Isaiah 29:20 · Bible study
Isaiah 29:20 Commentary: The Ruthless Brought to Nothing
Hebrew · 10 what the commentators say
Meaning in one sentence
Explore Isaiah 29:20: the removal of oppressors and scoffers as the foundation for Israel's restoration and the joy of the humble.
Research Summary
- Meaning: God will bring to an end the ruthless oppressors and mockers, removing those who eagerly pursue evil, so the humble can rejoice.
- Key words: ruthless (עָרִיץ, awe-inspiring/terrifying), scoffer (לֵץ, mocker), watch for evil (שֹׁקְדֵי אָוֶן, alert to wickedness).
- Main debate: Whether the oppressors are internal Jewish leaders (Barnes, Calvin, Keil) or eschatological figures like antichrist (Gill).
- Theological theme: Divine justice as the basis for restoration; the purification of God's people precedes their joy.
- Best use: A promise of hope for the oppressed and a reminder of God's sovereign judgment against proud wickedness.
Translation Comparison
BSB Berean Standard Bible 2020
For the ruthless will vanish, the mockers will disappear, and all who look for evil will be cut down—
WEB World English Bible 2000
For the ruthless is brought to nothing, and the scoffer ceases, and all those who are alert to do evil are cut off—
KJV King James Version 1769
For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off:
ASV American Standard Version 1901
For the terrible one is brought to nought, and the scoffer ceaseth, and all they that watch for iniquity are cut off;
YLT Young's Literal Translation 1898
For ceased hath the terrible one, And consumed hath been the scorner, And cut off have been all watching for iniquity,
Darby Darby Bible 1890
For the terrible one shall come to nought, and the scorner shall be no more, and all that watch for iniquity shall be cut off,
Douay-Rheims Douay-Rheims Bible 1899
For he that did prevail hath failed, the scorner is consumed, and they are all cut off that watched for iniquity:
Translations in other languages (10 available)
Porque el violento será acabado, y el escarnecedor será consumido: serán talados todos los que madrugaban á la iniquidad.
Pois os violentos serão eliminados, e os zombadores serão consumidos; e todos os que gostam de maldade serão extintos.
Car le violent ne sera plus, le moqueur aura fini,
wenn die Tyrannen ein Ende haben und es mit den Spöttern aus sein wird und vertilgt sein werden alle die, so wachen, Mühsal anzurichten,
Wanneer de tiran een einde zal hebben, en dat het met den bespotter uit zal zijn, en dat allen, die tot ongerechtigheid waken, uitgeroeid zullen zijn;
Poiché il violento sarà scomparso, il beffardo non sarà più, e saran distrutti tutti quelli che vegliano per commettere iniquità,
Gdy ustanie okrutnik, a zniszczeje naśmiewca, wykorzenieni będą wszyscy, którzy pilnowali nieprawości;
потому что не будет более обидчика, и хульник исчезнет, и будут истреблены все поборники неправды,
因為，強暴人 已歸無有，褻慢人 已經滅絕，一切 找機會 作孽的 都被剪除。
For the cruel one has come to nothing; and those who make sport of the Lord are gone; and those who are watching to do evil are cut off:
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 29:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse describes the removal of oppressive leaders as a necessary step in God's restoration of His people. Barnes identifies the 'terrible one' (עָרִיץ) as 'the oppressor, who had exercised cruelty' among the Jews themselves, not a foreign enemy. Calvin similarly notes that the Prophet 'calls them violent' who 'hold the highest place in the Church' but must be removed for purification. Keil and Delitzsch view these as 'tyrants' and 'scoffers' who 'think evil' and will be 'rooted out' so that the 'humble' and 'poor' can rejoice. The Cambridge Bible sees here a 'Messianic forecast' where in that glorious age 'there shall be neither tyrant nor scoffer.' This is no mere political change; it is the work of the Holy One of Israel, who redeems Abraham's children. The verse stands, then, as a promise: God will not leave the wicked in power forever, but will act decisively to vindicate the lowly.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Internal oppressors view: Barnes and Calvin argue from the Hebrew terms and context that the ruthless are corrupt leaders within Israel, not foreign enemies.
- Historical deliverance view: Matthew Henry reads the verse against the backdrop of Sennacherib's invasion, seeing the removal of the terrible one as the defeat of Assyria.
- Eschatological view: Gill interprets the figures as representing the Antichrist and Satan, pointing to the final judgment and the New Testament use of 'lawless one' (2 Thessalonians 2:8).
