from “Carmel” the celebrity which it possessed. He therefore threatens that he will turn “Lebanon” into “Carmel,” that is, a forest will become a cultivated field, and will produce corn, and the cultivated fields shall yield so great an abundance of fruits that, if their present and future conditions be compared, they may now be pronounced to be unfruitful and barren. This mode of expression will be more fully explained when we come to consider Isa 32:15
Others view “Carmel” as an appellative, but I prefer to regard it as a proper name; for it means that those fruitful fields may now be reckoned uncultivated and barren, in comparison of the new and unwonted fertility. Others explain it allegorically, and take “Lebanon” as denoting proud men, and “Carmel” as denoting mean and ordinary persons. This may be thought to be acute and ingenious, but I choose rather to follow that more simple interpretation which I have already stated. That the godly may not be discouraged, he passes from threatenings to proclaim grace, and declares that when, by enduring for a little the cross laid on them, they shall have given evidence of the obedience of their faith, a sudden renovation is at hand to fill them with joy. And yet, by shutting out the ungodly from this hope, he intimates that, when they are at ease, and promise to themselves peace or a truce, destruction is very near at hand; for, “when they shall say, Peace and Safety,” as Paul tells us, “then sudden destruction will overtake them.” (1Th 5:3.)
(278) Bogus footnote
Fuente: Calvin’s Complete Commentary
5. SANCTIFICATION
TEXT: Isa. 29:17-24
17
Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?
18
And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity and out of darkness.
19
The meek also shall increase their joy in Jehovah, and the poor among men shall rejoice in the Holy One of Israel.
20
For the terrible one is brought to nought, and the scoffer ceaseth, and all they that watch for iniquity are cut off;
21
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.
22
Therefore thus saith Jehovah, who redeemed Abraham, concerning the house of Jacob: Jacob shall not now be ashamed, neither shall his face now wax pale.
23
But when he seeth his children, the work of my hands, in the midst of him, they shall sanctify my name; yea, they shall sanctify the Holy One of Jacob, and shall stand in awe of the God of Israel.
24
They also that err in spirit shall come to understanding, and they that murmur shall receive instruction.
QUERIES
a.
What day will the deaf hear words of the book?
b.
Who are the children of Isa. 29:23?
PARAPHRASE
It shall surely not be long before what seems impressive among men, great, forest-like, man-dominating world empires like Assyria will be turned into plowed fields producing fruit for the Lord. And what seems unimpressive among men, the covenant people of God, will be turned into a majestic forest. In that day, many spiritually deaf and blind will hear the word from the book of Gods messengers, and they will be brought out of the darkness of falsehood and sin into the marvelous light of Gods truth. The meek who have learned patience through discipline and the poor who, having no riches to buy favors, have had to commit their cause into the Lords hands, shall all find fulfillment and joy in their trust in the Holy One of Israel. Because at this time, those who have tyrannized Gods faithful ones and those who have scoffed at them and shamed them, and all those who have deliberately done evil to them shall be overcome. In that day justice will reign in Gods kingdom. Those who try to make the innocent appear to be the guilty, those who try to impugn the integrity of judges, and those who take bribes to pervert justice will be overcome. So, the God who redeemed Abraham from a world of sin, says concerning the progeny of Jacob, the messianic people, You shall never be ashamed of your God again when that day arrives. In that day, Jacobs progeny shall see the work of God in all its fulfillment in their midst in the person of the Messiah, and they shall sanctify themselves unto Him, in reverence and awe to His name. That God keeps His word will be so thoroughly proven then, Jacobs progeny will openly and unashamedly acknowledge Him as the Holy One of Israel. Many of those who had erred will be enlightened, and many who had found fault will learn the truth.
COMMENTS
Isa. 29:17-21 REDEMPTION: God predicts through Isaiah that He is going to work a transformation of the people described in chapters Isa. 28:1 to Isa. 29:16. This nation of stupid, unstable, sullen people is to form the basis for a changed society sanctified unto the Holy One of Israel. God is going to refocus the ideas of men concerning the value of human structures versus Gods kingdom. Human sovereignty and human schemes (such as the world-encompassing empires have formed to build human utopiasfrom ancient Babylon to modern Communism) are going to be hewn down, brought low and made to be fields from which Gods kingdom will reap its citizenry. The helplessness of human schemes of salvation is going to be demonstrated by centuries of judgments and redemptions of the Jewish nation and by one great historic act of God when He takes what men have counted as common and unimpressive (the covenant believers) and makes them like a majestic forest in the Messiah and His church. Lebanon (a great forest) represents Assyria and all succeeding world-utopian-schemes. It will be brought low. Judah (a fruitful field) represents the faithful covenant people of God. It will be esteemed as a forest. Part of the sanctifying process is a reorientation of mens sense of valuesa regeneration of their thinking. All the history of the Hebrew people between Isaiah and the Messiah will be given to this goal of reorienting the thinking of those who will believe. It will involve all the captivities, oppressions, deliverances, restorations predicted by the prophets (esp. Daniel, Jeremiah, Ezekiel, Zechariah) and will culminate in the death and resurrection of the Messiah and the establishment of His church.
