◄ Isaiah 29:22 ►
Therefore the LORD who redeemed Abraham says of the house of Jacob: "No longer will Jacob be ashamed and no more will his face grow pale.
Study Bible
Therefore the LORD who redeemed Abraham

This phrase emphasizes God's covenant relationship with Abraham, highlighting His role as Redeemer. The redemption of Abraham refers to God's call and promise to make him a great nation (Genesis 12:1-3). This covenant is foundational for Israel's identity and God's faithfulness. The mention of Abraham connects the prophecy to the patriarchal promises and underscores God's ongoing commitment to His people.

Neh 9:7-8 You are the LORD, the God who chose Abram,…
Gen 15:7 The LORD also told him, “I am the LORD, who brought you out…
Jos 24:2-3 And Joshua said to all the people, “This is what the LORD…

says of the house of Jacob:

The "house of Jacob" refers to the descendants of Jacob, also known as Israel. This phrase situates the prophecy within the context of the entire nation of Israel, emphasizing their collective identity and destiny. Jacob's name change to Israel (Genesis 32:28) signifies the transformation and calling of his descendants. The house of Jacob is often used to address the nation in times of correction or promise.

Exo 19:3-6 Then Moses went up to God, and the LORD called to him…
Psa 135:4 For the LORD has chosen Jacob as His own,…
Deu 32:9-10 But the LORD’s portion is His people, Jacob…

“No longer will Jacob be ashamed

Shame in the biblical context often relates to sin, disobedience, or defeat. This promise indicates a future restoration where Israel will no longer experience the disgrace associated with their past failures and idolatry. The removal of shame is a theme of redemption and forgiveness, pointing to a time of spiritual renewal and vindication.

Isa 45:17 But Israel will be saved by the LORD…
Zep 3:19 Behold, at that time, I will deal with all who afflict you.…
Jer 30:17 But I will restore your health and heal your wounds,…

and no more will his face grow pale.

A pale face symbolizes fear, distress, or humiliation. This assurance suggests a future where Israel will no longer live in fear of enemies or divine judgment. It implies a restoration of confidence and dignity. The imagery of a face not growing pale can also be seen as a metaphor for the joy and peace that comes with God's salvation and presence.

Psa 34:5 Those who look to Him are radiant with joy;…
Psa 25:2-3 In You, my God, I trust. Do not let me be put to shame;…
Jol 2:26-27 You will have plenty to eat, until you are satisfied.…

Persons / Places / Events
1. The LORD
The covenant-keeping God of Israel, who is the ultimate authority and redeemer.

2. Abraham
The patriarch of the Israelites, whom God redeemed and made a covenant with, promising him numerous descendants and a land.

3. House of Jacob
Refers to the descendants of Jacob, also known as Israel, representing the nation of Israel.

4. Jacob
Also known as Israel, he is the grandson of Abraham and the father of the twelve tribes of Israel.

5. Isaiah
The prophet who conveyed God's messages to the people of Judah and Jerusalem during a time of moral and spiritual decline.
Teaching Points
God's Faithfulness to His Promises
God is faithful to His covenant with Abraham and his descendants. This verse reassures believers that God's promises are steadfast and reliable.

Redemption and Restoration
The mention of no longer being ashamed highlights God's power to redeem and restore His people, removing their disgrace and fear.

Identity in God
Just as Jacob's identity was transformed, believers are called to find their identity in Christ, free from shame and fear.

Hope in God's Deliverance
The promise of no shame encourages believers to trust in God's deliverance, even in times of trial and uncertainty.

Living Without Shame
As God removes shame from Jacob, believers are encouraged to live boldly in their faith, knowing they are redeemed and valued by God.
Bible Study Questions
1. How does the promise of no longer being ashamed in Isaiah 29:22 relate to God's covenant with Abraham?

2. In what ways can we see the theme of redemption and restoration in our own lives, as reflected in this verse?

3. How does understanding our identity in Christ help us live without shame or fear?

4. What are some practical ways we can demonstrate our trust in God's deliverance in our daily lives?

5. How can the assurance of God's faithfulness in Isaiah 29:22 encourage us in our current challenges or struggles?
Connections to Other Scriptures
Genesis 12:1-3
God's covenant with Abraham, promising blessings and a great nation, which is foundational to understanding the redemption mentioned in Isaiah 29:22.

Genesis 32:28
Jacob's name change to Israel, symbolizing his transformation and the future of his descendants.

Romans 11:26-27
Paul's reference to the salvation of Israel, connecting the promise of no shame to the ultimate redemption through Christ.

Hebrews 11:17-19
Abraham's faith, which is central to understanding the redemptive work of God in history.

Psalm 25:3
Assurance that those who hope in the Lord will not be put to shame, echoing the promise in Isaiah 29:22.
Sermons
A Time of RegenerationE. Johnson Isaiah 29:17-24
The Hour of RevivalW. Clarkson Isaiah 29:18-24
People
Ariel, David, Isaiah, Jacob
Places
Ariel, Lebanon, Mount Zion
Topics
Ashamed, Clouded, Face, Faces, Family, Fear, Grow, Jacob, Longer, Pale, Ransomed, Reason, Redeemed, Saviour, Says, Shame, Thus, Turn, Wax
Dictionary of Bible Themes
Isaiah 29:22

     1315   God, as redeemer

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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