Text -- Isaiah 63:7--64:12 (NET)

A Prayer for Divine Intervention

63:7 I will tell of the faithful acts of the Lord, of the Lord’s praiseworthy deeds. I will tell about all the Lord did for us, the many good things he did for the family of Israel, because of his compassion and great faithfulness. 63:8 He said, “Certainly they will be my people, children who are not disloyal.” He became their deliverer. 63:9 Through all that they suffered, he suffered too. The messenger sent from his very presence delivered them. In his love and mercy he protected them; he lifted them up and carried them throughout ancient times. 63:10 But they rebelled and offended his holy Spirit, so he turned into an enemy and fought against them. 63:11 His people remembered the ancient times. Where is the one who brought them up out of the sea, along with the shepherd of his flock? Where is the one who placed his holy Spirit among them, 63:12 the one who made his majestic power available to Moses, who divided the water before them, gaining for himself a lasting reputation, 63:13 who led them through the deep water? Like a horse running on flat land they did not stumble. 63:14 Like an animal that goes down into a valley to graze, so the Spirit of the Lord granted them rest. In this way you guided your people, gaining for yourself an honored reputation. 63:15 Look down from heaven and take notice, from your holy, majestic palace! Where are your zeal and power? Do not hold back your tender compassion! 63:16 For you are our father, though Abraham does not know us and Israel does not recognize us. You, Lord, are our father; you have been called our protector from ancient times. 63:17 Why, Lord, do you make us stray from your ways, and make our minds stubborn so that we do not obey you? Return for the sake of your servants, the tribes of your inheritance! 63:18 For a short time your special nation possessed a land, but then our adversaries knocked down your holy sanctuary. 63:19 We existed from ancient times, but you did not rule over them, they were not your subjects. 64:1 If only you would tear apart the sky and come down! The mountains would tremble before you! 64:2 As when fire ignites dry wood, or fire makes water boil, let your adversaries know who you are, and may the nations shake at your presence! 64:3 When you performed awesome deeds that took us by surprise, you came down, and the mountains trembled before you. 64:4 Since ancient times no one has heard or perceived, no eye has seen any God besides you, who intervenes for those who wait for him. 64:5 You assist those who delight in doing what is right, who observe your commandments. Look, you were angry because we violated them continually. How then can we be saved? 64:6 We are all like one who is unclean, all our so-called righteous acts are like a menstrual rag in your sight. We all wither like a leaf; our sins carry us away like the wind. 64:7 No one invokes your name, or makes an effort to take hold of you. For you have rejected us and handed us over to our own sins. 64:8 Yet, Lord, you are our father. We are the clay, and you are our potter; we are all the product of your labor. 64:9 Lord, do not be too angry! Do not hold our sins against us continually! Take a good look at your people, at all of us! 64:10 Your chosen cities have become a desert; Zion has become a desert, Jerusalem is a desolate ruin. 64:11 Our holy temple, our pride and joy, the place where our ancestors praised you, has been burned with fire; all our prized possessions have been destroyed. 64:12 In light of all this, how can you still hold back, Lord? How can you be silent and continue to humiliate us?

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 63:7

Here begins a new matter, which contains the prophet's prayer, to the end of chap. 64, wherein he begins with mentioning the great kindnesses that God had shewn the Jews, and that emphatically, setting them forth with the greatest advantages.

Wesley: Isa 63:8

When he made a covenant with our fathers, and brought them out of Egypt.

Wesley: Isa 63:8

That will keep my covenant.

Wesley: Isa 63:8

Not Cyrus, Zerubbabel, or Nehemiah, but Christ himself.

Wesley: Isa 63:9

The same that conducted them through the wilderness; the Lord Jesus Christ, who appeared to Moses in the bush.

Wesley: Isa 63:9

From the house of bondage.

Wesley: Isa 63:9

He carried them in the arms of his power, and on the wings of his providence. And he is said to do it of old, To remember his ancient kindness for many generations past.

Wesley: Isa 63:11

This relates, either To the people, and then he is collectively taken, and so it looks like the language of the people in Babylon, and must be read, he shall remember. Or, It may look back to their condition in the wilderness, and thus they may properly say, Where is he? Or that God who delivered his people of old, to do the like for us now? There is a like phrase used by God, as it were recollecting himself, Where is he? Where am I with my former bowels, that moved me to help them of old? His people - What great things he had done for them by Moses.

Wesley: Isa 63:11

Here God speaks of himself, as in the former clause, that divided the sea for them.

Wesley: Isa 63:11

Moses and Aaron.

Wesley: Isa 63:11

Those abilities and gifts, wherewith God furnished Moses, as properly proceeding from the Spirit.

Wesley: Isa 63:13

With as much ease and tenderness, as an horse led by the bridle.

Wesley: Isa 63:13

That, tho' the sea were but newly divided, yet it was dried and smoothed by the wind, that God sent, as it were to prepare the way before them.

Wesley: Isa 63:14

A laden beast goeth warily and gently down the hill.

Wesley: Isa 63:14

Led them easily, that they should not be over - travelled, or fall down, through weariness; thus Jeremiah expresses it, Jer 31:2, and thus God gave them rest from their enemies, drowning them in the sea, and in their safe conduct, that they could not annoy or disturb them, leading them 'till he found them a place for resting; the word for leading, and resting, being much of a like notion, Zec 10:6, pointing at their several rests by the way, Num 10:33, or it may be read by way of interrogation, as all the foregoing words, and be the close of that enquiry, And where is the spirit, that caused then to rest? Or, he led them to Canaan the place of their rest.

Wesley: Isa 63:15

Now the prophet begins to expostulate with God, and to argue both from the goodness of his nature, and from the greatness of his works. God sees every where, and every thing, but he is said to look down from heaven, because there is his throne whereon he sits in majesty.

Wesley: Isa 63:15

Not barely see, but behold with regard, and respect thy poor people.

Wesley: Isa 63:15

What is become of that love, which of old would not let thee suffer thy people to be wronged? Strength - That power of thine manifested in those great acts? The founding - This is spoken of God after the manner of men.

Wesley: Isa 63:16

He who was our father after the flesh, though he be dead, and so ignorant of our condition.

Wesley: Isa 63:16

This is urged as another argument for pity; because their Father was their Redeemer.

Wesley: Isa 63:16

Thou hast been our Redeemer of old.

Wesley: Isa 63:17

Suffered us to err.

Wesley: Isa 63:17

Suffered it to be hardened.

Wesley: Isa 63:17

The fear of thee.

Wesley: Isa 63:17

For our sakes, that little remnant that are thy servants.

Wesley: Isa 63:17

The land of Canaan, which God gave them as an inheritance.

Wesley: Isa 63:18

The people set apart for his servants.

Wesley: Isa 63:18

Comparatively to the promise, which was for ever.

Wesley: Isa 63:18

The temple.

Wesley: Isa 63:19

We continue so; we are in covenant, which they never were; and thus it is an argument they use with God to look upon them.

Wesley: Isa 63:19

Not in that manner thou didst over us.

Wesley: Isa 63:19

Neither owned thee, nor were owned by thee.

Wesley: Isa 64:1

A metaphor taken from men, that when they would resolutely help one in distress, break and fling open doors and whatever may hinder.

Wesley: Isa 64:1

That all impediments might be removed out of the way: possibly an allusion to God's coming down upon mount Sinai, in those terrible flames of fire.

Wesley: Isa 64:2

Come with such zeal for thy people, that the solid mountains may be no more before thy breath, than metal that runs, or water that boils by the force of a vehement fire.

Wesley: Isa 64:2

That thine enemies may know thy power, and that thy name may be dreaded among them.

Wesley: Isa 64:3

This may relate to what he did among the Egyptians, tho' it be not recorded, and afterward in the wilderness.

Wesley: Isa 64:3

Such things as we could never expect.

Wesley: Isa 64:3

Kings, princes, and potentates, may metaphorically be understood by these mountains.

Wesley: Isa 64:4

This is to be applied to all the wonderful works, that God at all times wrought for his people: and thus they are a plea with God, that they might well expect such things from him now, that had done such wonderful things for their fathers.

Wesley: Isa 64:4

This may be taken with reference both to the state of grace and glory, those incomprehensible things that are exhibited through Christ in the mysteries of the gospel.

Wesley: Isa 64:5

As the father the prodigal.

Wesley: Isa 64:5

That rejoices to work righteousness.

Wesley: Isa 64:5

To those that work righteousness.

Wesley: Isa 64:5

In so doing, in working righteousness.

Wesley: Isa 64:6

Formerly there were some that feared thee; but now we are all as one polluted mass, nothing of good left in us by reason of an universal degeneracy.

Wesley: Isa 64:6

The very best of us all are no better than the uncleanest things.

Wesley: Isa 64:6

Carried away to Babylon, as leaves hurried away by a boisterous wind.

Wesley: Isa 64:7

That call upon thee as they ought.

Wesley: Isa 64:7

Either to stay thee from departing from us, or to fetch thee back when departed.

Wesley: Isa 64:8

Notwithstanding all this thou art our father both by creation, and by adoption, therefore pity us thy children.

Wesley: Isa 64:9

Thou hast no people in covenant but us, and wilt thou not leave thyself a people in the world?

Wesley: Isa 64:11

The king's palace, and the houses of the nobles, and other pieces of state and magnificence.

Wesley: Isa 64:12

Do none of these things move thee to take vengeance? Thy peace - Wilt thou be as one that regards not?

JFB: Isa 63:7

Israel's penitential confession and prayer for restoration (Psa 102:17, Psa 102:20), extending from Isa. 63:7-64:12.

JFB: Isa 63:7

The plurals and the repetitions imply that language is inadequate to express the full extent of God's goodness.

JFB: Isa 63:7

The dispersed Jews at the time just preceding their final restoration.

JFB: Isa 63:7

Of all ages; God was good not merely to the Jews now dispersed, but to Israel in every age of its history.

JFB: Isa 63:8

Jehovah "said," that is, thought, in choosing them as His covenant-people; so "said" (Psa 95:10). Not that God was ignorant that the Jews would not keep faith with Him; but God is here said, according to human modes of thought to say within Himself what He might naturally have expected, as the result of His goodness to the Jews; thus the enormity of their unnatural perversity is the more vividly set forth.

JFB: Isa 63:8

Prove false to Me (compare Psa 44:17).

JFB: Isa 63:8

In virtue of His having chosen them, He became their Saviour. So the "therefore" (Jer 31:33). His eternal choice is the ground of His actually saving men (Eph 1:3-4).

JFB: Isa 63:9

English Version reads the Hebrew as the Keri (Margin), does, "There was affliction to Him." But the Chetib (text) reads, "There was no affliction" (the change in Hebrew being only of one letter); that is, "In all their affliction there was no (utterly overwhelming) affliction" [GESENIUS]; or, for "Hardly had an affliction befallen them, when the angel of His presence saved them" [MAURER]; or, as best suits the parallelism, "In all their straits there was no straitness in His goodness to them" [HOUBIGANT], (Jdg 10:16; Mic 2:7; 2Co 6:12).

JFB: Isa 63:9

Literally, "of His face," that is, who stands before Him continually; Messiah (Exo 14:19; Exo 23:20-21; Pro 8:30), language applicable to no creature (Exo 32:34; Exo 33:2, Exo 33:14; Num 20:16; Mal 3:1).

JFB: Isa 63:9

(Isa 46:3-4; Isa 40:11; Exo 19:4; Deu 32:11-12).

JFB: Isa 63:10

Grieved (Psa 78:40; Psa 95:10; Act 7:51; Eph 4:30; Heb 3:10, Heb 3:17).

JFB: Isa 63:10

Rather, "He it was that fought," namely, the angel of His presence [HORSLEY], (Lam 2:5).

JFB: Isa 63:11

Notwithstanding their perversity, He forgot not His covenant of old; therefore He did not wholly forsake them (Lev 26:40-42, Lev 26:44-45; Psa 106:45-46); the Jews make this their plea with God, that He should not now forsake them.

JFB: Isa 63:11

God is represented, in human language, mentally speaking of Himself and His former acts of love to Israel, as His ground for pitying them notwithstanding their rebellion.

JFB: Isa 63:11

Red Sea.

JFB: Isa 63:11

Moses; or if the Hebrew be read plural, "shepherds," Moses, Aaron, and the other leaders (so Psa 77:20).

JFB: Isa 63:11

Hebrew, "in the inward parts of him," that is, Moses; or it refers to the flock, "in the midst of his people" (Num 11:17, Num 11:25; Neh 9:20; Hag 2:5).

JFB: Isa 63:12

The right hand of Moses was but the instrument; the arm of God was the real mover (Exo 15:6; Exo 14:21).

JFB: Isa 63:12

(Neh 9:11; Psa 78:13).

JFB: Isa 63:13

Literally, "the tossing and roaring sea."

JFB: Isa 63:13

Rather, the "open plain" [HORSLEY], wherein there is no obstacle to cause a horse in its course the danger of stumbling.

JFB: Isa 63:14

Image from a herd led "down" from the hills to a fertile and well-watered "valley" (Psa 23:2); so God's Spirit "caused Israel to rest" in the promised land after their weary wanderings.

JFB: Isa 63:14

(So Isa 63:12; 2Sa 7:23).

JFB: Isa 63:15

Here begins a fervent appeal to God to pity Israel now on the ground of His former benefits.

JFB: Isa 63:15

(Isa 57:15; Deu 26:15; 2Ch 30:27; Psa 33:14; Psa 80:14).

JFB: Isa 63:15

Evinced formerly for Thy people.

JFB: Isa 63:15

Thine emotions of compassion (Isa 16:11; Jer 31:20; Jer 48:36; Hos 11:8).  

JFB: Isa 63:16

Of Israel, by right not merely of creation, but also of electing adoption (Isa 64:8; Deu 32:6; 1Ch 29:10).

JFB: Isa 63:16

It had been the besetting temptation of the Jews to rest on the mere privilege of their descent from faithful Abraham and Jacob (Mat 3:9; Joh 8:39; Joh 4:12); now at last they renounce this, to trust in God alone as their Father, notwithstanding all appearances to the contrary. Even though Abraham, our earthly father, on whom we have prided ourselves, disown us, Thou wilt not (Isa 49:15; Psa 27:10). Isaac is not mentioned, because not all his posterity was admitted to the covenant, whereas all Jacob's was; Abraham is specified because he was the first father of the Jewish race.

JFB: Isa 63:16

An argument why He should help them, namely, because of His everlasting immutability.

JFB: Isa 63:17

That is, "suffer" us to err and to be hardened in our heart. They do not mean to deny their own blameworthiness, but confess that through their own fault God gave them over to a reprobate mind (Isa 6:9-10; Psa 119:10; Rom 1:28).

JFB: Isa 63:17

(Num 10:36; Psa 90:13).

JFB: Isa 63:18

Israel dedicated as holy unto God (Isa 62:12; Deu 7:6).

JFB: Isa 63:18

Namely, the Holy Land, or Thy "sanctuary," taken from the following clause, which is parallel to this (compare Isa 64:10-11; Psa 74:6-8).

JFB: Isa 63:18

An argument why God should help them; their cause is His cause.

JFB: Isa 63:19

Rather, "We are Thine from of old; Thou barest not rule over them" [BARNES]. LOWTH translates, "We for long have been as those over whom Thou hast not ruled, who are not called by Thy name"; "for long" thus stands in contrast to "but a little while" (Isa 63:18). But the analogy of Isa 63:18 makes it likely that the first clause in this verse refers to the Jews, and the second to their foes, as English Version and BARNES translate it. The Jews' foes are aliens who have unjustly intruded into the Lord's heritage.

JFB: Isa 64:1

Bursting forth to execute vengeance, suddenly descending on Thy people's foe (Psa 18:9; Psa 144:5; Hab 3:5-6).

JFB: Isa 64:1

(Jdg 5:5; Mic 1:4).

JFB: Isa 64:2

Oh, that Thy wrath would consume Thy foes as the fire. Rather, "as the fire burneth the dry brushwood" [GESENIUS].

JFB: Isa 64:3

Supply from Isa 64:2, "As when."

JFB: Isa 64:3

(Psa 65:5).

JFB: Isa 64:3

Far exceeding the expectation of any of our nation; unparalleled before (Exo 34:10; Psa 68:8).

JFB: Isa 64:3

On Mount Sinai.

JFB: Isa 64:3

Repeated from Isa 64:1; they pray God to do the very same things for Israel now as in former ages. GESENIUS, instead of "flowed" here, and "flow" in Isa 64:1, translates from a different Hebrew root, "quake . . . quaked"; but "fire" melts and causes to flow, rather than to quake (Isa 64:2).

JFB: Isa 64:4

Paul (1Co 2:9) has for this, "nor have entered into the heart of man"; the virtual sense, sanctioned by his inspired authority; men might hear with the outward ear, but they could only by the Spirit "perceive" with the "heart" the spiritual significancy of God's acts, both those in relation to Israel, primarily referred to here, and those relating to the Gospel secondarily, which Paul refers to.

JFB: Isa 64:4

Rather, "nor hath eye seen a god beside thee who doeth such things." They refer to God's past marvellous acts in behalf of Israel as a plea for His now interposing for His people; but the Spirit, as Paul by inspiration shows, contemplated further God's revelation in the Gospel, which abounds in marvellous paradoxes never before heard of by carnal ear, not to be understood by mere human sagacity, and when foretold by the prophets not fully perceived or credited; and even after the manifestation of Christ not to be understood save through the inward teaching of the Holy Ghost. These are partly past and present, and partly future; therefore Paul substitutes "prepared" for "doeth," though his context shows he includes all three. For "waiteth" he has "love Him"; godly waiting on Him must flow from love, and not mere fear.

JFB: Isa 64:5

That is, Thou makest peace, or enterest into covenant with him (see on Isa 47:3).

JFB: Isa 64:5

That is, who with joyful willingness worketh [GESENIUS] (Act 10:35; Joh 7:17).

JFB: Isa 64:5

Thou meetest "those," in apposition to "him" who represents a class whose characteristics "those that," &c., more fully describes.

JFB: Isa 64:5

(Isa 26:8).

JFB: Isa 64:5

Literally, "tripped," carrying on the figure in "ways."

JFB: Isa 64:5

A plea to deprecate the continuance of God's wrath; it is not in Thy wrath that there is continuance (Isa 54:7-8; Psa 30:5; Psa 103:9), but in Thy ways ("those"), namely, of covenant mercy to Thy people (Mic 7:18-20; Mal 3:6); on the strength of the everlasting continuance of His covenant they infer by faith, "we shall be saved." God "remembered" for them His covenant (Psa 106:45), though they often "remembered not" Him (Psa 78:42). CASTELLIO translates, "we have sinned for long in them ('thy ways'), and could we then be saved?" But they hardly would use such a plea when their very object was to be saved.

JFB: Isa 64:6

Legally unclean, as a leper. True of Israel, everywhere now cut off by unbelief and by God's judgments from the congregation of the saints.

JFB: Isa 64:6

Plural, "uncleanness" extended to every particular act of theirs, even to their prayers and praises. True of the best doings of the unregenerate (Phi 3:6-8; Tit 1:15; Heb 11:6).

JFB: Isa 64:6

Literally, a "menstruous rag" (Lev 15:33; Lev 20:18; Lam 1:17).

JFB: Isa 64:6

(Psa 90:5-6).

JFB: Isa 64:7

Rouseth himself from spiritual drowsiness.

JFB: Isa 64:7

(Isa 27:5).

JFB: Isa 64:8

(Isa 63:16).

JFB: Isa 64:8

(Isa 29:16; Isa 45:9). Unable to mould themselves aright, they beg the sovereign will of God to mould them unto salvation, even as He made them at the first, and is their "Father."

JFB: Isa 64:9

(Psa 74:1-2).

JFB: Isa 64:9

(Jer 14:9, Jer 14:21).

JFB: Isa 64:10

No city but Jerusalem is called "the holy city" (Isa 48:2; Isa 52:1); the plural, therefore, refers to the upper and the lower parts of the same city Jerusalem [VITRINGA]; or all Judea was holy to God, so its cities were deemed "holy" [MAURER]. But the parallelism favors VITRINGA. Zion and Jerusalem (the one city) answering to "holy cities."

JFB: Isa 64:11

The temple.

JFB: Isa 64:11

Includes the idea of glorious (Mar 13:1; Act 3:2).

JFB: Isa 64:11

(Psa 74:7; Lam 2:7; 2Ch 36:19). Its destruction under Nebuchadnezzar prefigured that under Titus.

JFB: Isa 64:11

Hebrew, "objects of desire"; our homes, our city, and all its dear associations.

JFB: Isa 64:12

Wilt Thou, notwithstanding these calamities of Thy people, still refuse Thy aid (Isa 42:14)?

In Isa 64:9, their plea was, "we are all Thy people." In answer, God declares that others (Gentiles) would be taken into covenant with Him, while His ancient people would be rejected. The Jews were slow to believe this; hence Paul says (Rom 10:20) that Isaiah was "very bold" in advancing so unpopular a sentiment; he implies what Paul states (Rom 2:28; Rom 9:6-7; Rom. 11:1-31), that "they are not all (in opposition to the Jews' plea, Isa 64:9) Israel which are of Israel." God's reason for so severely dealing with Israel is not changeableness in Him, but sin in them (Isa 65:2-7). Yet the whole nation shall not be destroyed, but only the wicked; a remnant shall be saved (Isa 65:8-16). There shall be, finally, universal blessedness to Israel, such as they had prayed for (Isa 65:17-25).

Clarke: Isa 63:7

I will mention the loving-kindnesses of the Lord - The prophet connects the preceding mercies of God to the Jews with the present prospect he has of their redemption by the Messiah; thus making a circle in which eternal goodness revolves. The remaining part of this chapter, with the whole chapter following, contains a penitential confession and supplication of the Israelites in their present state of dispersion, in which they have so long marvellously subsisted, and still continue to subsist, as a people; cast out of their country; without any proper form of civil polity or religious worship, their temple destroyed, their city desolated and lost to them, and their whole nation scattered over the face of the earth, apparently deserted and cast off by the God of their fathers, as no longer his peculiar people

They begin with acknowledging God’ s great mercies and favors to their nation, and the ungrateful returns made to them on their part, that by their disobedience they had forfeited the protection of God, and had caused him to become their adversary. And now the prophet represents them, induced by the memory of the great things that God had done for them, as addressing their humble supplication for the renewal of his mercies. They beseech him to regard them in consideration of his former loving-kindness, they acknowledge him for their Father and Creator, they confess their wickedness and hardness of heart, they entreat his forgiveness, and deplore their present miserable condition under which they have so long suffered. It seems designed as a formulary of humiliation for the Israelites, in order to their conversion

The whole passage is in the elegiac form, pathetic and elegant; but it has suffered much in our present copy by the mistakes of transcribers

The praises of the Lord "The praise of Jehovah"- For תהלות tehilloth , plural, twenty-nine MSS. (three ancient) and two editions, have תהלת tehillath , in the singular number; and so the Vulgate renders it; and one of the Greek versions, in the margin of Cod. Marchal. and in the text of MSS. Pachom. and 1. D. 2: την αινεσιν Κυριου, "the praise of the Lord."- L.

Clarke: Isa 63:8-9

So he was their Savior. In all their affliction "And he became their Savior in all their distress"- I have followed the translation of the Septuagint in the latter part of the eighth, and the former part of the ninth verse; which agrees with the present text, a little differently divided as to thee members of the sentence. They read מכל miccol , out of all, instead of בכל bechol , in all, which makes no difference in the sense; and צר tsar they understand as ציר tsir . Και εγενετο αυτοις εις σωτηριαν εκ πασης θλιψεως αυτων· ου πρεσβυς, ουδε αγγελος· . "And he was salvation to them in all their tribulation; neither an ambassador nor an angel, but himself saved them."An angel of his presence means an angel of superior order, in immediate attendance upon God. So the angel of the Lord says to Zacharias, "I am Gabriel, that stand in the presence of God,"Luk 1:19. The presence of Jehovah, Exo 33:14, Exo 33:15, and the angel, Exo 33:20, Exo 33:21, is Jehovah himself; here an angel of his presence is opposed to Jehovah himself, as an angel is in the following passages of the same book of Exodus. After their idolatrous worshipping of the golden calf, "when God had said to Moses, I will send an angel before thee - I will not go up in the midst of thee - the people mourned,"Exo 33:2-4. God afterwards comforts Moses, by saying, "My presence (that is I myself in person, and not by an angel) will go with thee,"Exo 33:14. Αυτος προπορευσομαι σου, "I myself will go before thee, "as the Septuagint render it

The MSS. and editions are much divided between the two readings of the text and margin in the common copies, לא lo , not, and לו lo , to him. All the ancient Versions express the chetib reading, לא lo , not

"And he bare then and carried them all the days of ol

And he took them up, and he bore them, all the days of old

- See the note on Isa 46:3 (note). - L.

Clarke: Isa 63:10

And he fought against them - Twenty-six MSS. (ten ancient) and the first edition, with another, add the conjunction ו vau , והוא vehu , and he.

Clarke: Isa 63:11

Moses and his people "Moses his servant"- For עמו ammo , his people, two MSS. (one of them ancient) and one of my own, (ancient), and one of De Rossi’ s, and the old edition of 1488, and the Syriac, read עבדו abdo , his servant. These two words have been mistaken one for the other in other places; Psa 78:71, and Psa 80:5, for עמו ammo , his people, and עמך ammecha , thy people, the Septuagint read עבדו abdo , his servant, and עבדך abdecha , thy servant

Where is he that brought them up out of the sea with the shepherd of his flock? where etc. "How he brought them up from the sea, with the shepherd of his flock; how,"etc. - For איה aiyeh , how, interrogative, twice, the Syriac Version reads איך eich , how, without interrogation, as that particle is used in the Syriac language, and sometimes in the Hebrew. See Rth 3:18; Ecc 2:16

Clarke: Isa 63:11

The shepherd of his flock - That is, Moses. The MSS. and editions vary in this word; some have it רעה roeh , in the singular number; so the Septuagint, Syriac, and Chaldee. Others רעי roey , plural, the shepherds. - L.

Clarke: Isa 63:13-14

That led them through the deep - As a beast goeth down into the valley - In both these verses there is an allusion to the Israelites going through the Red Sea, in the bottom of which they found no more inconvenience than a horse would in running in the desert, where there was neither stone nor mud; nor a beast in the valley, where all was plain and smooth.

Clarke: Isa 63:14

The Spirit of the Lord caused him to rest "The Spirit of Jehovah conducted them"- For תניחנו tenichennu , caused him to rest, the Septuagint have ὡδηγησεν αυτους, conducted them; they read תנחם tanchem . The Syriac, Chaldee, and Vulgate read תנחנו tanchennu , conducted him. Two MSS. have the word without the י yod in the middle.

Clarke: Isa 63:15

And thy strength "And thy mighty power"- For גבורתיך geburotheycha , plural, thirty-two MSS. (seven ancient) and twenty-one of De Rossi’ s, and seven editions, have גבורתך geburathecha , singular

Are they restrained? - For אלי elai , from (or in regard to) me, the Septuagint and Syriac read אלינו eleynu , from us. - L.

