◄ Isaiah 29:19 ►
The humble will increase their joy in the LORD, and the poor among men will rejoice in the Holy One of Israel.
Study Bible
The humble
The Hebrew word for "humble" here is "עֲנָוִים" (anavim), which often refers to those who are lowly, meek, or afflicted. In the biblical context, humility is not merely a social status but a spiritual posture. The humble are those who recognize their dependence on God, acknowledging their need for His grace and mercy. This humility is a key theme throughout Scripture, as God consistently exalts the humble and opposes the proud (James 4:6). In a conservative Christian perspective, humility is seen as a virtue that aligns believers with God's will, opening their hearts to His blessings.

will increase their joy
The phrase "will increase their joy" suggests a multiplication or abundance of joy. The Hebrew root "רָבָה" (ravah) implies growth or enlargement. This joy is not a fleeting emotion but a deep, abiding sense of gladness rooted in the relationship with God. In the biblical narrative, joy is often associated with salvation and the presence of God (Psalm 16:11). For the humble, this joy is a divine gift, a reflection of their trust and faith in God's promises.

in the LORD
The term "LORD" is the English representation of the Tetragrammaton, YHWH, the covenant name of God. This name signifies God's eternal, self-existent nature and His faithfulness to His people. The joy of the humble is specifically "in the LORD," indicating that their source of joy is not in worldly circumstances but in their relationship with God. This aligns with the conservative Christian belief that true joy is found in knowing and serving God, who is unchanging and ever-faithful.

and the poor among men
The phrase "the poor among men" refers to those who are economically disadvantaged or marginalized in society. The Hebrew word "אֶבְיוֹנִים" (evyonim) denotes those in need or lacking resources. In the biblical context, God has a special concern for the poor, often calling His people to care for them (Proverbs 19:17). The mention of the poor here highlights God's justice and compassion, as He promises to uplift and bless those who are often overlooked by society.

will rejoice
The word "rejoice" comes from the Hebrew "גִּיל" (gil), which conveys a sense of exultation or jubilation. This rejoicing is a response to God's intervention and blessing. For the poor, this joy is a testament to God's provision and care, affirming that their worth is not determined by material wealth but by their identity as God's beloved children.

in the Holy One of Israel
The title "Holy One of Israel" emphasizes God's holiness and His special relationship with Israel. The Hebrew word "קָדוֹשׁ" (kadosh) means "holy," signifying purity, separateness, and divine majesty. This title underscores God's uniqueness and His role as the protector and redeemer of His people. For the poor and humble, rejoicing in the Holy One of Israel is an acknowledgment of God's sovereignty and His commitment to their well-being. In a conservative Christian view, this reflects the belief that God is both transcendent and immanent, deeply involved in the lives of His people and worthy of all praise and adoration.

Persons / Places / Events
1. The Humble
Refers to those who are lowly in spirit, often oppressed or marginalized, who find their strength and joy in God.

2. The Poor Among Men
Represents those who are economically disadvantaged or lacking in worldly status, yet find their hope and joy in God.

3. The LORD
The covenant name of God, Yahweh, who is the source of true joy and strength for His people.

4. The Holy One of Israel
A title for God emphasizing His holiness and His special relationship with Israel as their protector and redeemer.

5. Isaiah
The prophet who delivered God's message to the people of Judah, calling them to repentance and faithfulness.
Teaching Points
Joy in Humility
True joy is found not in worldly status or wealth but in a humble relationship with God. The humble are promised an increase in joy as they rely on the Lord.

Rejoicing in God
The poor and marginalized are invited to find their joy in the Holy One of Israel, emphasizing that spiritual wealth surpasses material wealth.

God's Faithfulness
The title "Holy One of Israel" assures us of God's unchanging nature and His commitment to His people, encouraging us to trust in His promises.

Spiritual Riches
The passage challenges us to seek spiritual riches over material wealth, finding contentment and joy in our relationship with God.

Community of Faith
As a community, we are called to support and uplift the humble and poor, reflecting God's heart for justice and compassion.
Bible Study Questions
1. How does the promise of increased joy for the humble in Isaiah 29:19 challenge our understanding of where true joy comes from?

2. In what ways can we cultivate humility in our daily lives to experience the joy promised in this verse?

3. How does the concept of rejoicing in the "Holy One of Israel" deepen our understanding of God's character and His relationship with us?

4. What practical steps can we take to support the poor and marginalized in our communities, reflecting the heart of God as seen in Isaiah 29:19?

5. How do the connections to other scriptures, such as the Beatitudes in Matthew 5, enhance our understanding of the themes of humility and joy in Isaiah 29:19?
Connections to Other Scriptures
Psalm 37:11
This verse speaks of the meek inheriting the land and enjoying peace, paralleling the promise of joy for the humble in Isaiah 29:19.

Matthew 5:3-5
Jesus' Beatitudes echo the themes of humility and spiritual poverty leading to blessing and joy.

James 4:10
Encourages believers to humble themselves before the Lord, promising that He will lift them up, similar to the increase of joy mentioned in Isaiah.