When that process takes place, some of the spiritually deaf and blind (those who have excluded God from their plans and have turned to human programs and rulers, Egypt, Assyria, etc.) will pay heed to the words of the prophets (like Isaiah) who have delivered Gods revealed wisdom in books. They will be enlightened and come to know the truth about where mans salvation liesnot in Egypt (or any human-utopia)but in Jehovah and His covenant. Those who walk in darkness will see a great light (Isa. 9:1-2) and the veil will be lifted (Isa. 25:6-9).
A reorientation of values concerning what kind of people God chooses as His own will be necessary also. The meek and the poor, who have little to rejoice over in relationship to worldly circumstances, are going to have a joyful inheritance. Through a program of decisive reversals of successive human schemes to rule mankind God is going to demonstrate the only viable program of salvation and regeneration. That program will be one of belief and obedience to His beneficent and sovereign will. Kings and kingdoms will crumble into dust. Pagan philosophies and religions will show themselves to be more harmful than helpful. But the meek and poor humble believers in the Lord will show that keeping his commandments changes man into the image of his Creator and transforms man into a holy, good, honest, true, loving person. The Hebrew word aoriyts in Isa. 29:20 may be translated violent, fierce, tyrannical one. Three classes of ungodly will be removed from the midst of Gods new society (the messianic kingdom). Gods redemption will rescue those who trust Him from all who want to destroy their soulstyrants, scoffers and evil-doers. The prophet is not saying that those who kill the body will be cut off. As long as the present world exists there will be tyrants, scoffers and evil-doers killing and persecuting believers. But they can destroy only the body. Those who trust in the Lord will be rescued from the spiritual destruction these ungodly ones can cause. Gods new society will also be characterized by the absence of dishonest, unjust, greedy persons (Isa. 29:21).
Isa. 29:22-24 REGENERATION: The Lord, Jehovah, rescued Abraham from idolatrous Ur of the Chaldees. As a result of his redemption Abraham became a changed man. He became a giant of the faith-named by God as a friend of God (cf. Heb. 11:8-12; Jas. 2:21-24). Just so, Gods redemption of the progeny (house) of Jacob will bring about regeneration, spiritual rebirth. The descendants of Jacob (those who believe and trust Godboth Jew and Gentile; cf. Rom. 2:28-29; Gal. 3:6 ff; Gal. 6:16; etc.) will be changed in attitude and deed. Israel oftentimes thought of herself as inferior to the rich, powerful, sophisticated, indulgent pagan nations surrounding her. Her consuming desire was to be like the nations. She was ashamed of her God. But when God culminates His great redemptive program, Jacobs spiritual descendants will change their minds (repent) of that attitude. The RSV more properly translates the latter half of Isa. 29:22 . . . Jacob shall no more be ashamed, no more shall his face grow pale.
In view of the context we think Isa. 29:23 could be paraphrased as follows: When the covenant nation sees true children of God, the work of Gods hands, in its midst, many of the nation will be converted and set apart in the new, messianic kingdom, the church. Many will sanctify God and revere Him as sovereign of their lives. The fulfillment of this may be readily seen in the book of Acts of Apostles. When God had completed His great redemptive work in the death and resurrection of Christ, the church was begun on the Day of Pentecost. Those converted Jews began to go into all the world preaching and living the gospel. Thousands upon thousands, seeing true children of God, the work of Gods hands, sanctified the name of the Lord in their lives also. This was a great manifestation of regeneration of the house of Jacob from what they were in Isaiahs day!
Those wandering in spirit and those finding fault (Isa. 29:24) will also be regenerated in their attitude. These are the spiritually blind and deaf. The history of Israel is replete with wanderers and murmurers (cf. Heb. 3:7 ff, etc.). They wandered in spirit because they succumbed to false teachings, and they murmured resisting the truth. Isaiah connects regeneration and sanctification directly to instruction and understanding. Conversion begins in the mind. Sanctification (continuing conversion) is a continuing mental process. Neither conversion nor sanctification comes to any man unless it comes through the process of learning, understanding and practicing the truth! No one can be converted without knowing what the Bible says. No one can continue in the sanctified life without knowing, understanding and practicing what the Bible says. Teaching and preaching the word of God is not just importantit is crucial! Knowing and understanding the word of the Lord would be a complete change from the Israel of Isaiahs day (cf. Hos. 4:1-6, etc.).
QUIZ
1.
Who is Lebanon and who is the fruitful field?
2.
Why is God going to change the position of the two mentioned above?
3.
