those who indict a man with a word, who ensnare the mediator at the gate, and who with false charges deprive the innocent of justice. those who indict a man with a wordThis phrase highlights the power of words and the misuse of speech to bring false accusations against others. In the Hebrew context, the word "indict" can be traced back to the root "ריב" (riv), which means to contend or strive. This reflects a legal setting where accusations are made, often unjustly. Historically, the gate of a city was the place where legal matters were settled, and this phrase underscores the corruption of justice through deceitful speech. From a conservative Christian perspective, this serves as a warning against bearing false witness, a sin condemned in the Ten Commandments ( Exodus 20:16). who ensnare the mediator at the gate
The "mediator" refers to someone who stands as an intermediary in disputes, often a judge or elder. The Hebrew word "לוכד" (lokhed) means to capture or ensnare, suggesting a trap set for those who seek to uphold justice. The "gate" was the hub of civic life in ancient Israel, where leaders gathered to make decisions. This phrase indicates the perversion of justice by those who manipulate legal proceedings for personal gain. In a conservative Christian view, this reflects the broader biblical theme of God's disdain for injustice and the call for His people to uphold righteousness. and deprive the innocent of justice with false testimony
This phrase emphasizes the grave sin of denying justice to the innocent through lies. The Hebrew word for "deprive" is "נטל" (natal), meaning to take away or withhold. "Innocent" refers to those who are blameless or without guilt, and "false testimony" is a direct violation of God's law. This reflects a society where truth is subverted, and the vulnerable are exploited. From a conservative Christian perspective, this is a call to uphold truth and justice, aligning with the teachings of Jesus, who condemned hypocrisy and championed the cause of the oppressed (Matthew 23:23). Persons / Places / Events 1. IsaiahA major prophet in the Old Testament, Isaiah is the author of the book bearing his name. He prophesied during a time of great turmoil and change in Israel, calling the people back to faithfulness to God. 2. JerusalemThe city where Isaiah primarily ministered. It was the center of religious and political life in Judah and often the focus of Isaiah's prophecies. 3. The AccusersThose who "indict a man with a word" and "ensnare the mediator at the gate." These individuals represent corrupt leaders or officials who misuse their power to oppress others. 4. The MediatorLikely a reference to judges or leaders who were supposed to uphold justice at the city gates, which were traditional places of legal proceedings. 5. The InnocentThose who are wrongfully accused or deprived of justice, representing the victims of corruption and false testimony. Teaching Points The Importance of JusticeGod values justice and righteousness, and He condemns those who pervert justice for personal gain. As believers, we are called to uphold justice in our communities and personal lives. The Power of WordsWords can be used to build up or tear down. We must be cautious not to use our words to harm others or bear false witness, as this is detestable to God. Integrity in LeadershipLeaders, whether in the church or society, have a responsibility to act with integrity and fairness. Corruption and favoritism are contrary to God's will. Defending the InnocentChristians are called to stand up for those who are wrongfully accused or oppressed. We should be advocates for truth and justice. Self-ExaminationReflect on our own actions and attitudes. Are we contributing to injustice, or are we actively working to promote fairness and truth? Bible Study Questions 1. How does Isaiah 29:21 challenge us to reflect on our own use of words and their impact on others? 2. In what ways can we ensure that we are promoting justice in our communities, both locally and globally? 3. How can the church today address issues of corruption and false testimony within its own ranks? 4. What practical steps can we take to support those who are victims of injustice, as described in Isaiah 29:21? 5. How do the themes of justice and righteousness in Isaiah 29:21 connect with the teachings of Jesus in the New Testament? Connections to Other Scriptures Micah 6:8This verse emphasizes the importance of justice, mercy, and humility, which contrasts with the actions of those described in Isaiah 29:21. Proverbs 17:15Highlights the abomination of justifying the wicked and condemning the righteous, which aligns with the injustices mentioned in Isaiah 29:21. Matthew 23:23Jesus criticizes the Pharisees for neglecting justice, mercy, and faithfulness, echoing the themes of false justice and hypocrisy found in Isaiah 29:21. People Ariel, David, Isaiah, JacobPlaces Ariel, Lebanon, Mount ZionTopics FALSE, Arbiter, Arguments, Aside, Cause, Causing, Court, Decisions, Defender, Defraud, Deprive, Emptiness, Empty, Ensnare, Futility, Gate, Gives, Indicted, Innocent, Judgment, Justice, Lay, Man's, Meaningless, Naught, Net, Nought, Offender, Pervert, Plea, Public, Reprover, Reproves, Reproveth, Righteous, Sin, Snare, Taking, Testimony, Turn, WrongDictionary of Bible Themes Isaiah 29:21 5349 injustice, examples
5589 trap Isaiah 29:20-21 5203 acquittal
5951 slander 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 Links Isaiah 29:21 NIVIsaiah 29:21 NLTIsaiah 29:21 ESVIsaiah 29:21 NASBIsaiah 29:21 KJV
Isaiah 29:21 Commentaries
Bible Hub |