Clarke: Isa 63:16

Our Redeemer; thy name is from everlasting "O deliver us for the sake of thy name"- The present text reads, as our translation has rendered it, "Our Redeemer, thy name is from everlasting."But instead of מעולם meolam , from everlasting, an ancient MS. has למען lemaan , for the sake of, which gives a much better sense. To show the impropriety of the present reading, it is sufficient to observe, that the Septuagint and Syriac translators thought it necessary to add עלינו aleynu , upon us, to make out the sense; That is, "Thy name is upon us, or we are called by thy name, from of old."And the Septuagint have rendered גאלנו goalenu , in the imperative mood, ῥυσαι ἡμας, deliver us. - L.

Clarke: Isa 63:17

Why hast thou made us to err - A mere Hebraism, for why hast thou permitted us to err. So, Lead us not into temptation; do not suffer us to fall into that to which we are tempted.

Clarke: Isa 63:18

The people of thy holiness have possessed it but a little while "It is little that they have taken possession of thy holy mountain"- The difficulty of the construction in this place is acknowledged on all hands. Vitringa prefers that sense as the least exceptionable which our translation has expressed; in which however there seems to be a great defect; that is, the want of that in the speaker’ s view must have been the principal part of the proposition, the object of the verb, the land, or it, as our translators supply it, which surely ought to have been expressed, and not to have been left to be supplied by the reader. In a word, I believe there is some mistake in the text; and here the Septuagint help us out; they had in their copy הר har , mountain, instead of עם am , people, του ορους του ἁγιου σου, the mountain of thy Holy One. "Not only have our enemies taken possession of Mount Sion, and trodden down thy sanctuary; even far worse than this has befallen us; thou hast long since utterly cast us off, and dost not consider us as thy peculiar people."- L.

Clarke: Isa 64:1

O that thou wouldest rend the heavens - This seems to allude to the wonderful manifestation of God upon Mount Sinai.

Clarke: Isa 64:2

As when the melting fire burneth "As the fire kindleth the dry fuel"- המסים hamasim . "It means dry stubble, and the root is המס hamas , "says Rabbi Jonah, apud Sal ben Belec in loc . Which is approved by Schultens, Orig. Hebrews p. 30

"The fire kindling the stubble does not seem like enough to the melting of the mountains to be brought as a simile to it. What if thus? -

‘ That the mountains might flow down at thy presence

As the fire of things smelted burneth

As the fire causeth the waters to boil - ’

There is no doubt of the Hebrew words of the second line bearing that version."- Dr. Jubb

I submit these different interpretations to the reader’ s judgment. For my own part I am inclined to think that the text is much corrupted in this place. The ancient Versions have not the least traces of either of the above interpretations. The Septuagint and Syriac agree exactly together in rendering this line by, "As the wax melted before the fire,"which can by no means be reconciled with the present text. The Vulgate, for המסים hamasim , read ימסו yemasu

That the nations - For גוים goyim , the nations, four MSS. (one of them ancient) have הרים harim , the mountains. - L.

Clarke: Isa 64:4

For since the beginning of the world men have not heard "For never have men heard"- St. Paul is generally supposed to have quoted this passage of Isaiah, 1Co 2:9; and Clemens Romanus in his first epistle has made the same quotation, very nearly in the same words with the apostle. But the citation is so very different both from the Hebrew text and the version of the Septuagint, that it seems very difficult, if not impossible, to reconcile them by any literal emendation, without going beyond the bounds of temperate criticism. One clause, "neither hath it entered into the heart of man,"(which, by the way, is a phrase purely Hebrew, עלה על לב alah al leb , and should seem to belong to the prophet), is wholly left out; and another is repeated without force or propriety; viz., "nor perceived by the ear,"after, "never have heard:"and the sense and expression of the apostle is far preferable to that of the Hebrew text. Under these difficulties I am at a loss what to do better, than to offer to the reader this, perhaps disagreeable, alternative: either to consider the Hebrew text and Septuagint in this place as wilfully disguised and corrupted by the Jews; of which practice in regard to other quotations in the New Testament from the Old, they lie under strong suspicions, (see Dr. Owen on the version of the Septuagint, sect. vi.- ix.); or to look upon St. Paul’ s quotation as not made from Isaiah, but from one or other of the two apocryphal books, entitled, The Ascension of Esaiah, and the Apocalypse of Elias, in both of which this passage was found; and the apostle is by some supposed in other places to have quoted such apocryphal writings. As the first of these conclusions will perhaps not easily be admitted by many, so I must fairly warn my readers that the second is treated by Jerome as little better than heresy. See his comment on this place of Isaiah. - L. I would read the whole verse thus; "Yea, from the time of old they have not heard, they have not hearkened to, an eye hath not seen a God besides thee. He shall work for that one that waiteth for him."This I really think on the whole to be the best translation of the original

The variations on this place are as follows: for שמעו shameu , they have heard, a MS. and the Septuagint read שמענו shamanu , we have heard: for the second לא lo , not, sixty-nine MSS. and four editions have ולא velo , and not, and the Syriac, Chaldee, and Vulgate. And so ועין veayin , and eye, Septuagint and Syriac. את eth , the, (emphatic), is added before אלהים Elohim , God, in MS. Bodleian. למחכי limechakkey , to them that wait, plural, two MSS. and all the ancient Versions. - L.

Clarke: Isa 64:5

Thou meetest him that rejoiceth and worketh righteousness "Thou meetest with joy those who work righteousness"- The Syriac reads פוגע אתה שש בעשי poga attah shesh baashi , as above

In those is continuance, and we shall be saved "Because of our deeds, for we have been rebellious"- בהם עולם ונושע bahem olam venivvashea . I am fully persuaded that these words as they stand in the present Hebrew text are utterly unintelligible; there is no doubt of the meaning of each word separately; but put together they make no sense at all. I conclude, therefore, that the copy has suffered by mistakes of transcribers in this place. The corruption is of long standing, for the ancient interpreters were as much at a loss for the meaning as the moderns, and give nothing satisfactory. The Septuagint render these words by δια τουτο επλανηθημεν, therefore we have erred: they seem to have read עליהם נפשע aleyhem niphsha , without helping the sense. In this difficulty what remains but to have recourse to conjecture? Archbishop Secker was dissatisfied with the present reading: he proposed הבט עלינו ונושע hebet aleynu venivvashea ; "look upon us, and we shall, or that we may, be saved:"which gives a very good sense, but seems to have no sufficient foundation. Besides, the word ונושע venivvashea , which is attended with great difficulties, seems to be corrupted as well as the two preceding; and the true reading of it is, I think, given by the Septuagint, ונפשע veniphsha , επλανηθημεν, we have erred, (so they render the verb פשע pasha , Isa 46:8, and Eze 23:12), parallel to ונחטא vannecheta , ἡμαρτομεν, we have sinned. For בהם עולם bahem olam , which means nothing, I would propose המעללינו hammaaleleynu , "because of our deeds;"which I presume was first altered to במעלליהם bemaaleleyhem , an easy and common mistake of the third person plural of the pronoun for the first, (see note on Isa 33:2), and then with some farther alteration to בהם עולם behem olam . The עליהם aleyhem , which the Septuagint probably found in their copy, seems to be a remnant of במעלליהם bemaaleleyhem

This, it may be said, is imposing your sense upon the prophet. It may be so; for perhaps these may not be the very words of the prophet: but however it is better than to impose upon him what makes no sense at all; as they generally do, who pretend to render such corrupted passages. For instance, our own translators:"in those is continuance, and we shall be saved:"in those in whom, or what? There is no antecedent to the relative. "In the ways of God,"say some: "with our fathers,"says Vitringa, joining it in construction with the verb, קעפת katsaphta , "thou hast been angry with them, our fathers;"and putting ונחטא vannecheta , "for we have sinned,"in a parenthesis. But there has not been any mention of our fathers: and the whole sentence, thus disposed, is utterly discordant from the Hebrew idiom and construction. In those is continuance; עולם olam means a destined but hidden and unknown portion of time; but cannot mean continuation of time, or continuance, as it is here rendered. Such forced interpretations are equally conjectural with the boldest critical emendation; and generally have this farther disadvantage, that they are altogether unworthy of the sacred writers. - L

Coverdale renders the passage thus: -

But lo, thou art angrie, for we offende, and have been ever in synne; and there is not one whole

This is, I am afraid, making a sense

After all that this very learned prelate has done to reduce these words to sense and meaning, I am afraid we are still far from the prophet’ s mind. Probably בהם bahem , in them, refers to דרכיך deracheycha , thy ways, above. עולם olam may be rendered of old, or during the whole of the Jewish economy; and ונושע venivvashea , "and shall we be saved?"Thus: - Thou art wroth, for we have sinned in them (thy ways) of old; and can we be saved? For we are all as an unclean thing, etc.

Clarke: Isa 64:6

As filthy rags - עדים iddim . Rab. Mosheh ben Maimon interpretatur עדים iddim , vestes quibus mulier se abstergit post congressum cum marito suo. Alii pannus menstruatus. Alii panni mulieris parientis . - And we ben made as unclene alle we: and as the cloth of the woman rooten blode flowing, all our rigtwisnesses. - Old MS. Bible. If preachers knew properly the meaning of this word, would they make such a liberal use of it in their public ministry? And why should any use a word, the meaning of which he does not understand? How many in the congregation blush for the incautious man and his "filthy rags!"

Clarke: Isa 64:7

There is none - Twelve MSS. have אין ein , without the conjunction ו vau prefixed; and so read the Chaldee and Vulgate

And hast consumed us because of our iniquities "And hast delivered us up into the hands of our iniquities"- For ותמוגנו vattemugenu , "hast dissolved us,"the Septuagint, Syriac, and Chaldee had in their copies תמגננו temaggenenu , "hast delivered us up."Houbigant. Secker.

Clarke: Isa 64:8

But, now, O Lord, thou art our Father "But thou, O Jehovah, thou art our Father"- For ועתה veattah , and now, five MSS., one of them ancient, and the two oldest editions, 1486 and 1488, have ואתה veattah , and thou, and so the Chaldee seems to have read. The repetition has great force. The other word may be well spared. "But now, O Lord, thou art our Father."How very affectionate is the complaint in this and the following verses! But how does the distress increase, when they recollect the desolations of the temple, and ruin of public worship, Isa 64:11 : "Our holy and beautiful house, where our fathers praised thee, is burnt up with fire,"etc

We all are the work of thy hand - Three MSS. (two of them ancient) and the Septuagint read מעשה maaseh , the work, without the conjunction ו vau prefixed. And for ידך yadecha , thy hand, the Bodleian, and two others MSS., the Septuagint, Syriac, and Vulgate read ידיך yadeycha , thy hands, in the plural number. - L.

Clarke: Isa 64:9

Neither remember iniquity - For לעד תזכר laad tizcor , one of my MSS. has לעד תקצף laad tiktsoph , "be not angry,"as in the preceding clause. This has been partially obliterated, and תזכר tizcor , written in the margin by a later hand: but this MS. abounds with words of this kind, all altered by later hands.

Calvin: Isa 63:7

7.I will keep in remembrance the compassions of Jehovah Isaiah brings consolation to his people in distressed and calamitous circumstances, and by his example bids the Jews, when they were oppressed by afflictions, call to remembrance God’s ancient benefits, and betake themselves to prayer; that they may not be like hypocrites, who only in prosperity feel the goodness of God, and are so much cast down by adversity as to remember no benefit. But when the Lord chastises us, we ought to mention and celebrate his benefits, and to cherish better hopes for the future; for the Lord is always the same, and does not change his purpose or his inclination; and therefore if we leave room for his compassion, we shall never be left destitute.

Such appears to me to be the scope of the context, though others view it in a different light, namely, that the Prophet, having hitherto spoken of the destruction of the people, comforts himself by this confident hope of compassion, that God wishes to save some of them. But they are mistaken in supposing that Isaiah has hitherto spoken of the Jews, as if God punished them only, whereas he testified that he would likewise punish other nations, that they might not think that they alone were hated by God; and accordingly, he now exhorts them to celebrate the remembrance of those benefits which God had formerly bestowed on the fathers, that by their example they may know better the love of God toward them. From the context it will also appear clearly, that the Jews are joined with their fathers, that the covenant which belongs to them in common with their fathers, may encourage them to hope well.

As upon all that Jehovah hath bestowed on us He employs the particle of comparison, As, in order to shew that in adversity we ought instantly to remember those benefits which the Lord bestowed on his people, as if they were placed before our eyes, though they appear to be buried by extreme old age; for if they do not belong to us, the remembrance of them would be idle and unprofitable.

He confirms this also by saying on us. Because the Jews were members of the same body, he justly reckons them the descendants of their grandfathers and other ancestors. Isaiah did not, indeed, experience those benefits which he mentions; but because they had been bestowed on the Church, the fruit of them came partly to himself, because he was a member of the Church. And undoubtedly that communion of saints which we profess to believe, ought to be so highly valued by us, as to lead us to think that what the Church has received from the hand of God has been given to us; for the Church of God is one, and that which now is has nothing separate from that which formerly was. ¹⁷⁵

In the multitude of kindness toward the house of Israel By these words Isaiah more fully explains his meaning. Since therefore the Lord shewed himself to be kind and bountiful toward his people, we ought to hope for the same thing in the present day, because we are “fellow-citizens,” and members of the very same Church. (Eph 2:19.) Although we feel that God is angry with us on account of our sins, yet our hearts ought to be encouraged by hope and armed by confidence; because he cannot forsake his Church. Yet it ought to be carefully observed, that the Prophet extols and magnifies in lofty terms the mercy of God, that we may know that the foundation of our salvation and of all blessings is laid on it; for this excludes the merits of men, that nothing may in any way be ascribed to them.

That this doctrine may be better understood, we must take into account the time of which Isaiah speaks. At that time righteousness and godliness chiefly flourished; for although the people were exceedingly corrupted, yet Moses, Aaron, and other good men, gave illustrious examples of unblamable and holy lives. Yet the Prophet shews that all the blessings which the Lord. bestowed on Moses and others ought to be ascribed, not to their merits, but to the mercy of God. But what are we in comparison of Moses, that we should deserve anything from God? This repetition, therefore, of kindness, mercies, and compassions, as it raises feeble minds on high, that they may rise above stupendous and formidable temptations, ought also to remove and swallow up all thought of human merits.

Calvin: Isa 63:8

8.For he said, Surely they are my people He mentions the election of the people, and represents God as speaking of it, that we may keep in view the end of our calling., that he wished to have a peculiar people, who should call upon him. And yet he accuses the people of ingratitude, in having disappointed God of his expectation; not that the Lord can be deceived, for he dearly foresaw what they would become, and also declared it (Deu 32:15) by Moses; but Scripture speaks in this manner, when it is altogether owing to the ingratitude of men that they, disappoint God, as we formerly saw,

“I looked that it should yield grapes, and it hath yielded wild grapes.” (Isa 5:4.)

Nor does he treat of God’s secret decree, but speaks after the manner of men about the mutual consent between God and believers, that all to whom he deigns to offer himself as their Father, may answer to God when he calls; “for the foundation standeth sure, that none of the elect shall perish, because the Lord knoweth who are truly his. (2Ti 2:19.)

Children that do not lie We know that the end of our calling is, that we may lead a holy and blameless life, as the whole of Scripture testifies, and as we have often stated at former passages. (Isa 43:21.) Justly, therefore, does the Lord say that he elected the people, that they might be holy and true, that he might have children who were averse to falsehood and vanity. But the people did not keep their promise, and were far removed from that simplicity which they ought to have followed; for everything was full of deceit and hypocrisy. Yet nevertheless he holds out the hope of pardon, provided that they fly to God and humble themselves by sincere repentance.

Therefore he became their Savior The Prophet shews what is the chief part of the service of God; namely, to have a pure and upright heart. Hence it follows that God forsakes us, because we are treacherous and are covenant-breakers. Seeing therefore that this people took pleasure in their vices, it was proper first to convict them of their unbelief, that being afterwards converted to God, they might find him to be their Savior.

Calvin: Isa 63:9

9.In all their affliction he was afflicted He enlarges on the goodness of God toward his people, and shews that he was kind to the fathers, so long as they permitted themselves to be governed by him, and was so careful about them that he himself bore their distresses and afflictions. By speaking in this mainner, he declares the incomparable love which God bears toward his people. In order to move us more powerfully and draw us to himself, the Lord accommodates himself to the manner of men, by attributing to himself all the affection, love, and (συμπαθεία) compassion which a father can have. And yet in human affairs it is impossible to conceive of any sort of kindness or benevolence which he does not immeasurably surpass.

I acknowledge that לא ( lo) with א ( aleph) literally signifies not; and therefore I do not altogether reject a different interpretation, that the people in their afflictions were not afflicted, because God always applied some remedy to alleviate their sorrows. But since א , ( aleph,)in many passages, is manifestly changed into ו , ( vau,) learned commentators justly, in my opinion, view it as equivalent to the pronoun לו , ( lo,) to him. In this sense the Prophet testifies that God, in order to alleviate the distresses and afflictions of his people, himself bore their burdens; not that he can in any way endure anguish, but, by a very customary figure of speech, he assumes and applies to himself human passions. ¹⁷⁶

And the angel of his face saved them Of the care which he took of them he next explains the effect, by saying that he always delivered them by the hand of his angel, whom he calls “the angel of his face,” because he was the witness of the presence of God, and, as it were, his herald to execute his commands; that we may not think that angels come forth of their own accord, or move at their own suggestion, to render assistance to us; for the Lord makes use of their agency, and makes known to us his presence by means of them. Angels can do nothing of themselves, and give no assistance, except so far as the Lord commissions them

“to be ministers of our salvation.” (Heb 1:14.)

Let us not, therefore, fix our whole attention on them, for they lead us straight to God.

If it be thought preferable to interpret this phrase as describing the lively image of God, because that angel, being the leader and guardian of the people, shewed the face of God as in a mirror, that meaning will be highly appropriate. And indeed I have no doubt that the office of Savior is ascribed to Christ, as we know that he was the angel of highest rank, by whose guidance, safeguard, and protection, the Church has been preserved and upheld.

In his love. He shews what was the cause of so great benefits; namely, his love and undeserved kindness, as Moses also teaches. “How came it that God adopted thy fathers, but because he loved them, and because his heart clave to them?” (Deu 4:37.) Moses wishes to set aside entirely the lofty opinion which they might entertain of themselves, because they were proud and haughty, and claimed more for themselves than they had a right to claim; and therefore he shews that there was no other cause for so great benefits than the absolute and undeserved goodness of God.

He bore them and carried them. He next makes use of the same metaphor which Moses employs in his song, when he says that God

“carried his people in the same manner as an eagle bears her young on her wings.” (Deu 32:11.)

Or perhaps some may choose to refer it to sheep, as we have seen elsewhere, “He will lead those that are with young.” (Isa 40:11.) Yet it is more natural to view this as a comparison to a mother, who not only carries the child in the womb, but rears it till it arrive at full strength. The meaning may be thus summed up. “The people experienced the grace of God, not only once, when they were redeemed, but during the whole course of their life, so that to him alone ought to be ascribed all the benefits which they have received.” And therefore he adds —

All the days of the age; that is, in an uninterrupted succession of many years; for God is not wearied in doing good, nor is it only to a single age that he shews his kindness; for he has never ceased to adorn and enrich his Church with various gifts.

Calvin: Isa 63:10

10.But they were rebellious The Prophet now comes down to the second clause, in which he states that the Lord ceased to shew kindness to his people, because they revolted, and turned aside from him. The question turns on this point: “God exercised his kindness towards our fathers for a long time; why do not we experience the same kindness? Is he unlike himself?” By no means; but we ourselves, by our rebellion, refuse and even drive away his goodness. Yet the Prophet not only accuses the men of his own age, but likewise condemns former ages. We see how, even when they had Moses for their leader, they murmured against God and rebelled. (Exo 17:5; Num 11:1.)

Therefore he became an enemy to them He shews that the effect of their rebellion was, that God, who had loved them tenderly, yet, in consequence of their obstinacy, “became an enemy to them.” Let them accuse themselves, therefore, for suffering the punishment of their transgressions; for God is by nature disposed to shew kindness, and nothing is more agreeable to him than to bestow his favors.

And they provoked his Holy Spirit We are said to irritate “the Holy Spirit” by our wickedness; and this form of expression, after the manner of men, is intended to produce in us stronger abhorrence against sin, which provokes God’s wrath and hatred. Now, since it is the same Spirit that performs the work of our salvation, the Prophet suggests that God is alienated from us by our sins, which break asunder the bond of union. To this belongs the exhortation of Paul,

“Grieve not; the Spirit of God, by whom ye have been sealed to the day of redemption.” (Eph 4:30.)

It ought also to be observed here, that we have no reason for blaming men, who hate and persecute us, seeing that the Lord makes war with us, and punishes our transgressions by their hand. We ought therefore to accuse and condemn our transgressions; for they are the cause of all the evils which we endure.

Calvin: Isa 63:11

11.And he remembered the days of old This is the design of the chastisement, that the people may be roused from their lethargy, and may call to remembrance those things which they had formerly forgotten; for we are so intoxicated by prosperity that we altogether forget God. And therefore chastisements bring back this thought, which had been defaced in us, “Where is God who bestowed so many benefits on our fathers?” For I refer these things to the past time; and therefore I have translated עולם ( gnolam) “of old.” and not “of the age,” which would be unsuitable to this passage, seeing that he mentions those times in which Moses governed the people of God. Wherefore, the true meaning is, that the Jews, being wretchedly oppressed, thought of “the times of old,” in which the Lord displayed his power for defending his people. As to the opinion of some commentators, who refer it to God, as if he contended with the wickedness of the people, because he chose rather to bestow his favors improperly on ungrateful persons, than not to complete what he had begun, it appears to be too harsh and unnatural; and therefore the Prophet rather utters the groans and complaints of a wretched people, when they have learned from chastisements how miserable it is to lose God’s protection.

With the shepherd of his flock. By “the shepherd” he means Moses, and I see no good reason for translating it in the plural rather than the singular number. ¹⁷⁷

That put his Holy Spirit in the midst of him He describes also the manner; namely, that he endowed him with a remarkable grace of the Holy Spirit; for “to put the Spirit in the midst of him” means nothing else than to display the power of his Spirit. Others prefer to view it as referring to the people; and I do not object to that opinion. But when the Lord chose Moses, and appointed him to be the leader of the whole people, in him especially the Lord is said to have “put his Spirit.” Now, he gave his Spirit to him for the benefit of the whole people, that he might be a distinguished minister of his grace, and might restore them to liberty. At the same time, the power of the Spirit of God was seen in the midst of the whole people.

Calvin: Isa 63:12

12.Who led them Here he goes on to describe the miraculous deliverance of the people, who were led out of Egypt under the guidance of Moses; and he goes on to relate the complaints which might occur to the minds of the afflicted Jews. Here we see two things connected; namely, the right hand of Moses and the arm of God’s majesty. The Lord employs the labors and ministry of men in such a manner that his praise and glory must not be in any degree diminished or obscured; for, while these things are transacted under Moses as the leader, everything is ascribed to God. Just as, when the ministers of the Gospel are said to “forgive sins,” (Joh 20:23,) which nevertheless belongs to God alone, does this detract from his authority and majesty? Not at all; for they are only his instruments, and lend their labor to God, to whom the undivided praise ought to be rendered. And indeed, what could the hand of a single man have accomplished, if it had not been wielded by the arm of God?

Accordingly, he expressly adds the design, that God performed miracles at that time, in order that he might gain for himself an everlasting name; and if we are not at liberty to deprive him of this, it will not be lawful to transfer to man even the smallest portion of praise.

Calvin: Isa 63:13

13.Who made them walk through the depths These things are added for the purpose of setting that benefit in a stronger light. He likewise brings forward comparisons, in order to describe that extraordinary power of God: “As a horse in the desert, As a beast into a plain;” that is, he led out his people as gently as if one were leading a horse into a plain. By the word “desert” is not meant the wilderness of Paran in which the people dwelt forty years; but, in accordance with the ordinary usage of the Hebrew tongue, it denotes pasture, in which herds and flocks wander at large. This is still more evident from the following verse, —

Calvin: Isa 63:14

14.As a beast into a plain Here, instead of “desert,” he makes use of the word “plain;” and the same meaning is drawn from what he says, that “the people walked through the depths without stumbling, as horses are wont to do in the desert.” In a word, he informs them that the Red Sea was no obstacle to the people marching through the midst of the depths, as if they were walking on level ground. ¹⁷⁸

A glorious name This is in the same sense that he called it a little before “an everlasting name.” The people now argue with God, that if he once wished to obtain “a glorious name,” he must not now throw away all care about it; otherwise the remembrance of the benefits which he formerly bestowed on the fathers will be entirely blotted out.

Calvin: Isa 63:15

15.Look down from heaven After having, in the name of the whole people, related the benefits of former times, he now applies this to the present subject, and entreats the Lord to pay regard to his people.

Behold from the habitation of thy holiness By these words he means that the power of God is not diminished, though this does not always appear; for we must supply a contrast, that God at that time might be said to be concealed, and did not shew himself to them as he had shewn himself to the fathers. “Although, therefore, we do not see thee, O Lord, and although thou hast withdrawn from us as if thou wert shut up in heaven, so that thou mayest seem to have altogether ceased to care about us, yet ‘look down from heaven, and from thy habitation’ behold our distresses.” Believers must differ from unbelievers in acknowledging a powerful and kind God, even when they perceive no tokens of his power or kindness; and thus, even when he is at a great distance, they nevertheless call on him; for God never ceases to care about his people, (1Pe 5:7,) since he governs unceasingly every part of the world.

Where is thy zeal? By these questions believers appear in some measure to reproach God, as if he were not now moved by any affection toward them, or as if his power were diminished; but the Prophet’s meaning is different; for in thus extolling those benefits, his object is, as I have already remarked, to confirm the hope of believers for the future, that they may know that God is always like himself, and will never lay aside his care about his people. This will appear more clearly from what follows.

The multitude of bowels and of compassions denotes God’s vast goodness; for God displays and opens up his bowels, so to speak, when he exercises toward us bounty and kindness, which truly is so great that we cannot praise it in adequate language. Nor is it a new thing that believers, when oppressed by grief, expostulated familiarly with God for shutting up his bowels. They do indeed hold by this principle, that God is always compassionate, because he does not change his nature; and though they impute it to their sins that they do not experience him to be compassionate, yet, that they may not sink into despair, they ask how it is possible that God should treat them with severity, and, as if he had forgotten his natural disposition, should shew nothing but tokens of absolute displeasure? ¹⁷⁹

Calvin: Isa 63:16

16.Surely thou art our Father God permits us to reveal our hearts familiarly before him; for prayer is nothing else than the opening up of our heart before God; as the greatest alleviation is, to pour our cares, distresses, and anxieties into his bosom. “Roll thy cares on the Lord,” says David. (Psa 37:5.) After having enumerated God’s benefits, from which his goodness and power are clearly seen, so that it is evident that it is nothing else than the sins of men that hinder them from feeling it as formerly, he returns to this consideration, that the goodness of God is nevertheless so great as to exceed the wickedness of men. He calls God a Father in the name of the Church; for all cannot call him thus, but it is the peculiar privilege of the Church to address him by a father’s name. Hence it ought to be inferred that Christ, as the first-born, or rather the only-begotten Son of God, always governed his Church; for in no other way than through him can God be called Father. And here we again see that believers do not contend with God, but draw an argument from his nature, that, by conquering temptation, they may strive to cherish good hope.

