Isaiah 29:20

Isa 29:20 For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off:

Ver. 20. For the terrible one is brought to nought.] This is part matter of the just man’s joy; where observe the contrary characters given to the godly and the wicked; those are said to be lowly, meek, poor in spirit; these to be tyrants, scorners, sedulous in sin, publicans, incorrigible, such as turn aside the just, &c. {Isa 29:20}

And all that watch for iniquity.] Surgunt de nocte latrones; they also break their sleep to devise mischief; {Psa 36:4 Mic 2:1} but they should watch for a better purpose, {Mar 13:37} as Seneca also could say, and Pliny, Qui vitam mortalium vigelium esse pronunciat; { a} who calleth man’s life a watch.

{a} Proaem. Nat. Hist.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_29:20-21

For the terrible one is brought to nought

Scorners and their punishment

Observe what had been the wickedness of these scorners, for which they should be cut off.

1. They ridiculed the prophets and the serious professors of religion. They despised them, and did their utmost to bring them into contempt; they were scorners, and sat in the seat of the scornful.

2. They lay at catch for an occasion against them. By their spies they watch for iniquity, to see if they can lay hold on anything that is said or done that may be called an iniquity. Or, they themselves watch for an opportunity to do mischief, as Judas did to betray our Lord Jesus.

3. They took advantage against them for the least slip of the tongue; and if anything were never so little said amiss, it served them to ground an indictment upon. They made a man, though he were never so wise and good a man, though he were a man of God, an offender for a word, a word mischosen or misplaced, when they could not but know that it was well meant. They cavilled at every word that the prophets spoke to them by way of administration, though never so innocently spoken, and without any design to affront them. They put the worst construction upon what was said, and made it criminal by strained innuendos.

4. They did all they could to bring those into trouble that dealt faithfully with them and told them of their faults. Those that reprove in the gates, namely, reprovers by office, that were bound by the duty of their place as prophets, as judges, and magistrates to show people their transgressions, they hated these, and laid snares for them. It is next to impossible for the most cautious to place their words so warily as to escape such snares.

5. They pervert judgment, and will never let an honest man carry an honest cause; they turn aside the just for a thing of nought, i.e., they condemn him, or give the cause against him upon no evidence, no colour or pretence whatsoever. They run a man down, and misrepresent him by all the little acts and tricks they can devise, as they did our Saviour. But wait a while, and God will not only bring forth their righteousness, but cut off and consume these scorners. (M. Henry.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Isa 29:20-21. For, &c. — Here we have the second event connected with the calling of the Gentiles, the punishment of the enemies of God and his truth. For the terrible one is brought to naught — The proud and potent enemies of those meek and poor believers, mentioned in the last verse, such as the unbelieving Jews and their rulers, and the heathen potentates, were in the first age of Christianity. And the scorner is consumed — The scornful opposers of God’s word and servants. And all that watch for iniquity — That early and diligently apply themselves to the practice of wickedness. That make a man an offender for a word — That condemn a man, as if he were a great criminal, for a verbal reproof; and lay a snare for him that reproveth — For God’s faithful prophets and ministers, whose office it is to reprove ungodly men; in the gate — Where the people used to assemble, both upon civil and sacred accounts, and where prophets used to deliver their prophecies. And turn aside — From his right; the just — Hebrew, the just, or righteous one, meaning chiefly the prophets and ministers of God, and especially Christ, often called the Just One, both in the Old and New Testaments; for a thing of naught — Not for any great advantage, but for a trifle, which was a great aggravation of their injustice, or, with vanity, as כתהוsignifies, that is, with vain and frivolous pretences, or without any colour of reason or justice. Vitringa applies all this to those who opposed Christ and his apostles.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

terrible--namely, the persecutors among the Jewish nobles.

scorner-- (Isa 28:14, Isa 28:22).

watch for--not only commit iniquity, but watch for opportunities of committing it, and make it their whole study (see Mic 2:1; Mat 26:59; Mat 27:1).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(20) The terrible one.—The word stands, as in Isa_29:5, for the Assyrian invader; the “scorner,” for the prophet’s enemies who derided his message, and sought, “watching for iniquity,” to find an accusation against him.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20. the terrible one] or “tyrant” probably denotes an external oppressor (the Assyrian); cf. Isa_25:3-4; the scorner is the despiser of religion (ch. Isa_28:14; Isa_28:22; Psa_1:1, &c.).

