Exegetical and Hermeneutical Commentary of Isaiah 29:22
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.
22. who redeemed Abraham ] The clause is suspicious both from its position in the original, and from its contents. There is no incident in the biblical history of Abraham to which the expression “redeem” is specially appropriate; there is, however, a late Jewish legend about his being delivered from a fiery death prepared for him by his heathen relations (Book of Jubilees, ch. 12). The words may be a late interpolation.
not now ] spoken from the standpoint of the ideal future.
Fuente: The Cambridge Bible for Schools and Colleges
Therefore – In consequence of the happy change which shall take place in the nation when the oppressor shall be removed Isa 29:20-21, and when the poor and the meek shall rejoice Isa 29:19, and the ignorant shall be instructed Isa 29:18, Jacob shall not be ashamed of his descendants as he was before, nor have cause to blush in regard to his posterity.
Who redeemed Abraham – That is, who brought him out of a land of idolaters, and rescued him from the abominations of idolatry. The word redeem, here ( padah), properly denotes to ransom, that is, to redeem a captive, or a prisoner with a price paid Exo 13:13; Exo 34:20. But it is also used as meaning to deliver in general, without reference to a price, to free in any manner, to recover 2Sa 4:9; 1Ki 1:29; Job 5:20; Psa 71:23. It is used in this general sense here; and means that Yahweh had rescued Abraham from the evils of idolatry, and made him his friend. The connection, also, would seem to imply that there was a reference to the promise which was made to Abraham that he should have a numerous posterity (see Isa 29:23).
Jacob shall not now be ashamed – This is a poetical introduction of Jacob as the ancestor of the Jewish people, as if the venerable patriarch were looking upon his children. Their deportment had been such as would suffuse a fathers cheeks with shame; henceforward in the reformation that would occur he would not be ashamed of them, but would look on them with approbation.
Neither shall his face wax pale – The face usually becomes pale with fear: but this may also occur from any strong emotion. Disappointment may produce paleness as well as fear; and perhaps the idea may be that the face of Jacob should no more become pallid as if he had been disappointed in regard to the hopes which he had cherished of his sons.
Fuente: Albert Barnes’ Notes on the Bible
Verse 22. Who redeemed Abraham] As God redeemed Abraham from among idolaters and workers of iniquity, so will he redeem those who hear the words of the Book, and are humbled before him, Isa 29:18-19.
Concerning the house of Jacob – “The God of the house of Jacob”] I read El as a noun, not a preposition: the parallel line favours this sense; and there is no address to the house of Jacob to justify the other.
Neither shall his face now wax pale – “His face shall no more be covered with confusion.”] ” yechoro, Chald. ut , Theod. , Syr. necaphro, videtur legendum yechepheru: hic enim solum legitur verbum, chavar, nec in linguis affinibus habet pudoris significationem.” – SECKER. “Here alone is the verb chavar read; nor has it in the cognate languages the signification of shame.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Who redeemed Abraham from manifold dangers, and especially from that idolatry in which his family and ancestors were generally involved, Jos 24:2,3.
Jacob; the Israelites or posterity of Jacob, who are oft called Jacob in Scripture, who had great cause to be ashamed, for their continued infidelity, and for their persecutions of Gods prophets and righteous servants, and for their rejection of their own Messiah; but shall at last be brought back unto the God of their fathers, and to their Messiah.
Neither shall his face now wax pale, through fear of their enemies, who, from time to time, have molested them; but now they shall be delivered from them all, and shall serve God without fear, as is said, Luk 1:74.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. Join “saith . . .concerning the house of Jacob.”
redeemedout of Ur, aland of idolaters (Jos 24:3).
not nowAfter the moralrevolution described (Isa 29:17),the children of Jacob shall no longer give cause to their forefathersto blush for them.
