Isaiah 29:7
All the many nations going out to battle against Ariel--even all who war against her, laying siege and attacking her--will be like a dream, like a vision in the night,
Sermons
The City of GodW. Clarkson Isaiah 29:1-8
Concerning ArielE. Johnson Isaiah 29:1-12
A DreamProf. J. Skinner, D. D.Isaiah 29:7-8
Disappointing FanciesMungo Park's JournalIsaiah 29:7-8
DisenchantmentProf. J. Skinner, D. D.Isaiah 29:7-8
DreamingD. P. Pratten, B. A.Isaiah 29:7-8
Life a DreamD. P. Pratten, B. A.Isaiah 29:7-8
The Disappointments of SinS. Martin.Isaiah 29:7-8
The Visions of SinHomilistIsaiah 29:7-8














This subject may be treated in the larger spheres of nations, classes of society, or Churches, and applications may be made to individual experience. God's ways in the world of men are designed to reveal the mystery of his ways with each man. That impression which we are now gaining concerning the constancy and inexorableness of law, godly people have long had concerning the constancy and inexorableness of the Divine dealings. What God has been to one man, he has been to many, he has been to all. What God has been here, he has been there, and he has been everywhere. It is a law and order with him that he should correct men for their faults by means of temporal distresses. The calamities that come to men and nations are no accidents. In them God is working for righteousness. The term Ariel is one of Isaiah's favorite symbolical names. It stands for Jerusalem. The prophet exclaims, "Alas for Ariel!" because of the wrongheadedness and the willfulness which were leading its rulers away from reliance on Jehovah to confidence in Egypt. The word "Ariel" means "God's lion," but it is not easy for us to recognize the appropriateness of the figure. Some think it may mean the hearth, or altar of God, and then the reference to "sacrifices" in ver. 1 is seen to be appropriate. Henderson, feeling that the figure of Jerusalem as a lion, devouring the flesh Of many sacrifices, is very strained, accepts the figure of "hearth or altar," and says, "The reference is to Jerusalem as the center of the Jewish polity, where alone it was lawful to sacrifice to Jehovah" (comp. Isaiah 31:9). In favor of the translation, "Lion of God," it may be noticed that the lion was the emblem of the tribe of Judah. The historical reference of these verses is to the coming attack of Sennacherib's army, which would be a distress to Ariel, but would not involve her ruin. It would be a providence with the evident design of warning and correcting. It is matched by many circumstances in individual lives which are distressing rather than afflicting or overwhelming.

I. PARTICULAR EVILS IN ARIEL. Perhaps the point of reproach here is the insincerity attending the reformation which Hezekiah instituted. There is an important difference between a reformation which starts from the people and reaches to affect the throne, as in the case of Nineveh in the time of Jonah; or as in the case of the German Protestant Reformation, which was in the heart and purpose of the people before Luther found it voice; and a reformation which starts from the throne and tries to carry the people with it, as in the cases of Hezekiah and Josiah. There is the grave danger of the people's acceding to the wish of the sovereign, and the example of the court, apart from their own convictions. This was the particular evil of the time which needed correction. There were signs of religious awakening which were insincere. How insincerity in the leaders was shown in the efforts of a considerable party to turn from Jehovah and negotiate for help with Egypt! Still, we may observe the prevalence of insincerity, and the fact that "distresses are just the fitting corrective of this evil.

II. THE DELUSION OF KEEPING UP SACRIFICES IN ARIEL. An important part of prophetical work was the denunciation of sacrifices and religious rites when the soul of meaning was lost out of them, and they expressed no devotion, no thankfulness, no love, and no consecration (see Isaiah 1:11-15). Here Isaiah intimates that increasing the number of festivals and multiplying sacrifices could not deceive God or hide from him the real moral and religious condition of the people. Keeping up the formalities of religion is often successful in deceiving men, but it never deceives God. This is his absolute condition, They that worship him must worship him in spirit and in truth."

III. THE FORMS IN WHICH ARIEL MIGHT BE HOPEFULLY DISTRESSED. The Mosaic system had established the idea that men would be sure to get good things by being good. This was founded in truth, but it involved men's having right ideas of what are "good things," and what is "being good." Men made it mean that they would be sure to get temporal blessings if they made large outward show of goodness. And therefore temporal distresses and anxieties were precisely the things that would awaken men to a sense of their mistake, and to a worthier apprehension of Divine claims. Temporal safety and blessing did not attend such goodness as theirs, and so they were led to suspect their goodness. So we, finding our religion fail us in the evil day, are brought to see that formal religion never can be acceptable unto him who "desires truth in the inward parts."