Though Abraham do not know us Here a question arises, Why does he say that the patriarch does not know the people? Jerome thinks that this is done because they were degenerated, and therefore were unworthy of so high an honor; but that interpretation appears to me to be exceedingly unnatural. The true meaning is, “Though our fathers deny us, yet God will reckon us as children, and will act toward us as a Father.”

They who say that Abraham and other believers care no more about the affairs of men, torture by excessive ingenuity the words of the Prophet. I do not speak of the fact itself, but I say that those words do not prove that the saints have no care about us. The natural and true meaning is, “O Lord, that thou art our Father will be so sure and so firmly established, that even though all parentage and all relationship should cease among men, yet thou wilt not fail to be our Father. Sooner shall the rights of nature perish than thou shalt not act toward us as a Father, or the sacred adoption shall be infringed, which was founded on thy unchangeable decree, and ratified by the death of thine only-begotten Son.” ¹⁸⁰

Yet we may infer from this that holy men present themselves before God, and pray to him, in such a manner as not to look at any intercessions of others; for they are commanded to pray so as to rely on God’s fatherly kindness, and to lay aside every other confidence. And if the Prophet did not instruct the Jews, in order that God might listen to them, to turn their mind to Abraham and Jacob, to whom promises so numerous and so great had been given, assuredly much less ought we to resort, to Peter, and Paul, and others; for this is not a private prayer offered by a single individual or by a few persons, but the public and universal prayer of the whole Church, as if the Prophet laid down a general form. Besides, our confidence ought to be founded on God’s favor and kindness as a Father, so as to shut our eyes on all the intercessions of men, whether living or dead. In a word, believers profess that they do not gaze around in all directions, but rely on God alone.

It comes now to a question, Why did he pass by Isaac and mention in a special manner Abraham and Jacob? The reason is, that with those two persons the covenant was more solemnly ratified. Isaac was, indeed, a partaker of the covenant, but did not receive promises so large and so numerous.

Our Redeemer Redemption is here described as a testimony of that adoption; for by this proof God manifested himself to be the Father of the people; and therefore boldly and confidently do believers call on God as their Father, because he gave a remarkable testimony of his fatherly kindness toward them, which encouraged them to confidence. But redemption alone would, not have been enough, if a promise had not likewise been added; and therefore, as he once redeemed them, he promised that he would always be their Father.

From everlasting is thy name By the word “everlasting” ¹⁸¹ is pointed out the stability and continuance of his fatherly name, for we did not deserve the name of children; but his will, by which he once adopted us to be children, is unchangeable. Since, therefore, the Lord has an eternal name, it follows that the title and favor which are connected with that eternity and flow from it, shall be durable and eternal. ¹⁸²

Calvin: Isa 63:17

17.Why didst thou cause as to wander, O Jehovah, from thy ways? Because these modes of expression appear to be rough and harsh, some think that unbelievers are here introduced as murmuring against God and uttering blasphemies, with the rage and obstinacy of men who are in a state of despair. But the connection in which these words occur does not at all admit of that interpretation; for the Prophet points out the fruit that would result from the calamities and afflictions of the Jews, because, having been subdued and tamed, they no longer are fierce or indulge in their vices. They are therefore ashamed that in time past they departed so far from the right way, and they acknowledge their own fault.

And indeed when they trace their sins to the wrath of God, they do not intend to free themselves from blame, or to set aside their guilt. But the Prophet employs a mode of expression which is of frequent occurrence; for in the Scriptures it is frequently said that God drives men into error, (2Th 2:11;) “gives them up to a reprobate mind,” (Rom 1:28;) and “hardens them.” (Rom 9:18.) When believers speak in this manner, they do not intend to make God the author of error or of sin, as if they were innocent, or to free themselves from blame; but they look higher, and rather acknowledge that it is by their own fault that they are estranged from God and deprived of his Spirit, and that this is the reason why they are plunged into every kind of evils.

Those who say that God leads us into error by privation, that is, by depriving us of his Spirit, do not perceive the actual design; for God himself is said to harden and to blind, when he gives up men to be blinded by Satan, who is the minister and executioner of his wrath. Without this we would be exposed to the rage of Satan; but, since he can do nothing without the command of God, to whose dominion he is subject, there will be no impropriety in saying that God is the author of blinding and hardening, as Scripture also affirms in many passages. (Rom 9:18.) And yet it cannot be said or declared that God is the author of sin, because he punishes the ingratitude of men by blinding them in this manner.

Thus believers here acknowledge that God has forsaken them, but that it is by their own fault; ¹⁸³ and they acknowledge God’s righteous vengeance against them. In like manner, when Moses says that “God hath not hitherto given to the people eyes to see and a heart to understand,” (Deu 29:4,) he does not lay the blame on God, but reminds the Jews whence they should seek to obtain a remedy for that stupidity of which they had been convicted. Yet it may appear as if here they aimed at something else, by inquiring into the cause and remonstrating with God, that he ought to have acted differently towards them and treated them less harshly. But I reply, that believers always look at the goodness of God, even when they acknowledge that they suffer justly on account of their sins.

Some refer these words to the captivity; as if believers complained that God permitted them to languish so long in captivity. As if he had said, “The chief cause of their obstinacy is, that the Lord does not permit them to partake of his grace.” Believers are troubled by a dangerous temptation, when they see wicked men pursuing their career without being punished, and are almost driven by it to despair; as it is beautifiully expressed by David. (Psa 115:3.) But I think that the Prophet’s meaning is more general; for believers acknowledge that they “wandered,” because they were not governed by the Spirit of God; and they do not; expostulate with God, but desire to have that Spirit, by whom their fathers were guided, and from whom they obtained all prosperity.

And hast caused our heart to depart from thy fear תקשיח , ( takshiach,) is rendered by some, hast hardened; but as that would not agree with the words, “in thy fear,” I have preferred to translate it, “Hast caused to depart;” for קשח , ( kashach,) also signifies “to remove and place at a distance.”

Return on account of thy servants Some think that these words relate to the whole people, as Scripture frequently gives the appellation of “servants of God” to all the citizens of the Church. But I think that they relate literally to Abraham, Isaac, and Jacob, and that is much more probable; not that the people relied on their intercession, but because the Lord had made a covenant with them, which they should transmit from hand to hand to their posterity. Thus they do not hold out these patriarchs as men, but as ministers and depositaries or messengers of the covenant which was the foundation of their confidence. In the same manner, in that psalm,

“Lord, remember David,” (Psa 132:1,)

the name of the dead patriarch is mentioned to God, not because the saints thought that he would be their intercessor, but that the promise given to a single individual, as to establishing the kingdom in his family for ever, belongs to the body of the people.

The Papists eagerly seize on these words, as if they were a proof of the intercessions of the saints. But how easy it is to reply may be easily seen from the true interpretation; for the fathers are mentioned, not because they had a right to obtain anything for them, or because they now intercede, but because with them was formed a gracious covenant, which belongs not only to themselves, but to all their posterity.

To the tribes of thine inheritance I have added the preposition To, which was understood, in order that the meaning might be more easy and obvious. It is a customary form of expression among the Hebrews, “Return the tribes,” instead of “Return to the tribes;” as if he had said, “Return to a state of friendship with thy people.” Hence it is evident that what was formerly said had no other object than that the people urged God to the exercise of mercy by representing to God their distresses and calamities. And in this manner we must come to God; that is, by recounting former benefits and laying before him our afflictions, if we desire to be delivered from them.

He employs the word Inheritance, because God hath chosen that people to be his heritage; as if he had said, “Where shall thy people be, if we perish?” Not that the Lord was bound to that people, but that he had given his promise to them. ¹⁸⁴ Accordingly, the people venture to remind God of his promise and to offer earnest prayer, because he had laid himself under a voluntary obligation both to the fathers and to posterity. Now, since all the promises are ratified and confirmed in Christ, (2Co 1:20,) and since we possess the reality of all things, we ought to be fortified by stronger confidence; for not only was the covenant made in his hand, but it was ratified and sealed by his blood. To the ancient fathers also he was indeed the Mediator, but we have everything clearer and plainer; because they were still kept amidst the darker shadows.

Calvin: Isa 63:18

18.For a little time It is wonderful that the people should call it “a little time;” for fourteen hundred years had elapsed since the people began to possess that land. But we must take into account the promise by which he said that the seed of Abraham should have it as an everlasting inheritance; and therefore that was a short time, when compared with eternity. (Gen 17:8.) Believers, therefore, represent to God the shortness of that time; not that they accuse him of insincerity, but that he may remember the promise and covenant, and may have more regard to his own goodness than to the chastisements which they justly deserved. Thus the ancient Church complains that

“her strength was weakened in the journey, that her days were shortened, and prays that she may not be cut off in the middle of her course,” (Psa 102:23,)

that is, because the fullness of age depended on the coming of Christ.

Our adversaries have trodden down thy sanctuary This was a much heavier complaint, that wicked men had profaned the land which the Lord had consecrated to himself. Undoubtedly this was far more distressing to the people than the rest of their calamities, and justly; for we ought not to care so much about ourselves as about religion and the worship of God. And this is also the end of redemption, that there may be a people that praises the name of the Lord and worships him in a right manner.

Calvin: Isa 63:19

19.We have been of old The words of the Prophet admit of two meanings. Some view this passage in such a light as if the people argued with God on this ground, that they were elected at that time when the rest of the nations were rejected, and that this covenant was ratified “from of old,” that is, for a long period. Another meaning, which I prefer, is this, that the people argue with God, and complain that they seem as if they did not differ at all from unbelievers; that is, because they receive from him no assistance or relief in adversity, which is unreasonable and improper. This statement is remarkable and worthy of notice; for, whenever we are oppressed beyond measure with adversity, we are permitted to complain to God, and to represent to him our calling, that he may render assistance, and shew how wide a difference there is between us and strangers.

On whom thy name hath not been called This is of the same import with what goes before; for it means that the calling of God must not be made void. And indeed the Lord does not wish that we should call upon him in vain; for prayers would be unprofitable and useless, if the Lord took no care of us. Now, the Church is distinguished by this mark, that “his name is called upon her.” Unbelievers cannot call upon him; for there is no access to him but through the word, of which they have no knowledge; and therefore, wherever there is faith, there is also calling on him; and if there be no faith, it is certain that there is no hope or confidence.

Calvin: Isa 64:1

1.O that thou wouldest rend the heavens! The particle לוא ( lu) appears to me, in this passage, to denote a wish; for, although it has many significations, yet the context shews that this signification is more appropriate to this passage than any other. Here believers burst forth into earnest prayer, as usually happens, when in sore adversity we do not find plain terms to be sufficiently forcible for our purpose.

God is said to “rend the heavens,” when he unexpectedly gives some uncommon and striking proof of his power; and the reason of this mode of expression is, not only that men, when they are hard pressed, commonly look up to heaven, from which they expect assistance, but that miracles, by interrupting the order of nature, open up for themselves an unusual path. Now, when God renders no assistance, he appears to be shut up in heaven, and to disregard what is taking place on earth. For this reason he is said to open and “rend the heavens,” when he holds out to us some testimony of his presence; because otherwise we think that he is at a great distance from us.

That thou wouldest come down. This expression, like the former, is adapted to the estimation of our flesh; for God does not need to move from one place to another, but accommodates himself to us, that we may understand those subjects better. ¹⁸⁵ (Gen 11:5.)

Let the mountains flow down That is,

“Let thy majesty be openly displayed, and let the elements, struck by the perception of it, yield and obey.” (Psa 18:11.)

This will appear more plainly from what immediately follows.

Calvin: Isa 64:2

2.As by the burning of a melting fire, ¹⁸⁶ the fire hath made the water to boil. All this might be read either in the future or in the subjunctive; as if he had said, “O Lord, if thou camest down, the nations would tremble at thy presence; thine enemies would instantly be melted away.” But I think that the translation which I have given is more simple; for it is very certain that the Prophet here alludes to Mount Sinai, where the Lord openly revealed himself to the people. Hence we see also the gross absurdity of the division of this chapter; ¹⁸⁷ since those events are related in support of that prayer which ought rather to have been placed at the beginning of the chapter. ¹⁸⁸

We have formerly seen that the prophets, when they relate that God assisted his people, bring forward an instance in the history of redemption. ¹⁸⁹ Whenever therefore the prophets mention this history, they include all the benefits that were ever bestowed by God on his people; not only when he delivered them from the tyranny of Pharaoh, when he appeared to them in Mount Sinai, but also when, during forty years, he supplied them with all that was necessary in the wilderness, when he drove out their enemies, and led them into the possession of the land of Canaan. In a word, they include all the testimonies by which he formerly proved himself to be gracious to his people and formidable to his enemies.

He says that “the melting fire made the waters boil,” because, contrary to custom, fire and lightning were mingled with violent showers; as if he had said that the fire of God melted the hardest bodies, and that the waters were consumed by its heat. To the same purpose is what he adds, that “the mountains flowed at his presence;” for he opened up a passage for his people through the most dreadful obstacles.

Calvin: Isa 64:3

3.Terrible things which we did not look for He says that the Israelites saw what they did not at all expect; for, although God had forewarned them, and had given them experience of his power in many ways, yet that alarming spectacle of which he speaks goes far beyond our senses and the capacity of the human mind.

Calvin: Isa 64:4

4.From of old they have not heard This verse confirms what has been already said, that believers do not here ask anything strange or uncommon, but only that God may shew himself to be to them what he formerly shewed himself to be to the fathers, and that he may continue to exercise his kindness, and that, since he has been wont to assist his people, and to give them undoubted tokens of his presence, he may not cease in future to cause his strength and power to shine forth more and more brightly. He represents believers as praying to God in such a manner that they strengthen themselves by the remembrance of the past, and betake themselves; with greater courage to God’s assistance.

Eye hath not seen a God besides thee The Prophet’s design unquestionably is, to celebrate God’s immense goodness, by relating the numerous benefits which he bestowed upon his people in ancient times; and this kind of praise is highly magnificent, when, rising to rapturous admiration, of them, he exclaims that there is no God besides him, and that those things which the Lord has carried into effect for the sake of his people are unheard-of and uncommon. But there are two ways in which these words may be read, for אלהים ( elohim) may either be in the accusative or in the vocative case. “O Lord, no one hath seen besides thee what thou doest for them that wait for thee.” But another reading is more generally approved, “No one hath ever seen or ever heard of such a God.” Yet in this reading we must supply the particle of comparison, as; for otherwise the sentence would be incomplete. The verb יעשה ( yagnaseh) is put absolutely, “No ear hath heard, and no eye hath seen, such a God as doeth such things.” And thus God is distinguished from idols, from which superstitious men imagine that they obtain all good things; for they are the mere inventions of men, and can do neither good nor harm, seeing that God bestows on his worshippers benefits of every kind.

Paul appears to explain this passage differently, and to torture it to a different purpose, and even quotes it in different words, that is, because he followed the Greek version. (1Co 2:9.) In this respect the Apostles were not squeamish; for they paid more attention to the matter than to the words, and reckoned it enough to draw the attention of the reader to a passage of Scripture, from which might be obtained what they taught. As to the addition which Paul appears to have made of his own accord, “Nor hath entered into the heart of man what God hath prepared for them that love him,” he did so for the purpose of explanation; for he added nothing that does not fully agree with the Prophet’s doctrine.

That we may understand better how thoroughly he agrees with the Prophet, we must understand his design. In that passage he treats of the doctrine of the Gospel, which he demonstrates to surpass the capacity of the human understanding; for it contains knowledge that is widely different and far removed from the perception of our flesh, and, in short, is “hidden wisdom,” so that Paul is justly led to view it with astonishment. And as the Prophet, when he takes into consideration the wonderful acts of God’s kindness, exclaims, like one who is lost in amazement, that nothing like this was ever heard of; so, in the most excellent of all benefits, namely, that in which Christ is offered to us by the Gospel, we may exclaim in the same manner, “O Lord, what thou bestowest on thy people exceeds all the capacity of the human mind: no eye, no ear, no senses, no mind can reach such loftiness.” Thus Paul applies this passage admirably to his reasoning, and does not make an improper use of the statement made by the Prophet when he elevates above the world that peculiar grace which God bestows on his Church.

There remains but one difficulty, namely, that Paul applies to spiritual blessings what the Prophet here says about blessings of a temporal nature. But we may say that Isaiah here looks merely at the cause of God’s benefits, though he has in his eye the condition of the present life; for all the benefits that we receive from God, for the sake of food and nourishment, are proofs of his fatherly kindness toward us; and it is the peculiar excellence of faith, to rise from visible favors to those which are invisible. Although therefore the Prophet appears to speak of external deliverance and other benefits of this life, yet he rises higher, and looks chiefly at those things which belonged especially to the people of God. What stupidity would it be, if, while we enjoy God’s benefits, we did not consider the fountain itself, that is, his fatherly kindness! Ordinary favors are enjoyed indiscriminately by the good and the bad; but that favor with which he embraces us belongs especially to citizens. The consequence is, that we do not merely observe those things which fall under the senses of men, but contemplate the cause itself. Although therefore neither eyes nor ears reach so far as to comprehend the grace of adoption, by which the Lord testifies that he is our Father, yet he reveals it by the testimony of his Spirit.

It is even probable that the Prophet, when he spoke of a particular instance of God’s kindness, was elevated, by means of it, to a general reflection; for, in considering God’s works, it was frequent and customary for good men to pass from a single instance to the whole class. In that way might this single but remarkable instance of the divine goodness raise the mind of the Prophet to so high a pitch as to meditate on that infinite abundance of blessings which is laid up for believers in heaven. We even see clearly that this commendation includes the gracious covenant by which God adopted the children of Abraham into the hope of eternal life. (Gen 17:7.) What has been said amounts to this: “Seeing that the goodness and power of God are so great, we have no reason to distrust him; but we ought to place our confidence in him, so as to hope that he will assuredly assist us.” And such is the design of those excellent benefits which are here mentioned by the Prophet.

Calvin: Isa 64:5

5.Thou hast met He proceeds with the same subject; for the people deplore their hard lot, that they feel no alleviation in their adversity, although formerly God was wont to stretch out the hand to the fathers. Believers, therefore, speak in this manner: “Thou wast wont to meet our fathers; now thy face is turned away from us; and thou appearest to be irreconcilable:, because we gain nothing by calling on thee. Whence comes this diversity, as if thy nature had been changed, and thou wert now different from what thou hast been?” They next add, and make an acknowledgment, that they are punished justly, because “they have sinned.” I have formerly stated that nothing is better in adversity than to remember God’s benefits, and not only those which we have ourselves experienced, but likewise those which are related in Scripture; for we cannot be armed by a stronger shield against temptations of every kind.

This verse, in my opinion, is inaccurately explained by those who think that we ought to read those words as closely connected, Him that rejoiceth and doeth righteousness, as if he had said, “Thou hast met them that willingly serve thee, and whose highest pleasure is to do what is right.” I think that rejoicing denotes here those who were glad in prosperity; for at that time the people were in sadness and mourning. There is an implied contrast. “Formerly thou wast wont to meet the fathers, before they were distressed by any affliction, and to cheer them by thy approach; now thou art far distant, and permittest us to languish in mourning and grief.”

In thy ways they remembered thee In accordance with what he has now said, he adds that they “remembered God,” because they enjoyed his present grace, and felt that he was the author and director of their salvation; and so by “the ways of God,” he means prosperity; either that in this way he was near to them, when he treated them softly and gently as his children, or because God is by nature inclined to acts of kindness. But since he said that God was wont to “meet him that doeth righteousness,” the “remembrance” may relate to the practice of piety, that is, that they devoted themselves earnestly to the worship of God; and so it will be an explanation of the former clause, for the prophets frequently confirm by a variety of expressions what they have formerly said. To “remember” God, is to be captivated by the pleasant remembrance of him, so that we shall desire nothing more, and to place all our happiness in him. There is nothing that delights us more than the remembrance of the mercy of God; and, on the other hand, if we feel that God is angry, the mention of him fills us with alarm.

And we have sinned The reason is assigned; for, when they find that God is so unlike what he formerly was, they do not murmur against him, but throw all the blame on themselves. Let us learn from this, that we ought never to think of the chastisements which the Lord inflicts, without at the same time calling to mind our sins, that we may confess that we are justly punished, and may acknowledge our guilt.

In them is perpetuity In this passage עולם ( gnolam) denotes nothing else than “long duration;” but it may refer either to “sins” or to “the ways of the Lord.” To sins it may refer in this way, “Though we obstinately persisted in our sins, and deserved that thou shouldst destroy us a thousand times, yet hitherto we have been saved by thy mercy.” If we understand it to relate to “the ways of the Lord,” it will assign the reason why the people did not perish, because “the ways of the Lord” are steadfast and perpetual, and his mercy never comes to an end; and that meaning appears to me to agree best with this passage. Some supply the words, that “the age,” or “perpetuity,” is founded on the ways of the Lord. But I prefer to take the words in their literal acceptation, as when David says that the Lord “is not angry but for a moment,” (Psa 30:5,) that he is easy to be reconciled, and always compassionate; for his anger is not suddenly kindled, or with immoderate rage, after the manner of men, but he is unchangeable in benevolence and favor.

And we shall be saved, or, we have been saved We have not yet got at the whole of the Prophet’s statement; for he says that the people “are saved,” although they had been led into captivity, as into a grave, and deplored their calamity. On that account I consider the preterite to be put for the future, for it is rather a wish or a prayer than an affirmation. Nor do the saints boast that they have obtained salvation, but, deploring their misery, they betake themselves to God’s everlasting mercy; and consequently, they praise that which they wish, and not that which they have already obtained.

Calvin: Isa 64:6

6.We have all been as the unclean The believers go on in their complaint; for they deplore their condition, because God appears to take no account of them. Hebrew writers are not agreed as to the meaning of the words בגד עדים ( beged gniddim.) ¹⁹⁰ Yet it is certain that it denotes something which is vile and worthless, and which, on account of its filthiness, stinks in the noses of men. But here two things ought to be observed; first, that believers confess their guilt, and are justly punished for it; and, secondly, that they nevertheless complain of the severity of the punishments which they endure, not to blame God, but to move him to compassion; just as a culprit, when he endeavors to mitigate the severity of a judge, lays before him his own distresses and calamities. Some commentators torture this passage, by alleging that the Prophet, when he speaks of the pollutions of sins, describes all Jews without exception, though there still remained some of them who were sincere worshippers of God. But there are no good grounds for this; for the Prophet does not speak of individuals, but of the whole body, which, being trodden under foot by all men, and subjected to the utmost indignity, he compares to a filthy garment.

There are some who frequently quote this passage, in order to prove that so far are our works from having any merit in them, that they are rotten and loathsome in the sight of God. But this appears to me to be at variance with the Prophet’s meaning, who does not speak of the whole human race, but describes the complaint of those who, having been led into captivity, experienced the wrath of the Lord against them, and therefore, acknowledged that they and their righteousnesses were like a filthy garment. And first, he exhorts them to a confession of their sin, that they may acknowledge their guilt; and next, that they should nevertheless ask pardon from God, the manner of obtaining which is, that, while we complain that we are wretched and distressed, we at the same time acknowledge that we are justly punished for our sins.

And we all fade as a leaf This is a very beautiful comparison, which shews that men utterly fade and decay when they feel that God is angry with them; as is admirably described in Psa 90:6 ¹⁹¹ Justly, therefore, are we compared to leaves; for “our iniquities, like the wind, carry us away.”

Calvin: Isa 64:7

7.There is none that calleth on thy name He confirms what was formerly said; for he exhorts believers, even though God’s punishment of them appears to be severe, still to believe that they deserve such a punishment. Heinous sins are mentioned by him; and though it would be tedious to go over all of them in detail, he points out the fountain itself, and says that the worship of God is neglected. Under the word “calleth on,” he includes, as is customary in Scripture, the whole worship of God; for the most important part of God’s worship is to “call upon” him, and to testify our confidence in him. Prayers and supplications, undoubtedly, were always practiced among them; but, because the heart was far removed, he reckons all pretended ceremonies as of no value.

Or that stirreth up himself to take hold of thee. He now explains more clearly the former clause, by saying that no one earnestly applies his mind, or gives his endeavor to seek God, but that all are consumed and wasted away through their own slothfulness. And first, he shews that nothing is more desirable than to be perfectly joined to God; for, when we are alienated from him, everything must go ill with us. We are indolent and sluggish by nature; and therefore we need to have spurs applied to us. Seeing that by nature we indulge our slothfulness, we must listen to the advice of the Prophet so as not to become utterly stupid; for, otherwise he in his turn will reject us, or contemptuously drive us away. The Prophet describes the miserable condition of the people, in which there was no desire to seek God, and no means were used to stir up the heart to godliness.

Thou hast made us to languish They again complain that they are overwhelmed by the severity of distress, and obtain from God no alleviation; for Isaiah asserts these things in the name of the whole people, and prays to God not to permit them any longer to languish amidst so great miseries.

Calvin: Isa 64:8

8.And now, O Jehovah After having complained of their miseries, by which they were almost overwhelmed, they now more openly ask pardon from God and a mitigation of their distresses, and with greater boldness plead with God that still they are his children. Adoption alone could encourage them to cherish favorable hopes, that they might not cease to rely on their Father, though overwhelmed by the load of afflictions. And this order should be carefully observed; for, in order that we may be truly humbled in our hearts, we need to be cast down, and laid low, and almost crushed. But when despair seizes us, we must lay hold on this altar of consolation, that, “since God has been pleased to elect us to be his children, we ought to expect salvation from him, even when matters are at the worst.” Thus, with a view to the gracious covenant, the Israelites affirm that they are the children of God, in order that they may experience his fatherly kindness, and that his promise may not be made void.

We are the clay, and thou our potter. By means of a comparison they magnify the grace of God, and acknowledge that they were formed of despicable clay; for they do not seek the ground of superiority in themselves, but in their origin celebrate the mercy of God, who out of mean and filthy clay determined to create children to himself.

We all are the work of thy hands. Of the same import as the former is this second clause, in which God is called the Creator, and his people are called the work of his hands; because to God alone they ascribe all that they are and all that they have. This is true gratitude; for, so long as men advance the smallest claim to anything as their own, God is defrauded of his right. Now, Isaiah speaks not of the ordinary creation of men, but of regeneration, on account of which believers are especially called “the work of God;” as we have frequently stated in the exposition of other passages: ¹⁹² Here they acknowledge a remarkable act of God’s kindness, in having elected them to be his people, and adorned them with benefits so numerous and so great.

Calvin: Isa 64:9

9.Be not angry, O Jehovah, beyond measure ¹⁹³ The people pray that the severity of punishment and the fierceness of the wrath of God may be abated; not that God goes beyond measure, but because they would be altogether overwhelmed, if he should choose to act toward them with the utmost strictness of justice. They therefore ask a mitigation of punishment; as Jeremiah also says, “Chasten me, O Lord, but in judgment,” (Jer 10:24,) that is, moderately; for he draws a contrast between “judgment” and “wrath;” as it is elsewhere said that God chastises us “by the hand of man,” (2Sa 7:14,) because he does not put forth the power of his hand to punish us, lest we should be utterly destroyed.

Neither remember iniquity for ever It deserves notice that they do not absolutely shrink from the judgment of God, or pray that they may wholly escape from it, but present themselves to be corrected, so as not to faint under the strokes. And this is the reason why they desire to have the remembrance of their iniquities blotted out; for, if God do not mercifully pardon them, there will be no end of the chastisements.