all that watch for iniquity] Perhaps “those who are wakefully intent upon plans of mischief” (Mic_2:1; Amo_8:5). Some think the phrase is ironical, implying that those spoken of were appointed to watch over right, but betrayed their trust in the manner described in Isa_29:21.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For the terrible one is brought to nought,.... Who before was so to the people of God; meaning not Sennacherib king of Assyria, but some formidable enemy or enemies under the Gospel dispensation; as the Scribes and Pharisees, and the Jewish sanhedrim; who were "violent" (c), as it may be rendered, violent persecutors of the followers of Christ, the meek and poor before described; who were brought to nought, and their power ceased at the destruction of Jerusalem; and the Roman emperor, with all subordinate rulers and governors in the empire, who harassed the Christians in a terrible manner, but were at last brought to nought by Constantine, and their persecution ceased; and the Romish antichrist, who has been so terrible, that none could or dared oppose him; he in a little time will be brought to nought, and cease to be. The Septuagint version renders it, "the wicked one faileth"; and uses the same word (d), by which antichrist is described, Th2 2:8 also Satan, that terrible enemy of the saints, shall be brought to nought; first bound for a thousand years; and afterwards, being loosed, shall be taken again, and cast into the lake of fire; all which will be matter of joy to the meek and lowly:

and the scorner is consumed; the same as before, only represented under a different character; the Jew, that mocked at Christ, because of his meanness, and that of his followers, that scoffed at his doctrines and miracles; and the Gentile, that derided his cross, and the preaching of it; and antichrist, whose mouth is full of blasphemies against God, and his tabernacle, and them that dwell in it:

and all that watch for iniquity are cut off; that cannot sleep unless they commit it, and seek for and take all opportunities of doing it; or watch for iniquity in others, in Christ, and the professors of his religion; or for anything they could call so, that they might have something to accuse them of, and charge them with, and a pretence to proceed against them in colour of law and justice: which has been the practice of Jews, Pagans, and Papists.

(c) "violentus", Junius & Tremellius, Piscator, Cocceius. (d)

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

For the terrible one - The violent one (עריץ ‛ârı̂yts), the oppressor, who had exercised cruelty over them. This, I suppose, refers to the haughty among the Jews themselves; to those who held offices of power, and who abused them to oppress the poor and needy.

And the scorner - (see Isa 28:14, Isa 28:22).

Is consumed - Shall be entirely destroyed.

And all that watch for iniquity - That is, who anxiously seek for opportunities to commit iniquity.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Prevail. Wicked princes, scoffers, &c., (ver. 10., and chap. xxviii. 7.) shall be exterminated. Ezechias promoted piety with greater zeal after his deliverance.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The terrible one; the proud and potent enemies of those meek and poor believers now mentioned, such as the unbelieving Jews and the heathen potentates were in the first age of Christianity.

The scorner; the scornful opposers of God’s word and people. That watch for iniquity; that early and diligently apply themselves to the practice of wickedness, or to do mischief to others.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

20, 21. For the terrible one — The haughty and overbearing among the worldly Jewish leaders.

Watch for iniquity — For opportunities to commit it.

That make a man an offender for a word — Hold a man criminal, perhaps, for a reproving word; the prophet, for example, who was faithful to announce the truth front God, or any pious, uninfluential man, whose modest remonstrance they would not endure, and whom they would have condemned in a mock trial at the gate, the place for holding court.

Turn aside the just — The man who had a just cause, by a decision that was a mere mockery of justice.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The terrible one... the scorner. "The terrible one" may be the foreign enemy, as in ver. 5, or, possibly, the native oppressor (Isa_1:23, etc.) a still more tearful evil. "The scorner" is the godless man, who scoffs at religion. (Isa_28:14, Isa_28:22) Both classes would be "consumed" and "brought to naught" when the new state of things was established. All that watch for iniquity; i.e. "all those who, for the furtherance of their iniquitous schemes, rise up early and late take rest, and eat the bread of carefulness". (Psa_127:2)

Vers. 20, 21. The humiliation of the suspicious.