IV. THE ISSUE OF DIVINE DEALINGS WITH ARIEL. Here we must distinguish between the issue which God designs, and for the accomplishment of which the means he uses are appropriate, and the issue which is actually attained in consequence of man's resistant willfulness. One of the saddest things in all human lives is the contrast between the results of distressful dispensations and the gracious designs contemplated by God in sending them. Corrections that fail to humble succeed in hardening. - R.T.

As a dream of a night vision.
Homilist.
There are two grand truths of a most stirring import unfolded in the text.

1. That wicked men are frequently employed to execute the Divine purpose. The Almighty determined to humble Jerusalem, and He employed Sennacherib as the engine of His justice. "He makes" the wrath of man to praise Him. What a revelation is this of His absolute command over the fiercest and freest workings of the most depraved and rebellious subjects!

2. That whilst wicked men execute the Divine purpose, they frustrate their own. Sennacherib worked out the Divine result, but all his own plans and wishes were like the visions of the famished traveller on the Oriental desert, who, hungry, thirsty, and exhausted, lies down and dreams, under the rays of a tropical sun, that he is eating and drinking, but awakes and discovers, to his inexpressible distress, that both his hunger and thirst are but increased. Hell works out God's plans and frustrates its own; Heaven works out God's plans, and fulfils its own. Let us look at the vision before us as illustrating the visions of sin.

I. IT IS A DREAMY VISION. It is "as a dream of a night vision." There are waking visions. The orient creations of poetry, the bright prospects of hope, the appalling apprehensions of fear — these are visions occurring when the reflective powers of the soul are more or less active, and are, therefore, not entirely unsubstantial and vain. But the visions which occur in sleep, when the senses are closed, and the consciousness is torpid, and the reason has resigned her sway to the hands of a lawless imagination, are generally without reality. Now, the Scriptures represent the sinner as asleep. But where is the analogy between the natural sleep of the body and the moral sleep of sin?

1. Natural sleep is the ordination of God, but moral is not.

2. Natural sleep is restorative, but moral is destructive.

3. In both there is the want of activity. The inactivity of the moral sleep of the sinner is the inactivity of the moral faculty — the conscience.

4. In both there is the want of consciousness. With the sinner in his moral slumbers — God, Christ, the soul, heaven, hell, are nothing to him.

II. IT IS AN APPETITIVE VISION. What is the dream of the man whom the Almighty brings under our notice in the text, who lies down to sleep under the raging desire for food and water? It is that he was eating and drinking. His imagination creates the very things for which his appetite was craving. His imagination was the servant of his strongest appetites. So it is ever with the sinner: the appetite for animal gratifications will create its visions of sensual pleasure: the appetite for worldly wealth will create its visions of fortune; the appetite for power will create its visions of social influence and applause. The sinner's imagination is ever the servant of his strongest appetites, and ever pictures to him in airy but attractive forms the objects he most strongly desires.

III. IT IS AN ILLUSORY VISION. The food and water were a mirage in the visionary desert, dissipated into air as his eye opened. All the ideas of happiness entertained by the sinner are mental illusions. There are many theories of happiness practically entertained by men that are as manifestly illusive as the wildest dream.

1. Every notion of happiness is delusive that has not to do more with the soul than the senses.

2. Every notion of happiness is delusive that has not more to do with the character than the circumstances.

3. Every notion is delusive that has not more to do with the present than with the future. He that is preparing intentionally for happiness is not happy, nor can he be: the selfish motive renders it impossible. "He that seeketh his life shall lose it." Heaven is for the man that is now blessed in his deeds, and for him only. The present is everything to us, because God is in it, and out of it starts the future

4. Every notion is delusive that has not more to do with the absolute than the contingent.

IV. IT IS A TRANSITORY VISION. In the text, the supposed dreamer was led to feel the illusion which his wayward imagination had practised upon him. "He awaketh, and his soul is empty." Every moral sleeper must awake either here or hereafter; here by disciplinary voices, or hereafter by retributive thunders.

