Isaiah 29 - Blindness, Judgment, and Restoration
When I first started looking at Isaiah 29, I thought I was going to be dealing primarily with a prophecy about Jerusalem being attacked and then delivered. That certainly is part of what is happening here, and the historical setting of Assyria and Jerusalem under Hezekiah belongs in this chapter. But the more I went through the Hebrew and followed Isaiah's own language through the chapter, the more I realized that the siege is only part of what God is showing us.
Isaiah is dealing with something much deeper. He is showing us what happens when God's people continue going through the outward motions of worship while their hearts have moved away from Him. He shows us what happens when people think they understand God while actually refusing to hear Him, when human wisdom is placed above God's wisdom, and when people begin hiding their plans as though God cannot see them. Then, after all of that judgment, God begins to reverse the condition He has exposed. The deaf hear. The blind see. Those who have wandered in spirit gain understanding. People who had learned religious behavior from men begin to truly sanctify the name of God.
So I want us to go through this carefully, because Isaiah himself gives us the progression. We don't have to force one onto the chapter. And as we go through it, we also need to recognize that this is prophecy. It has a real historical setting and a real historical event behind part of what Isaiah is saying, but the prophecy is not necessarily exhausted by that historical event. Isaiah himself carries the chapter beyond the siege and into spiritual blindness, sealed revelation, human religious formalism, the reversal of human wisdom, and finally restoration of hearing, sight, understanding, and true reverence for God even today. Those things are part of what the prophecy itself is showing us, and that means we need to pay attention to where Isaiah takes us rather than stopping at the historical event.
הוֹי אֲרִיאֵל אֲרִיאֵל / hoy Ariel Ariel / Woe to Ariel, Ariel, the city where David camped. Let year after year continue, and let the festivals keep coming around. (Isaiah 29:1)
Isaiah begins by calling Jerusalem “Ariel.” The Hebrew Ariel can be associated with “lion of God,” but it can also refer to an altar-hearth. In this context, the altar-hearth sense fits particularly well because of what Isaiah says next and because of the judgment and fire imagery that follows. We don't need to pretend that there is no lexical question here; what matters is that Isaiah is deliberately using this name as he speaks to Jerusalem.
And then look at how verse 1 ends: “Let year after year continue, and let the festivals keep coming around.”
The festivals are still happening. The religious calendar is still moving along. Year after year, the appointed times continue to come around. Outwardly, religious life is continuing, but God is about to speak judgment over the city.
That should make us stop for a moment, because Isaiah is already showing us something that goes beyond the siege itself. A people can continue doing the outward things associated with worship while something is terribly wrong in their relationship with God. The religious activity can continue while the heart has moved somewhere else.
וְהָיְתָה לִּי כַּאֲרִיאֵל / vehayetah li ka-Ariel / And she will become to Me like Ariel, like an altar-hearth. (Isaiah 29:2)
God says Jerusalem will become to Him like Ariel, like an altar-hearth. The judgment is going to fall upon the very city where all this religious activity is taking place.
Then God describes the siege.
וְחָנִיתִי כַדּוּר עָלָיִךְ וְצַרְתִּי עָלַיִךְ מֻצָּב וַהֲקִימוֹתִי עָלַיִךְ דָּיֵק / ve-ḥaniti kaddur alayikh, vetsarti alayikh mutsav, vahaqimoti alayikh dayeq / I will encamp around you like a circle. I will surround you with a siege, and I will set up siegeworks against you. (Isaiah 29:3)
Notice who says this: “I will encamp around you.” Isaiah is not presenting the Assyrians as though they are acting independently of God. The historical army is the instrument, but God is the One who says He will encamp around Jerusalem and bring the siege.
Then Jerusalem is brought very low.