We should see in these verses a strictly personal reference. Some parties, especially among the leaders of the people, could see nothing good, nothing wise, in Isaiah"s teachings and warnings. They thought them babyish, untimely, leading to a false security. They valued statesmanship, political wisdom, and the subtlety of setting one great nation against another, so that their kingdom might be let alone. The kinds of scorning and sneering in which they indulged are described to us in Isa_28:9-13. Here Isaiah utters his complaint of their suspiciousness and unreasonableness. "They make a man an offender for a word, and lay a snare for him that reproveth in the gate." There are no members of society more disagreeable to society than the suspicious, who can so keenly discern evil when there is none to discern; and find evil motive in actions of transparent sincerity. If men praise, the suspicious-tempered call it flattery. If men reprove, the suspicious-tempered say they are jaundiced. Suspiciousness comes to be a disease, a mania. It is absolutely opposed to the spirit of considerate brotherliness and heavenly Divine charity, which "thinketh no evil, and is not easily provoked." Matthew Henry, describing the people referred to here, says, "They made a man, though he were ever so wise and good a man, though he were a man of God, an offender for a word, a word mischosen or misplaced, when they could not but know that it was well meant. They caviled at every word that the prophets spoke to them by way of admonition, though ever so innocently spoken, and without any design to affront them. They put the worst construction upon what was said, and made it criminal by strained innuendoes. Those who consider how apt we all are to speak unadvisedly, and to mistake what we hear, will think it very unjust and unfair to make a man an offender for a word." As the illustration and enforcement of this subject must greatly depend on the experiences and observations of each preacher, we only give suggestive divisions.

I THE SUSPICIOUS TEMPER MAY HAVE ITS ROOT IN NATURAL DISPOSITION.

II THE SUSPICIOUS TEMPER SWIFTLY GROWS WITH INDULGENCE.

III THE SUSPICIOUS TEMPER LEADS MEN TO MAKE MISTAKES.

IV THE SUSPICIOUS TEMPER LIMITS A MAN"S ENJOYMENTS.

V THE SUSPICIOUS TEMPER MAY MAKE IT NEARLY IMPOSSIBLE FOR A MAN" TO TRUST IN GOD. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

That watch - That early and diligently apply themselves to the practice of wickedness.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

“For the violent is at an end, and the scoffer ceaseth, and all the watchers for injustice are cut off.” A main cause of the happiness foretold will be the weakening or destruction of all evil influences, here reduced to the three great classes of violent wrong-doing, impious contempt of truth and goodness, and malignant treachery or fraud, which watches for the opportunity of doing evil, with as constant vigilance as ought to be employed in watching for occasions of redressing wrong and doing justice. This is a change which, to some extent, has always attended the diffusion of the true religion.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

For the ruthless will cease

The nominal adjective "the ruthless" can be stated as an adjective. AT: "For the ruthless people will cease" or "For there will no longer be cruel people" (See: Nominal Adjectives)

the scoffer will vanish

The nominal adjective "the scoffer" can be stated as a verb. AT: "those who scoff will vanish" or "the people who mock will disappear" (See: Nominal Adjectives)

All those who love to do evil will be eliminated

This can be stated in active form. AT: "Yahweh will eliminate all those who love to do evil" (See: Active or Passive)

who by a word make a man out to be an offender

This refers to giving testimony in court against someone. AT: "who testify against a man and make him out to be an offender" or "who say in court that an innocent man is guilty of doing something wrong" (See: Assumed Knowledge and Implicit Information)

They lay a snare for him who seeks justice at the gate and put the righteous down with empty lies

The evil people doing anything they can to stop a good person is spoken of as if the evil people set a trap like a hunter catching his prey. AT: "They lie and try to stop those who want to do what is fair and right" (See: Metaphor)

who seeks justice at the gate

The city gate was often the place where the city leaders made official decisions.

translationWords

evil

word

snare

just

gate

righteous

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

those eager to commit violence Those who hurry and give thought how they will commit violence.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

אפס Is brought to naught. Comp. Gen. 47:15.

שקדי That watch. Comp. לשקד to watch (Prov. 8:34)

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.