wax palewith shame anddisappointment at the wicked degeneracy of his posterity, and fear asto their punishment.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Therefore thus saith the Lord, who redeemed Abraham,…. That brought him from Ur of the Chaldees; that freed him from idolatry, and from a vain conversation before conversion, and delivered him from many evils and dangers afterwards; and saved him with an everlasting salvation, through the Messiah, the great Redeemer, that sprung from him, and took on him the nature of the seed of Abraham:
concerning the house of Jacob; his family and posterity, the whole body of the Jewish people; or rather the church of God in Gospel times, consisting of the posterity of Jacob; that trod in his steps, plain hearted Christians, Israelites indeed, praying souls, wrestling Jacobs, and prevailing Israels; of whom the Lord speaks the following things:
Jacob shall not now be ashamed, neither shall his face now wax pale; as formerly, when those that descended from Jacob rejected the Messiah, traduced his character, as if he was the worst of men; blasphemed his person, doctrines, and miracles; spit upon him, buffeted, scourged, and crucified him; which filled those of the same descent and nation, that believed in him, with shame and confusion, so that their faces blushed, or turned pale or white; but now this should be no longer their case, because of the conversion and salvation of that people in the latter day, which is predicted in the next verse
Isa 29:23, with which this is connected.
Fuente: John Gill’s Exposition of the Entire Bible
Everything that was incorrigible would be given up to destruction; and therefore the people of God, when it came out of the judgment, would have nothing of the same kind to look for again. “Therefore thus saith Jehovah of the house of Jacob, He who redeemed Abraham: Jacob shall not henceforth be ashamed, nor shall his face turn pale any more. For when he, when his children see the work of my hands in the midst of him, they will sanctify my name, and sanctify the Holy One of Jacob, and shudder before the God of Israel. And those who were of an erring spirit discern understanding, and murmurers accept instruction.” With (for which Luzzatto, following Lowth, reads sda , “the God of the house of Jacob”) the theme is introduced to which the following utterance refers. The end of Israel will correspond to the holy root of its origin. Just as Abraham was separated from the human race that was sunk in heathenism, to become the ancestor of a nation of Jehovah, so would a remnant be separated from the great mass of Israel that was sunk in apostasy from Jehovah; and this remnant would be the foundation of a holy community well pleasing to God. And this would never be confounded or become pale with shame again (on bosh , see at Isa 1:29; c havar is a poetical Aramaism); for both sins and sinners that called forth the punishments of God, which had put them to shame, would have been swept away (cf., Zep 3:11). In the presence of this decisive work of punishment ( m aaseh as in Isa 28:21; Isa 10:12; Isa 5:12, Isa 5:19), which Jehovah would perform in the heart of Israel, Israel itself would undergo a thorough change. is in apposition to the subject in , “when he, namely his children” (comp. Job 29:3); and the expression “his children” is intentionally chosen instead of “his sons” ( banm ), to indicate that there would be a new generation, which would become, in the face of the judicial self-manifestation of Jehovah, a holy church, sanctifying Him, the Holy One of Israel. Yaqdshu is continued in v e hiqdshu : the prophet intentionally repeats this most significant word, and heerts is the parallel word to it, as in Isa 8:12-13. The new church would indeed not be a sinless one, or thoroughly perfect; but, according to Isa 29:24, the previous self-hardening in error would have been exchanged for a willing and living appropriation of right understanding, and the former murmuring resistance to the admonitions of Jehovah would have given place to a joyful and receptive thirst for instruction. There is the same interchange of Jacob and Israel here which we so frequently met with in chapters 40ff. And, in fact, throughout this undisputedly genuine prophecy of Isaiah, we can detect the language of chapters 40-66. Through the whole of the first part, indeed, we may trace the gradual development of the thoughts and forms which predominate there.