וְשָׁפַלְתְּ מֵאֶרֶץ תְּדַבֵּרִי וּמֵעָפָר תִּשַּׁחִי וְהָיָה כְּאוֹב קוֹלֵךְ וּמֵעָפָר אִמְרָתֵךְ תְּצַפְצֵף / veshafalt me’erets tedabberi, ume’afar tishshaḥi, vehayah ke-ov qolekh, ume’afar imratekh tetsaphtsef / You will be brought down; from the ground you will speak, and from the dust you will whisper. Your voice will be like that of an ov, and your words will chirp from the dust. (Isaiah 29:4)
The word ov refers to a medium or the voice associated with a medium. The Hebrew word ov is an ancient Hebrew word. It can refer to a necromancer, a person who attempts to communicate with or obtain information from the dead, or to the voice or utterance associated with such a person. In Isaiah 29:4, Jerusalem is pictured as speaking like an ov from the ground, her voice reduced to a faint, strange sound coming from the dust. Isaiah is not simply saying that Jerusalem will be speaking like a ghost. He is giving us the picture of a city brought so low that her voice comes from the dust. The proud city is humbled.
But then we come to the sudden reversal.
וְהָיָה כְּאָבָק דַּק הֲמוֹן זָרָיִךְ וּכְמֹץ עֹבֵר הֲמוֹן עָרִיצִים וְהָיָה לְפֶתַע פִּתְאֹם / vehayah ke-avak daq hamon zarayikh, ukhmots over hamon aritsim, vehayah le-feta pit’om / Then the multitude of your enemies will become like fine dust, and the multitude of ruthless people like passing chaff. It will happen suddenly, in an instant. (Isaiah 29:5)
That expression, le-feta pit’om, means “suddenly, in an instant.” The people who appear to have Jerusalem surrounded and defeated are suddenly reduced to dust and chaff.
The historical setting fits the Assyrian campaign against Judah during Hezekiah's reign. Sennacherib's own inscription confirms the campaign against Judah and Hezekiah and describes Jerusalem as being shut up under siege. It does not claim that Jerusalem itself was captured. The biblical accounts in Kings, Chronicles, and Isaiah describe God's intervention and the defeat of the Assyrian army. So the historical evidence gives us the setting without requiring us to make the Assyrian record say something it doesn't say.
But Isaiah does not stop there.
מֵעִם יְהוָה צְבָאוֹת תִּפָּקֵד בְּרַעַם וּבְרַעַשׁ וּבְקוֹל גָּדוֹל סוּפָה וּסְעָרָה וְלַהַב אֵשׁ אוֹכֵלָה / me’im YHWH Tseva’ot tipaqed bera’am uvera’ash uveqol gadol, sufah use’arah velahav esh okhelah / From Yahweh of Hosts there will be a visitation with thunder, earthquake, and a great sound, with whirlwind and storm and consuming fire. (Isaiah 29:6)
The verb paqad can mean to visit, attend to, take account of, or deal with. Here the context tells us that God is dealing with the situation through divine intervention and judgment.
Then Isaiah describes the enemy's apparent victory as though it were nothing more than a dream.
וְהָיָה כַּחֲלוֹם חֲזוֹן לַיְלָה הֲמוֹן כָּל־הַגּוֹיִם הַצֹּבְאִים עַל־אֲרִיאֵל וְכָל־צֹבֶיהָ וּמְצֹדָתָהּ וְהַמְּצִיקִים לָהּ / vehayah kaḥalom ḥazon laylah, hamon kol-hagoyim hatsov’im al-Ariel, vekhol-tzoveha umetsodatah vehametsiqim lah / Then the multitude of all the nations fighting against Ariel, all who fight against her and besiege her, will be like a dream, a vision of the night. (Isaiah 29:7)
Then Isaiah gives us the picture of a hungry man who dreams he is eating but wakes up empty, and a thirsty man who dreams he is drinking but wakes up still thirsty.
וְהָיָה כַּאֲשֶׁר יַחֲלֹם הָרָעֵב וְהִנֵּה אוֹכֵל וְהֵקִיץ וְרֵיקָה נַפְשׁוֹ וְכַאֲשֶׁר יַחֲלֹם הַצָּמֵא וְהִנֵּה שֹׁתֶה וְהֵקִיץ וְהִנֵּה עָיֵף וְנַפְשׁוֹ שֹׁקֵקָה כֵּן יִהְיֶה הֲמוֹן כָּל־הַגּוֹיִם הַצֹּבְאִים עַל־הַר צִיּוֹן / vehayah ka’asher yaḥalom hara’ev vehinneh okhel, veheqits veriqah nafsho; ukha’asher yaḥalom hatsame vehinneh shoteh, veheqits vehinneh ayef venafsho shoqeqah; ken yihyeh hamon kol-hagoyim hatsov’im al-har Tsiyon / It will be like a hungry man dreaming that he is eating, but when he wakes, he is empty; and like a thirsty man dreaming that he is drinking, but when he wakes, he is exhausted and still thirsty. That is how the multitude of all the nations fighting against Mount Zion will be. (Isaiah 29:8)
The enemy's apparent victory is not the final reality. What looks certain from a human point of view can be overturned when God acts.