We all are thy people The Prophet repeats what he said a little before, that God elected the family of Abraham; because the best ground for the confident expectation of obtaining pardon was, that God, who is true to his promises, cannot east away those whom he had once elected. By employing the word all, he does not speak of each individual, as I formerly remarked, but includes the whole body of the Church. Although the greater part had withdrawn through wicked revolt, yet still it was true that the Jews were God’s peculiar people; and this prayer was offered, not for every one of them without distinction, but only for the children of God who were still left. ¹⁹⁴ The people do not plead their own merits before God, but betake themselves to the covenant of free grace, by which they had been adopted. This is the sure and only refuge of believers, this is the remedy for all evils; and that is the reason why Moses and the other prophets repeat it so frequently. (Exo 32:13.)

Calvin: Isa 64:10

10.The cities of thy holiness The Church again recounts her miseries, that she may move God to mercy and obtain pardon. She says that the cities have been reduced to “a wilderness;” and, for the sake of amplification, adds that “Zion is a desert;” because it was the royal residence, in which God wished that men should call upon him. She adds also Jerusalem, in which Zion was; for it appeared to be shameful that a city, which God had consecrated to himself, should be ruined and destroyed by enemies.

She calls them “cities of holiness,” because, as the Lord had sanctified a people, so he also wished that the cities, and even the whole country, should be consecrated to himself. Seeing, therefore, that the cities were dedicated to God, they are justly called “cities of his holiness;” for in them God reigned, and men called upon him. In the same manner we may at the present day give the appellation of “cities of God’s holiness” to those which, laying aside superstitions, worship him in a sincere and right manner.

Calvin: Isa 64:11

11.The house of our sanctuary and of our glory ¹⁹⁵ It is called “the sanctuary of the people” in a different sense from that in which it is called “the sanctuary of God;” for, being the testimony of a sacred union between God and the people, it is often called “God’s holy house;” that is, because it corresponds to his holiness. But now, in a passive sense, believers call it “their sanctuary,” because from it they must seek their sanctification.

This is more plainly confirmed by the words, “of our glory.” They acknowledge that they have nothing in which they ought to glory, except the temple, in which God wished to be adored and worshipped. And yet we see that this glorying was often without foundation, and for that reason was reproved by Jeremiah,

“Trust not in words of falsehood, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are we.” (Jer 7:4.)

But while the glorying of those who were proud and insolent on account of empty titles was without foundation, yet true and well-grounded was the glorying of those who embraced with the heart the Lord’s ordinance, and, relying on the testimony of his word, knew that they dwelt under the shadow of him who had reared for himself a constant dwelling-place in the midst of them; for the temple was built by the command of the Lord, so that the Jews might justly glory in having God for the protector of their salvation.

In which our fathers praised thee. Because the worship of God was at that time corrupted and adulterated, and almost all had revolted to superstition and ungodliness, for this reason he mentions not the present but the former age. As if he had said, “Though we have not rendered to thee such worship as we ought to have rendered, yet this is the temple in which our fathers worshipped thee in purity; wilt thou permit it to be profaned and destroyed? Will not this disgrace recoil on thyself, since it relates to the worship of thy name?” Here the Jews say nothing about their life, and bring forward no excuses, and rather confess their guilt, but offer their worship to God, that he may be mindful of his covenant, and not allow his promises to be made void. This example ought to be imitated by all believers. The word “praise” denotes thanksgiving; as if he had said, “In that temple, the melancholy ruins of which draw forth mourning and tears from all believers, the praises of God at one time resounded, when he treated his people with kindness and gentleness. ¹⁹⁶

Calvin: Isa 64:12

12.Wilt thou restrain thyself for these things, O Jehovah? The people strengthen themselves by assured confidence, that God will not permit his glory to be trampled under foot, though men provoke him by innumerable transgressions. This can yield no consolation of any kind to hypocrites, but relates solely to those who are moved by a true sense of the mercy of God. Such persons believe and are fully persuaded, though death threaten them, that God will nevertheless have regard to his own glow, and will at least be gracious to the remnant, that the seed may not perish.

And wilt thou afflict us beyond measure? ¹⁹⁷ He shews that it is impossible for God not to be mindful of his mercy; for “he cannot deny himself.” (2Ti 2:13.) But our salvation is connected with his glory. This ought to be carefully observed; for, after having spoken of the glory of God, he adds, “Thou wilt not afflict us beyond measure.” The Lord will therefore restrain his chastisements; for his glory, which he cannot disregard, is deeply involved in our deliverance from death. To this prayer, therefore, let us betake ourselves whenever we are attacked by our enemies; not in the manner of hypocrites, (who haughtily boast of the glory of God, of which they have no experience whatever,) but with repentance and faith, that we may actually obtain the fruit of that glory.

Defender: Isa 63:9

Christ, in a pre-incarnate theophany, was suffering with, and for, His people even prior to His incarnation."

Defender: Isa 63:10

A noteworthy Old Testament reference to the Holy Spirit. Vexing Him is, no doubt, tantamount in this age to quenching or grieving the Holy Spirit (1Th 5:19; Eph 4:30)."

Defender: Isa 64:4

From "the beginning of the world" there have been men on earth, but they have not understood God's great plan for them. This verse is cited and applied by Paul in 1Co 2:9, where he indicates that some of this, at least, has been revealed by the Holy Spirit to those who love Him."

Defender: Isa 64:6

There is no salvation for one trusting in his own acts of righteousness to commend him to God, for such acts without repentant faith in Christ's death for our sins are like (literally) "menstrous cloths" in the sight of a holy God. "Not by works of righteousness" are we saved, but only by "His mercy" (Tit 3:5)."

TSK: Isa 63:7

mention : Isa 41:8, Isa 41:9, Isa 51:2; Neh 9:7-15, Neh 9:19-21, Neh 9:27, Neh 9:31; Psa 63:3, 78:11-72, 105:5-45; Psa 107:8, Psa 107:15, Psa 107:21, Psa 107:31, 136:1-26, Psa 147:19, Psa 147:20; Eze 16:6-14; Hos 2:19

the great goodness : 1Ki 8:66; 2Ch 7:10; Neh 9:25, Neh 9:35; Zec 9:17; Rom 2:4

according to his : Isa 55:7; Exo 34:6, Exo 34:7; Num 14:18, Num 14:19; Psa 51:1, Psa 86:5, Psa 86:15; Lam 3:32; Rom 5:20; Eph 1:6, Eph 1:7, Eph 2:4; 1Ti 1:14; Tit 3:4-7

TSK: Isa 63:8

Surely : Isa 41:8; Gen 17:7; Exo 3:7, Exo 4:22, Exo 4:23, Exo 6:7, Exo 19:5, Exo 19:6; Rom 11:1, Rom 11:2, Rom 11:28

children : Isa 57:11; Exo 24:7; Psa 78:36, Psa 78:37; Zep 3:7; Joh 1:47; Eph 4:25; Col 3:9

so he : Isa 12:2, Isa 43:3, Isa 43:11; Deu 33:29; Psa 106:21; Jer 14:8; Hos 13:4; 1Jo 4:14; Jud 1:25

TSK: Isa 63:9

all their : Exo 3:7-9; Jdg 10:16; Zec 2:8; Mat 25:40,Mat 25:45; Act 9:4; Heb 2:18, Heb 4:15

the angel : Gen 22:11-17, Gen 48:16; Exo 14:19, Exo 23:20,Exo 23:21, Exo 33:14; Hos 1:7, Hos 12:3-5; Mal 3:1; Act 7:30-32, Act 7:34, Act 7:35, Act 7:38, Act 12:11; 1Co 10:9

in his : Deu 7:7, Deu 7:8; Psa 78:38, Psa 106:7-10; Tit 2:14; 1Jo 4:9, 1Jo 4:10; Rev 1:5, Rev 5:9

carried : Isa 46:3, Isa 46:4; Exo 19:4; Deu 1:31, Deu 32:11, Deu 32:12; Luk 15:5

TSK: Isa 63:10

they rebelled : Isa 1:2, Isa 65:2; Exo 15:24, Exo 16:8, Exo 32:8; Num 14:9-11, 16:1-35; Deu 9:7, Deu 9:22-24; Neh 9:16, Neh 9:17, Neh 9:26, Neh 9:29; Lam 1:18, Lam 1:20; Eze 2:3, Eze 2:7, Eze 20:8, Eze 20:13, Eze 20:21

vexed : Psa 78:8, Psa 78:40,Psa 78:49, Psa 78:56, Psa 95:9-11; Eze 6:9; Act 7:51; Eph 4:30

he was : Exo 23:21; Lev. 26:17-46; Deut. 28:15-68, Deu 32:19-25; Jer 21:5, Jer 30:14; Lam 2:4, Lam 2:5; Mat 22:7

TSK: Isa 63:11

he remembered : Lev 26:40-45; Deu 4:30,Deu 4:31; Psa 25:6, Psa 77:5-11, Psa 89:47-50, Psa 143:5; Luk 1:54, Luk 1:55

Where is he that brought : Isa 63:15, Isa 51:9, Isa 51:10; Exo 14:30, Exo 32:11, Exo 32:12; Num 14:13, Num 14:14-25; Jer 2:6

shepherd : or, shepherds, Psa 77:20

where is he that put : Num 11:17, Num 11:25, Num 11:29; Neh 9:20; Dan 4:8; Hag 2:5; Zec 4:6

TSK: Isa 63:12

with : Exo 15:6, Exo 15:13, Exo 15:16; Psa 80:1

dividing : Exo 14:21; Jos 3:16; Neh 9:11; Psa 78:13, Psa 114:5-7, Psa 136:13-16

to make : Isa 55:13; Exo 14:16, Exo 14:17; Rom 9:17

TSK: Isa 63:13

Psa 106:9; Hab 3:15

TSK: Isa 63:14

the Spirit : Jos 22:4, Jos 23:1; Heb 4:8-11

to make : Isa 63:12; Num 14:21; 2Sa 7:23; 1Ch 29:13; Neh 9:5; Luk 2:14; Eph 1:6, Eph 1:12

TSK: Isa 63:15

down : Deu 26:15; Psa 33:14, Psa 80:14, Psa 102:19, Psa 102:20; Lam 3:50

the habitation : Isa 57:15, Isa 66:1; 1Ki 8:27; 2Ch 30:27; Psa 113:5, Psa 113:6, Psa 123:1

where : Isa 51:9, Isa 51:10; Psa 89:49

sounding : or, multitude

thy bowels : Isa 63:9, Isa 49:15; Psa 25:6 *marg. Jer 31:20; Hos 11:8; Luk 1:78 *marg. Phi 2:1; 1Jo 3:17

Are : Psa 77:7-9

TSK: Isa 63:16

thou art : Isa 64:8; Exo 4:22; Deu 32:6; 1Ch 29:10; Jer 3:19, Jer 31:9; Mal 1:6, Mal 2:10; Mat 6:9

though : Job 14:21; Ecc 9:5

redeemer; thy name is from everlasting : or, Redeemer from everlasting is thy name, Isa 63:12, Isa 41:14, Isa 43:14, Isa 44:6, Isa 54:5; 1Pe 1:18-21

TSK: Isa 63:17

why : Psa 119:10,Psa 119:36, Psa 141:4; Eze 14:7-9; 2Th 2:11, 2Th 2:12

and hardened : Isa 6:10; Deu 2:30; Jos 11:20; Joh 12:40; Rom 9:18-20

Return : Num 10:36; Psa 74:1, Psa 74:2, Psa 80:14, Psa 90:13; Zec 1:12

TSK: Isa 63:18

people : Isa 62:12; Exo 19:4-6; Deu 7:6, Deu 26:19; Dan 8:24; 1Pe 2:9

our : Isa 64:11, Isa 64:12; Psa 74:3-7; Lam 1:10, Lam 4:1; Mat 24:2; Rev 11:2

TSK: Isa 63:19

are thine : Psa 79:6, Psa 135:4; Jer 10:25; Act 14:16; Rom 9:4; Eph 2:12

they were not called by thy name : or, thy name was not called upon them, Isa 65:1; Amo 9:12; Act 15:17

TSK: Isa 64:1

Oh that : Psa 18:7-15, Psa 144:5, Psa 144:6; Mar 1:10 *marg.

that thou wouldest come : Isa 63:15; Exo 3:8, Exo 19:11, Exo 19:18, Exo 19:19; Mic 1:3, Mic 1:4; Hab 3:1-13

that the : Jdg 5:4, Jdg 5:5; Psa 46:6, Psa 68:8, Psa 114:4-7; Amo 9:5, Amo 9:13; Nah 1:5, Nah 1:6; 2Pe 3:10-12; Rev 20:11

TSK: Isa 64:2

melting fire : Heb. fire of meltings

to make : Isa 37:20, Isa 63:12; Exo 14:4; 1Sa 17:46, 1Sa 17:47; 1Ki 8:41-43; Psa 46:10, Psa 67:1, Psa 67:2; Psa 79:10, Psa 83:13, Psa 98:1, Psa 98:2, Psa 102:15, Psa 102:16, Psa 106:8; Eze 38:22, Eze 38:23, Eze 39:27, Eze 39:28; Dan 4:1-3, Dan 4:32-37, Dan 6:25-27; Joe 3:16, Joe 3:17

that the nations : Exo 15:14-16; Deu 2:25; Psa 9:20, Psa 48:4-6, Psa 99:1; Jer 5:22, Jer 33:9; Mic 7:15-17; Rev 11:11-13

TSK: Isa 64:3

thou didst : Exo 34:10; Deu 4:34, Deu 10:21; Jdg 5:4, Jdg 5:5; 2Sa 7:23; Psa 65:6, Psa 66:3, Psa 66:5, Psa 68:8; Psa 76:12, Psa 105:27-36, Psa 106:22

the mountains : Isa 64:1; Hab 3:3, Hab 3:6

TSK: Isa 64:4

have not : Psa 31:19; 1Co 2:9, 1Co 2:10; Eph 3:5-10,Eph 3:17-21; Col 1:26, Col 1:27; 1Ti 3:16; 1Jo 3:1, 1Jo 3:2, 1Jo 4:10; Rev 21:1-4, Rev 21:22-24, Rev 22:1-5

seen : etc. or, seen a God besides thee, which doeth so for, etc. prepared. Psa 31:19; Mat 25:34; Joh 14:3; Heb 11:16

waiteth : Isa 25:9; Gen 49:18; Psa 62:1, Psa 130:5; Lam 3:25, Lam 3:26; Luk 2:25; Rom 8:19, Rom 8:23-25; 1Co 1:7; 1Th 1:10; Jam 5:7

TSK: Isa 64:5

meetest : Exo 20:24, Exo 25:22, Exo 29:42, Exo 29:43, Exo 30:6; Heb 4:16

rejoiceth : Psa 25:10, Psa 37:4, Psa 112:1; Act 10:2-4, Act 10:35; Phi 3:13-15

those that : Isa 26:8, Isa 26:9, Isa 56:1-7

thou art wroth : Isa 63:10; Psa 90:7-9

in those : Psa 103:17; Jer 31:18-20; Hos 6:3, Hos 11:8; Mal 3:6

TSK: Isa 64:6

are all : Isa 6:5, Isa 53:6; Job 14:4, Job 15:14-16, Job 25:4, Job 40:4, Job 42:5, Job 42:6; Psa 51:5; Rom 7:18, Rom 7:24; Eph 2:1, Eph 2:2; Tit 3:3

all our : Isa 57:12; Zec 3:3; Phi 3:9; Rev 3:17, Rev 3:18, Rev 7:13

we all : Isa 40:6-8; Psa 90:5, Psa 90:6; Jam 1:10,Jam 1:11; 1Pe 1:24, 1Pe 1:25

our iniquities : Isa 57:13; Psa 1:4; Jer 4:11, Jer 4:12; Hos 4:19; Zec 5:8-11

TSK: Isa 64:7

there is : Isa 50:2, Isa 59:16; Psa 14:4; Eze 22:30; Hos 7:7, Hos 7:14

to take : Isa 27:5, Isa 56:4

hast hid : Isa 57:17, Isa 59:2; Deu 31:17, Deu 32:19-25; Hos 5:15

consumed : Heb. melted, Jer 9:7; Eze 22:18-22, Eze 24:11

because : Heb. by the hand, as, Job 8:4 *marg.

TSK: Isa 64:8

thou art : Isa 63:16; Exo 4:22; Deu 32:6; Gal 3:26, Gal 3:29

are the clay : Isa 29:16, Isa 45:9; Jer 18:2-6; Rom 9:20-24

all are : Isa 43:7, Isa 44:21, Isa 44:24; Job 10:8, Job 10:9; Psa 100:3, Psa 119:73, Psa 138:8; Eph 2:10

TSK: Isa 64:9

wroth : Psa 6:1, Psa 38:1, Psa 74:1, Psa 74:2, Psa 79:5-9; Jer 10:24; Hab 3:2

remember : Jer 3:12; Lam 5:20; Mic 7:18-20; Mal 1:4; 2Pe 2:17; Rev 20:10

we are : Isa 63:19; Psa 79:13, Psa 119:94

TSK: Isa 64:10

Isa 1:7; 2Ki 25:9; 2Ch 36:19-21; Psa 79:1-7; Lam 1:1-4, Lam 2:4-8, Lam 5:18; Dan 9:26, Dan 9:27, Dan 12:7; Mic 3:12; Luk 21:21, Luk 21:24; Rev 11:1, Rev 11:2

TSK: Isa 64:11

holy : 2Ki 25:9; 2Ch 36:19; Psa 74:5-7; Jer 52:13; Lam 2:7; Eze 7:20,Eze 7:21; Eze 24:21, Eze 24:25; Mat 24:2

where : 1Ki 8:14, 1Ki 8:56; 2Ch 6:4, 2Ch 7:3, 2Ch 7:6, 2Ch 29:25-30

all our : Lam 1:7, Lam 1:10,Lam 1:11

TSK: Isa 64:12

Isa 42:14; Psa 10:1, Psa 74:10,Psa 74:11, Psa 74:18, Psa 74:19, Psa 79:5, Psa 80:3, Psa 80:4, Psa 83:1, Psa 89:46-51; Zec 1:12; Rev 6:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 63:7

I will mention - This is evidently the language of the people celebrating the praises of God in view of all his mercies in former days. See the analysis to the chapter. The design of what follows, to the close of Isa 64:1-12, is to implore the mercy of God in view of their depressed and ruined condition. They are represented as suffering under the infliction of long and continued ills; as cast out and driven to a distant land; as deprived of their former privileges, and as having been long subjected to great evils. Their temple is destroyed; their city desolate; and their whole nation afflicted and oppressed. The time is probably near the close of the captivity; though Lowth supposes that it refers to the Jews as scattered over all lands, and driven away from the country of their fathers. They begin their petitions in this verse with acknowledging God’ s great mercies to their fathers and to their nation; then they confess their own disobedience, and supplicate, by various arguments, the divine mercy and favor. The Chaldee commences the verse thus, ‘ The prophet said, I will remember the mercy of the Lord.’ But it is the language of the people, not that of the prophet. The word rendered ‘ mention’ ( אזכיר 'az^e kiyr ), means properly, I will cause to remember, or to be remembered (see the notes at Isa 62:6).

And the praises of the Lord - That is, I will recount the deeds which show that he is worthy of thanksgiving. The repetitions in this verse are designed to be emphatic; and the meaning of the whole is, that Yahweh had given them abundant cause of praise, notwithstanding the evils which they endured.

Barnes: Isa 63:8

For he said - Yahweh had said. That is, he said this when he chose them as his unique people, and entered into solemn covenant with them.

Surely they are my people - The reference here is to the fact that he entered into covenant with them to be their God.

Children that will not lie - That will not prove false to me - indicating the reasonable expectation which Yahweh might have, when he chose them, that they would be faithful to him.

So he was their Saviour - Lowth renders this, ‘ And he became their Saviour in all their distress;’ connecting this with the first member of the following verse, and translating that, ‘ it was not an envoy, nor an angel of his presence that saved them.’ So the Septuagint renders it, ‘ And he was to them for salvation εἰς σωτηρίαν eis sōtērian ) from all their affliction.’ The Chaldee render it, ‘ And his word was redemption ( פריק pâriyq ) unto them.’ But the true idea probably is, that he chose them, and in virtue of his thus choosing them he became their deliverer.

Barnes: Isa 63:9

In all their affliction he was afflicted - This is a most beautiful sentiment, meaning that God sympathized with them in all their trials, and that he was ever ready to aid them. This sentiment accords well with the connection; but there has been some doubt whether this is the meaning of the Hebrew. Lowth renders it, as has been already remarked, ‘ It was not an envoy, nor an angel of his presence that saved him.’ Noyes, ‘ In all their straits they had no distress.’ TheSeptuagint renders it, ‘ It was not an ambassador ( ου ̓ πρέσβυς ou presbus ), nor an angel ( οὐδὲ ἄγγελος oude angelos ), but he himself saved them.’ Instead of the present Hebrew word ( צר tsâr , ‘ affliction’ ), they evidently read it, ציר tsiyr , ‘ a messenger.’ The Chaldee renders it, ‘ Every time when they sinned against him, so that he might have brought upon them tribulation, he did not afflict them.’ The Syriac, ‘ In all their calamities he did not afflict them.’ This variety of translation has arisen from an uncertainty or ambiguity in the Hebrew text.

Instead of the present reading ( לא lo' , ‘ not’ ) about an equal number of manuscripts read לו lô , ‘ to him,’ by the change of a single letter. According to the former reading, the sense would be, ‘ in all their affliction, there was no distress,’ that is, they were so comforted and supported by God, that they did not feel the force of the burden. According to the other mode of reading it, the sense would be, ‘ in all their affliction, there was affliction to him;’ that is, he sympathized with them, and upheld them. Either reading makes good sense, and it is impossible now to ascertain which is correct. Gesenius supposes it to mean, ‘ In all their afflictions there would be actually no trouble to them. God sustained them, and the angel of of his presence supported and delivered them.’ For a fuller view of the passage, see Rosenmuller. In the uncertainty and doubt in regard to the true reading of the Hebrew, the proper way is not to attempt to change the translation in our common version. It expresses an exceedingly interesting truth, and one that is suited to comfort the people of God; - that he is never unmindful of their sufferings; that he feels deeply when they are afflicted; and that he hastens to their relief. It is an idea which occurs everywhere in the Bible, that God is not a cold, distant, abstract being; but that he takes the deepest interest in human affairs, and especially that he has a tender solicitude in all the trials of his people.

And the angel of his presence saved them - This angel, called ‘ the angel of the presence of God,’ is frequently mentioned as having conducted the children of Israel through the wilderness, and as having interposed to save them Exo 23:20, Exo 23:31; Exo 32:34; Exo 33:2; Num 20:16. The phrase, ‘ the angel of his presence,’ (Hebrew, פניו מלאך פ mal^e 'âk pânâyv , ‘ angel of his face,’ or ‘ countenance’ ), means an angel that stands in his presence, and that enjoys his favor, as a man does who stands before a prince, or who is admitted constantly to his presence (compare Pro 22:29). Evidently there is reference here to an angel of superior order or rank, but to whom has been a matter of doubt with interpreters. Jarchi supposes that it was Michael, mentioned in Dan 10:13-21. The Chaldee renders it, ‘ The angel sent ( שׁליח sh^e lı̂yach ) from his presence.’ Most Christian interpreters have supposed that the reference is to the Messiah, as the manifested guide and defender of the children of Israel during their long journey in the desert. This is not the place to go into a theological examination of that question. The sense of the Hebrew here is, that it was a messenger sent from the immediate presence of God, and therefore of elevated rank. The opinion that it was the Son of God is one that can be sustained by arguments that are not easily refuted. On the subject of angels, according to the Scripture doctrine, the reader may consult with advantage an article by Dr. Lewis Mayer, in the Bib. Rep., Oct. 1388.

He redeemed them - (See the notes at Isa 43:1).

And he bare them - As a shepherd carries the lambs of the flock, or as a nurse carries her children; or still more probably, as an eagle bears her young on her wings Deu 32:11-12. The idea is, that he conducted them through all their trials in the wilderness, and led them in safety to the promised land (compare the notes at Isa 40:11).

All the days of old - In all their former history. He has been with them and protected them in all their trials.

Barnes: Isa 63:10

But they rebelled - Against God. This charge is often made against the Jews; and indeed their history is little more than a record of a series of rebellions against God.

And vexed - Or rather ‘ grieved.’ The Hebrew word עצב ‛âtsab , in Piel, means to pain, to afflict, to grieve. This is the idea here. Their conduct was such as was suited to produce the deepest pain - for there is nothing which we more deeply feel than the ingratitude of those who have been benefited by us. Our translators have supposed that the word conveyed the idea of provoking to wrath by their conduct (thus the Septuagint renders it παρώξυναν τὸ πνεύμα, κ.τ.λ. parōxunan to pneuma , etc .; but the more appropriate sense is, that their conduct was such as to produce pain or grief. Compare Eph 4:30 : ‘ Grieve not ( μὴ λυπεῖτε mē lupeite ) the Holy Spirit.’ Psa 78:40; Psa 95:10. Heb 3:10-17.

His Holy Spirit - The Chaldee renders this, ‘ But they were unwilling to obey, and they irritated (provoked, blasphemed רגז râgaz ) against the words of the prophets.’ But the reference seems rather to be to the Spirit of God that renewed, comforted, enlightened, and sanctified them. Grotius, Rosenmuller, and Gesenius, suppose that this means God himself - a Spirit of holiness. But, with the revelation of the New Testament before us, we cannot well doubt that the real reference here is to the third person of the Trinity - the renewer and sanctifier of the people of God. It may be admitted, perhaps, that the ancient Hebrews would refer this to God himself, and that their views of the offices of the different persons in the divine nature were not very clearly marked, or very distinct. But this does not prove that the real reference may not have been to ‘ the Holy Spirit.’ The renewer and sanctifier of the human heart at all times has been the same.

And when any operations of the mind and heart pertaining to salvation are referred to in the Old Testament, nothing should forbid us to apply to the explanation of the expressions and the facts, the clear light which we have in the New Testament - in the same way as when the ancients speak of phenomena in the physical world, we deem it not improper to apply to the explanation of them the established doctrines which we now have in the physical sciences. By this we by no means design to say that the ancients had the same knowledge which we have, or that the language which they used conveyed the same idea to them which it now does to us, but that the events occurred in accordance with the laws which we now understand, and that the language may be explained by the light of modern science. Thus the word eclipse conveyed to them a somewhat different idea from what it does to us. They supposed it was produced by different causes. Still they described accurately the facts in the case; and to the explanation of those facts we are permitted now to apply the principles of modern science. So the Old Testament describes facts occurring under the influence of truth. The facts were clearly understood. What shall hinder us, in explaining them, from applying the clearer light of the New Testament? Admitting this obvious principle, I suppose that the reference here was really to the third person of the Trinity; and that the sense is, that their conduct was such as was suited to cause grief to their Sanctifier and Comforter, in the same way as it is said in the New Testament that this is done now.

He was turned - He abandoned them for their sins, and left them to reap the consequences.

And he fought against them - He favored their enemies and gave them the victory. He gave them up to a series of disasters which finally terminated in their long and painful captivity, and in the destruction of their temple, city, and nation. The sentiment is, that when we grieve the Spirit of God, he abandons us to our chosen course, and leaves us to a series of spiritual and temporal disasters.