Fuente: Keil & Delitzsch Commentary on the Old Testament
22. Therefore thus saith Jehovah. This is the conclusion of the former statement; for he comforts the people, that they may not despair in that wretched and miserable condition to which they shall be reduced. We ought to observe the time to which those things must relate, that is, when the people have been brought into a state of slavery, the temple overturned, the sacrifices taken away, and when it might be thought that all religion had fallen down, and that there was no hope of deliverance. The minds of believers must therefore have been supported by this prediction, that, when they were shipwrecked, they might still have this plank left, which they might seize firmly, and by which they might be brought into the harbour. We too ought to take hold of these promises, even in the most desperate circumstances, and to rely on them with our whole heart.
To the house of Jacob. The address made to them should lead us to remark, that the power of the word of God is perpetual, and is so efficacious that it exerts its power, so long as there is a people that fears and worships him. There are always some whom the Lord reserves for himself, and he does not allow the seed of the godly to perish. Since the Lord hath spoken, if we believe his word, we shall undoubtedly derive benefit from it. His truth is firm, and therefore, if we rely on him, we shall never want consolation.
Who redeemed Abraham. Not without good reason does he add, that he who now declares that he will be kind to the children of Jacob is the same God “who redeemed Abraham.” He recalls the attention of the people to the very beginning of the Church, that they may behold the power of God, which had formerly been made known by proofs so numerous and so striking that it ought no longer to be doubted. If they gloried in the name of Abraham, they ought to consider whence it was that the Lord first delivered him, that is, from the service of idols, which both he and his fathers had worshipped. (Gen 11:31; Jos 24:2.) But on many other occasions he “redeemed” him; when he was in danger in Egypt on account of his wife, (Gen 12:17,) and again in Gerar, (Gen 20:14,) and again when he subdued kings, (Gen 14:16,) and likewise when he received offspring after being past having children. (Gen 21:2.) Although the Prophet has chiefly in view the adoption of God, when the Lord commanded him to leave “his father’s house,” (Gen 12:1,) yet under the word “redeemed” he includes likewise all blessings; for we see that Abraham was “redeemed” on more than one occasion, that is, he was rescued from very great dangers and from the risk of his life.
Now, if the Lord raised up from Abraham alone, and at a time when he had no children, a Church which he should afterwards preserve, will he not protect it for ever, even when men shall think that it has perished? What happened? When Christ came, how wretched was the dispersion, and how numerous and powerful were the enemies that opposed him! Yet, in spite of them all, his kingdom was raised up and established, the Church flourished, and drew universal admiration. No one therefore ought to doubt that the Lord exerts his power whenever it is necessary, and defends his Church against enemies, and restores her.
Jacob shall not now be ashamed. He means that it often happens that good men are constrained by shame to hang down their heads, as Jeremiah declares in these words, “I will lay my mouth in the dust.” (Lam 3:29.) Micah also says, “It is time that wise men should hide their mouth in the dust.” (Mic 7:16.) (282) For when the Lord chastises his people so severely, good men must be “ashamed.” Now, the Prophet declares that this state of things will not always last. We ought not to despair therefore in adversity. Though wicked men jeer and cast upon us every kind of reproaches, yet the Lord will at length free us from shame and disgrace. At the same time, however, the Prophet gives warning that this favor does not belong to proud or obstinate persons who refuse to bend their neck to God’s chastisements, but only to the humble, whom shame constrains to hang down their heads, and to walk sorrowful and downcast.
It may be asked, Why does he say, “Jacob shall not be ashamed?” For “Jacob” had been long dead, and it might be thought that he ascribed feeling to the dead, and supposed them to be capable of knowing our affairs. (283) Hence also the Papists think that the dead are spectators of our actions. But the present instance is a personification, such as we frequently find in Scripture. In the same manner also Jeremiah says,
“
In Ramah was heard the voice of Rachel bewailing her children, and refusing to be comforted, because they are not;”
for he describes the defeat of the tribe of Benjamin by the wailing of “Rachel,” who was their remote ancestor. (Jer 31:15.)