What is clear: The verse promises the removal of the wicked and the consequent joy of the humble, regardless of the specific identity or timing.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the 'ruthless' and 'scoffers' | The terms refer to people who misuse power to oppress, mock, and harm the righteous. | Most commentators (Barnes, Calvin, Keil) see them as corrupt leaders within Israel itself; Gill interprets them as eschatological figures including antichrist and Satan. |
| Timing of the fulfillment | God will act decisively to remove the wicked. | Matthew Henry applies it to the immediate deliverance from Sennacherib; the Cambridge Bible sees a Messianic age; Gill places it in the final judgment. |
| Purpose of the removal | The removal brings about the joy of the humble and the sanctification of God's name. | Calvin emphasizes purification of the Church; Barnes stresses deliverance from oppression; both see a necessary clearing before restoration. |
| Scope of the judgment | The passage addresses God's people and their leaders. | Some read it as limited to Israel's history; others extend it to all oppressive powers throughout history. |
Historical & Cultural Context
Isaiah 29 sits within a series of 'woe' oracles (chs. 28-33) directed against Jerusalem's leadership. The preceding verses (vv. 15-16) rebuke those who 'hide deep their counsel from Yahweh' and who 'turn things upside down', a direct critique of the political intrigue seeking Egypt's help. Verse 17 introduces a sudden reversal: 'Lebanon will be turned into a fruitful field.' This transformation is not merely ecological but societal. Verses 18-19 promise that the deaf will hear, the blind will see, and the humble will 'increase their joy in Yahweh.'
That joy is grounded in what verse 20 declares: the removal of the 'ruthless,' the 'scoffer,' and 'all who are alert to do evil.' The Hebrew for 'ruthless' (עָרִיץ) denotes someone who inspires terror, an oppressive ruler. The 'scoffer' (לֵץ) echoes the scoffers of 28:14,22 who mocked Isaiah's message. The phrase 'alert to do evil' (שֹׁקְדֵי אָוֶן) carries the nuance of being wakeful, eager, these are not casual sinners but people who actively look for opportunities to commit wickedness, as Wesley notes: they 'early and diligently apply themselves to the practice of wickedness.' Verse 21 elaborates: they condemn the innocent for a word, set traps for the truthful, and pervert justice.
These are not foreign invaders like Sennacherib, though the Assyrian crisis looms in the background. As Calvin and Barnes argue, the oppressors are in Israel's own midst, the 'terrible one' is not the enemy outside the gate but the powerful and hypocritical within the covenant community. Their removal is the flip side of the deaf hearing and the blind seeing: the same God who transforms nature also purges His people. The promise is therefore addressed to a real social situation: the abuse of power by the elite against the poor and the devout. Isaiah's message gives hope that God will not tolerate such inversion forever, and that the coming reversal will bring justice and rejoicing.
Textual Notes
Reception History
Preaching This Verse
Three-point outline
- The character of the oppressors. They are ruthless, mocking, and actively watchful for evil (v. 20). Their sin is not passive, they hunt for opportunities to harm the righteous.
- The certainty of their end. Three Hebrew verbs drive the point home: 'brought to nothing' (אָפֵס, cease), 'consumed' (כָּלָה, be finished), 'cut off' (נִכְרְתוּ, severed). No ambiguity remains: the proud will fall.
- The joy that follows. The removal of the wicked clears the way for the humble to 'increase their joy in Yahweh' (v. 19). Deliverance from oppression sparks authentic worship.
Five-point outline
- Who the oppressors are, internal leaders, not foreign enemies (Calvin, Barnes).
- What they do, they terrify, mock, and scheme against the vulnerable.
- What God does, He brings them to nothing, consumes them, cuts them off.
- When this happens, 'in that day' (v. 18), a reversal that comes 'yet a very little while' (v. 17).
- What results, the deaf hear, the blind see, the humble rejoice, the redeemed stand in awe of God (vv. 18-24).
Illustration hooks
- A community's relief when a corrupt official is finally removed from office, allowing the vulnerable to receive fair treatment.
- The change in atmosphere when a workplace bully is transferred or fired; people begin to collaborate freely again.
- The moment a false accuser's lies are exposed in court, and the innocent are vindicated.
Questions your congregation is asking
- Why does God allow oppression to continue so long before He intervenes?
- How should we respond when those who mock our faith seem to prosper?
- Is this promise only for the end of time, or can we pray for justice now?
Leading a Discussion
This verse appears in a passage of dramatic reversal. Before the humble can rejoice fully, the oppressors must be removed. It raises hard questions about God's justice and timing, questions that small groups can wrestle with together.
Discussion questions
- Read verses 17-21 together. How does verse 20 function in the flow of thought from transformation to judgment?