Who are the meek and poor and what will be their new circumstances?
4.
Why mention the redemption of Abraham?
5.
Name three changes of attitude that Isaiah predicts will take place in Jacobs house.
6.
What does instruction and understanding have to do with conversion and sanctification?
Fuente: College Press Bible Study Textbook Series
(17) Is it not yet a very little while . . .?The image of the potter does not suggest to Isaiah the thought of an arbitrary sovereignty, but of a love which will in the long run fulfil itself. He paints as not far off the restoration at once of the face of nature and of the life of man. Lebanon, that had been stripped of its cedars by the Assyrian invader (Isa. 10:34), so as to be as the wilderness of Isa. 22:15, should regain its glory, and once more be as Carmel, or the fruitful field, while the fields that had rejoiced in the rich growth of herbage and shrubs should attain the greatness of the forests of Lebanon as they had been. (See Isa. 32:15, where the wilderness answers to the Lebanon of this verse.) The thought and the language would seem to have been among Isaiahs favourite utterances.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. Is it not a very little while Equivalent to a declaration that the schemes and plans of Israel should soon come to naught.
Lebanon shall be turned into a fruitful field Rocky and comparatively barren as was this noted mountain, even it should, metaphorically, soon become as a fruitful field, and in place of its thinly scattered cedars should be a crowded forest. To drop the metaphor, the time was not distant when Israel, now as barren of the products of righteousness as rocky Lebanon was of fruit, should become luxuriant in goodness.
Fuente: Whedon’s Commentary on the Old and New Testaments
If They Were Wise They Would Recognise That God Has Everything In Hand ( Isa 29:17-24 ).
For the truth is that Yahweh, the Potter, will take the poor and the lowly and will work on them to make of them His new people. All who are unjust and work contrary to God’s law will be rooted out. In Paul’s words they will be pruned from the olive tree. And His own will then grow and develop into a godly nation. And as he has shown elsewhere this includes those who were Gentiles. They will be adopted into Israel, become sons of Abraham by faith (Gal 3:7; Gal 3:29) and be grafted into the olive tree (Rom 11:17).
Isa 29:17-19
‘Is it not yet a very little while,
And Lebanon will be turned into a fruitful field,
And the fruitful field will be counted as a forest?
And in that day will the deaf hear the words of the book,
And the eyes of the blind will see out of obscurity and out of darkness.
The meek also will increase their joy in Yahweh,
And the poor among men will rejoice in the Holy One of Israel.’
The Potter will very decisively show His authority and His wisdom in the future. And He will do it ‘in a very little while.’ That is, a little while from God’s viewpoint. When the time comes He will act.
‘Lebanon will be turned into a fruitful field, and the fruitful field will be counted as a forest’ Lebanon was proverbial as the essence of fruitfulness because of its tall cedars (Psa 104:16). Perhaps the thought here is of the devastations wrought by the Assyrian invasion which God will in His time put right (Isa 37:24). Alternatively the thought may be that God will at some stage humble the mighty. That the tall cedars of Lebanon, often a symbol of man’s pride (see Isa 2:13; Eze 31:3), will as such be cut down and Lebanon be turned into garden land which will be accepted as being as good as a forest. The proud will be laid low, but the humbled will be fruitful. This suggestion of humbling would tie in with what follows.
‘And in that day will the deaf hear the words of the book, and the eyes of the blind will see out of obscurity and out of darkness. The meek also will increase their joy in Yahweh, and the poor among men will rejoice in the Holy One of Israel.’ We can compare here Isa 29:9-12. In contrast with the present those in the future, ‘in a very little while’ when God acts to humble the mighty, will receive what is in the book of vision, for it will be read out for the deaf to hear. This demonstrates that God appointed prophets and seers will then be willing to open the book. And they will then will have their blindness removed. The idea here is primarily of the spiritually deaf and blind.
‘In that day’, which in itself is very general, looks forward to the time of the humbling of the mighty, and the blessing of the deaf and blind, and the poor and meek (compare on Isa 11:4), the lowest members of society, and an increase in joy and rejoicing (Luk 1:14; Luk 2:10; Luk 10:17; Joh 15:11). This is specifically referred to the time of Jesus in Mat 5:3-5 and Luk 1:52-53 and of the Spirit anointed prophet (Isa 61:1 compare Luk 4:18-21; Mat 11:5) and the Spirit anointed king (Isa 11:4). Indeed as the Gospels make clear Jesus also opened the ears and eyes of the literally deaf and blind, and examples of such healings were used by Him as symbolic of spiritual deafness and blindness. For ‘darkness’ compare Isa 9:1; Mat 4:16; Luk 1:79; Joh 1:5; Joh 3:19; Joh 8:12; Joh 12:46; Act 26:18; 1Th 5:4). That this was fulfilled through the ministry of Jesus and the Apostles can hardly be doubted. We need look no further.
