(29) Ye shall have a song . . .--The "holy solemnity," or feast, was probably the Feast of Tabernacles, the feast of in-gathering, of all the festivals of the Jewish year the most abounding in its joy. In later times, and probably, therefore, in earlier, it had a night-ritual of special solemnity, the court of the Temple being illuminated with a great candelabrum. It was known as being pre-eminently "the feast" (1Kings 8:2; 1Kings 8:65; 1Kings 12:32; Ezekiel 45:25; 2Chronicles 7:8-9). The second clause of the verse completes the picture, by introducing the day-ritual of the procession of pilgrims from the country, bringing their firstfruits and playing on their flutes. (Comp. 1Samuel 10:5.)

The mighty One of Israel.--Literally, the Rock of Israel, as a name of Jehovah (Isaiah 17:10; Deuteronomy 32:4, et al.).

Verse 29. - Ye shall have a song; literally, to you will [then] be a song. While the nations weep and lament, and are burnt up by God's anger, and swept away by his "overflowing flood," and guided to their destruction by his bridle in their jaws, Israel shall rejoice with singing. As in the night when a holy solemnity is kept. Perhaps a special reference is intended to the Pass-over-feast, which commenced with an even-tag or night celebration (Exodus 12:6, 8, 42; Matthew 26:30). Or perhaps "Isaiah is not referring to one feast more than another" (Cheyne), night-rituals belonging to all toasts, since the day commenced with the sunset. The Passover-song consisted of Psalm 113. - 118. And as when one goeth with a pipe to come into the mountain of the Lord. Joyful processions from the country districts to Jerusalem are alluded to. These were commonly headed by a piper or a band of pipers (Vitringa). They took place several times in the year - at each of the three great feasts, and irregularly when any district sent up its firstfruits to the temple treasury (Nehemiah 10:35-37). To the Mighty One of Israel; literally, to the Rock of Israel; i.e. to Jehovah (comp. Isaiah 17:10; and see also Deuteronomy 32:4, 15, 18, 30, 31; Psalm 18:2, 31, 46, etc.). The idea embodied in the metaphor is rather that of an unfailing refuge than of mere might and power.

30:27-33 God curbs and restrains from doing mischief. With a word he guides his people into the right way, but with a bridle he turns his enemies upon their own ruin. Here, in threatening the ruin of Sennacherib's army, the prophet points at the final and everlasting destruction of all impenitent sinners. Tophet was a valley near Jerusalem, where fires were continually burning to destroy things that were hurtful and offensive, and there the idolatrous Jews caused their children to pass through the fire to Moloch. This denotes the certainty of the destruction, as an awful emblem of the place of torment in the other world. No oppressor shall escape the Divine wrath. Let sinners then flee to Christ, seeking to be reconciled to Him, that they may be safe and happy, when destruction from the Almighty shall sweep away all the workers of iniquity.Ye shall have a song,.... That is, the Jews should have a song, and sing it upon the ruin of the Assyrian army; as the Israelites had, when Pharaoh and his host were drowned in the Red Sea; and so will the Christian church have one, at the fall of Babylon, Revelation 15:1,

as in the night, when a holy solemnity is kept; and gladness of heart, the Jewish feasts always began, the even preceding, and were ushered in with singing songs, and psalms; especially the feast of the passover, which it is thought is alluded to here. It is a common notion of the Jews (k), that the slaughter of the Assyrian army was on the night of the passover; that it was in the night is certain, 2 Kings 19:35 but that it was on the night of the passover is not certain; however, the songs sung on that night were not on this occasion, nor could this be sung so soon; and it will be at evening time that the latter day glory shall break out, and songs of joy be heard from the uttermost parts of the earth, Zechariah 14:7,

as when one goeth with a pipe to come into the mountain of the Lord; the temple; it being usual for persons, that came from distant parts of the land to the temple to worship, to bring pipes along with them in their hands, and play upon them as they were travelling, to divert them, and the company that were with them; see Psalm 42:4. Jarchi thinks the allusion is to the bringing up of the first fruits to the temple at Jerusalem, which was preceded with a pipe, as appears from the Misnah (l):

to the mighty One of Israel; or, "Rock of Israel" (m); one of the names of the Messiah, 2 Samuel 23:3 to whom the song of praise and triumph shall be sung, in the latter day, by those that stand upon Mount Zion, with harps in their hands, having gotten the victory over the beast and his image, Revelation 14:1.

(k) Vid. Aben Ezra, Ben Melech, & Abendana. (l) Biccurim, c. 3. sect. 3, 4. (m) "rupem Israelis", Junius & Tremellius, Piscator, Cocceius; "petram Israel", Montanus.