Isaiah 30:29
You shall have a song, as in the night when a holy solemnity is kept; and gladness of heart, as when one goes with a pipe to come into the mountain of the LORD, to the mighty One of Israel.
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayHaydockHastingsHomileticsJFBKDKellyKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTeedTTBWESTSK
(29) Ye shall have a song . . .—The “holy solemnity,” or feast, was probably the Feast of Tabernacles, the feast of in-gathering, of all the festivals of the Jewish year the most abounding in its joy. In later times, and probably, therefore, in earlier, it had a night-ritual of special solemnity, the court of the Temple being illuminated with a great candelabrum. It was known as being pre-eminently “the feast” (1Kings 8:2; 1Kings 8:65; 1Kings 12:32; Ezekiel 45:25; 2Chronicles 7:8-9). The second clause of the verse completes the picture, by introducing the day-ritual of the procession of pilgrims from the country, bringing their firstfruits and playing on their flutes. (Comp. 1Samuel 10:5.)

The mighty One of Israel.—Literally, the Rock of Israel, as a name of Jehovah (Isaiah 17:10; Deuteronomy 32:4, et al.).

Isaiah 30:29-31. Ye shall have a song, &c. — You shall have occasion of great joy, and of singing songs of praise for your stupendous deliverance from that formidable enemy; as in the night, &c. — He mentions the night, either because the Jewish feasts began in the evening, and were celebrated with great joy during a part of the night, as well as on the following day; or because he has a particular respect to the solemnity of the passover, in which they spent some considerable part of the night in rejoicing, and singing sacred songs before the Lord. As when one goeth, &c. — Like the joy of one that is going up to the solemn feasts with music. The Lord shall cause his glorious voice to be heard — His thunder, metaphorically taken for a terrible judgment. “This destruction shall be from the immediate hand of God, in which he shall as evidently appear as if he had discomfited the army by a tempest of thunder, and lightning, and hail-stones, as he formerly destroyed the Canaanites and Philistines.” — Lowth. And show the lighting down of his arm — Upon the Assyrian, whom he will smite with a deadly blow in the face of the world; with the indignation of his anger — With great wrath; which is signified by heaping so many words of the same signification together. The Assyrian, who smote with a rod — Who was the rod wherewith God smote his people and other nations: he who used to smite others shall now be smitten himself.30:27-33 God curbs and restrains from doing mischief. With a word he guides his people into the right way, but with a bridle he turns his enemies upon their own ruin. Here, in threatening the ruin of Sennacherib's army, the prophet points at the final and everlasting destruction of all impenitent sinners. Tophet was a valley near Jerusalem, where fires were continually burning to destroy things that were hurtful and offensive, and there the idolatrous Jews caused their children to pass through the fire to Moloch. This denotes the certainty of the destruction, as an awful emblem of the place of torment in the other world. No oppressor shall escape the Divine wrath. Let sinners then flee to Christ, seeking to be reconciled to Him, that they may be safe and happy, when destruction from the Almighty shall sweep away all the workers of iniquity.Ye shall have a song - That is, ye inhabitants of Jerusalem shall rejoice when the army of the Assyrian is destroyed.

As in the night, when a solemnity is kept - The word 'solemnity' here (חג châg) denotes a festival, or feast; and refers, by way of eminence, to the Passover, which is usually designated as "the feast;" that is, the principal festival of the Jews (see Matthew 27:15; John 5:1, John 5:11, John 5:13, John 5:23). This festival was kept at first at night, and was required to be so celebrated ever afterward Exodus 12:42; Deuteronomy 16:1-6.

As when one goeth with a pipe - Music was used in the daily service of the temple, and their processions and celebrations were all with instrumental music. The simple idea is, that the sudden and complete destruction of the army of Sennacherib would be the occasion of the highest joy.

29. the night … solemnity—As in the passover night ye celebrate your deliverance from Egypt, so shall ye celebrate your rescue from Assyrian bondage. Translate, "the solemnity" (Ex 12:42).

goeth with a pipe—or flute. They used to go up to Jerusalem ("the mountain of the Lord," Zion) at the three feasts with music and gladness (De 16:16; Ezr 2:65; Ps 122:1-4).

Ye shall have a song; you shall have occasion of great joy and songs of praise for your stupendous deliverance from that formidable enemy. Are in the night when a holy solemnity is kept: he mentions the night, either because the Jewish feasts begun at the evening, and were celebrated with great joy in part of the night season, as well as on the following day; or because he hath a particular respect to the solemnity of the passover, in which they spent some considerable part of the night in feasting, and rejoicing, and singing of psalms and songs before the Lord.