(Homilist.)

As the army of Sennacherib were dreaming, literally or figuratively, of a conquest which had no real existence, so are there multitudes of persons now dreaming that they are accomplishing the great object of their existence who are no more doing so than if they lay wrapped in the slumbers of the night. I propose to speak of them under three heads. All three are capable of being substituted, and often are substituted, for the real and proper business of life.

I. PLEASURE.

1. How comes it to pass that people can live such lives, dreaming all the while that they are fulfilling the true purpose of their existence, or, at least, without any uneasy sense that they are criminally failing to do so?(1) One cause of it is that the thing in question is pleasure. "Nothing succeeds like success."(2) Another explanation is, that many of the pleasures for which men live make great demands on their exertions. Some kinds of play are harder than work. Men, therefore, feel it difficult to believe that what bears so near a resemblance to work is not work, and that very work which they were sent into the world to do.(3) A great many of the pleasures of life are enjoyed in association with others. And amidst the exhilaration of spirits, the brisk laughter, the friendly encounters, it is very difficult to believe that a life made up largely of such occupations is not the life we were intended to live.(4) Then, a great deal of the pleasure is intimately associated with fashion.(5) The alleged innocence of the pleasures indulged in contributes also to the deception.(6) Again, it is sometimes said that, however censurable a life of pleasure may be for those in advanced life, it is innocent and even suitable for the young.

2. But it may be said, What is there to show that such a life is only a dream-like substitute for our real life?(1) It leaves our best faculties unused.(2) A life of pleasure, moreover, is a selfish life.(3) A life of pleasure also exposes to temptation.(4) A life devoted to pleasure, too, unfits men for another world.

II. WORK. By "work" is meant some secular occupation by which money, or its equivalent, is gained. The Bible praises work. Work keeps us from being dependent on others. It tends to the benefit of those dependent on us. And work is good as furnishing a man with the means of helping his neighbours, and of contributing to the support of the great movements in operation for lessening the suffering and the sin of the world. And work is good, as giving a man influence by means of the wealth it produces. It is also in favour of a life of diligent employment, that it keeps from much evil. And yet neither is work, any more than pleasure, the great end of man; and those who deem it so are indulging in a baseless dream. The moral value of work is to be measured by its motive and its influence. A life of excessive devotion to work is hostile to the higher life of a man. It leaves but little time for those exercises which are found so essential to a life of godliness. It indisposes for such employments. It shuts out the other world by the undue prominence it gives to this. It banishes God from the thoughts. It is a practical neglect of the soul. Others suffer also. Such a life makes us indifferent to the interests of others.

III. RELIGION. And this time, you will perhaps say, they are likely to be right. On the contrary, there is more danger of their going wrong here than in either of the previous cases. And for this reason — that the sacred name of religion disposes men to think all is as it should be if they can persuade themselves that they are religious. Religion assumes a great variety of forms, and some of them not only worthless, but pernicious.

1. Can it be questioned that a great deal of the religion of England now is nothing more than amusement, and often amusement of the most childish nature?

2. If religion in other cases seems to go deeper, it is too often only another name for superstition, where chief importance is attached to the conventional sanctity of the persons who officiate, the garments they wear, the sacraments they administer, the postures they adopt, the seasons they observe.

3. Then there is the religion of sentiment, of which the chief object is to awaken certain emotions.

4. There is also a religion in which the intellect performs the principal function.

5. We might speak of that religion which is hereditary, where a man adopts a particular faith or worship because his ancestors did so before him.

6. We might speak of the religion of fashion, where the fashionable gathering forms the great attraction.

7. We might speak of the religious observances in which men engage to fill up time which they are forbidden by custom to employ in secular pursuits; or of the religion which is only occasional and spasmodic; or of that which consists in bustle and superficial activity. These religions all agree in being good for nothing. Some of them do harm. Religion is a life. Religion has two sides. On the one it turns toward God, on the other toward man. But all dreams must come to an end. There is a dread awaking in prospect. Think of the disappointment that will attend the awaking! Let us not be deceived by the apparent reality of the life we are leading. What can seem more real than a dream? yet what more unsubstantial? With the feeling of disappointment will be mingled one of contempt. As a dream when one awaketh, so, O Lord, when Thou awakest, Thou shalt despise their image." We experience a sort of resentment on finding that we have been so deceived by that which had no reality. Will there be nothing like this on awaking from a life wasted in trifling?