Philippians 4:4
Paul exhorts believers to rejoice in the Lord always, aligning with the joy found in God by the humble and poor.

1 Peter 5:6-7
Calls for humility under God's mighty hand, with the assurance of being exalted in due time, reflecting the joy and upliftment promised in Isaiah.
Sermons
Reasons Why the Poor May Rejoice in GodJ. French.Isaiah 29:19
The Joy of the MeekR. Tuck Isaiah 29:19
Jew and GentileF. G. Crossman.Isaiah 29:17-19
The First Last and the Last FirstJ. A. Alexander.Isaiah 29:17-19
The Fruitful Field and the ForestJ. A. Alexander.Isaiah 29:17-19
A Time of RegenerationE. Johnson Isaiah 29:17-24
The Gospel DayJ. Crowther.Isaiah 29:18-19
The Hour of RevivalW. Clarkson Isaiah 29:18-24
People
Ariel, David, Isaiah, Jacob
Places
Ariel, Lebanon, Mount Zion
Topics
Added, Afflicted, Exult, Fresh, Glad, Gladness, Holy, Humble, Increase, Increased, Joy, Mankind, Meek, Neediest, Needy, Obtain, Poor, Rejoice
Dictionary of Bible Themes
Isaiah 29:19

     5888   inferiority
     8203   character
     8276   humility
     8305   meekness

Library
I am Told, Further, that You Touch with Some Critical Sharpness Upon Some Points of My Letter
13. I am told, further, that you touch with some critical sharpness upon some points of my letter, and, with the well-known wrinkles rising on your forehead and your eyebrows knitted, make sport of me with a wit worthy of Plautus, for having said that I had a Jew named Barabbas for my teacher. I do not wonder at your writing Barabbas for Baranina, the letters of the names being somewhat similar, when you allow yourself such a license in changing the names themselves, as to turn Eusebius into Pamphilus, …
Various—Life and Works of Rufinus with Jerome's Apology Against Rufinus.

Thou that Dwellest in the Gardens, the Companions Hearken to Thy Voice; Cause Me to Hear It.
The Bridegroom invites his Spouse to speak in his behalf, and to enter actually upon the Apostolic life by teaching others. Thou, O my Spouse, He says, that dwellest in the gardens, in the ever-flowered parterres of the Divinity, where thou hast not ceased to dwell since the winter has passed, thou hast been in gardens as beautiful for the variety of the flowers with which it was adorned as for the excellence of the fruits which abound there; thou, O My Spouse, whom I keep constantly with Me in these …
Madame Guyon—Song of Songs of Solomon

If it is Objected, that the Necessity which Urges us to Pray is not Always...
If it is objected, that the necessity which urges us to pray is not always equal, I admit it, and this distinction is profitably taught us by James: " Is any among you afflicted? let him pray. Is any merry? let him sing psalms" (James 5:13). Therefore, common sense itself dictates, that as we are too sluggish, we must be stimulated by God to pray earnestly whenever the occasion requires. This David calls a time when God "may be found" (a seasonable time); because, as he declares in several other …
John Calvin—Of Prayer--A Perpetual Exercise of Faith

The Hardening of Nations.
"The election hath obtained it, and the rest were hardened."-- Rom. xi. 7. St. Paul's word, at the head of this article, is strikingly impressive, and its content exceedingly rich and instructive. It clearly announces the fact that the hardening is not exceptional or occasional, but universal, affecting all, who, being in contact with the divine Love, are not saved by it. The last limitation is necessary, for of the heathen it can not be said that they are hardened. Only they can be hardened who …
Abraham Kuyper—The Work of the Holy Spirit

Christ Teaching by Miracles
We have seen how many valuable lessons our Saviour taught while on earth by the parables which he used. But we teach by our lives, as well as by our lips. It has passed into a proverb, and we all admit the truth of it, that "Actions speak louder than words." If our words and our actions contradict each other, people will believe our actions sooner than our words. But when both agree together, then the effect is very great. This was true with our blessed Lord. There was an entire agreement between …
Richard Newton—The Life of Jesus Christ for the Young

The Upbringing of Jewish Children
The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8. …
Alfred Edersheim—Sketches of Jewish Social Life

The New Testament Canon in the First Three Centuries.
The first Christians relied on the Old Testament as their chief religious book. To them it was of divine origin and authority. The New Testament writings came into gradual use, by the side of the older Jewish documents, according to the times in which they appeared and the names of their reputed authors. The Epistles of Paul were the earliest written; after which came the Apocalypse, the Epistle to the Hebrews, and other documents, all in the first century. After the first gospel had undergone a …
Samuel Davidson—The Canon of the Bible

Covenanting a Privilege of Believers.
Whatever attainment is made by any as distinguished from the wicked, or whatever gracious benefit is enjoyed, is a spiritual privilege. Adoption into the family of God is of this character. "He came unto his own, and his own received him not. But as many as received him, to them gave he power (margin, or, the right; or, privilege) to become the sons of God, even to them that believe on his name."[617] And every co-ordinate benefit is essentially so likewise. The evidence besides, that Covenanting …
John Cunningham—The Ordinance of Covenanting