Isa 29:20-21
‘For the terrible one is brought to naught,
And the scornful one ceases,
And all those who watch for iniquity are cut off,
Who make a man an offender in a cause,
And lay a snare for him who reproves in the gate,
And turn aside the righteous in a thing of naught.’
There will also be an increase in social justice, and the unrighteous and unjust will be removed from Israel. Three types are warned against. The terrible, the scornful and the busybodies. The first could refer to the Assyrian king but in context more probably refers to ‘the oppressor’ in a judicial sense, one in high authority who uses his authority to pervert justice. The scornful are those who are not really concerned for justice and despise the law and use it for their own ends. Those who watch for iniquity are those who make use of the law to catch out unwary people who accidentally go astray, in order to gain a reward. All are misusers of the judicial system, and all will be dealt with.
‘Him who reproves in the gate.’ The gate was where the elders would gather to dispense justice and hear complaints. Thus this is a righteous and just elder who has annoyed the ungodly by reproving their unrighteousness so that they are trying to bring him down.
What they get up to is also described. They make people guilty by manipulating the law, they trap those who reprove them and seek to establish true justice, and they find legal loopholes so as to get the righteous found guilty. Note how the second three are in reverse order compared with the first three, typical of Isaiah. The oppressor turns aside the righteous, the scornful cut off the man of truth and honour, the unrighteous busybody catches out the unwary. Jesus constantly spoke up against these things and the spreading of Christianity increased social justice, and in Paul’s language resulted in the unjust in Israel being pruned from the true Israel. And when He returns, full justice will be established for ever, and all who have thwarted it and have not repented will truly be brought to naught.
To modernise the ideas, politicians will manipulate the law which they themselves have set up, while applying it rigidly to others for their own advantage, scorners will deny moral absolutes (compare Isa 5:20; Isa 28:14; Isa 28:22), those intent on doing evil will bend law and order to achieve their own ends. Specifically in mind are those who abuse the legal system by such things as using politics for their own gain, committing perjury, tampering with witnesses, and preventing the innocent from getting justice, and they include crooked politicians, false witnesses, amoral lawyers, and biased judges (compare Hos 4:1-2; Amo 2:6-8; Amo 5:10-11; Mic 2:1-2).
Isa 29:22-24
‘Therefore thus says Yahweh, who redeemed Abraham, concerning the house of Jacob.
Jacob will not now be ashamed,
Nor will his face now grow pale.
But when he sees his children,
The work of my hands, in the midst of him,
They will sanctify my name,
Yes, they will sanctify the Holy One of Jacob,
And will stand in awe of the God of Israel.
Those also who err in spirit will come to understanding,
And those who murmur will learn instruction.’
Yahweh speaks as the One who redeemed Abraham. The Old Testament elsewhere makes no specific reference to ‘the redemption’ of Abraham, but see Gen 48:16 where the root is applied to Jacob, where it refers to God spending effort in keeping Jacob from evil. We need not doubt that He was seen as doing the same for Abraham, for having first called him and brought him out from among his unbelieving family, He had brought him into a land where he could walk with God. Indeed the saving and keeping of Abraham from evil fits this passage well. It is saying that Yahweh is the Saviour and Keeper of His chosen ones from evil by the expenditure of His power. This is what their redemption involves. The mention of Abraham takes them back to their roots, and reminds them of the first promises on which their hope for the future is based. They are chosen because of him.
The motif of Abraham is important in Isaiah. He was the one whose original faith and response to God not only resulted in him being ‘redeemed’ and seen as ‘righteous’ in God’s eyes (Gen 15:6), but will also result in the redemption of his ‘children’. They will be saved for Abraham’s sake. Later we will learn that it was because Abraham was His friend and servant, the one whom He loved, that Israel is privileged to be called on to be His Servant, in order to carry out His will (Isa 41:8). And in Isa 51:1-2 they are to look to Abraham, the rock from which they were hewn, something directly related to the covenant, ‘when he was but one I called him, and blessed him, and made him many’ (Isa 51:2). That is why they too will be made many, because they are one with Abraham in the covenant.
The use made here of the name Jacob is typically Hebrew. It refers both to the man and his tribe seen as one. (Just as ‘Abraham’ in Genesis referred to the man but was regularly to be seen as including his family tribe). Jacob, the descendant of Abraham, was present among them in his descendants, and there would, in the future being outlined, be nothing that they would do to bring shame to ‘him’ or pallor to ‘his’ face, i.e. to his descendants’ faces. When ‘he’ sees his children who have been transformed by the work of God’s hand in ‘his’ midst, instead of bringing shame on God they will by their lives and behaviour ‘sanctify’ (show as set apart as unique and special) God’s name, the name of the Holy One of Jacob.