Barnes: Isa 63:11

Then he remembered - He did not forget his solemn premises to be their protector and their God. For their crimes they were subjected to punishment, but God did not forget that they were his people, nor that he had entered into covenant with them. The object of this part of the petition seems to be, to recall the fact that in former times God had never wholly forsaken them, and to plead that the same thing might occur now. Even in the darkest days of adversity, God still remembered his promises, and interposed to save them. Such they trusted it would be still.

Moses and his people - Lowth renders this, ‘ Moses his servant,’ supposing that a change had occurred in the Hebrew text. It would be natural indeed to suppose that the word ‘ servant’ would occur here (see the Hebrew), but the authority is not sufficient for the change. The idea seems to be that which is in our translation, and which is approved by Vitringa and Gesenius. ‘ He recalled the ancient days when he led Moses and his people through the sea and the wilderness.’

Where is he - The Chaldee renders this, ‘ Lest they should say, Where is he?’ that is, lest surrounding nations should ask in contempt and scorn, Where is the protector of the people, who defended them in other times? According to this, the sense is that God remembered the times of Moses and interposed, lest his not doing it should bring reproach upon his name and cause. Lowth renders it, ‘ How he brought them up;’ that is, he recollected his former interposition. But the true idea is that of one asking a question. ‘ Where now is the God that formerly appeared for their aid? And though it is the language of God himself, yet it indicates that state of mind which arises when the question is asked, Where is now the former protector and God of the people?

That brought them up out of the sea - The Red Sea, when he delivered them from Egypt. This fact is the subject of a constant reference in the Scriptures, when the sacred writers would illustrate the goodness of God in any great and signal deliverance.

With the shepherd of his flock - Margin, ‘ Shepherds.’ Lowth and Noyes render this in the singular, supposing it to refer to Moses. The Septuagint, Chaldee, and Syriac, also read it in the singular. The Hebrew is in the plural ( רעי ro‛ēy ), though some manuscripts read it in the singular. If it is to be read in the plural, as the great majority of manuscripts read it, it probably refers to Moses and Aaron as the shepherds or guides of the people. Or it may also include others, meaning that Yahweh led up the people with all their rulers and guides.

Where is he that put his Holy Spirit within him? - (see the notes at Isa 63:10). Hebrew, בקרבו b^e qir^e bô - ‘ In the midst of him,’ that is, in the midst of the people or the flock. They were then under his guidance and sanctifying influence. The generation which was led to the land of Canaan was eminently pious, perhaps more so than any other of the people of Israel (compare Jos 24:31; Jdg 2:6-10). The idea here is, that God, who then gave his Holy Spirit, had seemed to forsake them. The nation seemed to be abandoned to wickedness; and in this state, God remembered how he had formerly chosen and sanctified them; and he proposed again to impart to them the same Spirit.

Barnes: Isa 63:12

That led them by the right hand of Moses - (See the notes at Isa 41:10-13; Isa 45:1).

Dividing the water before them - Exo 14:21.

To make himself an everlasting name - He designed to perform a work which, it would be seen, could not be performed by any false god or by any human arm, and to do it in such circumstances, and in such a manner, that it might be seen everywhere that this was the true God (compare the notes at Isa 45:6). The deliverance from Egypt was attended with such amazing miracles, and with such a sudden destruction of his foes, that none but the true God could have performed it. Egypt was at that time the center of all the science, civilization, and art known among mankind; and what occurred there would be known to other lands. God, therefore, in this signal manner, designed to make a public demonstration of his existence and power that shall be known in all lands, and that should never be forgotten.

Barnes: Isa 63:13

That led them through the deep - They went through the deep on dry land - the waters having divided and left an unobstructed path.

As an horse in the wilderness - As an horse, or a courser, goes through a desert without stumbling. This is a most beautiful image. The reference is to vast level plains like those in Arabia, where there are no stones, no trees, no gullies, no obstacles, and where a fleet courser bounds over the plain without any danger of stumbling. So the Israelites were led on their way without falling. All obstacles were removed, and they were led along as if over a vast smooth plain. Our word ‘ wilderness,’ by no means expresses the idea here. We apply it to uncultivated regions that are covered with trees, and where there would be numerous obstacles to such a race-horse. But the Hebrew word ( מדבר midbâr ) rather refers to "a desert, a waste"- a place of level sands or plains where there was nothing to obstruct the fleet courser that should prance over them. Such is probably the meaning of this passage, but Harmer (Obs. i. 161ff) may be consulted for another view, which may possibly be the correct one.

Barnes: Isa 63:14

As a beast that goeth down into the valley - As a herd of cattle in the heat of the day descends into the shady glen in order to find rest. In the vale, streams of water usually flow. By those streams and fountains trees grow luxuriantly, and these furnish a cool and refreshing shade. The cattle, therefore, in the heat of the day, naturally descend from the hills, where there are no fountains and streams, and where they are exposed to an intense sun, to seek refreshment in the shade of the valley. The figure here is that of resting in safety after exposure; and there are few more poetic and beautiful images of comfort than that furnished by cattle lying quietly and safely in the cool shade of a well-watered vale. This image would be much more striking in the intense heat of an Oriental climate than it is with us. Harmer (Obs. i. 168ff) supposes that the allusion here is to the custom prevailing still among the Arabs, when attacked by enemies, of withdrawing with their herds and flocks to some sequestered vale in the deserts, where they find safety. The idea, according to him, is, that Israel lay thus safely encamped in the wilderness; that they, with their flocks and herds and riches, were suffered to remain unattacked by the king of Egypt; and that this was a state of grateful repose, like that which a herd feels after having been closely pursued by an enemy, when it finds a safe retreat in some quiet vale. But it seems to me that the idea first suggested is the most correct - as it is, undoubtedly the most poetical and beautiful of a herd of cattle leaving the hills, and seeking a cooling shade and quiet retreat in a well-watered vale. Such repose, such calm, gentle, undisturbed rest, God gave his people. Such he gives them now, amidst sultry suns and storms, as they pass through the world.

The Spirit of the Lord - (See the note at Isa 63:10).

So didst thou lead - That is, dividing the sea, delivering them from their foes, and leading them calmly and securely on to the land of rest. So now, amidst dangers seen and unseen, God leads his people on toward heaven. He removes the obstacles in their way; he subdues their foes; he ‘ makes them to lie down in green pastures, and leads them beside the still waters’ Psa 23:2; and he bears them forward to a world of perfect peace.

Barnes: Isa 63:15

Look down from heaven - This commences an earnest appeal that God would have mercy on them in their present calamities and trials. They entreat him to remember his former mercies, and to return and bless them, as he had done in ancient times.

And behold from the habitation - (See the notes at Isa 57:15).

Where is thy zeal - That is, thy former zeal for thy people; where is now the proof of the interest for their welfare which was vouchsafed in times that are past.

And thy strength - The might which was formerly manifested for their deliverance and salvation.

The sounding of thy bowels - Margin, ‘ Multitude.’ The word rendered ‘ sounding’ ( המון hâmôn ), means properly a noise or sound, as of rain; 1Ki 18:41; of singing, Eze 26:13; of a multitude, 1Sa 4:14; 1Sa 14:19. It also means a multitude, or a crowd of people Isa 13:4; Isa 33:3. Here it relates to an emotion or affection of the mind; and the phrase denotes compassion, or tender concern for them in their sufferings. It is derived from the customary expression in the Bible that the bowels, that is, the organs in the region of the chest - for so the word is used in the Scriptures - were the seat of the emotions, and were supposed to be affected by any strong and tender emotion of the mind (see the notes at Isa 16:11). The idea here is, ‘ Where is thy former compassion for thy people in distress?’

Are they restrained? - Are they witcheld? Are thy mercies to be exercised no more?

Barnes: Isa 63:16

Doubtless - Hebrew, כי kı̂y - ‘ For;’ verily; surely. It implies the utmost confidence that he still retained the feelings of a tender father.

Thou art our father - Notwithstanding appearances to the contrary, and though we should be disowned by all others, we will still believe that thou dost sustain the relation of a father. Though they saw no human aid, yet their confidence was unwavering that he had still tender compassion toward them.

Though Abraham be ignorant of us - Abraham was the father of the nations - their pious and much venerated ancestor. His memory they cherished with the deepest affection, and him they venerated as the illustrious patriarch whose name all were accustomed to speak with reverence. The idea here is, that though even such a man - one so holy, and so much venerated and loved - should refuse to own them as his children, yet that God would not forget his paternal relation to them. A similar expression of his unwavering love occurs in Isa 49:15 : ‘ Can a woman forget her sucking child?’ See the note at that place. The language here expresses the unwavering conviction of the pious, that God’ s love for his people would never change; that it would live when even the most tender earthly ties are broken, and when calamities so thicken around us that we seem to be forsaken by God; and are forsaken by our sunshine friends, and even by our most tender earthly connections.

And Israel acknowledge us not - And though Jacob, another much honored and venerated patriarch, should refuse to recognize us as his children. The Jewish expositors say, that the reason why Abraham and Jacob are mentioned here and Isaac omitted, is, that Abraham was the first of the patriarchs, and that all the posterity of Jacob was admitted to the privileges of the covenant, which was not true of Isaac. The sentiment here is, that we should have unwavering confidence in God. We should confide in him though all earthly friends refuse to own us, and cast out our names as evil. Though father and mother and kindred refuse to acknowledge us, yet we should believe that God is our unchanging friend; and it is of more value to have such a friend than to have the most honored earthly ancestry and the affections of the nearest earthly relatives. How often have the people of God been called to experience this! How many times in the midst of persecution; when forsaken by father and mother; when given up to a cruel death on account of their attachment to the Redeemer, have they had occasion to recoil this beautiful sentiment, and how unfailingly have they found it to be true! Forsaken and despised; cast out and rejected; abandoned apparently by God and by people, they have yet found, in the arms of their heavenly Father, a consolation which this world could not destroy, and have experienced his tender compassions attending them even down to the grave.

Our Redeemer - Margin, ‘ Our Redeemer, from everlasting is thy name.’ The Hebrew will bear either construction. Lowth renders it, very loosely, in accordance with the reading of one ancient manuscript, ‘ O deliver us for the sake of thy name.’ Probably the idea is that which results from a deeply affecting and tender view of God as the Redeemer of his people. The heart, overflowing with emotion, meditates upon the eternal honors of his name, and is disposed to ascribe to him everlasting praise.

Barnes: Isa 63:17

O Lord, why hast thou made us to err from thy ways? - Lowth and Noyes render this, ‘ Why dost thou suffer us to wander from thy way?’ Calvin remarks on the passage, ‘ The prophet uses a common form of speaking, for it is usual in the Scriptures to say that God gives the wicked over to a reprobate mind, and hardens their hearts. But when the pious thus speak, they do not intend to make God the author of error or sin, as if they were innocent - nolunt Deum erroris aut sceleris facere auctorem, quasi sint innoxii - or to take away their own blameworthiness. But they rather look deeper, and confess themselves, by their own fault, to be alienated from God, and destitute of his Spirit; and hence it happens that they are precipitated into all manner of evils. God is said to harden and blind when he delivers those who are to be blinded to Satan (Satanae excaecandos tradit), who is the minister and the executor of his wrath.’ (Commentary in loc .) This seems to be a fair account of this difficult subject.

At all events, this is the doctrine which was held by the father of the system of Calvinism; and nothing more should be charged on that system, in regard to blinding and hardening people, than is thus avowed (compare the notes at Isa 6:9-10; Mat 13:14-15). It is not to be supposed that this result took place by direct divine agency. It is not by positive power exerted to harden people and turn them away from God. No man who has any just views of God can suppose that he exerts a positive agency to make them sin, and then punishes them for it; no one who has any just views of man, and of the operations of his own mind, can doubt that a sinner is voluntary in his transgression. It is true, at the same time, that God foresaw it, and that he did not interpose to prevent it. Nay, it is true that the wickedness of people may be favored by his abused providence - as a pirate may take advantage of a fair breeze that God sends, to capture a merchant-man; and true, also, that God foresaw it would be so, and yet chose, on the whole, that the events of his providence should be so ordered.

His providential arrangements might be abused to the destruction of a few, but would tend to benefit and save many. The fresh gale that drove on one piratical vessel to crime and bloodshed, might, at the same time, convey many richly freighted ships toward the port. One might suffer; hundreds might rejoice. One pirate might be rendered successful in the commission of crime; hundreds of honest people might be benefited. The providential arrangement is not to compel people to sin, nor is it for the sake of their sinning. It is to do good, and to benefit many - though this may draw along, as a consequence, the hardening and the destruction of a few. He might, by direct agency, prevent it, as he might prevent the growth of the briers and thorns in a field; but the same arrangement, by witcholding suns and dews and rains, would also prevent the growth of flowers and grain and fruit, and turn extended fertile lands into a desert. It is better that the thorns and briers should be suffered to grow, than to convert those fields into a barren waste.

Return - That is, return to bless us.

The tribes of thine inheritance - The Jewish tribes spoken of as the heritage of God on the earth.

Barnes: Isa 63:18

The people of thy holiness - The people who have been received into solemn covenant with thee.

Have possessed it but a little while - That is, the land meaning that the time during which they had enjoyed a peaceable possession of it, compared with the perpetuity of the promise made, was short. Such is the idea given to the passage by our translators. But there is considerable variety in the interpretation of the passage among expositors. Lowth renders it:

It is little, that they have taken possession of thy holy mountain;

That our enemies have trodden down thy sanctuary.

Jerome renders it, ‘ It is as nothing (quasi nihilum), they possess thy holy people; our enemies have trodden down thy sanctuary.’ The Septuagint renders it, ‘ Return on account of thy servants, on account of the tribes of thine inheritance, that we may inherit thy holy mountains for a little time’ ἵνα μικρὸν κληρονομήσωμεν τοῦ ὄρους τοῦ ἁγίου hina mikron klēronomēsōmen tou orous tou hagiou ). It has been generally felt that there was great difficulty in the place. See Vitringa. The sense seems to be that which occurs in our translation. The design is to furnish an argument for the divine interposition, and the meaning of the two verses may be expressed in the following paraphrase: ‘ We implore thee to return unto us, and to put away thy wrath. As a reason for this, we urge that thy temple thy holy sanctuary - was possessed by thy people but a little time. For a brief period there we offered praise, and met with our God, and enjoyed his favor. Now thine enemies trample it down. They have come up and taken the land, and destroyed thy holy place Isa 64:11. We plead for thine interposition, because we are thy covenant people. Of old we have been thine. But as for them, they were never thine. They never yielded to thy laws. They were never called by thy name. There is, then, no reason why the temple and the land should be in their possession, and we earnestly pray that it may be restored to the tribes of thine ancient inheritance.’

Our adversaries - This whole prayer is supposed to be offered by the exiles near the close of their captivity. Of course the language is such as they would then use. The scene is laid in Babylon, and the object is to express the feelings which they would have then, and to furnish the model for the petitions which they would then urge. We are not, therefore, to suppose that the temple when Isaiah lived and wrote was in ruins, and the land in the possession of his foes. All this is seen in vision; and though a hundred and fifty years would occur before it would be realized, yet, according to the prophetic manner, he describes the scene as actually passing before him (see the Introduction, Section 7; compare the notes at Isa 64:11).

Barnes: Isa 63:19

We are thine - We urge it as a reason for thy interposition to restore the land and the temple, that we are thine from ancient times. Such I take to be the meaning of the passage - in accordance with the common translation, except that the expression מעולם mē‛ôlâm , ‘ from ancient times,’ rendered by our translators in connection with לא lo' , ‘ never,’ is thus connected with the Jewish people, instead of being regarded as applied to their enemies. The idea is, that it is an argument why God should interpose in their behalf, that they had been for a long time his people, but that his foes, who then had possession of the land, had never submitted to his laws. There has been, however, great variety in interpreting the passage. Lowth renders it:

We have long been as those whom thou hast not ruled;

We have not been called by thy name.

Noyes renders it better:

It has been with us as if thou hadst never ruled over us,

As if we had not been called by thy name.

Symmachus and the Arabic Saadias render it in the same manner. The Septuagint renders it, ‘ We have been as at the beginning when thou didst not rule over us, neither were we called by thy name;’ that is, we have gone back practically to our former pagan condition, by rejecting thy laws, and by breaking thy covenant. Each of these interpretations makes a consistent sense, but it seems to me that the one which I have expressed above is more in accordance with the Hebrew.

Thou never barest rule over them - Over our enemies - regarded in the prophetic vision as then in possession of the land. The idea is, that they have come into thy land by violence, and laid waste a nation where they had no right to claim any jurisdiction, and have now no claim to thy protection.

They were not called by thy name - Hebrew, ‘ Thy name was not called upon them.’ They were aliens and strangers who had unjustly intruded into the heritage of the Lord.

Barnes: Isa 64:1

Oh that thou wouldest rend the heavens - That is, in view of the considerations urged in the previous chapter. In view of the fact that the temple is burned up Isa 64:11; that the city is desolate; that the land lies waste, and that thine own people are carried captive to a distant land. The phrase ‘ rend the heavens,’ implies a sudden and sublime descent of Yahweh to execute vengeance on his foes, as if his heart was full of vengeance, and the firmament were violently rent asunder at his sudden appearance. It is language properly expressive of a purpose to execute wrath on his foes, rather than to confer blessings on his people. The latter is more appropriately expressed by the heavens being gently opened to make way for the descending blessings. The word rendered here ‘ rend’ ( קרע qâra‛ ), means properly to tear asunder, as, e. g., the garments in grief Gen 37:29; 2Sa 13:31; or as a wild beast does the breast of anyone Hos 13:8. The Septuagint, however, render it by a milder word - ἀνοίξης anoixēs - ‘ If thou wouldst open the heavens,’ etc. So the Syriac renders it by ‘ O that thou wouldst open,’ using a word that is usually applied to the opening of a door. God is often represented as coming down from heaven in a sublime manner amidst tempests, fire, and storms, to take vengeance on his foes. Thus Psa 18:9 :

He bowed the heavens also and came down;

And darkness was under his feet.

Compare Hab 3:5-6. It should be remembered that the main idea in the passage before us is that of Yahweh coming down to destroy his foes. His people entreat him to descend with the proofs of his indignation, so that every obstacle shall be destroyed before him, Thus he is described in Psa 144:5-6 :

Bow thy heavens, O Lord, and come down;

Touch the mountains, and they shall smoke;

Cast forth lightning, and scatter them,

Shoot out thine arrows, and destroy them.

That the mountains might flow down at thy presence - The idea here is, that the presence of Yahweh would be like an intense burning heat, so that the mountains would melt and flow away. It is a most sublime description of his majesty, and is one that is several times employed in the Bible. Thus in relation to his appearance on Mount Sinai, in the song of Deborah Jdg 5:4-5 :

The earth trembled and the heavens dropped,

The clouds also dropped water.

The mountains melted from before Yahweh,

Even Sinai from before Yahweh, the God of Israel.

So Psa 97:5 :

The hills melted like wax at the presence of Yahweh,

At the presence of Yahweh (the God) of the whole earth.

So also in Mic 1:3-4 :

Lo, Yahweh cometh forth out of his place,

And will come down and tread upon the high places of the earth

And the mountains shall be molten under him.

And the valleys shall be cleft,

As wax before the fire,

And as the waters pour down a precipice.

Barnes: Isa 64:2

As when the melting fire burneth - Margin, ‘ The fire of meltings.’ Lowth renders it, ‘ As when the fire kindleth the dry fuel.’ So Noyes, ‘ As fire kindleth the dry stubble.’ The Septuagint render it: Ὡς κηρὸς ἀπὸ προσώπου πυρὸς τήκεται Hōs kēros apo prosōpou puros tēketai - ‘ As wax is melted before the fire.’ So the Syriac renders it. The Hebrew word rendered here in the margin ‘ meltings’ ( המסים hămâsı̂ym ), properly means, according to Gesenius, brushwood, twigs. So Saddias renders it. And the true idea here is, that the presence of Yahweh would cause the mountains to melt, as a fire consumes light and dry brushwood or stubble. Dr. Jubb supposes that the meaning is, ‘ As the fire of things smelted burneth’ - an idea which would furnish a striking comparison, but there is much doubt whether the Hebrew will bear that construction.

The comparison is a very vivid and sublime one, as it is in the view given above - that the presence of Yahweh would set on fire the mountains, and cause them to flow down as under the operation of an intense heat. I do not know that there is reason to suppose that the prophet had any reference to a volcanic eruption, or that he was acquainted with such a phenomenon - though Syria and Palestine abounded in volcanic appearances, and the country around the Dead Sea is evidently volcanic (see Lyell’ s Geology, i. 299); but the following description may furnish an illustration of what would be exhibited by the flowing down of the mountains at the presence of Yahweh, and may serve to show the force of the language which the prophet employs in these verses. It is a description of an eruption of Vesuvius in 1779, by Sir William Hamilton. ‘ Jets of liquid lava,’ says he, ‘ mixed with stones and scoriae, were thrown up to the height of at least 10,000 feet, having the appearance of a column of fire.

The falling matter being nearly as vividly inflamed as that which was continually issuing forth from the crater, formed with it one complete body of fire, which could not be less than two miles and a half in breadth, and of the extraordinary height above mentioned, casting a heat to the distance of at least six miles around it.’ Speaking of the lava which flowed from the mountain, he says, ‘ At the point where it issued from an arched chasm in the side of the mountain, the vivid torrent rushed with the velocity of a flood. It was in perfect fusion, unattended with any scoriae on its surface, or any gross material not in a state of complete solution. It flowed with the translucency of honey, in regular channels, cut finer than art can imitate, and glowing with all the splendor of the sun’ (Lyell’ s Geology, i. 316). Perhaps there can be conceived no more sublime representation of what was in the mind of the prophet than such an overflowing volcano. It should be observed, however, that Gesenius supposes that the word which is rendered Isa 64:1-3, ‘ flow down’ ( נזלוּ nāzolû ), is derived, not from נזל nāzal , to flow, to run as liquids do; but from זלל zâlal , to shake, to tremble, to quake as mountains do in an earthquake. But it seems to me that the connection rather demands the former signification, as the principal elements in the figure is fire - and the office of fire is not to cause to tremble, but to burn or melt. The effect here described as illustrative of the presence of God, was that produced by intense burning heat.

The fire causeth the waters to boil - Such an effect was anticipated at the presence of Yahweh. The idea is still that of an intense heat, that should cause all obstacles to be consumed before the presence of the Lord. To illustrate this, the prophet speaks of that which is known to be most intense, that which causes water to boil; and the prayer is, that Yahweh would descend in the manner of such intense and glowing fire, in order that a the foes of the people might be destroyed, and all the obstacles to the restoration of his people removed. The exact point of the comparison, as I conceive, is the intensity of the heat, as emblematic of the majesty of Yahweh, and of the certain destruction of his foes.

To make thy name known - By the exhibition of thy majesty and glory.

Barnes: Isa 64:3

When thou didst terrible things - In delivering the people from Egypt, and in conducting them to the promised land.

Which we looked not for - Which we had never before witnessed, and which we had no right to expect.

Thou camest down - As on Mount Sinai.

The mountains flowed down - (See the notes above). The reference is to the manifestations of smoke and fire when Yahweh descended on Mount Sinai (see Exo 19:18).

Barnes: Isa 64:4

For since the beginning of the world - This verse is quoted, though not literally, by the apostle Paul, as illustrating the effects of the gospel in producing happiness and salvation (see the notes at 1Co 2:9). The meaning here is, that nowhere else among people had there been such blessings imparted, and such happiness enjoyed; or so many proofs of love and protection, as among those who were the people of God, and who feared him.

Men have not heard - In no nation in all past time have deeds been heard of such as thou hast performed.

Nor perceived by the ear - Paul 1Co 2:9 renders this ‘ neither have entered into the heart of man,’ ‘ which,’ says Lowth, ‘ is a phrase purely Hebrew, and which should seem to belong to the prophet.’ The phrase, ‘ Nor perceived by the ear,’ he says, is repeated without force or propriety, and he seems to suppose that this place has been either willfully corrupted by the Jews, or that Paul made his quotation from some Apocryphal book - either the ascension of Esaiah, or the Apocalypse of Elias, in both of which the passage is found as quoted by Paul. The phrase is wholly omitted by the Septuagint and the Arabic, but is found in the Vulgate and Syriac. There is no authority from the Hebrew manuscripts to omit it.

Neither hath the eye seen - The margin here undoubtedly expresses the true sense. So Lowth renders it, ‘ Nor hath the eye seen a God beside thee, which doeth such things for those that trust in him.’ In a similar manner, the Septuagint translates it, ‘ Neither have our eyes seen a God beside thee ( οὐδὲ οἱ ὀφθαλμοὶ ἡμῶν εἶδον θεὸν πλήν σου oude hoi ophthalmoi hēmōn eidon theon plēn sou ), and thy works which thou hast done for those who wait for mercy.’ The sense is, no eye had ever seen such a God as Yahweh; one who so richly rewarded those who put their trust in him. In the Hebrew, the word rendered ‘ O God,’ may be either in the accusative or vocative case, and the sense is, that Yahweh was a more glorious rewarder and protector than any of the gods which had ever been worshipped by the nations.

What he hath prepared - Hebrew, יעשׂה ya‛ăs'eh - ‘ He doeth,’ or will do. So the Septuagint, Ἅ ποιήσεις Ha poiēseis - ‘ What thou wilt do.’ The sense given by our translators - ‘ What he hath prepared,’ has been evidently adopted to accommodate the passage to the sense given by Paul 1Co 2:9, ἅἠτοίμασεν, κ.τ.λ. ha ētoimasen , etc . ‘ What God has prepared.’ But the idea is, in the Hebrew, not what God has prepared or laid up in the sense of preserving it for the future; but what he bad already done in the past. No god had done what he had; no human being had ever witnessed such manifestations from any other god.

For him that waiteth for him - Lowth and Noyes, ‘ For him who trusteth in him.’ Paul renders this, ‘ For them that love him,’ and it is evident that he did not intend to quote this literally, but meant to give the general sense. The idea in the Hebrew is, ‘ For him who waits ( למחכה limchakēh ) for Yahweh,’ that is, who feels his helplessness, and relies on him to interpose and save him. Piety is often represented as an attitude of waiting on God Psa 25:3, Psa 25:5, Psa 25:21; Psa 27:14; Psa 37:9; Psa 130:5. The sense of the whole verse is, that God in his past dealings had given manifestations of his existence, power, and goodness, to those who were his friends, which had been furnished nowhere else. To those interpositions the suppliants appeal, as a reason why he should again interpose, and why he should save them in their heavy calamities.

Barnes: Isa 64:5

Thou meetest him - Perhaps there are few verses in the Bible that have given more perplexity to interpreters than this; and after all that has been done, the general impression seems to be, that it is wholly inexplicable, or without meaning - as it certainly is in our translation. Noyes says of his own translation of the last member of the verse, ‘ I am not satisfied with this or any other translation of the line which I have seen.’ Lowth says, ‘ I am fully persuaded that these words as they stand at present in the Hebrew text are utterly unintelligible. There is no doubt of the meaning of each word separately, but put together they make no sense at all. I conclude, therefore, that the copy has suffered by transcribers in this place.’ And after proposing an important change in the text, without any authority, he says, ‘ perhaps these may not be the very words of the prophet, but, however, it is better than to impose upon him what makes no sense at all, as they generally do who pretend to render such corrupted passages.’ Arch. Secker also proposed an important change in the Hebrew text, but there is no good authority in the manuscripts, it is believed, for any change.

