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.
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(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 Jeremiah 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.

Isaiah 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 God’s 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, Luke 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 God’s 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 God’s truth in the love of it.

29:17-24 The wonderful change here foretold, may refer to the affairs of Judah, though it looks further. When a great harvest of souls was gathered 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 as a deserted forest. Those who, when in trouble, can truly rejoice in God, shall soon have cause greatly to rejoice in him. The grace of meekness contributes to the increase of our holy joy. The enemies who were powerful shall become mean and weak. To complete the repose of God's people, the scorners at home shall be cut off by judgements. All are apt to speak unadvisedly, and to mistake what they hear, but it is very unfair to make a man an offender for a word. They did all they could to bring those into trouble who told them of their faults. But He that redeemed Abraham out of his snares and troubles, will redeem those who are, by faith, his true seed, out of theirs. It will be the greatest comfort to godly parents to see their children renewed creatures, the work of God's grace. May those who now err in spirit, and murmur against the truth, come to understanding, and learn true doctrine. The Spirit of truth shall set right their mistakes, and lead them into all truth. This should encourage us to pray for those that have erred, and are deceived. All who murmured at the truths of God, as hard sayings, shall learn and be aware what God designed in all. See the change religion produces in the hearts of men, and the peace and pleasure of a humble and devout spirit.Therefore - In consequence of the happy change which shall take place in the nation when the oppressor shall be removed Isaiah 29:20-21, and when the poor and the meek shall rejoice Isaiah 29:19, and the ignorant shall be instructed Isaiah 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 (פדה pâdâh), properly denotes "to ransom, that is, to redeem a captive, or a prisoner with a price paid Exodus 13:13; Exodus 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 2 Samuel 4:9; 1 Kings 1:29; Job 5:20; Psalm 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 Isaiah 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 father's 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.

22. Join "saith … concerning the house of Jacob."

redeemed—out of Ur, a land of idolaters (Jos 24:3).

not now—After the moral revolution described (Isa 29:17), the children of Jacob shall no longer give cause to their forefathers to blush for them.

wax pale—with shame and disappointment at the wicked degeneracy of his posterity, and fear as to their punishment.

Who redeemed Abraham from manifold dangers, and especially from that idolatry in which his family and ancestors were generally involved, Joshua 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 God’s 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, Luke 1:74.

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 Isaiah 29:23, with which this is connected.

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.

Verse 22. - The Lord, who redeemed Abraham; rather, who delivered Abraham, as the verb used is often rendered (see Job 33:28; Psalm 51:18; Psalm 69:18; Psalm 78:42, etc.). God's directions to Abraham to remove from a land of idolaters (Joshua 24:2, 3; Acts 7:2, 3) were practically a "deliverance." The work thus commenced could not be suffered to remain incomplete. Israel - the true Israel - would not be ashamed, or wax pale through fear any more; they would be God's children, his true worshippers, and would have no need to experience either fear or shame. Isaiah 29:22Everything 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 אל (for which Luzzatto, following Lowth, reads אל 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 bōsh, see at Isaiah 1:29; châvar 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., Zephaniah 3:11). In the presence of this decisive work of punishment (ma‛ăseh as in Isaiah 28:21; Isaiah 10:12; Isaiah 5:12, Isaiah 5:19), which Jehovah would perform in the heart of Israel, Israel itself would undergo a thorough change. ילדיו is in apposition to the subject in בּראתו, "when he, namely his children" (comp. Job 29:3); and the expression "his children" is intentionally chosen instead of "his sons" (bânı̄m), 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. Yaqdı̄shū is continued in vehiqdı̄shū: the prophet intentionally repeats this most significant word, and he‛ĕrı̄ts is the parallel word to it, as in Isaiah 8:12-13. The new church would indeed not be a sinless one, or thoroughly perfect; but, according to Isaiah 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.
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