Isaiah introduces Jacob as moved with shame on account of the enormous crimes of his posterity; for Solomon tells us that “a wise son is the glory of his father and a foolish son brings grief and sorrow to his mother.” (Pro 10:1.) Though mothers bear much, still they blush on account of the wicked actions of their children. What then shall be the case with fathers, whose affection for their children is less accompanied by foolish indulgence, and aims chiefly at training them to good and upright conduct? Do they not on that account feel keener anguish, when their children act wickedly and disgracefully? But here the Prophet intended to pierce the hearts of the people and wound them to the quick, by holding out to them their own patriarch, on whom God bestowed blessings so numerous and so great, but who is now dishonored by his posterity; so that if he had been present, he would have been compelled to blush deeply on their account. He therefore accuses the people of ingratitude, in bringing disgrace on their fathers whom they ought to have honored.
(282) Bogus footnote
(283) Bogus footnote
Fuente: Calvin’s Complete Commentary
(22) Thus saith the Lord, who redeemed Abraham.The words gain in vividness if we think of them as referring to the Jewish tradition that Abraham had been accused by his kinsmen before Nimrod for not worshipping the host of heaven. That history was for the prophet the assurance that Jehovah would not abandon him to his accusers.
Jacob shall not now be ashamed . . .The patriarch appears, as Rachel does in Jer. 31:15, as if watching over the fortunes of his descendants with varying emotions. Those emotions had been of shame and terror; now there was the dawning of a brighter day.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22-24. Jehovah, who called Abraham out of heathendom, says, that in consequence of this happy change, which shall take place in the nation when the oppressor shall be removed, and the poor and meek shall rejoice, and the ignorant shall be properly instructed, the holy ancestry of Israel shall no more blush in shame nor wax pale as aforetime on account of the base life of their descendants. But they shall look out of heaven upon the whole body of purified Israel sanctifying the name of Jehovah, who hath wrought in them this great change. They shall see those of formerly erring spirit now learning true wisdom, and the hardened ones accepting sound instruction.
From the foregoing we may fairly infer that the prophet sees just before him in the future, during the improved times of Hezekiah, the beginning of this happy change; and that, with prophetic ken, he leaps on to the better days beyond the captivity, and thence to the glorious period of the Messiah. At least, in other prophetic pieces, such appears to be the law under which the soul of Isaiah was wrought upon.
Fuente: Whedon’s Commentary on the Old and New Testaments
Comments – Isa 29:22 to Isa 30:5 is an illustration of the sure hope that we have in Christ Jesus, and the despair of placing our hope in this world.
Fuente: Everett’s Study Notes on the Holy Scriptures
Isa 29:22-24. Therefore thus saith the Lord These verses contain the third consequence of turning Lebanon into a fruitful field;the Gentiles being called to the privileges of the Christian dispensation. The prophet foretels that many spiritual children should be born to the church; in whom the true image of Abraham and Jacob should be seen, whom the true sons of Jacob (in whom Jacob yet lived) should see without shame, Isa 29:22 and with whom they should sanctify and celebrate the name of the God of Jacob; Isa 29:23. Which wonderful conversions should have such an effect, that those men who might be thought erring in spirit, wanting in understanding, and who had for a long time murmured against and reviled the doctrine of the Gospel, should at length themselves also receive it. The word therefore, in Isa 29:22 properly connects with the 17th verse. By the murmurers, &c. Vitringa understands the orators, sophists, philosophers, and others, who with their vain science first opposed the Gospel, but of whom many became afterwards converts to the Christian faith.
REFLECTIONS.1st, The subject of this prophesy is Jerusalem, the place where David dwelt, or encamped; it is called Ariel, the lion of God, some think in reference to the altar, which consumed the sacrifices as a lion his prey; or more probably as the metropolis of Judah, called the lion’s whelp, Gen 49:9 and whose standard was a lion.