Without repeating what has been said by expositors on the text, I shall endeavor to state what seems to me to be its probable signification. Its general purpose, I think, is clear. It is to urge, as an argument for God’ s interposition, the fact that he was accustomed to regard with pleasure those who did well; yet to admit that he was now justly angry on account of their sins, and that they had continued so long in them that they had no hope of being saved but in his mercy. An examination of the words and phrases which occur, will prepare us to present at a single view the probable meaning. The word rendered ‘ thou meetest,’ ( פגעת pâga‛^e thâ ) means probably to strike upon, to impinge; then to fall upon in a hostile manner, to urge in any way as with petitions and prayers; and then to strike a peace or league with anyone. See the word explained in the notes at Isa 47:3. Here it means, as I suppose, to meet for purposes of peace, friendship, protection; that is, it was a characteristic of God that he met such persons as are described for purposes of kindness and favor; and it expresses the belief of the petitioners that whatever they were suffering, still they had no doubt that it was the character of God to bless the righteous.

That rejoiceth - This translation evidently does not express the sense of the Hebrew, unless it be understood as meaning that God meets with favor those who rejoice in doing righteousness. So Gesenius translates it, ‘ Thou makest peace with him who rejoices to do justice; that is, with the just and upright man thou art in league, thou delightest in him.’ So Noyes renders it, ‘ Thou art the friend of those who joyfully do righteousness.’ Lowth ‘ Thou meetest with joy those who work righteousness.’ Jerome, ‘ Thou meetest him who rejoices and does right.’ The phrase used ( את־שׂשׂ 'eth - s'ās' ) seems to me to mean, ‘ With joy,’ and to denote the general habit of God. It was a characteristic of him to meet the just ‘ with joy,’ that is, joyfully.

And worketh righteousness - Hebrew, ‘ And him that doeth righteousness;’ that is, ‘ thou art accustomed to meet the just with joy, and him that does right.’ It was a pleasure for God to do it, and to impart to them his favors.

Those that remember thee in thy ways - On the word ‘ remember,’ used in this connection, see the notes at Isa 62:6. The idea is, that such persons remembered God in the modes which he had appointed; that is, by prayer, sacrifices, and praise. With such persons he delighted to meet, and such he was ever ready to succor.

Behold, thou art wroth - This is language of deep feeling on the part of the suppliants. Notwithstanding the mercy of God, and his readiness to meet and bless the just, they could not be ignorant of the fact that he was now angry with them. They were suffering under the tokens of his displeasure; but they were not now disposed to blame him. They felt the utmost assurance that he was just, whatever they might have endured. It is to be borne in mind, that this is language supposed to be used by the exiles in Babylon, near the close of the captivity; and the evidences that God was angry were to be seen in their heavy sorrows there, in their desolate land, and in the ruins of their prostrate city and temple (see the notes at Isa 64:10-11).

In those is continuance - Lowth has correctly remarked that this conveys no idea. To what does the word ‘ those’ refer? No antecedent is mentioned, and expositors have been greatly perplexed with the passage. Lowth, in accordance with his too usual custom, seems to suppose that the text is corrupted, but is not satisfied with any proposed mode of amending it. He renders it, ‘ because of our deeds, for we have been rebellious;’ changing entirely the text - though following substantially the sense of the Septuagint. Noyes renders it, ‘ Long doth the punishment endure, until we be delivered;’ but expresses, as has been already remarked, dissatisfaction even with this translation, and with all others which he has seen. Jerome renders it, In ipsis fuimus semper - ‘ We have always been in them,’ that is, in our sins. The Septuagint, Διὰ τοῦτο ἐπλανήθημεν Dia touto eplanēthēmen , etc . ‘ Because of this we wandered, and became all of us as unclean, and all our righteousness as a filthy rag.’ It seems to me that the phrase בחם bâhem , ‘ in them,’ or ‘ in those,’ refers to sins understood; and that the word rendered ‘ continuance’ ( עולם ‛ôlâm ) is equivalent to a long former period; meaning that their sins had been of long continuance, or as we would express it, ‘ we have been always sinners.’ It is the language of humble confession, denoting that this had been the characteristic of the nation, and that this was the reason why God was angry at them.

And we shall be saved - Lowth renders this, or rather substitutes a phrase for it, thus, ‘ For we have been rebellious’ - amending it wholly by conjecture. But it seems to me that Castellio has given an intelligible and obvious interpretation by regarding it as a question: ‘ Jamdiu peccavimus, et serv-abimur?’ ‘ Long time have we sinned, and shall we be saved?’ That is, we have sinned so long, our offences have been so aggravated, how can we hope to be saved? Is salvation possible for such sinners? It indicates a deep consciousness of guilt, and is language such as is used by all who feel their deep depravity before God. Nothing is more common in conviction for sin, or when suffering under great calamities as a consequence of sin, than to ask the question whether it is possible for such sinners to be saved. I have thus given, perhaps at tedious length, my view of this verse, which has so much perplexed commentators. And though the view must be submitted with great diffidence after such a man as Lowth has declared it to be without sense as the Hebrew text now stands, and though no important doctrine of religion is involved by the exposition, yet some service is rendered if a plausible and probable interpretation is given to a much disputed passage of the sacred Scriptures, and if we are saved from the necessity of supposing a corruption in the Hebrew text.

Barnes: Isa 64:6

But we are all as an unclean thing - We are all polluted and defiled. The word used here ( טמא ṭâmē' ), means properly that which is polluted and defiled in a Levitical sense; that is, which was regarded as polluted and abominable by the law of Moses Lev 5:2; Deu 14:19, and may refer to animals, people, or things; also in a moral sense Job 14:4. The sense is, that they regarded themselves as wholly polluted and depraved.

And all our righteousnesses - The plural form is used to denote the deeds which they had performed - meaning that pollution extended to every individual thing of the numerous acts which they had done. The sense is, that all their prayers, sacrifices, alms, praises, were mingled with pollution, and were worthy only of deep detestation and abhorrence.

As filthy rags - ‘ Like a garment of stated times’ ( עדים ‛iddiym ) - from the obsolete root עדד ‛âdad , "to number, to reckon, to determine,"e. g., time. No language could convey deeper abhorrenee of their deeds of righteousness than this reference - as it is undoubtedly - to the vestis menstruis polluta . ‘ Non est ambigendum ,’ says Vitringa, ‘ quin vestis עדים ‛iddiym notet linteum aut pannum immundum ex immunditie legali , eundemque foedum aspectu ; cu-jusmodi fuerit imprimis vestis , pannus , aut linteum feminae menstruo profluvio laborantis ; verisimile est , id potissimum hae phrasi designari . Sic accepit earr Alexandrinus , vertens , ὡς ῥάκος ἀποκαθη μένης hōs rakos apokathē menēs - ut pannus sedentis ; proprie : ut pannus mulieris languidae et desidentis ex menstruo παθήματι pathēmati ‘ (Lev 15:33; compare Lev 20:18; Lam 1:17).

And we all do fade as a leaf - We are all withered away like the leaf of autumn. Our beauty is gone; our strength is fled (compare the notes at Isa 40:6-7; Isa 50:1-11 :30). What a beautiful description this is of the state of man! Strength, vigor, comeliness, and beauty thus fade away, and, like the ‘ sere and yellow leaf’ of autumn, fall to the earth. The earth is thus strewed with that which was once comely like the leaves of spring, now falling and decaying like the faded verdure of the forest.

And our iniquities like the wind - As a tempest sweeps away the leaves of the forest, so have we been swept away by our sins.

Barnes: Isa 64:7

And there is none that calleth upon thy name - The nation is corrupt and degenerate. None worship God in sincerity.

That stirreth up himself - The word used here ( מתעורר mit^e ‛ôrēr ) refers to the effort which is requisite to rouse oneself when oppressed by a spirit of heavy slumber; and the idea here is, that the nation was sunk in spiritual torpor, and that the same effort was needful to excite it which was requisite to rouse one who had sunk down to deep sleep. How aptly this describes the state of a sinful world! How much disposed is that world to give itself to spiritual slumber! How indisposed to rouse itself to call upon God! No man rises to God without effort; and unless men make an effort for this, they fall into the stupidity of sin, just as certainly as a drowsy man sinks back into deep sleep.

To take hold of thee - The Hebrew word ( חזק châzaq ) means properly to bind fast, to gird tight, and then to make firm or strong, to strengthen; and the idea of strengthening oneself is implied in the use of the word here. It means, that with the consciousness of feebleness we should seek strength in God. This the people referred to by the prophet were indisposed to do. This the world at large is indisposed to do.

For thou hast hid thy face - Thou bast withdrawn thy favor from us, as a people, on account of our sins. This is an acknowledgment that one effect of his withdrawing his favor, and one evidence of it was, that no one was disposed to call upon his name. All had sunk into the deep lethargy of sin.

And hast consumed us - Margin, ‘ Melted.’ The Hebrew word ( מוג mûg ) means "to melt, to flow down"; and hence, in Piel, to cause to melt or flow down. It is used to denote the fact that an army or host of people seem to melt away, or become dissolved by fear and terror Exo 15:15; Josh. 2:9-24; Job 30:22. ‘ Thou dissolvest ( תמגגני thı̂mog^e gēniy ) my substance;’ that is, thou causest me to dissolve before thy indignation. This is described as one of the effects of the wrath of God, that his enemies vanish away, or are dissolved before him.

Because of our iniquities - Margin, as Hebrew, ‘ By the hand;’ that is, our iniquities have been the hand, the agent or instrument by which this has been done.

Barnes: Isa 64:8

But now, O Lord, thou art our Father - (See the notes at Isa 63:16).

We are the clay - The idea seems to be, that their condition then had been produced by him as clay is moulded by the potter, and that they were to be returned and restored entirely by him - as they had no more power to do it than the clay had to shape itself. The sense is, that they were wholly in his hand and at his disposal (see the notes at Isa 29:16; Isa 45:9).

And thou our potter - Thou hast power to mould us as the potter does the clay.

And we all are the work of thy hand - That is, as the vessel made by the potter is his work. We have been formed by thee, and we are dependent on thee to make us what thou wilt have us to be. This whole verse is an acknowledgment of the sovereignty of God. It expresses the feeling which all have when under conviction of sin; and when they are sensible that they are exposed to the divine displeasure for their transgressions. Then they feel that if they are to be saved, it must be by the mere sovereignty of God; and then they implore his interposition to ‘ mould and guide them at his will.’

Barnes: Isa 64:10

Thy holy cities are a wilderness - It is to be remembered that this is supposed to be spoken near the close of the exile in Babylon. In accordance with the usual custom in this book, Isaiah throws himself forward by prophetic anticipation into that future period, and describes the scene as if it were passing before his eyes (see the Introduction, Section 7). He uses language such as the exiles would use; he puts arguments into their mouths which it would be proper for them to use; he describes the feelings which they would then have. The phrase, ‘ thy holy cities,’ may either mean the cities of the holy land - which belonged to God, and were ‘ holy,’ as they pertained to his people; or it may mean, as many critics have supposed, the different parts of Jerusalem. A part of Jerusalem was built on Mount Zion, and was called the ‘ upper city,’ in contradistinction from that built on Mount Acra, which was called the ‘ lower city.’ But I think it more probable that the prophet refers to the cities throughout the land that were laid waste.

Are a wilderness - They were uninhabited, and were lying in ruins.

Zion is a wilderness - On the name ‘ Zion,’ see the notes at Isa 1:8. The idea here is, that Jerusalem was laid waste. Its temple was burned; its palaces destroyed; its houses uninhabited. This is to be regarded as being uttered at the close of the exile, after Jerusalem had been lying in ruins for seventy years - a time during which any forsaken city would be in a condition which might not improperly be called a desert. When Nebuchadnezzar conquered Jerusalem, he burned the temple, broke down the wall, and consumed all the palaces with fire (2Ch 36:19). We have only to conceive what must have been the state of the city seventy years after this, to see the force of the description here.

Barnes: Isa 64:11

Our holy and our beautiful house - The temple. It was called ‘ holy,’ because it was dedicated to the service of God; and ‘ beautiful,’ on account of its extraordinary magnificence. The original word more properly means glorious.

Where our fathers praised thee - Few attachments become stronger than that which is formed for a place of worship where our ancestors have long been engaged in the service of God. It was now a great aggravation of their sufferings, that that beautiful place, consecrated by the fact that their forefathers had long there offered praise to God, was lying in ruins.

Is burned up with fire - (See 2Ch 36:19).

And all our pleasant things - All that is precious to us (Hebrew); all the objects of our desire. The reference is to their temples, their homes, their city - to all that was dear to them in their native land. It would be difficult to find a passage anywhere in the Bible - or out of it - that equals this for tenderness and true pathos. They were an exiled people; long suffering in a distant land with the reflection that their homes were in ruins; their splendid temple long since fired and lying in desolation; the rank grass growing in their streets, and their whole country overrun with wild beasts, and with a rank and unsubdued vegetation. To that land they longed to return, and here with the deepest emotion they plead with God in behalf of their desolate country. The sentiment here is, that we should go to God with deep emotion when his church is prostrate, and that then is the time when we should use the most tender pleadings, and when our hearts should be melted within us.

Barnes: Isa 64:12

Wilt thou refrain thyself - Wilt thou refuse to come to our aid? Wilt thou decline to visit us, and save us from our calamities?

Wilt thou hold thy peace - Wilt thou not speak for our rescue, and command us to be delivered? Thus closes this chapter of great tenderness and beauty. It is a model of affectionate and earnest entreaty for the divine interposition in the day of calamity. With such tender and affectionate earnestness may we learn to plead with God! Thus may all his people learn to approach him as a Father: thus feel that they have the inestimable privilege, in times of trial, of making known their needs to the High and Holy One. Thus, when calamity presses on us; when as individuals or as families we are afflicted; or when our country or the church is suffering under long trials, may we go to God and humbly confess our sins, and urge his promises, and take hold of his strength, and plead with him to interpose. Thus pleading, be will hear us; thus presenting our cause, he will interpose to save.

Poole: Isa 63:7

Whether this ought to be the beginning of a new chapter, or no, is not material; but certainly here begins a new matter, which contains the prophet’ s prayer, either in his own name or the church’ s, to the end of Isa 64 ; wherein he begins with mentioning the great kindnesses that God had shown the Jews, and that emphatically, setting it forth with the greatest advantages; and the more, either to aggravate their great unkindness, or to give them some hope of finding him the like again in their distresses, or by way of argument with God to show them mercy, because he had been so good to them.

Poole: Isa 63:8

For he said viz. within himself of old, when he made a covenant with our fathers, and brought them out of Egypt,

Surely they are my people in covenant; though they are unworthy of me, yet I cannot but look upon them as my people. Their enemies would persuade themselves, O they are not God’ s people, but cast-outs, that none cared for or looked after; but God will own them.

Children that will not lie that will keep my covenant; they will not deal falsely with me, that are under such obligations: or, I presume they will not; though they did go after their idols, and prove unfaithful to me in serving Baal and Ashteroth, &c., now I presume they will do so no more. Thus parents are apt tenderly to think of those children that they have been indulgent to, that they will not offer to abuse their kindness; thus God thinks the best of them. Or, he intimates here what they are obliged to do, though he knew they would do otherwise. Or, they will not degenerate after I have renewed them.

So he was their Saviour viz. on these hopes and on these conditions he undertook the charge of them, Exo 19:5,6 Ps 81:8-10 ; or, he; so he alone was their Saviour; when none to save, none to uphold, then he saved them; not Cyrus, Zerubbabel, Nehemiah, &c., but Christ himself.

Poole: Isa 63:9

In all their affliction he was afflicted because of all the afflictions they endured in Egypt: this notes the sympathy that is in Christ, he having the same Spirit in him that the church hath, and her Head and Father. Or, In all their afflictions no affliction ; so the words may be read; their afflictions were rather favors than afflictions ; all that befell them from the Red Sea through the wilderness; and then tzar is taken actively, he afflicted not : this may note his clemency, their sting was taken out; either way it may be read according to the different spelling of lo , whether by aleph or vau . The first seems the more genuine; they that list to drive this notion further may consult the Latin Synopsis, and the English Annotations. The angel of his presence ; the same that conducted them through the wilderness, called an angel , Exo 33:2 , and his presence , Isa 63:14 , and Jehovah, Exo 13:21 ; so that it must be the Lord Jesus Christ, who appeared to Moses in the bush, as Stephen doth interpret it, Act 7:35 , &c. Other angels are in his presence, but they were not always; he was ever so, therefore so called by way of eminency; hence the LXX. express it not a legate , or angel , but himself. Saved them from the house of bondage; brought them through the Red Sea, the wilderness, &c. Their Rock was Christ , 1Co 10:4 .

In his love and in his pity: this shows the ground of his kindness; they were a stubborn, superstitious, idolatrous people, yet Christ’ s love and pity saved them for all that; it was because he loved them.

He bare them, and carried them he left them not to shift for themselves, but bare them as a father his child, or an eagle her young ones; he carried them in the arms of his power; see Isa 46:4 ; and on the wings of his providence: see Deu 32:10-12 ; and See Poole "Deu 1:31" . And he is said to do it

of old to remember his ancient kindness for many generations past; elam signifies an eternity, or a long time past, as well as to come; from the clays of Abraham or Moses, from their bondage in Egypt, to the time of Isaiah; and it is used as an argument to move him to do so still; he will carry her till he bring her unto his Father.

Poole: Isa 63:10

They rebelled: many of their rebellions we read of in Exodus and Numbers in their travels. The Lord tells Moses that they had tempted him ten times, and therefore severely threatens them, Num 14:22,23 . There were three principal times of their rebellion:

1. In the wilderness, where they murmured for want of bread and water.

2. In Canaan, in not destroying, but only making tributary, such nations as God commanded them to destroy.

3. Before the Babylonian captivity, when they set themselves against the prophets, which Stephen chargeth upon them, Act 7:51,52 . Among which also we may reckon all their behaviours under their judges and their kings. Or we may understand it of their not answering God’ s end and expectation.

Vexed his holy Spirit Spirit of his holiness; they vexed him by their obstinacy against his will and mind, and walking contrary unto him: not that there are such passions in God, but it is spoken after the manner of men, as they are vexed when their will is crossed.

He was turned to be their enemy overthrew them not only in the wilderness, Psa 78:33,59,60 , &c., sending among them fiery serpents, Num 21:6 ; but even in Canaan, stirring up against them adversaries sometimes the Philistines, and the Midianites, and then the Moabites, &c.

Poole: Isa 63:11

Then or yet,

he remembered: this relates either,

1. To the people, and then he is collectively taken; and so it looks like the language of the people in Babylon, and must be read, he shall remember . Or,

2. It may look back to their condition in the wilderness; and thus they may properly say, Where is he? or that God that delivered his people of old, to do the like for us now? there is a like phrase used by Elisha, 2Ki 2:14 . Or rather

3. To God, as it were recollecting himself in a pathetical prosopoeia: q.d. Where is he? Where am I with my former bowels, that moved me to help them of old, that I would now turn to be their enemy? Or, Is my hand shortened that I cannot do it? And so in the following verses he gives a particular description how kind he had been to them formerly, the times mentioned Isa 63:9 ; and thus God seems to work upon himself.

Moses and his people or what great things he had done for them by Moses

Poole: Isa 63:12

The right land viz. the strength and power that God gave to Moses, expressed by the right hand , that being usually esteemed the stronger, Psa 16:8 20:6 . Or, the rod in his right hand; by which understand also all the wonders that he did for them in Egypt.

With his glorious arm or that arm wherewith God gained to himself so much glory, being always present at the assistance of Moses, Deu 4:34 : or Moses’ s right hand, led by God’ s glorious arm, as parents lead their children, that God may have all the glory in the using of his instruments.

Dividing the water the Red Sea, Exo 14:21 , and also Jordan, Jos 3:15,16 . To make himself an everlasting name; with reference both to his power and providence, as respecting either his aim and end in doing what he did, or the effect of it when it was done, it got him renown.

Poole: Isa 63:13

That led them through the deep showing that God did not dry up shallow places, but the very depth of the sea, the very channel, which is the deepest part. Or, between those heaps of waters that stood up as a wall on each side of them, which might make it seem terrible, and therefore it is ascribed to their faith, Heb 11:29 .

As an horse in the wilderness or, plain ; for so wilderness is sometimes taken, and may be here meant, by comparing it to a valley in the next verse, viz. with as much safety as the horse runs up and down in the plain ground; or, with as much ease and tenderness as a horse led by the bridle; not as men affrighted, but soberly and orderly.

That they should not stumble: this may be taken metaphorically, they came to no harm; or properly, that though the sea were but newly divided, yet it was so dried, that the mud, as also the unevenness of the ground, was not any occasion of their stumbling, or their sticking in it; probably so dried and smoothed by the wind that God sent as it were to prepare the way before them. See Isa 40:3-5 .

Poole: Isa 63:14

As a beast goeth down into the valley a laden beast goeth warily and gently down the hill: or, as a beast goeth down to the valley for grass, that being a mountainous country: or

going down for going along so the word is used Isa 38:8 ; noting the evenness of their passage; or alluding to their going down from the shore into that great channel (as the coming out of it is called a going up, Isa 63:11 ) now made through the sea, orderly, and composedly, not like the Gadarenes’ swine, through consternation, ready to break their necks for haste.

The Spirit of the Lord i.e. the Lord himself,

caused him to rest led them easily, that they should not be over-travelled, or fall down, or come to any injury through weariness; thus Jeremiah expresseth it, Jer 31:2 , and thus God gave them rest from their enemies, drowning of them in the sea, and in their safe conduct, that they could not annoy or disturb them, leading them till he found them a place for resting; the word for leading and resting being much of a like notion, Zec 10:6 ; pointing at their several rests by the way, Num 10:33 : or it may be read by way of interrogation, as all the foregoing words, and be the close of that inquiry, And where is the Spirit that caused them to rest? or he led them to Canaan, the place of their rest; so called Deu 12:9 Psa 95:11 .

So didst thou lead: the prophet here by an apostrophe doth only repeat the words in the name of the Jews that he had spake before, Isa 63:12 : q.d. As thou didst then, so mayst thou do again if thou pleasest.

Poole: Isa 63:15

Look down from heaven: now they, or the prophet, begin to pray, and expostulate with God, and to argue both from the goodness of his nature, and from the greatness of his works that he had done. God sees every where and every thing, but he is said to

look down from heaven, because there is his throne, whereon he sits in great majesty and splendour.

Behold is added to note that he would not only barely see and look on, but that he would behold with regard, and respect his poor people in captivity.

The habitation of thy holiness a description of heaven by a periphrasis, frequently used and explained, Deu 26:15 . W here is thy zeal ? what is become of that love which of old would not let time suffer thy people to be wronged? Isa 37:32 .

Thy strength that power of thine manifested in those valiant acts which thou didst put forth for thy people, Psa 145:11,12 150:2 : see Jer 14:9 .

The sounding of thy bowels: by the sounding thereof may be understood those sympathizing sighs and compassionate groans that proceed from the bowels when they are affected, which being thought the subject of pity are often by a metonymy put for compassion, and hence proceed those rumblings of the bowels occasioned by strong passions called yearnings : it is spoken of God after the manner of men. Is all this shut up from me? Thou art naturally so compassionate, dost thou lay a restraint upon thyself, that thy bowels shall not move towards me?

Are they restrained? or canst thou be thus straitened? Psa 77:7-9 Isa 64:12 ; an expostulation, that agrees very well with the next verse,

Doubtless & c. How can this come to pass?

Poole: Isa 63:16

Doubtless thou art our Father: thus they urge God with that relation he stands in unto them, Mal 2:10 ; therefore we as thy children expect the bowels and compassions of a father.

Though Abraham he who was our father after the flesh, though he be dead, and so ignorant of our condition.

And Israel or, Jacob; who was also our father; and therefore a vain thing to call upon them; or if they were not dead, they could not help us out of our straits; or if they were alive, we are so much degenerate that they would not own us. Some say Abraham and Israel are here mentioned, and not Isaac,

1. Because the covenant was made more solemnly, and the promises more frequently renewed, with them, than with Isaac.

2. Because with Abraham the covenant was first made, and the whole seed of Israel was taken into it; but not so of Isaac. Or else,

3. Abraham and Israel being named Isaac is included.

Thou art our Father, our Redeemer: this is urged as another argument for pity, and the more because their Father was their Redeemer, Deu 32:6 .

Thy name is from everlasting or, Redeemer is thy name from everlasting ; thou hast been our Redeemer of old.

Poole: Isa 63:17

Made us to err from thy ways commandments. It is the language of the godly among them being troubled, and therefore complaining that so gracious a Father should leave them to such exigences.

Made us to sin by withdrawing thy Spirit and leaving us to ourselves, Psa 81:12 . It is not to be understood as if God did force them to it, but either letting loose their hearts, or by giving occasion to their hearts, being naturally too apt to apostatize by their severe afflictions: see this more cleared in the Latin Synopsis. Or, make us desperate, by leaving us so long under the oppression of the adversary, thereby casting off thy worship.

From thy fear or fear of time, viz. as the object, Psa 5:7 ; or, that we may not fear thee; as seeing, that they may not see , Psa 69:23 ; or, thy service, Isa 29:13 , so as to go after other gods.

Return for thy servants’ sake either our godly forefathers, or particularly to Abraham, Isaac, &c., viz. for the sake of thy promises made to them; or rather, our sakes, that little remnant that are thy servants, be reconciled to us, Psa 90:13 ; for the next words seem to be put by apposition to the former.

The tribes of thine inheritance either,

1. The people themselves, which were divided into tribes; or, rather,

2. The land of Canaan, which God gave them as an inheritance, as appears by the next verse: q.d. What will thine enemies say if thou suffer us to perish, or thine inheritance to be destroyed. Or rods , meaning their rulers, see Isa 43:28 , or heads of their tribes.

Poole: Isa 63:18

The people of thy holiness or, thy holy people, as being set apart for his servants; holiness being to be understood for a covenant separation from other people.

But a little while i.e.

1. Comparatively to the promise, which was for ever, though they had possessed it about one thousand four hundred years. Or,

2. It seeming to them so, as things, especially such as are desirable, seem when they are past, Job 9:25,26 Ps 90 4 . Or,

3. They enjoyed but small spaces of time in quietness, so they had small enjoyment of it. Or,

4. It may respect the temple, which stood but four hundred years.

Have trodden down thy sanctuary the temple, called the sanctuary from the holiness of it; this our adversaries the Babylonians have trodden down, 2Ch 36:19 ; and this also implies their ruining of their whole ecclesiastical policy.

Poole: Isa 63:19

We are thine we continue so; we are in covenant which they never were; and thus it is an argument they use with God to look upon them. Or, the word thine , being not in the text, some do otherwise interpret it; We are even in the same condition we were in at first, either in Egypt, or Ur of the Chaldees, before thou broughtest us into covenant, and are accordingly dealt with; we are become even as they, whom thou didst not bear rule over. Or, we are as, if thou hadst never ruled over us of old.

Thou never barest rule over them not in that manner, or in that relation to them, that thou didst over us.

They were not called by thy name neither owned thee, nor owned by thee: this phrase implies a near relation in some circumstance or other, as wife, or servant, or child, &c., Isa 4:1 .