But now Isaiah moves somewhere else entirely. He moves from what is happening around Jerusalem to what is happening within the people themselves.
הִתְמַהְמְהוּ וּתְמָהוּ הִשְׁתַּעְשְׁעוּ וָשֹׁעוּ שָׁכְרוּ וְלֹא־יַיִן נָעוּ וְלֹא שֵׁכָר / hitmahməhu u-temahu, hishta’ash’u va-sho’u, shakru velo-yayin, na’u velo-sheikhar / Linger and be astonished; blind yourselves and be blind. You are drunk, but not from wine; you stagger, but not from strong drink. (Isaiah 29:9)
The Hebrew in this verse is difficult in places, and we don't need to pretend that every individual expression is completely straightforward. But the overall picture is unmistakable: Isaiah is describing spiritual blindness and confusion. They are not seeing clearly, and they are not perceiving what God is doing.
כִּי־נָסַךְ עֲלֵיכֶם יְהוָה רוּחַ תַּרְדֵּמָה וַיְעַצֵּם אֶת־עֵינֵיכֶם אֶת־הַנְּבִיאִים וְאֶת־רָאשֵׁיכֶם הַחֹזִים כִּסָּה / ki nasakh aleikhem YHWH ruaḥ tardemah, vaya’atsēm et-eineikhem et-hannevi’im, ve’et-rosheikhem hachoziym kissah / For Yahweh has poured over you a spirit of deep sleep; He has closed your eyes—the prophets—and covered your heads—the seers. (Isaiah 29:10)
The prophets and seers, the people who should have been seeing, are themselves covered. God is showing judgment through the removal of perception.
Then Isaiah tells us what the vision has become.
וַתְּהִי לָכֶם חָזוּת הַכֹּל כְּדִבְרֵי הַסֵּפֶר הֶחָתוּם אֲשֶׁר־יִתְּנֵנּוּ אֶל־יוֹדֵעַ סֵפֶר לֵאמֹר קְרָא נָא־זֶה וְאָמַר לֹא אוּכַל כִּי חָתוּם הוּא / vat’hi lakhem ḥazut hakol kidivrei hasefer heḥatum, asher-yittenennu el-yode’a sefer lemor qera-na zeh, ve’amar lo ukhal ki ḥatum hu / The whole vision has become for you like the words of a sealed book. It is given to one who knows how to read, saying, “Please read this,” but he answers, “I cannot, because it is sealed.” (Isaiah 29:11)
Then even the person who cannot read is brought into the picture.
וְנִתַּן הַסֵּפֶר עַל אֲשֶׁר לֹא־יָדַע סֵפֶר לֵאמֹר קְרָא נָא־זֶה וְאָמַר לֹא יָדַעְתִּי סֵפֶר / venittan hasefer al asher lo-yada sefer lemor qera-na zeh, ve’amar lo yada’ti sefer / Then the book is given to one who does not know how to read, saying, “Please read this,” and he says, “I do not know how to read.” (Isaiah 29:12)
Now look at what God says is actually wrong.
וַיֹּאמֶר אֲדֹנָי יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה / vayomer Adonai, ya’an ki nigash ha’am hazeh befiv uvisfatav kibbeduni, velibbo riḥaq mimmeni, vattehi yir’atam oti mitsvat anashim melummadah / And the Lord said, “Because this people draws near with its mouth and honors Me with its lips, but its heart is far from Me, and their fear of Me has become a commandment of human beings learned by rote. (Isaiah 29:13)
Now we are at the heart of the problem.
Their mouths are near God, but their hearts are far from Him. They are still speaking the right words. They are still going through the outward religious motions. But God says their fear of Him has become mitsvat anashim melummadah, a commandment from man that has been learned.
We need to be careful here. Isaiah is not saying that every teaching handed down by human beings is automatically wrong. The problem he identifies is that their relationship with God has become something learned as religious behavior while their hearts are no longer truly near Him.