1. The ruin of it is foretold, which all their sacrifices, because hypocritical, cannot prevent. Vain were the oblations from year to year, while their iniquities were unrepented of. God threatens to distress them, to fill every heart with heaviness and sorrow, and make the city like the altar of God, surrounded with the blood and carcases of the slain, and fire kindled in the midst of it. The besiegers, under a divine support, should surround it with mounts and forts without, beat down the walls, and reduce them to the most abject subjection; or bring them so low by famine, that their voices should, through weakness, scarcely be heard, like those who, pretending to familiar spirits, whispered and muttered out of the dust. With marks of divine displeasure, God would assist their foes with thunder, earthquake, and tempest, and give them up at last into their hands, who should consume their city and temple with fire. Note; (1.) Formal services, while the heart continues unchanged and unhumbled, are but an abomination in the sight of God. (2.) Woe unto those against whom God contends; against him there is no defence. (3.) The proudest sinner will sooner or later be laid in the dust, either in willing penitence, or terrible perdition.
2. God would disappoint their foes; they in their turn should suddenly be destroyed, their vain hopes of success be as a vision in the night, and their disappointment like the man who dreams of meat and drink, yet awakes hungry and thirsty; which may refer to the ruin of Sennacherib’s army, though that will not agree with Isa 29:3 as they never raised any mount there; but more pointedly applies to the Roman army, whose sudden irruption, and numerous forces rushing to the siege, are pointed at Isa 29:5 and their disappointment, when the spoil they promised themselves would be so little answerable to their expectations, set forth in Isa 29:7-8. The whole also may be applied to the Jews themselves, expressing the destruction of the succours they expected, and the vanity of the hopes with which they flattered themselves, that their city would not be taken, till dreadful experience at last awaked them from their fatal reverie.
2nd, Whatever fulfilment the words of the prophesy beginning at the 9th verse had in the men of that generation, it is plain, from Rom 11:7-8 that they refer to the times of Christ and the Gospel dispensation, and God’s judgment of spiritual blindness inflicted on the obstinate Jews under that dispensation. But on this we shall enlarge, when we come to the passage in the New Testament.
1. The prophet calls aloud with the voice of warning: Stay yourselves, consider your ways, and run no more madly in the way of sin and ruin, and wonder at the long patience of God, and cry ye out, and cry at the impending judgments of God, if yet there may be hope.
2. The prophet describes their stupidity and judicial blindness. They were drunken; not merely with wine, but with corrupt principles, staggering, unsteady in their conduct, and ever turning aside from the right way. And to this God had in righteous judgment given them up, because they refused the knowledge of the truth; priests, prophets, and rulers, were all under this spirit of darkness and infatuation. The prophesies were as a sealed book, the wise no more understanding them than the ignorant. Which was eminently verified, when, in opposition to the brightest evidence, and fullest completion of the prophesies concerning the Messiah, the Jews obstinately rejected the Lord Jesus, and the rulers and priests were the chief in the transgression, blind leaders of the blind, hardened themselves, and hardening others against conviction. Note; (1.) They who will not take warning, will be given up to their own heart’s lusts. (2.) It is a woeful case, when they who should teach others are blind and ignorant themselves. (3.) Multitudes, in the midst of the plainest light of Gospel truth, are still to overcharged with surfeiting and drunkenness, and the cares of this life, that their eyes are closed in darkness, and they are led captive by the devil at his will.
3. He charges them with vile hypocrisy. They draw near me with their mouth, and with their lips do honour me, giving him the formal services of the lip and knee; but have removed their heart far from me; their affections being supremely placed on the world, and the things of it, and their souls utter strangers to any inward heart-approach to God; and their fear toward me is taught by the precept of men; their religion was from education alone, not derived from God’s word; and their worship destitute of spirituality, and suited to lull their souls asleep in stupid formality. Such was the case with the Jews, see Mat 15:3-9 and such is still the case with multitudes, who call themselves, and are counted by the world, good Christians, whose prayers are as regular as the hour returns, while their hearts are utter strangers to converting grace and communion with God. Note; That is no prayer which is not the soul’s work.
