Isaiah 29:9

Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(9) Stay yourselves . . .—Better, Astonish yourselves. We can perhaps best understand the words by picturing to ourselves the prophet as preaching or reciting the previous prediction to his disciples and to the people. They are staggered, startled, incredulous, and he bursts into words of vehement reproof. The form of the verb implies that their astonished unbelief was self-caused. The change from the second person to the third implies that the prophet paused for a moment in his address to describe their state as an observer. Outwardly, they were as men too drunk to understand, but their drunkenness was not that of the “wine” or the “strong drink” of the fermented palm-juice, in which, as in Isaiah 28:7, the prophet implies that they habitually indulged. Now their drunkenness was of another type.

Benson Commentary

Isaiah 29:9-10. Stay yourselves and wonder — The prophet, having described the temporal judgment coming on the Jews, (see the contents of the chapter,) proceeds now to predict the spiritual one, the first gradation of which is contained in these and the two following verses, which both describe the judgment and the consequence of it. It is the same with that predicted Isaiah 6:9-12; and Isaiah 8:14-15. On which see the notes. Hebrew, התמהמהו ותמהו, Pause and be astonished. Stop and consider the stupidity of this people, and you cannot but wonder at it. Cry ye out, and cry — Through amazement and horror. They are drunken, but not with wine — But with stupidity and folly, which makes them, like drunken men, insensible of their danger, and not knowing what to do. For the Lord hath poured out upon you — Hath suffered to come upon you, in a way of righteous judgment, and as a punishment for your loving, darkness rather than light; the spirit of deep sleep — Hardness of heart, and insensibility of your danger and misery. The prophets and your rulers — Your magistrates and ministers, whose blindness and stupidity are a great curse to the people; hath he covered — Permitted to be covered with the veil of ignorance and stupidity; that is, he hath withdrawn his abused light and grace from them, so that they no more see things in a true light than if a thick veil were spread over them. The prophets and seers here mean the same persons.

Matthew Henry's Concise Commentary

29:9-16 The security of sinners in sinful ways, is cause for lamentation and wonder. The learned men, through prejudice, said that the Divine prophecies were obscure; and the poor urged their want of learning. The Bible is a sealed book to every man, learned or unlearned, till he begins to study it with a simple heart and a teachable spirit, that he may thence learn the truth and the will of God. To worship God, is to approach him. And if the heart be full of his love and fear, out of the abundance of it the mouth will speak; but there are many whose religion is lip-labour only. When they pretend to be speaking to God, they are thinking of a thousand foolish things. They worship the God of Israel according to their own devices. Numbers are only formal in worship. And their religion is only to comply with custom, and to serve their own interest. But the wanderings of mind, and defects in devotion, which are the believer's burden, are very different from the withdrawing of the heart from God, so severely blamed. And those who make religion no more than a pretence, to serve a turn, deceive themselves. And as those that quarrel with God, so those that think to conceal themselves from him, in effect charge him with folly. But all their perverse conduct shall be entirely done away.

Barnes' Notes on the Bible

Stay yourselves - Thus far the prophet had given a description of the siege of Jerusalem by Sennacherib, and of his sudden overthrow. He now turns to the Jews, and reproves their stupidity, formality, and hypocrisy; and the remainder of the chapter is occupied with a statement of the prevalence of these sins, of the judgments that must follow, and of the fact that there should yet be an extensive reformation, and turning to the Lord. The word rendered 'stay yourselves' (התמהמהוּ hı̂temahemehû) means properly "to linger," tarry, delay Genesis 19:16; Genesis 43:10; 2 Samuel 15:28. Here it seems to denote that state of mind in which anyone is "fixed in astonishment;" in which one stops, and stares at some strange and unexpected occurrence. The object of amazement which the prophet supposes would excite astonishment, was the stupidity, dulness, and hypocrisy of a people who had been so signally favored (compare Habakkuk 1:5).

Cry ye out, and cry - There is in the original here a paronomasia which cannot be conveyed in a translation. The word which is used (השׁתעשׁעוּ hı̂sheta‛ashe‛û) is one form of the verb שׁעע shâ‛a‛, which means, usually, to make smooth, rub, spread over; hence, in the Hithpael form which is used here, to be spread over; and hence, is applied to the eyes Isaiah 6:10, to denote blindness, as if they were overspread with something by reason of which they could not see. Here it probably means, 'be ye dazzled and blinded,' that is, ye be astonished, as in the former part of the verse. The idea seems to be that of some object of sudden astonishment that dims the sights and takes away all the powers of vision. The word is used in the same sense in Isaiah 32:3; compare Isaiah 35:5; Isaiah 42:19. Probably the idea here would be well expressed by our word "stare," 'stare and look with a stupid surprise;' denoting the attitude and condition of a man who is amazed at some remarkable and unlooked for spectacle.

They are drunken, but not with wine - The people of Jerusalem. They reel and stagger, but the cause is not that they are drunken with wine. It is a moral and spiritual intoxication and reeling. They err in their doctrines and practice; and it is with them as it is with a drunken man that sees nothing clearly or correctly, and cannot walk steadily. They have perverted all doctrines; they err in their views of God and his truth, and they are irregular and corrupt in their conduct.