In view of the fact that the title is always elsewhere ‘the Holy One of Israel’ this demonstrates that Isaiah had a special reason for using Jacob’s name in this passage rather than that of Israel, his other name. Possibly it was in order to bring out that just as Jacob became Israel, a man transformed as a result of wrestling with God, so now has the tribe of Jacob been worked on by God and been transformed, producing a new Israel. They too will have ‘wrestled’ with God. Thus they will also stand in awe of ‘the Holy One of Jacob’, sanctifying His name as ‘the God of Israel’.
‘When he sees his children, the work of My hands.’ Note the reference back to the work of the Potter. The people may forget that He is the Potter, but He still continues His work, and it will in the future become obvious.
‘Those also who err in spirit will come to understanding, and those who murmur will learn instruction.’ The new Israel will not yet be perfect, but they will make a recovery from the position in Isa 29:15. Having previously erred in their inner beings, they will recover and be brought to understanding. They may sometimes murmur, as Israel murmured in the wilderness (Deu 1:27). But it will not be fatal. They will be instructed and learn from it, because God is with them for Abraham’s sake.
The picture is of people transformed by the action of the living God and growing in grace and stature, a true picture of the new Israel who will be established, and of the true church of Christ who will be grafted into Israel by adoption, and will become the true Israel. This is not to distort the passage, or ‘spiritualise’ it. We who are Christ’s are the continuation of Israel, we are the true Israel arising out of the old (Mat 16:18; Mat 21:43; Rom 11:17 onwards; Gal 6:16; Eph 2:11-22; 1Pe 2:9). Israel always welcomed any who would respond to the covenant, and submit to the God of Israel, whether they were the immediate foreign servants of Abraham, the mixed multitude of Moses (Exo 12:38) or the covenant people of Shechem (Jos 8:30-35, note the reference to resident aliens). In fact the large majority of Israelites were not literally physically descended from Jacob. They were ‘adopted’. Thus this has in mind the new Israel, which includes the Israel of God (Gal 6:16), all those united with the new Israel in Christ.
So whenever those who err in spirit come to understanding and learn doctrine, that is, the truth as it is in Jesus, so they are seen to be the work of His hands, and they then begin to ‘sanctify His Name’, by recognising His otherness and His holiness, and standing in awe of Him, in loving worship. They will know God in truth. And it all began with Abraham, whom God graciously redeemed.
Fuente: Commentary Series on the Bible by Peter Pett
Isa 29:17. Is it not yet a very little while, &c. The prophet here proceeds to set forth this spiritual judgment upon the greater part of the Jewish nation obliquely, by foretelling the call of the Gentiles, who should be substituted in their place; an event, which he first proposes in general in this verse, and then he more particularly relates three consequences or effects of it; First, the spiritual blessings of light and understanding in divine things, and of joy and consolation to be diffused among the Gentiles, formerly deaf and blind: Isa 29:18-19. Secondly, the subdual or destruction of the enemies who had opposed the truth of the Gospel, and its preachers: Isa 29:20-21. Thirdly, a wonderful increase of the true seed of Abraham and Jacob, disseminated through the whole world, in whom those patriarchs, according to the promises given to them by God, might be able to recognize their true image, Isa 29:22-24. The proposition is metaphorically expressed; wherein the sudden and remarkable conversion of the Gentile world is spoken of as a thing no less extraordinary, than if Lebanon, a high and unfruitful hill, should be turned into a fruitful field; while the rejection of the Jews, on the other hand, should be as remarkable as the fruitful field becoming desolate, and being turned into a forest. This is a common image in our prophet; chap. Isa 32:15 Isa 35:1-6 Isa 43:19-20. See Rom 11:15. We have no need to speak of the completion of this prophesy, which we see daily fulfilled before our eyes.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 901
THE MILLENNIAL PERIOD FAST APPROACHING
Isa 29:17. Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?
OUR blessed Lord reproved the Scribes and Pharisees of his day; because when, from particular appearances in the atmosphere, they could judge with considerable accuracy what the state of the weather would be, they could not discern, from the clear evidences before them, that their Messiah was indeed come [Note: Mat 12:28. with 16:2, 3.]. We will not say that a similar reproof is due to those who see not the near approach of the Millennium now, because the evidences of it are by no means so clear and strong: but I think there is abundant ground for the appeal which the Prophet Isaiah made to the people of his day; Is it not yet a very little while, and all the wonderful blessings of the latter day shall overspread the earth?
In confirmation of this sentiment, I will set before you,
I.
The event anticipated
The prediction in my text relates to one great event
[It is generally supposed to comprehend two events; namely, the conversion of the Gentiles, and the rejection of Gods ancient people. But I feel no doubt but that it relates generally to the conversion of the whole world to Christ; and that its true sense is this: In a little time the uncultivated forest of the Gentile world shall become a fruitful field; and that which would now be reckoned a fruitful field, namely, the Jewish Church, shall be esteemed as a forest, so incomparably more abundant shall its fruitfulness be in the latter day.