4. God threatens them with condign punishment: a marvellous work he would work, at which they should be astonished.
[1.] The understanding of their wise men should perish. Though their schemes were laid so deep against the Lord, and against his Anointed, and so concealed, that they atheistically promised themselves that not even God could see or disappoint themyet woe unto them! their politics were as absurd as wicked: their attempts to hide their counsel from him, and counteract his designs, were vain, since as easily as the potter moulds the clay, so could he mar their schemes, or fashion them after his own will; for shall the work say of him that made it, He made me not? as if self-created; or shall the thing framed say of him that framed it, He had no understanding? which they in fact did by such conduct, though the folly of it was so evident. Note; (1.) They who set up for wise men and free-thinkers, and discard their Bibles, will prove at last the most egregious fools. (2.) A disbelief of God’s all-seeing eye and universal agency is at the bottom of every work of darkness.
[2.] The Gentiles should shortly be called into the church, and the Jews rejected. Though the one was now like a forest, it should, by the preaching of the Gospel, become as a fruitful field; and the other, though long favoured in a peculiar manner as God’s heritage, should be utterly laid waste for their impenitence, and especially for their rejection of Christ and his Gospel: and this in the eyes of the Jews, and even of the apostles themselves, too partial at first to their own nation, appeared a marvellous work.
3rdly, It having been foretold by the prophet, that the Gentiles should be called, and the Jews rejected, we have the blessings which the church should in that day of Gospel grace enjoy.
1. They who before were deaf to God’s calls, and blind to any spiritual knowledge of the truth, should, by the preaching of the Gospel, in the demonstration of the Spirit and power, have the eyes of their mind enlightened, and be enabled to hear and receive the word of truth. Note; (1.) Every soul is by nature spiritually blind. (2.) The preaching of the Gospel is the grand means that God uses to bring the soul out of darkness into his marvellous light.
2. Joy and gladness shall revive the meek and poor in spirit. Such as are brought to a view of their own sinfulness, and humbly submissive to every dispensation of Providence, silent under provocation, and in their own eyes poor and perishing, these shall increase their joy in the Lord, under the experience of his love and care of them, and rejoice in the Holy One of Israel as their rich portion and exceeding great reward. Note; (1.) It is not external poverty, but internal lowliness of heart, to which the promise is made. (2.) Whatever injuries we receive, or wants we endure, if, in the midst of all, our hearts are quietly stayed upon God, we have cause of abundant joy.
3. The erroneous will be convinced, and they who murmured at God’s word or commandments as hard sayings, be silenced, and humbly submit to his truth.
4. Their enemies and persecutors shall be destroyed. By the terrible one may be meant the rulers of the Jews, or the persecuting power of the pagan Roman emperors; or it may have respect to antichrist, whose kingdom shall be brought to nought, as the former enemies of Christ and his Gospel have been broken. The scorner signifies the philosophers of the Gentiles, or the Jews that scoffed at the doctrine of the cross, whose inveterate enmity against Christ and his apostles kept them always on the watch, and any word which could be misrepresented served for a ground of accusation: they laid snares for their faithful reprovers, that they might entangle them in their talk; and without proof or evidence condemned the just; and this was abundantly fulfilled in the conduct of the scribes and Pharisees, Matthew 22; Matthew 23 but they received their just doom, and were cut off, according to the prophetic word, in their iniquities Note; (1.) They who are Christ’s servants, must expect the threatenings of the terrible, and the ridicule of the scorner. (2.) The enemies of religion are ever on the watch to catch at every slip or failing of the professors of it, as matter of railing accusation against them. Let it make us the more watchful to cut off occasion from those who desire occasion. (3.) We must not think it strange, to have a word dropped unadvisedly, construed into a heavy charge, or an innocent expression perverted to a most criminal meaning, when scoffers come to hear God’s ministers, not for edification, but to lay snares for their reprovers; so persecuted they the prophets that were before us. (4.) If in the faithful discharge of our office we find a wicked world opposing, and with every base and malignant insinuation seeking to blacken us, it is a consolation that we are the more like our Lord. (5.) Whatever success at present may seem to attend those who oppose the cause of God and truth, they shall be cut off at the last.