Jamieson-Fausset-Brown Bible Commentary

9. Stay—rather, "Be astounded"; expressing the stupid and amazed incredulity with which the Jews received Isaiah's announcement.

wonder—The second imperative, as often (Isa 8:9), is a threat; the first is a simple declaration of a fact, "Be astounded, since you choose to be so, at the prophecy, soon you will be amazed at the sight of the actual event" [Maurer].

cry … out … cry—rather, "Be ye blinded (since you choose to be so, though the light shines all round you), and soon ye shall be blinded" in good earnest to your sorrow [Maurer], (Isa 6:9, 10).

not with wine—but with spiritual paralysis (Isa 51:17, 21).

ye … they—The change from speaking to, to speaking of them, intimates that the prophet turns away from them to a greater distance, because of their stupid unbelief.

Matthew Poole's Commentary

Stay yourselves, and wonder; pause upon it, and you will see cause to wonder at the stupidity of this people, of which he is now about to speak. He directeth his speech, either to the religious part of the people, or to those particular persons who heard him when he delivered this prophecy.

Cry ye out, and cry; cry out again and again, either in way of supplication for them; or rather through astonishment and horror. Or, they take pleasure or sport themselves, (as this word most commonly signifies,) and riot; in the midst of all these threatenings and dangers, they are secure, and give up themselves to sensuality; which is matter of just wonder.

They are drunken, but not with wine; but either,

1. With drinking the cup of God’s fury, wherewith they are said to be made drunk, Isaiah 51:17,20. And then, they are drunk, is put for, they shall be drunk, after the manner of the prophets. Or,

2. With the spirit of giddiness or stupidity, which makes them like drunken men, insensible of their danger, and not knowing what to do.

Gill's Exposition of the Entire Bible

Stay yourselves, and wonder,.... Stop a while, pause a little, consider within yourselves the case and circumstances of these people, and wonder at their stupidity. Kimchi thinks these words were spoken in the times of Ahaz, with respect to the men of Judah; and so Aben Ezra says, they are directed to the men of Zion; and it is generally thought that they are spoken to the more religious and sober part of them; though, by the following verse Isaiah 29:10, it appears that the case was general, and that the people to whom this address is made were as stupid as others:

cry ye out, and cry; or, "delight yourselves" (s), as in the margin; take your pleasure, indulge yourselves in carnal mirth, gratify your sensual appetite in rioting and wantonness, and then "cry" and lament, as you will have reason to do. Kimchi says, his father rendered the words, "awake yourselves, and awake others"; that is, from that deep sleep they were fallen into, afterwards mentioned:

they are drunken, but not with wine; not with that only, for otherwise many of them were given to drunkenness in a literal sense, Isaiah 28:7 but they were like drunken men, as stupid, senseless, and secure, though in the utmost danger:

they stagger, but not with strong drink; unsteady in their counsels and resolutions, in their principles and practices, and stumble in their goings.

(s) "oblectate vos", Cocceius; "delicias agunt", Junius & Tremellius; "deliciantur", Piscator.

Geneva Study Bible

{h} Stay yourselves, and wonder; cry ye out, and cry: they are drunk, but not with wine; they stagger, but not with strong drink.

(h) Muse on this a long as ye like, yet you will find nothing but opportunity to be astonished for your prophets are blind, and therefore cannot direct you.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

9. Stay yourselves, and wonder] Rather (as R.V. marg.), Be ye amazed and wonder. The first verb is of uncertain derivation. Probably both express the idea of astonishment. Cheyne (Comm.) rendered: “astonish yourselves and be astonished.”

cry ye out, and cry] Render: Blind yourselves and be blind. The root of both verbs is that used in ch. Isaiah 6:10 of “smearing” the eyes: the doom then threatened is now being fulfilled.

they are drunken … they stagger] These perfects should probably be pointed and translated as imperatives; “be drunken” (so the LXX.).

9–12. The people meet their doom in a state of spiritual stupor, unobservant of Jehovah’s work, and heedless of the warnings given to them.