- According to the commentators (Barnes, Calvin, Keil), who are the 'ruthless' and 'scoffers' in this context? Are they foreign enemies or internal leaders?
- The Hebrew word for 'alert' (שֹׁקְדֵי) implies being wakeful, eagerly watching. What does this tell us about the nature of their evil?
- Verse 21 gives concrete examples of oppression: condemning by a word, laying snares at the gate. Where do you see similar patterns of injustice in our world today?
- Verse 19 says the humble 'increase their joy in the Lord.' How does the removal of the wicked affect the experience of the faithful?
- In what ways does this passage challenge our understanding of God's patience with evil?
- What hope does this verse offer for those who are currently suffering under unjust systems, whether personal or systemic?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Isaiah 13:3 | I have commanded my consecrated ones; yes, I have called my mighty men for my anger, even my proudly exulting ones. |
| Isaiah 25:4 | For you have been a stronghold to the poor, a stronghold to the needy in his distress, a refuge from the storm, a shade from the heat, when the blast of the dreaded ones is like a storm against the wall. |
| Isaiah 25:5 | As the heat in a dry place you will bring down the noise of strangers; as the heat by the shade of a cloud, the song of the dreaded ones will be brought low. |
| Isaiah 28:14 | Therefore hear Yahweh’s word, you scoffers, that rule this people in Jerusalem: |
| Isaiah 28:22 | Now therefore don’t be scoffers, lest your bonds be made strong; for I have heard a decree of destruction from the Lord, Yahweh of Armies, on the whole earth. |
| Isaiah 29:5 | But the multitude of your foes will be like fine dust, and the multitude of the ruthless ones like chaff that blows away. Yes, it will be in an instant, suddenly. |
| Isaiah 49:25 | But Yahweh says, “Even the captives of the mighty shall be taken away, and the plunder retrieved from the fierce, for I will contend with him who contends with you and I will save your children. |
| Isaiah 51:13 | Have you forgotten Yahweh your Maker, who stretched out the heavens, and laid the foundations of the earth? Do you live in fear continually all day because of the fury of the oppressor, when he prepares to destroy? Where is the fury of the oppressor? |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes identifies the terrible one as the violent oppressor within Israel itself—the haughty Jewish leaders who abused their position to crush the poor and needy. He adds that those who watch for iniquity are people who anxiously seek out chances to sin. Their destruction will be complete.
Calvin's Commentaries Reformed 1564
Calvin argues that the church's restoration requires God to first remove the wicked who corrupt it from within, not external enemies. These violent scorners are those who claim to be Abraham's descendants yet mock God and oppress others. Only after their removal can the church be restored and the godly rejoice.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible Schools note that this final verse describes the complete success of God's transformation. Even the least capable and most stubborn members of the community will willingly submit to divine teaching, a promise drawn from the language of Hebrew wisdom literature.
Geneva Bible Notes Reformed 1599
The Geneva notes emphasize that God’s judgment will specifically target three groups: the cruel, the scornful, and those who rush into sin. Each type will be entirely removed—ceased, consumed, or cut off—leaving no trace of their wickedness.
Gill's Exposition of the Bible Baptist 1748
Gill identifies the terrible one, the scorner, and those who watch for iniquity not as a single enemy but as a series of persecuting powers across history: Jewish leaders, Roman emperors, the papacy, and even Satan himself. His point is that all of these will in turn be brought to nothing, giving the meek cause for joy.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB identifies the "terrible" as the persecuting Jewish nobles and the "scorner" as those described in Isaiah. His distinctive point is that they do not merely commit iniquity but actively watch for opportunities to do so, making evil their deliberate study and constant pursuit.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch sees the prophet announcing a complete reversal of the present order. God will turn Lebanon into a garden, replacing the proud, deaf, and blind nation with a humble congregation who hear Scripture and rejoice in the Holy One of Israel, while tyrants and scoffers are entirely swept away.
Lange's Commentary Reformed 1857
Lange stresses that Israel's hollow, human-taught worship provokes God to confound their worldly wisdom. Their attempt to hide untheocratic plans from God is as absurd as clay denying the potter. This judgment will reverse their condition: the
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights God's sovereign response to those who tried to hide their plans from him. He argues that the prophecy describes a complete reversal of circumstances, turning barren lands into fruitful fields and vice versa, ultimately fulfilled in the deliverance from Sennacherib, which showed that God governs all changes for the good of his church.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights the eagerness and persistence behind the wickedness described. He reads "watch" not as mere observation but as a deliberate, early, and diligent commitment to doing evil. The focus falls on the willful haste and sustained effort of those who apply themselves to sin.