And this is where Isaiah 29 reaches beyond the particular historical crisis. We can have religious activity and still have hearts that are far from God. We can know the words, know what we have been taught Scripture means, and still not actually be listening to God. We can become so accustomed to what we have been told that we stop examining whether what we have been taught is really what God said. We can become so certain that we already understand that we no longer allow God to correct us.
That is why the sealed book is such a powerful picture. The revelation is there. The book exists. The words have been given. The problem is not that God failed to speak. The problem is that the people have become unable or unwilling to receive what He has spoken. They can read the words while continuing to hold onto what they were taught, what they prefer, or what they have already decided must be true. In that condition, having the Book is not the same thing as hearing the Book.
Then God tells us what He is going to do.
לָכֵן הִנְנִי יוֹסִף לְהַפְלִיא אֶת־הָעָם הַזֶּה הַפְלֵא וָפֶלֶא וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר / lakhen hineni yosif lehafli et-ha’am hazeh hafle va-fele, ve’avdah ḥokhmat ḥakhamav uvinat nevonav tistattar / Therefore, look, I will again do an astonishing and extraordinary work with this people; the wisdom of its wise will perish, and the understanding of its discerning will be hidden. (Isaiah 29:14)
Human wisdom is not going to rescue people from a condition in which they have rejected the wisdom of God. The more certain they become of their own wisdom, the more completely God can expose how little they actually understand.
And Isaiah goes even deeper.
הוֹי הַמַּעֲמִיקִים מֵיהוָה לַסְתִּר עֵצָה וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם וַיֹּאמְרוּ מִי רֹאֵנוּ וּמִי יֹדְעֵנוּ / hoy hamma’amikiym me-YHWH lastir etsah, vehayah bemaḥshakh ma’aseihem, vayomru mi ro’enu umi yode’enu / Woe to those who go deep to hide their counsel from Yahweh, whose deeds are done in darkness, who say, “Who sees us? Who knows us?” (Isaiah 29:15)
Here Isaiah exposes the arrogance behind their actions. They are hiding their counsel as though God cannot see it. They are acting in darkness and asking, “Who sees us? Who knows us?”
We may hide things from other people, and sometimes even from ourselves for a while, but nothing is hidden from God. We can convince ourselves that our motives are justified or that our reasoning is sound, but God sees what is beneath all of it.
Then comes the potter and the clay.
הַפְכְּכֶם אִם־כַּחֹמֶר הַיֹּצֵר יֵחָשֵׁב כִּי־יֹאמַר מַעֲשֶׂה לְעֹשֵׂהוּ לֹא עָשָׂנִי וְיֵצֶר אָמַר לְיֹצְרוֹ לֹא הֵבִין / hafkekhem, im-kaḥomer hayotser yeḥashev, ki-yomar ma’aseh le’osehu lo asani, veyetser amar leyotsro lo hevin / You have turned things upside down! Shall the potter be regarded as the clay? Shall what is made say to its maker, “He did not make me,” or what is formed say to the one who formed it, “He has no understanding”? (Isaiah 29:16)
Isaiah says they have turned things upside down. The creature is now questioning the Creator. The thing that was made is saying to the One who made it, “You don't understand.”
That connects directly with everything Isaiah has just exposed. They have decided that their own understanding is sufficient. They have hidden their counsel from God. They have become religious according to human instruction. They have the vision, but they cannot receive it. And now they are judging the One who made them.
Then Isaiah begins to show us the reversal.
הֲלוֹא־עוֹד מְעַט מִזְּעָר וְשָׁב לְבָנוֹן לַכַּרְמֶל וְהַכַּרְמֶל לַיַּעַר יֵחָשֵׁב / halo-od me’at mize’ar, veshav Levanon lakarmel, vehakarmel layya’ar yeḥashev / Is it not yet a very little while, and Lebanon will become like a fertile field, and the fertile field will be regarded as a forest? (Isaiah 29:17)
The landscape itself becomes part of the picture of transformation. What appears fixed can change when God acts. Isaiah has taken us through judgment and blindness, and now he begins showing us restoration and reversal.
Then look carefully at verse 18.