Pulpit Commentary

Verses 9-12. - NEITHER WARNING NOR PROMISE COMPREHENDED BY THOSE TO WHOM THEY HAVE BEEN ADDRESSED, "Who hath believed our report?" says the prophet in another place (Isaiah 53:1), "and to whom is the arm of the Lord revealed?" It was among the most painful circumstances attaching to the prophetical office, that scarcely ever was the prophet held in any esteem among his own people, or in his own lifetime. Isaiah knows that his warning will fall dead - that the people and their rulers have neither "eyes to see" nor "ears to hear." He places on record this knowledge, while at the same time striving if by any means he may arouse some from their condition of dull apathy. Verse 9. - Stay yourselves, and wonder; rather, stand stupefied and be astonished. The prophet bids them act as he knows that they will act. They will simply "stare with astonishment" at a prophecy which will seem to them "out of all relation to facts" (Cheyne). They will not yield it the slightest credence. They will only marvel how a sane man could have uttered such egregious folly. Cry ye out, and cry. Delitzsch and Mr. Cheyne translate, "Blind yourselves, and be blind," which certainly gives a much better sense, and is justified by the use of the same verb in Isaiah 6:10. As Pharaoh began by hardening his own heart, and then God hardened it ('Pulpit Commentary' on Exodus, pp. 103, 166, 203, etc.), so those who blind their own eyes, and will not see when they have the power, are, in the end, if they persist, judicially blinded by God. They are drunken, but not with wine. "The drunkards of Ephraim" (Isaiah 28:3) were such literally. They "erred through strong drink" (Isaiah 28:7); they "were swallowed up of wine;" but the case was different with the infatuated ones of Judah. They were morally, not physically, intoxicated. Their pride and self-trust rendered them as irrational and as unimpressionable as ever drunkenness rendered any man; but they were not actual drunkards. Isaiah 29:9

Keil and Delitzsch Biblical Commentary on the Old Testament

This enigma of the future the prophet holds out before the eyes of his contemporaries. The prophet received it by revelation of Jehovah; and without the illumination of Jehovah it could not possibly be understood. The deep degradation of Ariel, the wonderful deliverance, the sudden elevation from the abyss to this lofty height - all this was a matter of faith. But this faith was just what the nation wanted, and therefore the understanding depending upon it was wanting also. The shemu‛âh was there, but the bı̄nâh was absent; and all שׁמועה הבין was wrecked on the obtuseness of the mass. The prophet, therefore, who had received the unhappy calling to harden his people, could not help exclaiming (Isaiah 29:9), "Stop, and stare; blind yourselves, and grow blind!" התמהמהּ, to show one's self delaying (from מההּ, according to Luzzatto the reflective of תּמהמהּ, an emphatic form which is never met with), is connected with the synonymous verb תּמהּ, to be stiff with astonishment; but to שׁעע, to be plastered up, i.e., incapable of seeing (cf., Isaiah 6:10), there is attached the hithpalpel of the same verb, signifying "to place one's self in such circumstances," se oblinere (differently, however, in Psalm 119:16, Psalm 119:47, compare Isaiah 11:8, se permulcere). They could not understand the word of God, but they were confused, and their eyes were, so to speak, festered up: therefore this self-induced condition would become to them a God-appointed punishment. The imperatives are judicial words of command.

This growth of the self-hardening into a judicial sentence of obduracy, is proclaimed still more fully by the prophet. "They are drunken, and not with wine; they reel, and not with meth. For Jehovah hath poured upon you a spirit of deep sleep, and bound up your eyes; the prophets and your heads, the seers, He has veiled. And the revelation of all this will be to you like words of a sealed writing, which they give to him who understands writing, saying, Pray, read this; but he says, I cannot, it is sealed. And they give the writing to one who does not understand writing, saying, Pray, read this; but he says, I do not understand writing." They were drunken and stupid; not, however, merely because they gave themselves up to sensual intoxication (יין, dependent upon שׁכרוּ, ebrii vino), but because Jehovah had given them up to spiritual confusion and self-destruction. All the punishments of God are inflicted through the medium of His no less world-destroying than world-sustaining Spirit, which, although not willing what is evil, does make the evil called into existence by the creature the means of punishing evil. Tardēmâh is used here to signify the powerless, passive state of utter spiritual insensibility. This judgment had fallen upon the nation in all its members, even upon the eyes and heads of the nation, i.e., the prophets. Even they whose duty is was to see to the good of the nation, and lead it, were blind leaders of the blind; their eyes were fast shut (עצּם, the intensive form of the kal, Isaiah 33:15; Aram. עצּם; Talmud also עמּץ: to shut the eyes, or press them close), and over their heads a cover was drawn, as over sleepers in the night. Since the time of Koppe and Eichhorn it has become a usual thing to regard את־הנּביאים and החזים as a gloss, and indeed as a false one (compare Isaiah 9:13-14); but the reason assigned - namely, that Isaiah's polemics are directed not against the prophets, but against the stupid staring people - is utterly groundless (compare Isaiah 28:7, and the polemics of his contemporary Micah, e.g., Isaiah 3:5-8). Moreover, the author of a gloss would have been more likely to interpret ראשׁיכם by השּׂרים or הכּהנים (compare Job 9:24). And Isaiah 29:11, Isaiah 29:12 are also opposed to this assumption of a gloss. For by those who understood what was written (sēpher), it is evident that the prophets and rulers of the nation are intended; and by those who did not understand it, the great mass of the people. To both of them, "the vision of all," i.e., of all and everything that God had shown to His true prophets, was by the judgment of God completely sealed. Some of them might have an outward knowledge; but the inward understanding of the revelation was sealed to them. Some had not even this, but stared at the word of the prophet, just as a man who cannot read stares at what is written. The chethib has הסּפר; the keri ספר, though without any ground, since the article is merely generic. Instead of נא־זה קרא, we should write זה קרא־נא in both cases, as certain codices and old editions do.