Poole: Isa 64:1

Oh that thou wouldest rend the heavens: either the earnest desire of the prophet, or the Jews’ strong wish, for the coming of the Messias: or rather, their cry to God for vengeance upon their adversaries, on consideration of the enemy’ s unmerciful dealing with them, and their insolent and opprobrious usage of God in his temple; partly expressing their haste and earnestness, and partly intimating that God would do it with violence and fury , implied in the word rending them, Psa 18:6,7 , &c., spoken after the manner of man, who, if he were shut up, must have room made for his coming forth. This God is said to do, when he puts forth some signal manifestation of his power, Psa 144:5 ; a metaphor taken from men, that when they would resolutely and effectually help one in distress, break and fling open doors, and whatever may hinder coming to their relief.

That the mountains might flow down or melt , Psa 68:1,2 97:5 Mic 1:3,4 ; that all impediments might be removed out of the way: possibly an allusion to God’ s coming down upon Mount Sinai in those terrible flames of fire, Jud 5:4,5 .

Poole: Isa 64:2

As when the melting fire burneth come with such zeal for thy people, that the solid mountains may be no more before thy breath than metal that runs, or water that boils by the force of a vehement fire; and thus, for the most part, when God will take vengeance of his enemies, the Scripture expresseth him coming with fire.

Thy name known thy power known, that thine enemies and persecutors of try church may know thy power, and that thy name may be dreaded among them; his name put for his power, Psa 106:8 .

The nations not the Babylonians only, but the nations round about.

Poole: Isa 64:3

When thou didst terrible things: this may relate to what he did among the Egyptians, though it be not recorded, and afterward in the wilderness.

Which we looked not for viz. our forefathers, of whose race we are; before we expected them; or such things as we could never expect.

The mountains flowed down: q.d. Seeing thou hast made the mountains thus to melt, thou canst do the same again. This may allude either,

1. To those showers of rain that fell with that terrible thunder and lightning, and so ran violently down those mountains, and the adjacent, as is usual in such tempests. Or rather,

2. The running along of the fire upon the ground, Exo 9:23,24 . It is possible it may allude to those mountains that do cast forth sulphurous matter, running down into the valleys and sea, like melted streams of fire. And kings, princes, and potentates may also metaphorically be understood by these mountains.

Poole: Isa 64:4

Whereas there are but three ways whereby men ordinarily come to the knowledge of a thing, viz. by the ear, either our own hearing, or by hearsay; and by the eye; and by reason, which the apostle adds, where he makes use of this text, 1Co 2:9 ; two of them are mentioned here.

Besides thee with reference either to the gods that do them. never any other god could do like time; or to things done, never any

besides thee could do such things as were never seen or heard of. He refers to those terrible things mentioned in the former verse. It seems to be clear by comparing this with Deu 4:31-35 . Not to be restrained to these, but to be applied to all the wonderful works that God at all times wrought for his people. And thus they are a plea with God, that they might well expect such things from him now, that had done such wonderful things for their fathers of old.

That waiteth for him the apostle hath it, that love him, 1Co 2:9 , to show that none can wait on him that love him not; so all that love him will wait on him. This may be taken with reference both to the state of grace and glory, those incomprehensible things that are exhibited through Christ in the mysteries of the gospel, as well as the good things of this present life, which the prophet may here literally aim at; it being not unusual for the prophets.in mentioning these temporal things to point at spiritual, especially being things that do so well suit with each other.

Poole: Isa 64:5

Thou meetest him or, wast wont to meet him; or, thou preventest him, Isa 65:24 Psa 21:2,3 , as the father the prodigal. That rejoiceth and worketh righteousness , viz. that rejoice to work righteousness; the same thing expressed by two words, by a figure called hendiadis.

That remember thee in thy ways an amplification of the former words: q.d. To walk in thy ways, whether of providence, precept, or counsel, by virtue of the covenant they have with thee.

Thou art wroth; for we have sinned: or, greatly angry; for or because we have sinned, and provoked thee to wrath thereby, 1Ki 8:46 .

In those is continuance i.e. to those that work righteousness; in for to.

We shall be saved viz. in so doing, in working righteousness. Or, as some, by way of interrogation; in those , i.e. in our sins, is continuance, and shall we be saved? Or, in those, viz. works of righteousness, in keeping in them, is our continuance and means to be saved. Or, thou continuest to show mercy, and or therefore we shall be saved. The meaning of the place is to comfort the godly, that though they may have provoked God by their sins, yet, looking upon the ways of God’ s former proceedings, (in which he still continues, being unchangeable,) they may find hopes of salvation; and this is that which is amplified in the three following verses.

Poole: Isa 64:6

We are all as an unclean thing: he alludes either to things unclean under the ceremonial law, wherein the leprosy was found, and was to be burnt, Lev 13:55 ; or rather to persons unclean. They compare their present state with the former: q.d. Formerly there were some that feared thee, and walked uprightly before thee, and were in thy favour; but now we are all as one polluted mass, nothing of good left in us, by reason of a universal degeneracy, Isa 1:4,6 .

Our righteousnesses: this, according to the most commentators, refers either to the observances of the rites and ceremonies of the law, wherein they thought their righteousnesses did much consist; or to the best work and actions that can be performed by us; or to our natural, universal depravities: but the best interpreters, and such aim at the peculiar sense of the place, refer it to the gross provocations that this people were guilty of, causing God to cast them out of their habitations; or else to their persons, i.e. the most righteous among us; and being plural, it raiseth it up to the highest degree, the Scripture frequently putting the abstract for the concrete, as wisdoms for the greatest wisdom , Pro 9:1 , and many the like instances formerly given; so that the meaning is, the very best of us all are no better than the uncleanest things or persons; see Mic 7:2-4 ; and the rather, because he lived about the time of Isaiah.

As filthy rags a cloth made up of patches, or such as come from a putrid sore, or defiled with the menstruous blood of a woman; the LXX., as a rag of one that sits down , possibly alluding to Rachel, Gen 31:34,35 , or whatever may be most filthy.

As a leaf blown off the tree, and so withers.

Taken us away carried us away to Babylon from our habitations, as leaves hurried away by a boisterous wind; our iniquities have been the procuring cause.

Poole: Isa 64:7

And there is none or, yet there is none, i.e. few, Psa 14:3 ; they are not to be discerned among the multitude.

That calleth such as call upon thee as they ought, as Jacob, and Moses, and David, &c. did, which often prevents the ruin of a state or kingdom: it points out the universal apostacy of the last times of the Jewish state, for which they were cut off.

To take hold of thee either to stay thee from departing from us; see Luk 24:28,29 ; or to fetch thee back, when departed, Jer 12:7 ; or it is an allegorical allusion to one struck down and still smitten, but never stirs to lay hold on the arm that smites him, Isa 27:5 ; it notes their great slothfulness and carelessness, and some refer it to their lukewarmness and dead-heartedness, relying upon their privileges before they went into captivity, and so a great presage of their approaching judgments.

For or when ; so the particle is used Job 5:21 Psa 75:2 .

Consumed us or, melted us ; our sins have kindled such a fire of thy wrath, that we are melted with it.

Because of our iniquities Heb. in the hands of our iniquities, i.e. either, in the place of our iniquities, the land wherein they were committed; or, into the hands of our iniquities, to be punished by them, and as it were consumed, or melted down, or our strength exhausted by them, as wax before the fire, Lev 26:39 Eze 33:10 ; or, as we translate it, our iniquities being the procuring cause of it.

Poole: Isa 64:8

But now, O Lord, thou art our Father an argument or pathetical plea for pity; or, Notwithstanding all this, thou art our Father, both by creation and by adoption, therefore pity us thy children.

We are the clay a metonymy of the matter, clay for the vessels made of clay; or, we are clay, pointing at our original matter; or it may relate to their state, that God framed them in a body civil and ecclesiastical, out of a confused multitude; they plead at the same time their own frailty, why they would be pitied; and God’ s covenant interest in them, why he should pity them.

We all are the work of thy hand another argument of the same nature with the former, Psa 138:8 , not only as men, but as a body of men made thy peculiar.

Poole: Isa 64:9

Be not wroth very sore, O Lord, neither remember iniquity for ever viz. Thou hast been angry with us a long time, be not so for ever; but deal with us as may best consist with a father’ s bowels. It hath reference both to quantity and time , that it might not be very great, nor of long durance. See on Psa 79:8 .

We are all thy people thy peculiar people, Isa 28:9 . Though we are very bad in ourselves, and very badly handled by our enemies, thou sufferest in our sufferings, for thou hast not people in covenant but us, and wilt thou not leave thyself a people in the world?

Poole: Isa 64:10

Thy holy cities either Zion and Jerusalem, being the cities they instance in: q.d. Thy holy cities, viz. Zion and Jerusalem: or rather, other cities also in the land of Judea besides those two; called holy , either,

1. Because they were built upon God’ s inheritance, Isa 63:17 . Or,

2. Because they were inhabited by the Jews, who were a holy people, Deu 7:6 Dan 12:7 . Or,

3. Because God had his synagogues in them, Psa 74:8 . For all which reasons also they are called thy cities.

A desolation utterly waste; not only the ordinary cities, but even Jerusalem and Zion themselves; the one called the upper Jerusalem, or the city of David , because it was built upon Mount Zion; the other the lower city , because it lay under the hill of Zion in the valley: he particularizeth Zion and Jerusalem, though he had mentioned the other cities before, because the chiefest of the cities; it being usual, notwithstanding the mentioning of generals, in which all the particulars or individuals are included, to name the particular again; as, and from the hand of Saul, Psa 18:1 .

Poole: Isa 64:11

Our holy and our beautiful house the temple , Isa 60:7 : q.d. Not only our cities, and our principal cities, but even our temple , which we thought sacred and inviolable, in which we have gloried, because it was thine, and our fathers , and ours , the place where thy holy service was performed, and thy glory and presence was manifested.

Our fathers not presuming to mention themselves, they had been so every way abominable, but their fathers .

All our pleasant things the king’ s palace, and the houses of the nobles, and other places of state and magnificence, 2Ki 25:9 Lam 1:7,10 ; or, their synagogues ; or, those stately pieces about the temple.

Poole: Isa 64:12

Wilt thou refrain thyself for these things viz. that are done by the Babylonians? do none of these things move thee to take vengeance on them?

Wilt thou hold thy peace wilt thou be as one that regards not? Wilt thou be still, and suffer them?

And afflict us very sore: see Isa 64:9 : for these our sins, or for these our sufferings; shall we feel the smart of it, that have done no such things, but have been sufferers under the Babylonians? to which God answers in the next chapter.

PBC: Isa 63:10

See PB: Ps 78:17

PBC: Isa 63:14

See PB: Ps 78:17

PBC: Isa 64:5

See PB: Ps 32:3

PBC: Isa 64:9

See PB: Ps 32:3

Haydock: Isa 63:7

I, Isaias; or rather the hero mentions what induced him to rise up, 1 Machabees xvi. 10. (Calmet) ---

The Jews confess God's mercies. (St. Jerome)

Haydock: Isa 63:8

Deny, or prove degenerate. (Calmet) ---

God approves the conduct of the Machabees. (Haydock)

Haydock: Isa 63:9

Presence, in high authority, Exodus xxxiii. 20. (Calmet) ---

The angel guardian of the Church. Particular guardians also see God's face, Matthew xviii. (Worthington)

Haydock: Isa 63:10

One; Moses, Numbers xiv. 29., and xx. 3, 12.

Haydock: Isa 63:13

Not, the road was so plain, Wisdom xix. 7. (Haydock)

Haydock: Isa 63:15

Back. This is spoken by the prophet in the person of the Jews, at the time when for their sins they were given up to their enemies. (Challoner) ---

Judas uses the same language at Maspha, 1 Machabees iii. 50. (Calmet)

Haydock: Isa 63:16

Abraham, &c. That is, Abraham will not now acknowledge us for his children, by reason of our degeneracy; but thou, O Lord, art our true father and our redeemer, and no other can be called our parent in comparison with thee. (Challoner) ---

Abraham is not able to save us. (Calmet) ---

The patriarchs may justly disregard us, as degenerate children; yet we hope in God's mercies. Thus St. Jerome, &c., explain the passage, which does not favour the errors of Vigilantius and of Luther, who maintain that the saints departed do not know what passes in this world. St. Augustine (Cura xv.) shews the contrary, from the example of Lazarus, Luke xvi. They know each other, though they had not lived together, (St. Gregory, Dial. iv. 33.) and beheld in the light of God what regards their clients. (St. Augustine, City of God xxii. 29.) We cannot decide how the martyrs do help those whom it is certain they assist. (St. Augustine, cura xvi., and contra Faust. xx. 21.; St. Jerome, contra Vigil.; St. Gregory, 3 ep. 30., and 7 ep. 126., &c.) (Worthington)

Haydock: Isa 63:17

Hardened, &c. The meaning is, that God, in punishment of their great and manifold crimes, and their long abuse of his mercy and grace, had withdrawn his graces from them, and so given them up to error and hardness of heart. (Challoner) ---

They had abused his patience, to sin the more. (Theodoret) ---

The Jews are accustomed to attribute all to God, though they agree with us in reality God might prevent any sin. (Calmet) ---

But he chooses to leave man to the free exercise of his liberty. He hardens (Haydock) "not by infusing malice, but by not shewing mercy; and those to whom he shews it not, are undeserving." (St. Augustine, ep. ad Sixt. cxciv. 14.) ---

God is never the author of error. Man takes occasion from his indulgence to become obdurate. (St. Jerome) (Worthington)

Haydock: Isa 63:18

Nothing; holding them in the greatest contempt. Epiphanes though he should make them easily change their religion. His persecution lasted only three years and a half. ---

Sanctuary. 1 Machabees i. 23, 49, 57., and iii. 45.

Haydock: Isa 63:19

Name. We seem to have no distinction, temple, &c. (Calmet) ---

Protestants, "We are thine. Thou never bearest rule over them. They were," &c. (Haydock)

Haydock: Isa 64:1

Presence, as at Sinai, Exodus xix. 16., and Judges v. 4. Judas [the Machabee] continues to pray. (Calmet) ---

The faithful sigh for Christ's coming. (Haydock) ---

All good people desired it most fervently. (Worthington)

Haydock: Isa 64:2

They. Septuagint, "As wax melts before the fire, so also fire will burn the adversaries, and thy," &c. (Haydock) ---

Burn. Sparks of fire seem to proceed from it.

Haydock: Isa 64:3

Bear. Exodus xx. 18. Hebrew, "expect." Judas [the Machabee] appeared victorious, when the nation was prostrate.

Haydock: Isa 64:4

Thee. Never was deliverance more unexpected or miraculous. St. Paul quotes this passage, to shew the wisdom manifested in the incarnation, 1 Corinthians ii. 9. It is commonly applied to the glory of heaven.

Haydock: Isa 64:5

Thee. The little band of Judas was sincerely attached to the Lord, 2 Machabees i. 3. ---

Sinned. This excited thy anger. Yet thou wilt shew mercy. Sin is often put for punishment. (Calmet) ---

Vau means also, "for, and, yet." Protestants, "for we have sinned." But we follow St. Jerome and the Vulgate. (Worthington)

Haydock: Isa 64:6

Unclean: leper. (Grotius) (Leviticus xiii. 45.) ---

Justices. That is, the works by which we pretended to make ourselves just. This is spoken particularly of the sacrifices, sacraments, and ceremonies of the Jews, after the death of Christ, and the promulgation of the new law. (Challoner) ---

The justice which is under the law is stated uncleanness, when compared with evangelical purity, Philippians iii. 8. ---

"If any one after the gospel....would observe the ceremonies of the law, let him hear the people confessing that all that justice is compared to a most filthy rag." (St. Jerome) ---

The good works which are done by grace, and not by man alone, cannot be said to be of this description. They constitute the internal glory of man, and God will one day crown these his gifts. Of ourselves indeed we can do nothing, and the works of the Mosaic law will not avail, as St. Paul inculcates; but those works, point out the saint, which are preformed by charity with faith in Christ. This justice is not imputed only, but real; and shews where true faith exists, according to St. James. Thus the apostles explain each other. (Haydock) ---

Woman. Septuagint, "of one sitting down;" like Rachel, Genesis xxxi. 35. Symmachus, "lying-in." Aquila, "of proofs." Grotius, "like a plaster on a sore, which is thrown away." Such were Alcimus, &c. (Calmet) ---

To practise (Haydock) the Jewish rites would now be sinful. (Menochius)

Haydock: Isa 64:7

Of thee; to remove thy indignation, like Moses, Jeremias, (vii. 15.) &c. See Ezechiel xiii. 5.

Haydock: Isa 64:10

Desolate, under Antiochus Epiphanes, 1 Machabees i. 31., and iv. 38. (Calmet)

Gill: Isa 63:7

I will mention the lovingkindnesses of the Lord,.... These are the words of the prophet, as Jarchi and Kimchi observe; who, having heard what the Lord would do for his church and people in later times, by avenging them on their enemies, calls to mind the favours bestowed on Israel of old; and determines to make mention of them, and put the saints in mind of them, as types, earnests, and pledges of what would be done for them; and to encourage their faith and hope in the performance of what was promised them: these he calls "the lovingkindnesses of the Lord"; meaning not only the instances of his providential goodness in bringing them out of Egypt, leading them through the Red sea and wilderness, and settling them in Canaan's land, after particularly mentioned; but also those of his special grace and goodness to the chosen of God among them; called in the plural number "lovingkindnesses", being the acts of all the three Persons displayed in election, redemption, and sanctification; and because these are many and various, and an abundance of grace and love is manifested in them:

and the praises of the Lord, according to all that the Lord hath bestowed on us; which are due to him from all creatures, angels and men, and especially the saints; and which belong to each divine Person, according to the various gifts of grace freely bestowed by them; such as the gift of God himself to his people; the gifts of his Son, and of the blessed Spirit, with all his graces, faith, hope, love, repentance, &c.; and all the blessings of grace; as pardon, justification, adoption, and eternal life; a right unto it, and meetness for it all which call for praise and thankfulness: and the

great goodness towards the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses; the gifts of grace are bestowed, not according to the merits of men, for then they would not be free grace gifts; and, besides, there is no merit in a creature; the best works of the best of men are not meritorious, of anything at the hand of God; but all they have flow from mere sovereign mercy, pure grace, and free unmerited love, which is abundant, yea, boundless, and even infinite. A heap of words is here made use of, and all little enough to express the wonderful kindness of God in the acts of his grace and goodness to his church and people; which ought always to be had in sight and mind, and to be remembered and spoken of in private and in public.

Gill: Isa 63:8

For he said, surely they are my people,.... Not in common with the rest of mankind, being his creatures, and the care of his providence; but his special people, whom he had chosen to be such, and had made a covenant with; he had avouched them for his people, and they had avouched him to be the Lord their God; and this covenant interest was the ground and foundation of the actual donation and application of all the blessings of grace and goodness to them before mentioned. These are the words of Jehovah himself, related by the prophet; and are applicable to all the elect of God, whom he has chosen in Christ; taken into the covenant of grace made with him; and who appear manifestly to be his peculiar people by their effectual calling; when it is a sure and certain thing, that they, who were not known by themselves or others to be the people of God, are evidently so; and the Lord himself makes no scruple of acknowledging them as such, even though their conduct and behaviour towards him is not altogether as it should be, and which was the case of the people of Israel; however, he is willing to hope well of them, as parents do of their children, speaking after the manner of men, and that they will behave better for the future, being by fresh mercies laid under obligation to him, as he did of Israel of old:

children that will not lie; not the children of Satan, as liars are, who was a liar from the beginning, and the father of lies; as wicked men are, who go astray from the womb, speaking lies; but children of God by adopting grace, and through faith in Christ; and therefore should not lie to God, nor to men, nor to one another, as being unbecoming their relation as children: this opinion the Lord entertains of his children, speaking after the manner of men, that they will not deal deceitfully and hypocritically with him, but serve him in sincerity, and worship him in spirit and in truth; that their hearts will be right with him, and they steadfast in his covenant: thus he hoped well of Israel of old, and so he does of all his spiritual Israel, his special people, and dear children:

so he was their Saviour; in this view and expectation of things, as he is of all men in a providential way, and especially of them that believe; he was the Saviour of literal Israel in a temporal manner, in Egypt, the Red sea, and wilderness; and of his chosen people among them, in a spiritual manner, as he is of all his elect in Christ Jesus; and even though they do not entirely answer the just expectations expressed concerning them.

Gill: Isa 63:9

In all their affliction he was afflicted,.... That is, God, who said the above words; not properly speaking; for to be afflicted is not consistent with his nature and perfections, being a spirit, and impassible; nor with his infinite and complete happiness; but this is said after the manner of men, and is expressive of the sympathy of God with his afflicted people, and his tender care of them, and concern for them under affliction, as one friend may have for another: afflictions belong to the people of God; they come to them, not by chance, but according to the will of God; and are not in wrath, but in love; they are many and various; there is an "all" of them, yet not one too many, and in everyone of them God is afflicted, or sympathizes with them: as he looked upon the affliction of the people of Israel, in Egypt, at the Red sea, and in the wilderness, and had compassion upon them, and saved them, so he visits all his people when afflicted, and pities them, and speaks comfortably to them; knows and owns their souls in adversity; makes known himself to them; grants them his gracious presence; puts underneath them his everlasting arms; makes their bed in their affliction, and supplies their wants; and this sympathy arises from their union to him, from his relation to them as a Father, and from his great love to them. There is a double reading of these words; the marginal reading is, "in all their affliction there is affliction to him" ^t; or, "he was afflicted"; which our version follows: the textual reading is, "there is no affliction"; or, "he was not afflicted" ^u; he seemed to take no notice of their affliction, or be concerned at it, that he might the sooner bring them to a sense of themselves and their sins, Hos 5:15. The Targum follows this reading, and renders it actively, "and he afflicted them not" ^w: they were indeed in affliction, but they, and not he, brought it upon them, and by their sins. Some render it, "he was no enemy" ^x; though he afflicted them, yet not in wrath, but love; or, "in all their straits there was no strait" ^y; the Israelites were in straits when Pharaoh's army pursued them behind, the rocks were on both sides them, and the sea before them, and yet there was no strait as it were, they were so soon delivered out of it; and so it may be read, "in all their afflictions there was no affliction"; there is so much love in the afflictions of God's people, and they work so much for their good, and they are so soon delivered out of them, that they scarce deserve the name of afflictions; and so both readings may be taken in, "in all their afflictions there was no affliction to him"; or to them, to Israel, to the people of God:

and the Angel of his presence saved them; not Michael, as Jarchi; but the Messiah is here meant; the Angel of the covenant, the Angel which went before the Israelites in the wilderness, Exo 23:20 not a created angel, or an angel by nature, but by office; being sent of God, as the word signifies, on the errand and business of salvation; called "the Angel of God's presence", or "face", because his face was seen in him; his name, and nature, and perfections were in him; he is the brightness of his Father's glory, and the express image of his person besides, the presence of God was always with him; he is the "Ithiel", the Word that was with God, and with whom God always was; who lay in the bosom of his Father, and was ever with him; and who also, as Mediator, introduces his people into the presence of God, and always appears in it for them as their advocate and intercessor: now to him salvation is ascribed; he saved Israel out of Egypt, and out of the hands of all their enemies in the wilderness; and which salvation was typical of the spiritual, eternal, and complete salvation, which is only by Christ, and issues in eternal glory:

in his love and in his pity he redeemed them; Israel out of Egyptian bondage, and from all their enemies, which was owing to his great love to them, which operated in a way of mercy, pity, and compassion, Hos 11:1, and it is he who has redeemed the spiritual Israel of God, not by power only, but by price, from sin, Satan, and the law, death, and hell, with a spiritual and eternal redemption, and which flows from his love to those persons; hence he undertook to be their Redeemer; came in their nature to redeem them; and gave himself for them for that purpose; which love is wonderful and matchless, and showed itself in pity and compassion; he became a merciful as well as a faithful high priest; he saw them in their low estate, pitied them, and delivered them out of it:

and he bare them, and carried them all the days of old; he bore them in his bosom, and in his arms, as a nursing father his child; he carried them, as on eagles' wings, from the time of their coming out of Egypt, to their settlement in Canaan's land, Num 11:12 he bore with their manners for forty years, and carried them through all their trials and difficulties, and supported them under them, and brought them out of them all, Act 13:18 and so he bears all his people on his heart, and in his hands, and bears them up under all their temptations and afflictions; and, from the time of their conversion, carries on his work in them, and carries them safe to heaven, as the great Captain of their salvation, and never leaves them, nor forsakes them; see Isa 46:3.

Gill: Isa 63:10

But they rebelled,.... Against the Lord, not withstanding he thought so well of them; did so many good things for them; sympathized with them, and showed them so many favours; wretched ingratitude! they rebelled against the Lord in the times of Moses, at the Red sea, and in the wilderness, by their murmurings, unbelief, and idolatry; wherefore he calls them a rebellious people, and says they were such from the day he had been with them; and so in later times, in the times of the judges, and of the prophets Isaiah and Ezekiel, they rebelled against God their Parent, Protector, and King; see Deu 9:7 and so they did in the times of Christ, whom they rejected as the Messiah, and disowned as their King, and still continue in their rebellion, Luk 19:14,

and vexed his Holy Spirit; the Spirit of God the Father, who pitied them in all their afflictions; or the Spirit of the Angel of his presence, that redeemed and saved them; for the Spirit is both the Spirit of the Father and of the Son; and he is holy in his nature and operations, and the author of sanctification in the hearts of his people; him they vexed and provoked to anger against them, speaking after the manner of men, by their sins and transgressions; rejecting his counsels and instructions by Moses, and by the prophets in later times, in and by whom he spake unto them, and by the apostles in Gospel times; for the Jews, as their fathers before them ever did, resisted the Holy Spirit of God in the evidence he gave of the Messiah, which must be very provoking, Act 7:51. The Targum paraphrases it, the word of his holy prophets; and so Kimchi and Ben Melech interpret it; and according to some, in Aben Ezra, the Angel of glory is meant, who went before the people of Israel, whom they were charged not to provoke, Exo 23:20,

therefore he was turned to be their enemy; not that there is any change in God, or any turn in him from love to hatred; but he may, and sometimes does, so appear in his providential dispensations towards his people, as to seem to be their enemy, and to be thought to be so by them, Job 13:24. The Targum is, and his Word became their enemy; compare with this Luk 19:27,

and he fought against them; as he threatened he would when they behaved ill towards him; and as he actually did when he brought the sword upon them, gave them up into the hands of their enemies, as often in the times of the judges, and particularly when the king of Babylon came against them; see Lev 26:25 and as the Messiah did when he brought the Roman armies against them, and destroyed their city, to which times this prophecy is thought by some to have respect, and not without reason.