וְשָׁמְעוּ בַיּוֹם־הַהוּא הַחֵרְשִׁים דִּבְרֵי־סֵפֶר וּמֵאֹפֶל וּמֵחֹשֶׁךְ עֵינֵי עִוְרִים תִּרְאֶינָה / vesham’u bayom-hahu hachereshim divrei-sefer, ume’ofel umeḥoshekh einei ivrim tir’enah / On that day the deaf will hear the words of the book, and from darkness and gloom the eyes of the blind will see. (Isaiah 29:18)
Now we can see why the sealed book mattered.
That is not an accidental contrast. Earlier, Isaiah described people who could not perceive. Now he describes people who can hear and see. Earlier, the revelation was closed to them. Now they hear the words of the book. Earlier, their hearts were far from God. Now we are moving toward a people who will sanctify His name.
And this is why the prophecy still reaches us. God's Word can be right in front of us while we remain unable or unwilling to hear what God is actually saying. We can read the words and still miss what He is showing us because our hearts have already settled somewhere else. We can be so accustomed to human explanations, traditions, doctrines, or teachings that we no longer examine them carefully against the Word of God itself.
But Isaiah's message is not simply, “You need more information.” The people in this chapter already had revelation. What they needed was for God to open what had become closed. The question for us is whether we are willing for God to correct what we think we already know.
Then Isaiah continues with the humble and the needy.
לָכֵן הָעֲנָוִים יֹסִפוּ שִׂמְחָה בַיהוָה וְאֶבְיוֹנֵי אָדָם בִּקְדוֹשׁ יִשְׂרָאֵל יָגִילוּ / lakhen ha’anavim yosifu simḥah baYHWH, ve’evyonei adam biQedosh Yisrael yagilu / Therefore the humble will increase their joy in Yahweh, and the needy among humanity will rejoice in the Holy One of Israel. (Isaiah 29:19)
Notice that humility appears as part of the reversal. The people who had been so certain of their own wisdom are not the ones being praised for figuring everything out. The humble rejoice in Yahweh.
Then Isaiah tells us that the ruthless and scoffers will disappear.
כִּי־אָפֵס עָרִיץ וְכָלָה לֵץ וְנִכְרְתוּ כָּל־שֹׁקְדֵי אָוֶן / ki-afes arits vekhalah lets, venikhretu kol-shoqedei aven / For the ruthless will come to an end, the scoffer will disappear, and all who watch eagerly for wrongdoing will be cut off. (Isaiah 29:20)
The people who are vigilant for wrongdoing, who look for opportunities to cause harm, are not going to have the last word.
Then Isaiah becomes even more specific.
וְהַמַּחֲטִיאִים אָדָם בְּדָבָר וְלַמּוֹכִיחַ בַּשַּׁעַר יְקֹשׁוּן וַיַּטּוּ בַתֹּהוּ צַדִּיק / vehammaḥati’im adam bedavar, velammochiaḥ bash-sha’ar yeqoshun, vayattu battohu tsaddiq / Those who make a person stumble by a word, who trap the one who reproves at the gate, and who turn the righteous aside through emptiness will be cut off. (Isaiah 29:21)
The gate was a public and legal setting, so Isaiah is describing people who use words to cause another person to stumble, who trap the person bringing correction, and who turn the righteous aside through emptiness.
Then Isaiah brings Abraham into the picture.
לָכֵן כֹּה־אָמַר יְהוָה אֶל־בֵּית יַעֲקֹב אֲשֶׁר פָּדָה אֶת־אַבְרָהָם לֹא־עַתָּה יֵבוֹשׁ יַעֲקֹב וְלֹא־עַתָּה פָּנָיו יֶחֱוָרוּ / lakhen koh-amar YHWH el-beit Ya’aqov asher padah et-Avraham, lo-attah yevosh Ya’aqov velo-attah panav yeḥevaru / Therefore Yahweh says this concerning the house of Jacob, He who redeemed Abraham: Jacob will no longer be ashamed, and his face will no longer grow pale. (Isaiah 29:22)
Isaiah says that God redeemed Abraham, but he does not explain here exactly which event he is referring to, so we should not invent an answer where Scripture has not given one. What we can see is that God is speaking about the house of Jacob and the change He is bringing about among His people.
And now we come to one of the strongest reversals in the entire chapter.
