But your many foes will be like fine dust, the multitude of the ruthless like blowing chaff. Then suddenly, in an instant, But the multitude of your foesThis phrase refers to the numerous enemies that have gathered against Jerusalem. In the Hebrew text, the word for "multitude" is "hamon," which conveys a sense of a great, noisy crowd. Historically, this can be seen as the Assyrian army, which was vast and intimidating. Theologically, it represents the overwhelming challenges and adversities that God's people face. Yet, the promise here is that no matter how numerous or powerful these foes appear, they are under God's sovereign control. will be like fine dust
The imagery of "fine dust" suggests something that is easily scattered and insignificant. In Hebrew, "dust" is "ʿāphār," often used to denote something transient and without substance. This reflects the ultimate fate of those who oppose God and His people. Despite their apparent strength, they will be reduced to nothing, emphasizing God's power to protect and deliver His people from their enemies. the multitude of the ruthless
Here, "ruthless" translates from the Hebrew "ʿārîṣ," which describes those who are violent and oppressive. This term is used throughout the Old Testament to depict those who act without regard for justice or mercy. Historically, it can be linked to the Assyrians, known for their brutal military campaigns. Spiritually, it serves as a reminder that God sees and will judge those who act with cruelty and injustice. like blowing chaff
"Chaff" is the husk of grain that is separated and discarded during the threshing process. In Hebrew, "môṣ" is used, symbolizing something worthless and easily carried away by the wind. This metaphor illustrates the futility and impermanence of the enemies' power. In a broader scriptural context, it echoes Psalm 1:4, where the wicked are compared to chaff driven by the wind, underscoring the ultimate triumph of righteousness over wickedness. Then suddenly, in an instant
This phrase highlights the unexpected and swift nature of God's intervention. The Hebrew word "pith'ôm" for "suddenly" conveys a sense of immediacy and surprise. It reassures believers that God's deliverance can come at any moment, often when least expected. This serves as a powerful reminder of God's sovereignty and the certainty of His promises, encouraging faith and patience in the face of adversity. Persons / Places / Events 1. IsaiahA major prophet in the Old Testament, Isaiah is the author of the book. He prophesied during the reigns of several kings of Judah and is known for his messages of both judgment and hope. 2. JerusalemThe city is central to Isaiah's prophecies. In this chapter, Jerusalem is under threat from its enemies, but God promises deliverance. 3. Enemies of JerusalemThe foes and ruthless mentioned in the verse represent the nations and peoples who oppose God's people. They are depicted as being numerous but ultimately insubstantial. 4. God's DeliveranceThe event of deliverance is implied in the verse, where God promises to reduce the enemies to nothing, like dust and chaff. 5. Sudden InterventionThe phrase "Then suddenly, in an instant," indicates God's swift and decisive action in delivering His people. Teaching Points God's Sovereignty Over NationsGod is in control of all nations and their destinies. No matter how powerful they seem, they are like dust before Him. The Transience of Earthly PowerEarthly powers and enemies of God's people may appear formidable, but they are ultimately temporary and insubstantial. The Certainty of Divine InterventionGod's intervention in the affairs of His people is certain and often comes unexpectedly. Believers can trust in His timing and deliverance. The Importance of FaithfulnessIn the face of opposition, believers are called to remain faithful, trusting that God will act on their behalf. The Reality of JudgmentThe imagery of dust and chaff serves as a reminder of the reality of divine judgment against those who oppose God. Bible Study Questions 1. How does the imagery of dust and chaff in Isaiah 29:5 help us understand the nature of God's enemies? 2. In what ways can we see God's sovereignty over nations in today's world, and how does this affect our faith? 3. How can the suddenness of God's intervention in Isaiah 29:5 encourage us in times of waiting and uncertainty? 4. What are some practical ways we can remain faithful when facing opposition, drawing from the themes in Isaiah 29:5? 5. How does the concept of divine judgment in Isaiah 29:5 connect with the New Testament teachings on judgment, and what implications does this have for our lives today? Connections to Other Scriptures Psalm 1The imagery of chaff is also used in Psalm 1 to describe the wicked, who are ultimately blown away and have no lasting substance. Isaiah 17:13This verse similarly describes nations as chaff before the wind, emphasizing God's power over the nations. Matthew 3:12John the Baptist uses the imagery of chaff to describe the separation of the righteous from the wicked, highlighting the theme of divine judgment. People Ariel, David, Isaiah, JacobPlaces Ariel, Lebanon, Mount ZionTopics Army, Attackers, Blown, Blows, Chaff, Cruel, Dry, Dust, Enemies, Fine, Foes, Hordes, Instant, Instantly, Moreover, Multitude, Ones, Passeth, Passing, Ruthless, Scattering, Stems, Strangers, Suddenly, Terrible, Wind, Yea, YesDictionary of Bible Themes Isaiah 29:5 4426 chaff Isaiah 29:1-8 9250 woe Isaiah 29:5-6 1454 theophany Isaiah 29:5-8 5529 sieges 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 29:5 NIVIsaiah 29:5 NLTIsaiah 29:5 ESVIsaiah 29:5 NASBIsaiah 29:5 KJV
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