Jesus Fails to Attend the Third Passover.
Scribes Reproach Him for Disregarding Tradition. (Galilee, Probably Capernaum, Spring a.d. 29.) ^A Matt. XV. 1-20; ^B Mark VII. 1-23; ^D John VII. 1. ^d 1 And after these things Jesus walked in Galilee: for he would not walk in Judæa, because the Jews sought to kill him. [John told us in his last chapter that the passover was near at hand. He here makes a general statement which shows that Jesus did not attend this passover. The reason for his absence is given at John v. 18.] ^a 1 Then there …
J. W. McGarvey—The Four-Fold Gospel

Of Prayer --A Perpetual Exercise of Faith. The Daily Benefits Derived from It.
1. A general summary of what is contained in the previous part of the work. A transition to the doctrine of prayer. Its connection with the subject of faith. 2. Prayer defined. Its necessity and use. 3. Objection, that prayer seems useless, because God already knows our wants. Answer, from the institution and end of prayer. Confirmation by example. Its necessity and propriety. Perpetually reminds us of our duty, and leads to meditation on divine providence. Conclusion. Prayer a most useful exercise. …
John Calvin—The Institutes of the Christian Religion

"To what Purpose is the Multitude of Your Sacrifices unto Me? Saith the Lord,"
Isaiah i. 11.--"To what purpose is the multitude of your sacrifices unto me? saith the Lord," &c. This is the word he calls them to hear and a strange word. Isaiah asks, What mean your sacrifices? God will not have them. I think the people would say in their own hearts, What means the prophet? What would the Lord be at? Do we anything but what he commanded us? Is he angry at us for obeying him? What means this word? Is he not repealing the statute and ordinance he had made in Israel? If he had reproved …
Hugh Binning—The Works of the Rev. Hugh Binning

Of the Power of Making Laws. The Cruelty of the Pope and his Adherents, in this Respect, in Tyrannically Oppressing and Destroying Souls.
1. The power of the Church in enacting laws. This made a source of human traditions. Impiety of these traditions. 2. Many of the Papistical traditions not only difficult, but impossible to be observed. 3. That the question may be more conveniently explained, nature of conscience must be defined. 4. Definition of conscience explained. Examples in illustration of the definition. 5. Paul's doctrine of submission to magistrates for conscience sake, gives no countenance to the Popish doctrine of the obligation …
John Calvin—The Institutes of the Christian Religion

The Third Commandment
Thou shalt not take the name of the Lord thy God in vain: For the Lord will not hold him guiltless that taketh his name in vain.' Exod 20: 7. This commandment has two parts: 1. A negative expressed, that we must not take God's name in vain; that is, cast any reflections and dishonour on his name. 2. An affirmative implied. That we should take care to reverence and honour his name. Of this latter I shall speak more fully, under the first petition in the Lord's Prayer, Hallowed be thy name.' I shall …
Thomas Watson—The Ten Commandments

Intercourse of Jesus with the Pagans and the Samaritans.
Following out these principles, Jesus despised all religion which was not of the heart. The vain practices of the devotees,[1] the exterior strictness, which trusted to formality for salvation, had in him a mortal enemy. He cared little for fasting.[2] He preferred forgiveness to sacrifice.[3] The love of God, charity and mutual forgiveness, were his whole law.[4] Nothing could be less priestly. The priest, by his office, ever advocates public sacrifice, of which he is the appointed minister; he …
Ernest Renan—The Life of Jesus

Letter ii (A. D. 1126) to the Monk Adam
To the Monk Adam [3] 1. If you remain yet in that spirit of charity which I either knew or believed to be with you formerly, you would certainly feel the condemnation with which charity must regard the scandal which you have given to the weak. For charity would not offend charity, nor scorn when it feels itself offended. For it cannot deny itself, nor be divided against itself. Its function is rather to draw together things divided; and it is far from dividing those that are joined. Now, if that …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

"And There is None that Calleth Upon Thy Name, that Stirreth up Himself to Take Hold on Thee,"
Isaiah lxiv. 7.--"And there is none that calleth upon thy name, that stirreth up himself to take hold on thee," &c. They go on in the confession of their sins. Many a man hath soon done with that a general notion of sin is the highest advancement in repentance that many attain to. You may see here sin and judgment mixed in thorough other(315) in their complaint. They do not so fix their eyes upon their desolate estate of captivity, as to forget their provocations. Many a man would spend more affection, …
Hugh Binning—The Works of the Rev. Hugh Binning

"But it is Good for Me to Draw Near to God: I have Put My Trust in the Lord God, that I May Declare all Thy
Psal. lxxiii. 28.--"But it is good for me to draw near to God: I have put my trust in the Lord God, that I may declare all thy works." After man's first transgression, he was shut out from the tree of life, and cast out of the garden, by which was signified his seclusion and sequestration from the presence of God, and communion with him: and this was in a manner the extermination of all mankind in one, when Adam was driven out of paradise. Now, this had been an eternal separation for any thing that …
Hugh Binning—The Works of the Rev. Hugh Binning

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as …
John Edgar McFadyen—Introduction to the Old Testament

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