5. The church should be gloriously enlarged, by the accession at last of the seed of Jacob. Therefore thus saith the Lord, who redeemed Abraham from Ur of the Chaldees, and out of all his troubles, concerning the house of Jacob his posterity, Jacob shall not now be ashamed, and his face wax pale, as when his degenerate seed rejected and crucified the Lord Jesus. But when he seeth his children recovered from their apostacy, the work of mine hands, by converting grace fashioned anew, in the midst of him assembled together, they shall sanctify my name, by believing in the Redeemer, and receiving his Gospel, and sanctify the Holy One of Jacob, and shall fear the God of Israel, returning to his worship and service. By Jacob here also the church of Christ may be meant, rejoicing in the conversion of all the true believers, whether Jews or Gentiles, in the latter day, who shall then together unite in the praises of their Lord.
Fuente: Commentary on the Holy Bible by Thomas Coke
Reader! above all things, do remark how gracious the Chapter closeth. The Lord will be friends with Jacob, notwithstanding all his rebellion. The cause is assigned, the Lord redeemed Abraham, that is, in the covenant of redemption founded in Christ; and in the promise to Abraham, Jacob’s seed was included. Oh! the grace of God in Christ! Isa 42:24-25 , and immediately followed with Isa 43:1-7 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 29:22 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.
Ver. 22. Who redeemed Abraham., ] sc., Out of his idolatry, that pulled him as a brand out of Ur of the Chaldees. Jos 24:2-3 The Rabbis say that his father Terah was a maker and seller of images.
Concerning the house of Jacob,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 29:22-24
22Therefore thus says the LORD, who redeemed Abraham, concerning the house of Jacob:
Jacob shall not now be ashamed, nor shall his face now turn pale;
23But when he sees his children, the work of My hands, in his midst,
They will sanctify My name;
Indeed, they will sanctify the Holy One of Jacob
And will stand in awe of the God of Israel.
24Those who err in mind will know the truth,
And those who criticize will accept instruction.
Isa 29:22-24 As Isa 29:5-8 break into the context of judgment on Jerusalem with a word of hope, so too, Isa 29:22-24. This rapid contrast between judgment oracles and promise oracles is characteristic of the Prophets. Judgment is always for the purpose of restoration!
Yes, God will judge His people when they sin and break His covenant, but He has a greater purpose for them (i.e., an eternal redemptive plan for all humanity).
Notice the different phrases and titles that denote the covenant Deity.
1. the LORD, who redeemed Abraham, Isa 29:22
2. his children, the work of My hands, Isa 29:23
3. My name. . .the Holy One of Jacob, Isa 29:23
4. the God of Israel, Isa 29:23, cf. Isa 1:4
Isa 29:22 The chosen family of Abraham developed into the tribes of Jacob’s sons. YHWH promises a day when, by His power and covenant presence, they
1. shall not be ashamed, BDB 101, KB 116, Qal IMPERFECT, used often in the Psalms, Isaiah, and Jeremiah
2. nor shall his face grow pale, BDB 301, KB 299, Qal IMPERFECT, the VERB is found only here
Both of these VERBS refer to Hebrew idioms of despair and guilt over disobedient behavior. The sinner feels the displeasure of God!
who redeemed Abraham This VERB (BDB 804, KB 911, Qal PERFECT, see Special Topic following) is here used of Abraham. This could mean
1. redeemed from a polytheistic family (cf. Genesis 11)
2. uniquely chosen as God’s covenant partner (i.e., Genesis 12, 15, 17)
3. a specific act of deliverance
a. from Pharaoh (cf. Gen 12:10-20)
b. from Abimelech (cf. Genesis 20)
YHWH is called the Redeemer of Israel (cf. Isa 41:14; Isa 43:14; Isa 48:17; Isa 49:7; Isa 49:26; Isa 54:5; Isa 54:8). That concept of YHWH as the special redeemer of a chosen family may be the theological thrust of Isa 29:22-23.