This accords best with the very words of my text; for it is not said that the fruitful field shall be turned into a forest, (as in the former clause,) but that it shall be esteemed as a forest; where the diversity of the words clearly marks the diversity of the sentiment contained in them.
This also well accords with the general strain of prophecy, which abounds in amplification, and, if I may so say, exaggertion. Thus this same prophet, speaking of this same period, says, Behold, I create new heavens, and a now earth; and the former shall not be remembered, nor come into mind . . There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner, being an hundred years old shall be accursed, i. e. shall be considered as having died under a kind of judicial sentence, by reason of his being removed at so early an age [Note: Isa 65:17; Isa 65:20.].
This, too, is most clearly marked in the context [Note: Cite ver. 18, 19.] It is also strongly marked in the context in a following chapter; where the very same words are used, by the same prophet [Note: Cite Isa 32:15-18.] And again the very same event, foretold, though not in the same, yet in nearly similar terms, is associated with the very same identical facts, expressive of the blessings which shall then abound over the face of the whole earth [Note: Isa 35:1-2; Isa 35:5-7. All these passages must be distinctly cited, in order to justify the construction put upon the text, in opposition to Vitringa, Bishop Lowth, &c.] ]
In a word; what the prophet here speaks respecting the state of the Church in his day, as compared with that which shall obtain in the latter day, is precisely to the same effect with that which St. Paul speaks respecting the Jewish and the Christian dispensations: The former had a glory; but the latter far exceeded in glory; so that that which was made glorious had no glory, by reason of the glory that excelled [Note: 2Co 3:8-10.].]
And a most glorious event will this be
[The whole world, which is like a desolate wilderness, will have the seed of the Gospel cast upon it, and, through the showers of divine grace falling upon it in rich abundance, will bring forth fruit to the praise and glory of our God. We doubt not but that the most savage people upon the face of the earth, who, in point of civilization and knowledge, are at present scarcely superior to the beasts, will, through the preaching of the Gospel, be turned from darkness unto light, and from the power of Satan unto God. And where the light of the Gospel has already come, it will shine with incomparably greater splendour; according as it is written, The light of the moon shall be as the light of the sun, and the light of the sun shall be seven-fold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound [Note: Isa 30:26.]. In that day, the prophet tells us, the people shall be all righteous [Note: Isa 60:21.]: holiness to the Lord shall be written upon the very bells of the horses [Note: Zec 14:20.], that are used in agricultural pursuits; and all the kingdoms of the world shall become the kingdom of the Lord and his Christ [Note: Rev 11:15.].]
The appeal made to us respecting this blessed period leads me to shew,
II.
The evidence we have of its near approach
The prophet judged it near in his day
[So certain and so clear were the views which the prophets had of the events which they were inspired to foretell, that they saw them already accomplished, as it were, before their eyes. A thousand years were with them but as one day [Note: 2Pe 3:8.]. It is now two thousand six hundred years since these events were revealed to the prophet, and yet Jehovah spake of them as if they were already taking place: Lift up thine eyes round about, and behold: all these gather themselves together, and come to thee. As I live, saith the Lord, thou shalt surely clothe thee with them all as with an ornament, and bind them on thee as a bride doth. Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? And who hath brought up these? Behold, I was left alone: these, where had they been [Note: Isa 49:18; Isa 49:21.]? So again; Who are these, that fly as a cloud, and as the doves to their windows [Note: Isa 60:8.]? Now then, if the prophet spoke of this period as so near in his day,]
Much more may we consider it as very near at this time
[And indeed, besides the lapse of so many centuries, we have much additional evidence of its approach. The general scope of prophecy, so far as it designates the period of which our text speaks, points, if I may so say, to this very age in which we live. The one thousand two hundred and sixty years of Daniel are, beyond all doubt, near to their completion: and consequently the reign of Christ on earth, as its universal Monarch, is near to its commencement.
Besides, amongst both Jews and Gentiles there is a general expectation that some great change is at hand, and that God will shortly interpose to bring all nations to such an unity in religious faith and practice as has never yet been seen upon earth.
The efforts which are making throughout the whole Christian world for the accomplishment of this object, by translating the Holy Scriptures into the different languages of the earth, by sending out missionaries also to instruct both Jews and Gentiles, and by instilling into the rising generation the knowledge of our Lord and Saviour Jesus Christ. These efforts are altogether unprecedented, both in respect of energy and extent; and, whilst they shew that God is with his people to call forth their exertions, they are a pledge to them that their labours shall not be in vain.