(D. P. Pratten, B. A.)

The general truth taught by these words is this: wrong-doing promises much, but it certainly ends in bitter disappointment. The good to be gained by sin is seen and tasted and handled only in dream. It is never actually possessed, and visible disappointment is the bitter fruit of transgression.

I. THE VERY NATURE OF SIN SUGGESTS THIS FACT.

1. Sin is a wandering from the way which God has appointed for us — the way which was in His mind when He made man — the only way which has ever been in His mind as the right way. There is no adaptation in man's real nature to any way but one, and that is obedience to a Father in Heaven, the result and fruit of true love for that Father.

2. Sin is a practical withdrawing from the protection of Divine providence. It thus wounds, sometimes instantly, and always eventually, the transgressor himself. It is as when a hungry man dreameth, and awaketh, and behold, he is faint.

II. LOOK AT A FEW RECOGNISED FACTS ABOUT SIN.

1. The angels who kept not their first estate left their own habitation. So far as we can understand the matter they sought freedom, but they found chains. They sought light; they found darkness. They sought happiness; they found misery, — as when a hungry man dreameth and eateth, and awaketh and finds himself famishing.

2. Our first parents, in yielding to the first temptation, soughs equality with God; but they soon found themselves fallen below the natural human level

3. The general history of sin is found in epitome in the life of every sinner. In families and Churches and nations, in societies of all kinds, we see illustrated the truth that sin everywhere, by whomsoever committed, is the occasion of most bitter disappointment.

(S. Martin.)

Lord Brougham relates an occurrence which strikingly shows how short a thing a dream is. A person who had asked a friend to call him early in the morning, dreamed that he was taken ill, and that, after remedies had been tried in vain by those about him, a medical man was sent for who lived some miles away, and who did not arrive before some hours had elapsed. On his arrival he threw some cold water upon the face of the patient. Thereupon the sleeper awoke. The water was, in fact, applied by his friend, for the purpose of awaking him. The inference is that this apparent dream of hours was the affair of a moment. Such is human life.

(D. P. Pratten, B. A.)

The figure of the dream is applied in two ways.

1. Objectively, to the vanishing of the enemy.

2. Subjectively, to his disappointment.

(Prof. J. Skinner, D. D.)

(ver. 8): — A more vivid representation of utter disenchantment than this verse gives can scarcely be conceived.

(Prof. J. Skinner, D. D.)

Mungo Park's Journal.
No sooner had I shut my eyes than fancy would convey me to the streams and rivers of my native land. There, as I wandered along the verdant bank, I surveyed the clear stream with transport, and hastened to swallow the delightful draught; but alas! disappointment awakened me, and I found myself a lonely captive, perishing of thirst amid the wilds of Africa.

(Mungo Park's Journal.)

People
Ariel, David, Isaiah, Jacob
Places
Ariel, Lebanon, Mount Zion
Topics
Ariel, Attack, Besiege, Bulwark, Bulwarks, Distress, Distressing, Dream, Fight, Fighting, Fortifications, Fortress, Making, Multitude, Munition, Nations, Night-vision, Shutting, Stronghold, Towers, Vision, Wage, War, Warring, Warriors
Outline
1. God's heavy judgment upon Jerusalem
7. The insatiableness of her enemies
9. The senselessness
13. And deep hypocrisy of the people
17. A promise of sanctification to the godly

Dictionary of Bible Themes
Isaiah 29:1-8

     9250   woe

Isaiah 29:5-8

     5529   sieges

Isaiah 29:7-8

     1409   dream
     4817   drought, spiritual
     5533   sleep, physical

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 29:7 NIV
Isaiah 29:7 NLT
Isaiah 29:7 ESV
Isaiah 29:7 NASB
Isaiah 29:7 KJV

Isaiah 29:7 Bible Apps
Isaiah 29:7 Parallel
Isaiah 29:7 Biblia Paralela
Isaiah 29:7 Chinese Bible
Isaiah 29:7 French Bible
Isaiah 29:7 German Bible

Isaiah 29:7 Commentaries

Bible Hub
Isaiah 29:6
Top of Page
Top of Page