As when one goeth with a pipe; like the joy of one that is going up to the solemn feasts with music, and the voice of joy and praise, as they used to do, Psalm 42:4, to cheer up themselves in the way, which to many of them was long, and would otherwise have been tedious. Ye shall have a song,.... That is, the Jews should have a song, and sing it upon the ruin of the Assyrian army; as the Israelites had, when Pharaoh and his host were drowned in the Red Sea; and so will the Christian church have one, at the fall of Babylon, Revelation 15:1,

as in the night, when a holy solemnity is kept; and gladness of heart, the Jewish feasts always began, the even preceding, and were ushered in with singing songs, and psalms; especially the feast of the passover, which it is thought is alluded to here. It is a common notion of the Jews (k), that the slaughter of the Assyrian army was on the night of the passover; that it was in the night is certain, 2 Kings 19:35 but that it was on the night of the passover is not certain; however, the songs sung on that night were not on this occasion, nor could this be sung so soon; and it will be at evening time that the latter day glory shall break out, and songs of joy be heard from the uttermost parts of the earth, Zechariah 14:7,

as when one goeth with a pipe to come into the mountain of the Lord; the temple; it being usual for persons, that came from distant parts of the land to the temple to worship, to bring pipes along with them in their hands, and play upon them as they were travelling, to divert them, and the company that were with them; see Psalm 42:4. Jarchi thinks the allusion is to the bringing up of the first fruits to the temple at Jerusalem, which was preceded with a pipe, as appears from the Misnah (l):

to the mighty One of Israel; or, "Rock of Israel" (m); one of the names of the Messiah, 2 Samuel 23:3 to whom the song of praise and triumph shall be sung, in the latter day, by those that stand upon Mount Zion, with harps in their hands, having gotten the victory over the beast and his image, Revelation 14:1.

(k) Vid. Aben Ezra, Ben Melech, & Abendana. (l) Biccurim, c. 3. sect. 3, 4. (m) "rupem Israelis", Junius & Tremellius, Piscator, Cocceius; "petram Israel", Montanus.

Ye shall have a song, as in the {b} night when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come upon the mountain of the LORD, to the mighty One of Israel.

(b) You will rejoice at the destruction of your enemies, as they who sang for joy at the solemn feast, which began in the evening.

29. Ye shall have a song] lit. “the song shall be to you.” Undoubtedly, the song is sung by the Israelites, not by an angelic choir, as is strangely suggested by Duhm. The song will be like that in the night when a feast is hallowed (R.V. marg.). The feast is probably the Passover, the only festival which, so far as we know, included a nocturnal ceremony, in the O.T. times. That singing then formed a part of the ritual (as in the time of Christ: Matthew 26:30), cannot be proved, but it is not unlikely that this was the case. The reason why this particular festival is selected for comparison may be that it commemorated the deliverance of Israel from Egypt. It is thought by many that the “Song of Moses,” Exodus 15, was used as a Paschal hymn.

as when one goeth with a pipe] Or: like his who marches with a flute, &c. (cf. 1 Kings 1:40); in other words, “who takes part in a festal procession to the Temple.”

the mighty One of Israel] the Rock of Israel (R.V.), 2 Samuel 23:3.