The actual commencement of a work of grace in many places, where nothing but darkness reigned till of late, justifies a hope that we already see the dawn of approaching day, and experience somewhat of the drops that precede the shower [Note: The state of the Turkish Empire (Dec. 6, 1827), and of Popery, were further touched upon, as possibly leading to great results in reference both to the Mahomedan and Popish delusions; the destruction of which is to precede the glory of the Latter Day.].]
Application
1.
Let us look forward with holy earnestness to this blessed time
[Did Abraham feel such delight in the prospect of our Saviours first advent! and shall not we, with similar emotions, look forward to the period when he shall come in his glory, and establish his kingdom over the face of the whole earth? Even in heaven is this a ground of joy [Note: Rev 12:10-12.]; and much more should it be to us, who hope, in a very little while, to participate in all the blessings which he is coming to bestow.]
2.
Let us pray to God to hasten this long-wished-for day
[We are taught to pray, Thy kingdom come. And it is in answer to prayer that God will pour out his Spirit from on high, to effect that change which is promised in our text. It is by the Holy Spirit alone that this change can be wrought [Note: Isa 32:15.]: and through his almighty power shall Pentecostal conversions be effected, in every quarter of the globe.]
3.
Let every one of us, in our place, endeavour to help it forward
[God has promised that seed time and harvest shall never cease, till the end of the world; but it is by the instrumentality of man that he effects his purposes: so also shall the diffusion of divine knowledge, and the increase of fertility throughout the whole earth, be effected by the instrumentality of man [Note: Mat 9:38.]. But it is not by ministers only that God will pour out these benefits upon us, but by the agency of all who, in their place and station, endeavour to advance his cause in the world. Even in the Apostles days, females had their department of labour, and laboured too with good success, as well as men [Note: Rom 16:3-4; Rom 16:12.]: and at this time, also, there is a call for the exertions of every soul amongst us: and though we have in ourselves no more power or efficiency than rams horns, yet will God by us demolish the strong holds of sin and Satan, and establish throughout the world the kingdom of his dear Son.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Here the Lord comes in with sweet promises, for the Lord still favors his people, and will have mercy upon Israel. Hence, therefore, here are blessings of fruitfulness promised; blind eyes are to be opened, deaf ears to be unstopped, and humble souls shall be made joyful in the Lord: And who doth not, or will not see, in all this, the outlines of the coming of Jesus? Compare Isa 35:5 , with Mat 11:5 , and then ask whether words can be plainer?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 29:17 [Is] it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?
Ver. 17. Is it yet not a very little while? ] Nonne adhuc paululum paululum; or, A hundred years hence the Gentiles shall be called by the preaching of the apostles (for here beginneth the consolatory part of this chapter; see on Isa 29:1 ); and that is but a very small time with God. He speeds away the generation, that he may finish the calling of his elect, and so put an end to all.
And Lebanon shall be turned into a fruitful field.
The fruitful field shall be esteemed as a forest.
a Sylvestria corda electorum inter gentes. – Piscator
NASB (UPDATED) TEXT: Isa 29:17-21
17Is it not yet just a little while
Before Lebanon will be turned into a fertile field,
And the fertile field will be considered as a forest?
18On that day the deaf will hear words of a book,
And out of their gloom and darkness the eyes of the blind will see.
19The afflicted also will increase their gladness in the LORD,
And the needy of mankind will rejoice in the Holy One of Israel.
20For the ruthless will come to an end and the scorner will be finished,
Indeed all who are intent on doing evil will be cut off;
21Who cause a person to be indicted by a word,
And ensnare him who adjudicates at the gate,
And defraud the one in the right with meaningless arguments.
Isa 29:17-21 This describes the new Messianic day that is coming.
1. it is coming soon, Isa 29:17 a (cf. Isa 10:24-25)
2. Lebanon will become very fertile, Isa 29:17 b,c, cf. Isa 32:15; Isa 35:1-2 (the NASB Study Bible, p. 996, links this to Isa 10:34 and asserts that Lebanon might be a way of referring to Assyria). Sennacherib bragged of his exploitation of Lebanon’s forest (cf. Isa 37:24; 2Ki 19:23).
3. the deaf shall hear, Isa 29:18 a, cf. Isa 32:3; Isa 35:5
4. the blind shall see, Isa 29:18 b, cf. Isa 32:3; Isa 35:5
5. the afflicted shall be glad in the LORD, Isa 29:19 a, cf. Isa 11:4; Isa 61:1
6. the needy shall rejoice in the Holy One of Israel, Isa 29:19 b, cf. Isa 3:14-15; Isa 11:4; Isa 14:30; Isa 14:32
7. the ruthless will come to an end, Isa 29:20 a
8. the scorner will be finished, Isa 29:20 a, cf. Isa 28:14
9. those intent on doing evil will be cut off, Isa 29:20 b
10. justice will be restored at the gate, Isa 29:21, cf. Isa 32:7
This is parallel theologically to the wonderful description of YHWH’s character in Isa 25:4.