SPECIAL TOPIC: RANSOM/REDEEM
Isa 29:24 This verse is the opposite of Isa 29:9-12; Isa 29:14. Revelation and understanding shall return to God’s people through His called leadership, both civil and religious! This is a lifting of the blindness and deafness of Isa 6:9-10!!
NASBmind
NKJV, NRSV,
LXX,
PESHITTAspirit
The Hebrew word is ruah (BDB 924), used in the sense of mental activity (cf. Exo 28:3; Deu 34:9; 1Ch 28:12; Job 20:3; Eze 20:32). Remember, context, context, context determines word meaning! See Special Topic: Breath, Wind, Spirit .
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Abraham. Reference to Pentateuch, as well known. App-92.
the house of Jacob. See note on Isa 2:5.
his face . . . wax pale. Put by Figure of speech Metonymy (of Adjunct), for fear.
Fuente: Companion Bible Notes, Appendices and Graphics
redeemed
(See Scofield “Isa 59:20”) See Scofield “Exo 14:30”.
Fuente: Scofield Reference Bible Notes
who redeemed: Isa 41:8, Isa 41:9, Isa 41:14, Isa 44:21-23, Isa 51:2, Isa 51:11, Isa 54:4, Gen 48:16, Jos 24:2-5, Neh 9:7, Neh 9:8, Luk 1:68, 1Pe 1:18, 1Pe 1:19, Rev 5:9
Jacob shall: Isa 44:21-26, Isa 45:17, Isa 45:25, Isa 46:3, Isa 46:4, Isa 49:7-26, Isa 60:1-9, Isa 61:7-11, Jer 30:5-7, Jer 30:10, Jer 31:10-12, Jer 33:24-26, Eze 37:24, Eze 37:28, Eze 39:25-29, Eze 40:1 – Eze 48:35, Joe 2:27, Rom 11:11-24
Reciprocal: Jer 30:6 – paleness Joe 2:26 – and my
Fuente: The Treasury of Scripture Knowledge
Isa 29:22-24. Therefore thus saith the Lord These verses contain the third consequence of turning Lebanon into a fruitful field; 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 them by God, might be able to recognise their true image. Who redeemed Abraham From manifold dangers, and especially from idolatry, in which his family and ancestors were generally involved; Jacob shall not now be ashamed The posterity of Jacob, who had great cause to be ashamed for their continued infidelity, for their persecutions of Gods prophets and righteous servants, and for their rejection of their own Messiah, shall, at last, be brought back unto the God of their fathers, and to their own Messiah. Neither shall his face now wax pale Through fear of their enemies, who from time to time had molested them, for now they shall be delivered from them all, and shall serve God without fear, Luk 1:74. But when he seeth his children When the believing seed of Jacob shall see those children whom they have begotten to God, by the gospel, even the Gentiles; the work of my hands The children, not of the flesh, but of the promise, whom I, by my almighty grace, have regenerated; in the midst of him Incorporated with the Jews, into one and the same body; they shall sanctify my name, &c. Instead of despising and hating the Gentiles, and envying them the grace of God, they shall praise and glorify God with them, and for them. They also that erred Those Gentiles who had erred from Gods truth, being led aside by a lying spirit to idolatry, and all manner of impiety; shall come to understanding Shall come to the knowledge of the truth; and they that murmured, &c. They that would not receive the doctrine of God, but murmured at his faithful teachers who delivered it; shall learn doctrine Shall receive Gods truth in the love of it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The Lord, who began a good work of redemption in Abraham, would bring it to completion (cf. Php 1:6). Jacob may have felt embarrassed by all that his descendants had done, as-Isaiah suggested-Jacob looked down from heaven on them. But he would no longer feel ashamed of them, or fear God’s dealings with them, when he saw the transformations that God would make in them. They would finally trust in the Lord as they should.