29–32. Songs of rejoicing arise within the city, while the Assyrians are slaughtered under its walls.Verse 29. - Ye shall have a song; literally, to you will [then] be a song. While the nations weep and lament, and are burnt up by God's anger, and swept away by his "overflowing flood," and guided to their destruction by his bridle in their jaws, Israel shall rejoice with singing. As in the night when a holy solemnity is kept. Perhaps a special reference is intended to the Pass-over-feast, which commenced with an even-tag or night celebration (Exodus 12:6, 8, 42; Matthew 26:30). Or perhaps "Isaiah is not referring to one feast more than another" (Cheyne), night-rituals belonging to all toasts, since the day commenced with the sunset. The Passover-song consisted of Psalm 113. - 118. And as when one goeth with a pipe to come into the mountain of the Lord. Joyful processions from the country districts to Jerusalem are alluded to. These were commonly headed by a piper or a band of pipers (Vitringa). They took place several times in the year - at each of the three great feasts, and irregularly when any district sent up its firstfruits to the temple treasury (Nehemiah 10:35-37). To the Mighty One of Israel; literally, to the Rock of Israel; i.e. to Jehovah (comp. Isaiah 17:10; and see also Deuteronomy 32:4, 15, 18, 30, 31; Psalm 18:2, 31, 46, etc.). The idea embodied in the metaphor is rather that of an unfailing refuge than of mere might and power. The promise, after setting forth this act of penitence, rises higher and higher; it would not stop at bread in time of need. "And He gives rain to thy seed, with which thou sowest the land; and bread of the produce of the land, and it is full of sap and fat: in that day your flocks will feed in roomy pastures. And the oxen and the young asses, which work the land, salted mash will they eat, which is winnowed with the winnowing shovel and winnowing fork! And upon every high mountain, and every hill that rises high, there are springs, brooks in the day of the great massacre, when the towers fall." The blessing which the prophet depicts is the reverse of the day of judgment, and stands in the foreground when the judgment is past. The expression "in that day" fixes, as it were, the evening of the day of judgment, which is followed by the depicted morning of blessing. But the great mass of the Jewish nation would be first of all murdered in war; the towers must fall, i.e., (though without any figure, and merely as an exemplifying expression) all the bulwarks of self-confidence, self-help, and pride (Isaiah 2:15; Micah 5:9-10). In the place of the self-induced calamities of war, there would now come the God-given rich blessings of peace; and in the place of the proud towers, there would come fruitful heights abounding with water. The field would be cultivated again, and produce luxuriant crops of nutritious corn; so that not only the labour of man, but that of the animals also, would receive a rich reward. "Rain to thy seed:" this is the early rain commencing about the middle of October. אשׁר as an accusative, זרע being construed with a double accusative, as in Deuteronomy 22:9. מקניך might be the singular, so far as the form is concerned (see Isaiah 1:30; Isaiah 5:12; Isaiah 22:11); but, according to Exodus 17:3, it must be taken as a plural, like מוריך. The 'ălâphı̄m are the oxen used in ploughing and threshing; the ‛ăyârı̄m, the asses used for carrying manure, soil, the sheaves, or the grain. Belı̄l châmı̄ts is a mash (composed of oats, barley, and vetches, or things of that kind) made more savoury with salt and sour vegetables;

(Note: Such as Salsola kali, Salsola tragus, Salsola soda, and other plants of the family of the chenopodiaceae.)

that is to say, a farrago (from bâlal, to mix; Comm. on Job, at Job 40:19-24). According to Wetzstein, it is ripe barley (unthreshed during the harvest and threshing time, and the grain itself for the rest of the year) mixed with salt or salt vegetables. In any case, belı̄l is to be understood as referring to the grain; this is evident from the relative clause, "which has been winnowed" ( equals mezōreh, Ewald, 169, d), or perhaps more correctly, "which he (one) winnows" (part. kal), the participle standing for the third person, with the subject contained within itself (Ewald, 200), i.e., not what was generally given from economy, viz., barley, etc., mixed with chopped straw (tibn), but pure grain (habb mahd, as they say at the present day). Rachath is a winnowing shovel, which is still used, according to Wetzstein, in Merj. Gedur, and Hauran; mizreh, on the other hand, is the winnowing fork with six prongs. Dainty food, such as was only given occasionally to the cattle, as something especially strengthening, would then be their regular food, and would be prepared in the most careful manner. "Who cannot see," exclaims Vitringa, "that this is to be taken spiritually?" He appeals to what Paul says in 1 Corinthians 9:9, viz., that God does not trouble Himself about oxen. But Paul did not mean this in the same sense as Aristotle, who maintained that the minima were entirely excluded from the providence of God. What the Scriptures say concerning cattle, they do not say for the sake of the cattle, but for the sake of men; though it does not follow that the cattle are to be understood figuratively, as representing men. And this is the case here. What the prophet paints in this idyllic style, in colours furnished by the existing customs,

(Note: Asses particularly, even those of a guest, are generally very much neglected. The host throws them a little grass, and then hangs up the fodder-sack full of chopped straw; and it is a sign of extraordinary hospitality of corn is given to the asses as well as to the horses. - Wetzstein.)

is not indeed intended to be understood in the letter; and yet it is to be taken literally. In the age of glory, even on this side of eternity, a gigantic stride will be taken forward towards the glorification of universal nature, and towards the end of all those sighs which are so discernible now, more especially among domestic animals. The prophecy is therefore to be interpreted according to Romans 8:19.; from which we may clearly see that God does trouble Himself about the sighing of an ox or ass that is overburdened with severe toil, and sometimes left to starve.

Isaiah 30:29 Interlinear
Isaiah 30:29 Parallel Texts

Isaiah 30:29 NIV
Isaiah 30:29 NLT
Isaiah 30:29 ESV
Isaiah 30:29 NASB
Isaiah 30:29 KJV

Isaiah 30:29 Bible Apps
Isaiah 30:29 Parallel
Isaiah 30:29 Biblia Paralela
Isaiah 30:29 Chinese Bible
Isaiah 30:29 French Bible
Isaiah 30:29 German Bible

Bible Hub

Isaiah 30:28
Top of Page
Top of Page