Be sure to note that #3 and #4 are primarily metaphorical for receiving and understanding YHWH’s revelation (cf. Deu 29:4; Isa 5:12-13; Isa 6:9; Isa 30:9).
Isa 29:19 Holy See Special Topic: Holy .
Isa 29:17-24
Isa 29:17-24
“Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest? And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity and out of darkness. The meek shall increase their joy in Jehovah, and the poor among men shall rejoice in the Holy One of Israel. For the terrible one is brought to naught, and the scoffer ceaseth, and all they that watch for iniquity are cut off; 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 naught. Therefore saith Jehovah, who redeemed Abraham, concerning the house of Jacob: Jacob shall not now be ashamed, neither shall his face now wax pale. But when he seeth his children, the work of my hands in the midst of them, they shall sanctify my name; yea, they shall sanctify the Holy One of Jacob, and shall stand in awe of the God of Israel. They also that err in spirit shall come to understanding, and they that murmur shall receive instruction.”
In this we have glimpses of the kingdom of the Messiah and a renewal of precious promises to Israel. The Israel to which these sacred promises belong, however, was a far different Israel from the hypocritical, rebellious leaders of the secular nation. No doubt the promises were treasured and that they comforted the “righteous remnant” who received them and believed them; but the great racial Israel as a whole continued to despise them.
“Yet a little while …” (Isa 29:17). This does not mean in a few years, but it is a statement from God’s perspective which speaks of events in the far distant future. In that day, a new body of people will be gathered out of the ranks of mankind which shall give preference to the meek and lowly and the poor. Such words point squarely to the kingdom of Christ. The contrast between the two Lebanons here, “Seems to be between national Israel and spiritual Israel; national Israel will become an uncultivated wilderness, and spiritual Israel will become a fruitful field.
Isa 29:18-19 here, according to Gleason refer to the responsiveness of the poor and lowly, “to the glorious truths of the gospel.
“Isa 29:22-24 describe the inner transformation that will take place within the people of Israel in the age to come. The Lord’s people, the meek and lowly, will find new joy in the Lord; and the ruthless and arrogant on the other hand will cease to be.
The mention of laying a snare for one who reproved in the gate was explained by Rawlinson:
“The gate was the place where assemblies were held and judgments were given. If one stood up and boldly accused the oppressor in the gate, they instantly set to work to lay a trap for him and to bring him to ruin.
yet a very: Isa 63:18, Hab 2:3, Hag 2:6, Heb 10:37
Lebanon: Isa 32:15, Isa 35:1, Isa 35:2, Isa 41:19, Isa 49:5, Isa 49:6, Isa 55:13, Isa 65:12-16, Hos 1:9, Hos 1:10, Mat 19:30, Mat 21:43, Rom 11:11-17
the fruitful: Isa 5:6, Eze 20:46, Eze 20:47, Hos 3:4, Mic 3:12, Zec 11:1, Zec 11:2, Mat 21:18, Mat 21:19, Rom 11:19-27
Reciprocal: 2Ch 26:10 – Carmel Psa 72:16 – the fruit Isa 35:7 – the parched Isa 37:24 – of his Carmel Hos 2:12 – I will Mar 12:9 – and will
Isa 29:17. Is it not a very little while, &c. The following paragraph, to the end of the chapter, relates to the times of the gospel; the prophet foretelling therein, in figurative language, the rejection of the Jews and the calling of the Gentiles. Lebanon, a barren mountain, a desolate wilderness, here stands for the Gentile world. This was to be turned into a fruitful field Hebrew, , into Carmel, or the vineyard of God, as the word signifies. On the other hand, the fruitful field, what had formerly been the vineyard of God, the Jewish Church, should be esteemed as a forest See this interpretation confirmed, Isa 32:15; and Mat 15:7-8.
29:17 [Is] it not yet a very little while, and Lebanon shall be {p} turned into a fruitful field, and the fruitful field shall be esteemed as a forest?
(p) Will there not be a change of all things? Carmel is a plentiful place in respect to what it will be then and may be taken for a forest, as in Isa 32:15 and thus he speaks to comfort the faithful.
The Lord would demonstrate His distinctiveness, sovereignty, and wisdom soon by reversing the conditions of the proud and the humble, symbolized by the forest and the field (cf. Isa 2:13; Isa 10:34; Isa 33:9; Isa 35:2; Isa 37:24; Isa 60:13; Mat 5:5). This change will be literal in the Millennium. Note the mention of "just a little while" and "on that day," phrases that often introduce eschatological conditions. The deaf would hear and the blind would see (cf. Isa 29:9-12; Eph 5:8; 1Th 5:4). Isaiah’s point was that only God could do these things, not man. The fact that Jesus Christ was able to do this shows that He was God.
"Lebanon probably represents man in his self-pride." [Note: Archer, p. 630.]
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)