כִּי בִרְאוֹתוֹ יְלָדָיו מַעֲשֵׂה יָדַי בְּקִרְבּוֹ יַקְדִּישׁוּ שְׁמִי וְהִקְדִּישׁוּ אֶת־קְדוֹשׁ יַעֲקֹב וְאֶת־אֱלֹהֵי יִשְׂרָאֵל יַעֲרִיצוּ / ki bir’oto yeladav ma’aseh yadai beqirbo, yaqdishu shemi, vehiqdishu et-Qedosh Ya’aqov, ve’et-Elohei Yisrael ya’aritsu / When his children see the work of My hands among them, they will sanctify My name; they will make holy the Holy One of Jacob, and they will stand in awe of the God of Israel. (Isaiah 29:23)
Now think back to verse 13.
Earlier, their mouths honored God while their hearts were far from Him. Their fear of God had become something learned from human beings.
Here, however, Isaiah describes people who truly sanctify God's name. They make holy the Holy One of Jacob. They honor the God of Israel.
And look at the phrase “the work of My hands.” That reaches right back to verse 16, where the creature was questioning the Creator. Earlier they had turned things upside down. Now they recognize the proper order. They are His work. He is the One who made them.
And Isaiah closes with one more reversal.
וְיָדְעוּ תֹעֵי־רוּחַ בִּינָה וְרוֹגְנִים יִלְמְדוּ־לֶקַח / veyad’u to’ei-ruaḥ binah, verognim yilmədu-leqaḥ / Those who wander in spirit will know understanding, and those who complain will learn instruction. (Isaiah 29:24)
Those who wandered come to understanding. Those who complained learn instruction.
Now when we step back and look at the whole chapter, we can see the movement Isaiah has deliberately built.
It begins with Jerusalem, the city of David, where the festivals continue year after year. There is outward religious activity, but judgment is coming. The city is surrounded and brought low, yet the enemies who appear to have won are suddenly reduced to dust. The historical crisis is real, but Isaiah then takes us deeper than the physical siege. He shows us a people who are spiritually blind, whose prophets cannot see, whose vision has become like a sealed book, and whose mouths honor God while their hearts are far from Him.
Then God exposes the reason for that blindness. Their fear of Him has become something learned from human beings. Their own wisdom has taken the place of dependence upon God. They hide their counsel and ask who can see them. They turn things upside down until the creature questions the Creator.
But the prophecy does not end with judgment.
God begins to reverse what He has exposed. The deaf hear the words of the book. The blind see. The humble rejoice. The ruthless and scoffers are removed. The house of Jacob is no longer ashamed. God's people sanctify His name. Those who wandered in spirit come to understanding, and those who complained learn instruction.
So I don't want to reduce Isaiah 29 to “this happened in 701 BC, and now we can apply the lesson to ourselves.” That is too small for what Isaiah actually wrote. The Assyrian crisis is part of the prophecy's historical setting, and God's deliverance of Jerusalem belongs to that history. But Isaiah's prophecy itself moves beyond the immediate crisis. The chapter exposes a spiritual condition and then describes God's reversal of that condition. The historical event is real, but it does not necessarily exhaust the prophecy.
And that is why this chapter should make us examine ourselves without assuming that the warning belongs only to somebody else, or in the past. We can have religious activity and still have hearts that are far from God. We can know the words and still not hear. We can have God's Word in our hands and still treat it as though it were a sealed book because we have already decided what it must say. We can become so accustomed to human explanations that we stop allowing God to correct what we think we already know.
But the same God who exposes blindness is the same God who opens what has been closed. Isaiah ends with people hearing, seeing, understanding, learning, and sanctifying the name of God.
So the question Isaiah leaves us with is not simply whether we have a Bible, whether we attend worship, or whether we know the words. It is these questions we surely must ask ourselves: Are we merely repeating what we have been taught, or are we actually hearing God? And perhaps just as importantly: Are we willing for Him to correct what we think we already know?
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Don't take my word for it. Like the Bereans in Acts 17:11, search the Scriptures daily to see whether these things are so. Open your Bible, study God's Word for yourself, and ask the Holy Spirit to guide you into all truth. Don't simply accept my conclusions. If what I've written agrees with Scripture, hold fast to it. If it doesn't, let God's Word be your final authority.
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© AMKCH 2026
image done by imagefree at my direction. If any of these people looks like you or someone you know, that is purely coincidental. They are not.
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