Gill: Isa 63:11

Then he remembered the days of old, Moses, and his people,.... Which may be understood either of the Lord, who remembered his lovingkindnesses towards these people, and his tender mercies which had been ever of old; the covenant he made with their fathers, Abraham, Isaac, and Jacob; the wonders he did for them in Egypt, at the Red sea, and in the wilderness, by the hand of Moses; his intercession to him on their behalf, and the many great and good things he did for them; and therefore determined not now to cast them off altogether, but to do as he had done before; and, to stir up himself thereunto, puts the following questions:

where is he? &c.; so the Targum paraphrases it,

"he had mercy for the glory of his name, and because of the remembrance of his goodness of old, the mighty things he did by the hands of Moses to his people;''

and adds,

"lest they should say;''

that is, the Gentiles, as Aben Ezra also explains it, lest they should by way of taunt and reproach say, as follows: "where is he?" &c.; compare with this Deu 32:26. Gussetius ^z thinks the last words should be rendered, "the extractor of his people"; or, he that drew out his people; that is, out of many waters, delivered them from various afflictions, as in Psa 18:16 and to be understood not of Moses, only in allusion to him, who had his name from being drawn out of the waters; but of a divine Person, who is said to do all the following things; so Ben Melech says the word here has the signification of drawing, or bringing out, as in the above psalm: or else these are the words of the people themselves; at least of some of the truly good and gracious, wise and faithful, among them, in this time of their distress; calling to mind former times, and former appearances of God for them, using them as pleas and arguments with him, and as an encouragement to their faith and hope; and right it is to

remember the years of the right hand of the most High, Psa 77:10 so Jarchi takes them to be the words of the prophet in his distress, bemoaning and saying, in a supplicating way, what is after expressed; and Kimchi interprets them of Israel in captivity; it seems to be the language of the believing Jews a little before the destruction of Jerusalem by the Romans, or about the time of their conversion in the latter day: saying,

where is he that brought them up out of the sea, with the shepherd of his flock? or "shepherds" ^a, according to another reading; that is, Moses and Aaron, by the hands of whom the Lord led his people Israel as a flock of sheep, and which were his, and not the property of those shepherds; they were only instruments by, and with whom, he brought them through the sea, and out of it, which was a wonderful work of God, and often mentioned as a proof of his power, as it is here; for what is it he cannot do who did this? see Psa 77:20.

where is he that put his Holy Spirit within him? either within Moses, the shepherd of the flock, as Aben Ezra; or within Israel, the flock itself, as Jarchi; for the Spirit of God was not only upon Moses, but upon the seventy elders, and upon all the people at Sinai, as Kimchi observes; and indeed the Holy Spirit was given to the body of the people to instruct and teach them, according to Neh 9:20 now these questions are put, not by way of jeer, but by way of complaint, for want of the divine presence as formerly; and by way of inquiry where the Lord was; and by way of expostulation with him, that he would show himself again, as in the days of old.

Gill: Isa 63:12

That led them by the right hand of Moses with his glorious arm,.... That is, through the Red sea, as the next clause shows: this was done by the right hand of Moses, and the rod in it, to which Kimchi thinks respect is had; who, by divine order, lifted up his rod, and stretched out his hand over the sea, and divided it, and so led the people through it: but, lest this should be attributed to Moses and his rod, the glorious arm of the Lord is made mention of, which held and guided the right hand of Moses, and from whence came all that power that was exerted on this occasion. Aben Ezra interprets this of the Angel of the Lord, that went before them: it seems to design the arm of omnipotence, which was gloriously displayed, Exo 15:6,

dividing the water before them; the waters of the sea, so that they rose up as a wall on each side them, through which they passed as on dry land: to make himself an everlasting name? or to get himself everlasting honour and glory, as he did on Pharaoh, his chariots, and his horsemen, Exo 14:17 and which wonderful action of his has been and ever will be spoken of to the glory of his name, which was the end he had in view.

Gill: Isa 63:13

That led them through the deep,.... The depths, the bottom of the sea; not through the shallow, but where the waters had been deepest, the descent greatest; and at the bottom of which might have been expected much filth and dirt to hinder them in their passage, yet through this he led them:

as an horse in the wilderness; or rather, "in a plain", as the word ^b sometimes signifies; and so Kimchi renders it a plain land, and Jarchi smooth land. The sense is, that the Israelites passed through the sea with as much ease, and as little difficulty, as a good horse will run over a plain, where there is nothing to stop his course:

that they should not stumble? there being no clay to stick in, no stone to stumble at, but all like an even plain.

Gill: Isa 63:14

As a beast goeth down into the valley,.... Softly and gently, especially when laden; which may have some respect to the descent of the Israelites into the sea, into which they entered without any fear and dread, and without any hurry and precipitation, though Pharaoh's host was behind them; or rather, "as a beast goes along a valley", or "plain" ^c; with ease, and without any interruption, so passed the Israelites through the sea. Thus the Targum renders it,

"as a beast goes, or is led, in a plain;''

so the word is used in Isa 38:8, and elsewhere:

the Spirit of the Lord caused him to rest; or gently led him, that is, Israel; he walked on through the sea, with as much facility, and as little danger, as a beast walks on in a valley, or a horse in a plain. Some understand this of leading Israel through the wilderness, where often resting places were found for them, and at last they were brought to the land of rest, Canaan, and settled there:

so didst thou lead thy people; both through the sea, and through the wilderness, in a like easy, safe, and gentle manner:

to make thyself a glorious name; among the nations of the world, as he did by this amazing appearance of his for Israel; and it is hoped by those, whose words these are, he would do the like again, and get himself immortal glory.

Gill: Isa 63:15

Look down from heaven,.... Here begins the prayer of the church and people of God, which continues to the end of the chapter, goes through the next, and the answer to which begins at Isa 65:1. Aben Ezra calls it the prayer of the wise in captivity: it seems to be the petition of some converts among the Jews, either in the first times of the Gospel, or in the latter day; who entreat that the Lord would "look down from heaven", the third heaven, the seat of his majesty, where is his throne of glory, and his presence is most visible to angels and glorified saints; this is on high, as the phrase imports; and the persons below, on earth, at his footstool, whom he is desired to look down upon, and which to do is a great condescension in him, Psa 113:6, and this is to be understood, not of that general view of persons and things, which he is always taking, Psa 33:13, but of a special look of love, grace, and mercy; such an one with which he looks upon his people in Christ, with complacency and delight: indeed his eyes are always on them, and never withdrawn from them; he ever looks upon them, to preserve and protect them, to communicate unto them, to support them under their afflictions, and to deliver out of them; but because of this they are not always sensible, but are ready to conclude that he looks off from them, and turns his back upon them, therefore they desire him to return, look down, and behold; see Psa 80:14,

and behold from the habitation of thy holiness and of thy glory; this is a description of heaven, as the dwelling place of God, who is most holy, holiness itself, in whom that perfection is most glorious, and which is displayed in all his works; and hence heaven is a holy as well as a high place, and where none but holy persons dwell; and which is a glorious place, where the glory of God is displayed, the glory of Christ is seen, and which is glory itself; and from hence the holy God is desired to behold; what creatures, dust, and ashes, sinful ones, polluted worms, at his footstool, a poor and an afflicted people:

where is thy zeal, and thy strength? his "jealousy" of his great name, and of his own glory; his jealousy of his dear people, that they are not wronged and injured; his "fervent love", and warm affections for them, of which he has given pregnant proofs; which, shed abroad in the heart, warms that, and is what many waters cannot quench: this indeed is not always alike manifest, and therefore unbelief asks where it is, as if it was quite gone; or, however, faith prays for a fresh manifestation of it. The "strength" or power of God has appeared in creation, and in the sustentation of all things; in Christ, the man of his right hand; in strengthening his people, destroying their enemies, and delivering them; and yet this not appearing sometimes at once, immediately for their help and protection, they ask where it is: it follows:

the sounding of thy bowels, and of thy mercies towards me? the noise and rumbling of the bowels, to which the allusion is, are sometimes occasioned by the working of strong passions, as fear and love, and which produce what is called the yearning of the bowels; of which there are instances in Joseph, and in the harlot in Solomon's time, Gen 43:30, the tender mercies of God, his pity and compassion, are expressed hereby, to which are owing the mission of his Son, the forgiveness of sins, and help and relief under afflictions; see Luk 1:77, now it is asked, where are those?

are they restrained? it was thought they were shut up in anger, and would not be let out again; see Psa 77:7. The phrase "towards me", in the former clause, seems, according to the accents, to belong to this; and should be read, "are they restrained towards me" ^d? or "shut up from me?" the Lord seemed to harden his heart against his church and people, and to have no heart of compassion towards them, as they imagined.

Gill: Isa 63:16

Doubtless thou art our father,.... Therefore why shouldst thou restrain thy mercies and bowels of compassion from us? or therefore look down upon us, and behold us; the church pleads her relation to God, and in a strong manner; faith of interest continued with her, though he hid his face from her. This relation of father and children, which subsists between God and his people, is not upon the foot of creation, so he is a father to all men; nor on account of national adoption, so he was to the whole body of the Jewish people; but through special adopting grace, which is a sovereign act of his will, founded in divine predestination; is a blessing of the covenant of grace; comes to men through Christ, through relation to him, and redemption by him, and is made manifest in regeneration; and a loving tender hearted father he is to his children, who sympathizes with them, provides all things for them, food and raiment, and bestows them on them, and lays up for them, for time to come, even an inheritance rescued in heaven; and though there are sometimes doubts in the minds of the children of God about this relation, through the temptations of Satan, by reason of their sins and corruptions, and because of their afflictions; yet those doubts are wholly removed through the testimony of the spirit of adoption, witnessing to their spirits that they are the children of God, when they can in the strength of faith claim their interest, and call him their Father:

though Abraham be ignorant of us, and Israel acknowledge us not; those, who were their ancestors, were both dead; and the dead know not any thing of their posterity, and of their case and circumstances in this world, temporal or spiritual; nor are capable of giving them any help or aid in time of distress; and perhaps the prophet, in the name of the church, purposely expresses himself in this language, knowing what confidence the Jews were apt to place in Abraham and Israel, to draw off their minds from them, and to lead them to look to God as their only Father; who only could help them in their time of affliction, and was infinitely more to them than any earthly father could possibly be. Some think the sense is, that they confess they were become so degenerate, that if Abraham and Jacob were to return from the dead, they would not know them to be their seed and offspring; and yet, notwithstanding this, God was their Father. This may be the language of some persons, who have comfortable views of their relation to God, when earthly parents, and even professors of religion, disown and slight them:

thou, O Lord; art our father; which is repeated for the confirmation of it, and to express their full assurance of faith in it the more strongly:

our Redeemer; thy name is from everlasting; or, "our Redeemer from everlasting is thy name" ^e; more agreeably to the accents: Christ was appointed from everlasting to be the Redeemer of his people; God was so early in him, drawing the scheme of redemption and salvation, and made so early a covenant with him concerning it; which may be properly enough called the covenant of redemption, though not as distinct from the covenant of grace; and Christ was the Redeemer of his people in all ages, and lived as such, as well as God the Father was, of old, in all ages, the protector of his people, and the avenger of their wrongs, to whom they might at all times apply for help.

Gill: Isa 63:17

O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy fear?.... These are the words, not of wicked men among the Jews, charging all their errors, hardness of heart, and wickedness they were guilty of, upon the Lord, as if he was the author and occasion of them, and led them into them; but of the truly godly, lamenting and confessing their wandering from the ways, commands, and ordinances of God, the hardness of their hearts; their want of devotion and affection for God; and their neglect of his worship; not blaming him for these things, or complaining of him as having done anything amiss or wrong; but expostulating with him, and wondering at it, that he, who was their loving and tender Father, that he should suffer them to err from his ways, and to wander from his worship, by withholding his grace and withdrawing his presence from them; by leaving them to the corruptions and hardness of their hearts; by chastising them sorely, and suffering the enemy to afflict them in such a severe manner as laid them under temptation to desert the worship of God, and cast off the fear of him. The Jews ^f interpret this of their being hardened from the fear of God, and made to err from his ways by seeing the prosperity of the wicked, and their own long captivity, troubles, and distresses:

return for thy servants' sake, the tribes of thine inheritance; or turn ^g; turn from thine anger and displeasure to thy people; or, as the Targum,

"return thy Shechinah to thy people;''

thy gracious and glorious presence, which has been so long withdrawn; or "return" thy people from their captivity, the twelve tribes, thy portion and "inheritance"; and do this "for thy servants' sake"; for the sake of Abraham, Isaac, and Jacob: or because of the covenant made with them; or for the sake of all thy people, who are thy servants, and which also are the tribes of thine inheritance, return unto them.

Gill: Isa 63:18

The people of thy holiness have possessed it but a little while,.... Either the land of Canaan, which the Jews, the Lord's holy people, whom he had separated from others, possessed about fourteen hundred years, which was but a little while in comparison of "for ever", as was promised; or they enjoyed it but a little while in peace and quiet, being often disturbed by their neighbours; or else the sanctuary, the temple, as it is to be supplied from the next clause, which stood but little more than four hundred years:

our adversaries have trodden down thy sanctuary; the temple; the first temple was destroyed by Nebuchadnezzar; and the second temple by the Romans; and Antiochus, and Pompey, and others, profaned it, by treading in it.

Gill: Isa 63:19

We are thine,.... Thy children, thy people, thy subjects. Some read it, taking a word from the next clause, "we are thine of old", or "from everlasting" ^h; as the Lord's special people are, being chosen by him in Christ before the foundation of the world, and taken into an everlasting covenant by him, when he became their God, and they his people; agreeably to which is the Targum,

"we are thy people that were of old;''

so Kimchi reads the words: "thou never barest rule over them"; the Heathens that oppressed them; they never acknowledged God as their King as they did, or were subject to him as they were; and therefore had no claim to protection from him as they had:

they were not called by thy name; they were not called the people of God, nor the children of God, nor the servants or subjects of God; or, "thy name is not called upon them" ⁱ; or they called after it; nor did they call upon it, but served other gods. The Targum is,

"thou hast not given unto the people the doctrine of thy law, neither is thy name called upon by them.''

Gill: Isa 64:1

O that thou wouldst rend the heavens, that thou wouldst come down,.... Before, the church prayed that the Lord would look down from heaven and behold, Isa 63:15, now that he would open the heavens, and descend from thence; not by change of place, for he fills heaven and earth with his presence; but by some visible display of his power, in destroying her enemies, and delivering her from them. Some take this to be a prayer for the first coming of Christ from heaven to earth, by his incarnation, in order to redeem and save his people; and others that it is for his second coming to judgment, to take vengeance on his adversaries, when his wrath will burn like fire; but rather it is for his spiritual coming, to avenge his church and people on antichrist, and the antichristian states. She had seen him, as a triumphant conqueror, stained with the blood of his enemies; and now she prays for the accomplishment of what she had seen in vision and prophecy:

that the mountains might flow down at thy presence; kings and princes of the earth, and kingdoms and states governed by them, compared to mountains for their seeming firmness and stability; yet these will melt like wax, and flow like water, tremble and disappear at the presence of the King of kings, when he comes forth in his great wrath against them; as it is explained in the next verse,

that the nations may tremble at thy presence; see Rev 16:20. Here ends the sixty third chapter in the Targum.

Gill: Isa 64:2

As when the melting fire burneth,.... Or, "the fire of melting" ^k; a strong vehement fire, as Kimchi, such as is used under a furnace for melting metals; though De Dieu thinks a slow gentle fire is intended, such as is sufficient to keep the liquor boiling; which he concludes from the use of the word in the Arabic language, which, according to an Arabic lexicographer ^l he quotes, so signifies; and to the same purpose Hottinger ^m, by the help of the Arabic language, interprets the word of a small low noise, the hissing of a boiling pot; though, as Vitringa observes, could it be granted, which can not, that a slow fire raises great bubbles in water, such as when it boils; yet the fire, with which God consumes his enemies, in a figurative sense, is represented as most vehement and noisy. It seems much better, with R. Jonah, quoted by Kimchi, to understand it of "dry stubble", which makes a great blaze and noise, and causes water to boil and rise up in bubbles; and with this agree some other versions, which render it by "bavins" ⁿ, dry sticks and branches of trees; which being kindled,

the fire causeth the waters to boil; as the fire, under the pot, causes the waters to boil in it; the church here prays that the wrath of God might break forth upon his and her enemies, like fire that melts metals, and boils water. The figures used seem to denote the fierceness and vehemency of it. The Targum is,

"as when thou sendedst thine anger as fire in the days of Elijah, the sea was melted, the fire licked up the water;''

as if the allusion was to the affair in 1Ki 18:38, but rather the allusion is, as Kimchi and others think, to the fire that burnt on Mount Sinai, when the Lord descended on it, and the cloud which flowed with water, as the above writer supposes, and which both together caused the smoke:

to make thy name known to thine adversaries; his terrible name, in the destruction of them; his power and his glory:

that the nations may tremble at thy presence; as Sinai trembled when the Lord was on it; and as the antichristian states will when Christ appears, and the vials of his wrath will be poured out; and the Lord's people will be delivered, and the Jews particularly converted.

Gill: Isa 64:3

When thou didst terrible things, which we looked not for, thou camest down,.... Referring to the wonderful things God did in Egypt, at the Red sea, and in the wilderness, and particularly at Mount Sinai, things that were unexpected, and not looked for; then the Lord came down, and made visible displays of his power and presence, especially on Mount Sinai; see Exo 19:18,

the mountains flowed down at thy presence; not Sinai only, but others also; Kimchi says Seir and Paran; Jdg 5:4.

Gill: Isa 64:4

For since the beginning of the world men have not heard, nor perceived by the ear,.... Not only the things unexpected, undesired, and undeserved, had been done for the Lord's people of old; but there were other things, unheard of and unseen, which God, in his secret counsels, had prepared for them; and for which reason his appearance in his providential dispensations was the more to be desired and entreated. The Apostle Paul has cited this passage in 1Co 2:9 and applied it to Gospel times, and to evangelical truths, which are not discoverable by the light of nature; had there not been a revelation from God, the ears of men had never heard them, nor the eyes of men ever seen them:

neither hath the eye seen, O God, besides thee; and though there is a revelation made, yet, unless God gives men eyes to see, and ears to hear, divine truths will remain unknown to them; and those who have knowledge of them, it is but imperfect; perfect knowledge of them is reserved to another state. These are mysteries and, though revealed, remain so; the modes of them being unknown, or the manner how they are is inscrutable; such as the mode of each Person's subsisting in the Trinity; and how the two natures, human and divine, are united in the person of Christ. Moreover, under the Old Testament dispensation, these things were not so clearly revealed as now; they were the fellowship of the mystery hid in God, the treasure of Gospel truths hid in the field of the Scriptures; they were wrapped up in the dark figures and shadows of the ceremonial law, and expressed in obscure prophecies; they were kept secret since the beginning of the world, from ages and generations past, and, not so made known, as now, to the holy apostles and prophets; a more full and clear knowledge of them was reserved to Gospel times. This may also include the blessings of grace, more peculiarly prepared and provided for the church of Christ under the Gospel dispensation, especially in the latter part of it, as the promise of the Spirit; more spiritual light and knowledge; peace in abundance, and such as passeth all understanding; and particularly what will be enjoyed in the personal reign of Christ, described in so pompous a manner, Rev 20:1 and it may be applied to the glories of the future state, which are such as the eye of man has never seen, nor his ear heard; and, as the apostle adds, have not entered into the heart of man to conceive of; and, as Jarchi paraphrases the words here,

"the eye of any prophet hath not seen what God will do for him that waits for him, except thine eyes, thou, O God;''

having cited a passage of their Rabbins out of the Talmud ^o, which interprets the words of the world to come,

"all the prophets say, they all of them prophesied only of the days of the Messiah; but as to the world to come, eye hath not seen, &c.''

Some read the words, "neither has the eye seen God besides thee who will do for him that waiteth for him" ^p; that is, none besides thee, O Christ, who lay in the bosom of the Father, and was privy to all, Joh 1:18, what

he hath prepared for him that waiteth for him; the apostle quotes it, "for them that love him"; which describes the same persons; for those that wait for the Lord love him, and those that love him will wait for him; as Old Testament saints did for the first coming of Christ, and as New Testament saints now wait on him, in the ministry of his word and ordinances, for his spiritual presence, and also are waiting for his second coming, and for the ultimate glory; and for such persons unseen and unheard of things are prepared in the counsels and purposes of God, and in the covenant of his grace; Christ, and all things with him; the Gospel, and the truths of it, ordained before the world was; and all the blessings of grace and glory. The Targum is,

"and since the world was, ear hath not heard the voice of mighty deeds, nor hearkened to the speech of trembling; nor hath eye seen, what thy people saw, the Shechinah of the glory of the Lord, for there is none besides thee, what thou wilt do to thy people, the righteous, who were of old, who wait for thy salvation.''

Gill: Isa 64:5

Thou meetest him that rejoiceth,.... Not in a carnal way, nor in a sinful manner, nor in a hypocritical one, or in vain boastings, all such rejoicing is evil: but in the Lord, in the person of Christ; in the greatness, glory, and fullness of his person; at the promise, and in the view, of his coming in the flesh, as Abraham did; in the grace of God displayed in him, and in hope of the glory of God by him; such a frame of spirit is agreeable to the Lord:

and worketh righteousness; a truly gracious soul is not idle, but works; not in his own strength, nor for life, or anything but what is just and right; no man indeed can work out a perfect righteousness, nor should men attempt to work out one for justification before God; but should lay hold by faith on the righteousness of Christ, which is the evangelical and best way of working righteousness; and such do works of righteousness in faith, which is doing them in the best manner, and the course of life of such is righteous; and these are regarded by the Lord, especially such who rejoice to work righteousness, or do it, in a cheerful joyful manner, which perhaps is the sense of the words: now such the Lord "meeteth", or has been used to meet, in former ages, in all generations, even in a way of love, grace, and mercy; and prevents them with the blessings of his goodness; indulges them with communion with himself through his Son, typified by the mercyseat; and at the throne of his grace, and in his house and ordinances. The Jewish commentators understand this phrase in a different manner. R. Jonah and Jarchi interpret it of God's meeting the righteous, and removing them out of the world by death, according to 1Ki 2:25 and Aben Ezra of his receiving their prayers and intercessions for others, according to Isa 47:3. Kimchi joins both senses together,

"the righteous, who were doing thy commandments with joy, are not now in the world, to stand in the gap for us.''

Those that remember thee in thy ways; they remember there is a God, and worship him; the perfections of his nature, and adore them; his works of providence, and admire them; and his blessings of grace and goodness, and are thankful for them: they remember him "in his ways"; in the ways of his providence, which are unsearchable, and past finding out; in the ways of his grace and mercy, so the Targum; or "for" or "because" ^q of these, and praise his name; and in the ways of his commandments, which they observe.

Behold, thou art wroth, and we have sinned; or because we have sinned ^r; as for us, we have sinned, and justly incurred the displeasure of God; and it is no wonder he hides his face from us, and does not meet us, as he has been used to meet his people formerly. The people of God sin, and this is taken notice of by him, and resented; and which is the cause of all their afflictions, in which the Lord appears to be "wroth" with them; not that he is properly so, for afflictions to them are not in vindictive wrath; but he seems to be wroth with them, he carries it towards them as if he was, when he chastises them, and hides his face from them. In those is continuance, and we shall be saved: or "in these we have been of old" ^s; that is, in these sins; we are old sinners, sinners in Adam, sinners from our birth, and so in these sins is continuance: saints indeed do not continue in a course of sin, yet sin continues in them, and they are continually sinning in thought, word, or deed; yet nevertheless there is salvation from all their sins in Christ, in whom they shall be saved: or there is continuance in works of righteousness, and in the cheerful performance of them; the principle of well doing continues in believers, which is the grace of God, and spiritual strength, by which they do well; and through the grace of Christ they persevere in faith and holiness, and, persevering herein, shall be saved. Or rather there is continuance in the ways of God, in the ways of his grace and mercy; in them there is constancy, perpetuity, and eternity, as the word signifies; his love is an everlasting love; his mercy is from everlasting to everlasting, and endures for ever; he is unchangeable in his grace and promises, and hence his people shall not be consumed in their sins by his wrath, but shall be everlastingly saved; which is entirely owing to his permanent and immutable grace, and not to their works of righteousness, as appears by what follows.

Gill: Isa 64:6

But we are all as an unclean thing,.... Or "we have been" ^t; so all men are in a state of nature: man was made pure and holy, but by sinning became impure; and this impurity is propagated by natural generation, and belongs to all, none are free from it; and there is no cleansing from it but by the grace of God and blood of Christ: all are not sensible of it; some are, as the church here was, and owns it, and the universality of it, and compares herself and members to an "unclean thing", on account of it; so men, defiled with sin, are compared to unclean creatures, dogs, and swine, and to unclean persons; to such as are covered with loathsome diseases, and particularly to leprous persons, and who may be chiefly intended here; they being defiled and defiling, loathsome and abominable, their disease spreading and continuing, and incurable by physicians; hence they were separated from the company of men; and the words may be rendered, "as an unclean person" ^u, as such were by the law: or we are, in our own sense and apprehension of things; and this may respect not only the impurity of nature, but a general corruption in doctrine and manners among the professors of religion; such as was in the Jewish church about the time of Christ's coming.

And all our righteousnesses are as filthy rags; which is to be understood not of the righteousness of some persons in the church, which lay in outward rites, ceremonies, and sacrifices, which were no righteousness before God, and could not take away sin; and were indeed on many accounts, as they were performed, loathsome and abominable; see Isa 1:11, or of others that lay in outward legal duties and works of the law, which were not done from right principles, as well as not perfect; and so, because of the impurity, imperfection, pride, and vanity, that appeared in them, were abominable to the Lord: but of the righteousnesses of the church herself; not of the righteousness of Christ, which was made hers by imputation; for this is not rags, but a robe, the best robe, and wedding garment; much less filthy, but pure and spotless, beautiful and glorious, as well as a proper covering; but then, though this is the church's, and all true believers', by gift, by imputation and application, yet its is properly Christ's and is in him, and is opposed to their own righteousness; which is what is intended here, even the best of it; such works of righteousness as are done by them in the best manner; they are "rags", not whole, but imperfect, not fit to appear in before God, and by which they cannot be justified in his sight; they are "filthy" ones, being attended with imperfection and sin; and these conversation garments need continual washing in the blood of Jesus; this is the language not of a natural man, or of a Pharisee, but of a sensible sinner, a truly gracious soul. The words may be rendered, "as a menstruous cloth" ^w, as some; or "as a garment of spoil or prey" ^x, as Aben Ezra, rolled in blood, either in war, or by a beast of prey; or as a foul plaster or cloth taken off a sore, with purulent matter on it ^y, as others; or any other impure and nauseous thing. Hottinger ^z thinks the word has some affinity with the Arabic עדד, which signifies "running water", such as the water of a fountain or well; so that the sense may be, that the church's righteousness was like a cloth, so polluted and spotted that it could not be washed out clean but with clear and running water; and, in every sense in which it may be taken, it serves to set forth the impurity and imperfection of the best righteousness of men, and to show that their works are not the cause of salvation, the church had an assurance of in the preceding verse:

and we all do fade as a leaf; or "fall" ^a as one; as leaves in autumn: this is to be understood of a great part, and perhaps of the greater part, of the visible members of the church; not of true believers and real members, for these are rooted in the love of God, and in Christ, and have the root of the matter in them, the true grace of God; and therefore, though they meet with many blustering storms, yet do not cast their leaf of profession; indeed there may be, as there often are, decays and declensions in them; but rather this is to be interpreted of carnal professors, with which, at this time, the church abounded, who had no true grace in them; and so dropped their profession, and became like trees whose fruit withered, were without fruit; or like trees, in the fall of the year, which are without fruit, and shed their leaves, Jud 1:12,

and our iniquities, like the wind, have taken us away; as a leaf falling from the tree is carried away with the wind, which it is not able to withstand; so formal and carnal professors are carried away, through their sins, with the wind of persecution, and apostatize: or rather for their sins the Jews were carried captive, as before, to Babylon; so now by the Romans into various countries, where they are dispersed at this day; to which this passage may have some respect. "Iniquities" are put for the punishment of them; so the Targum,

"and, because of our sins, as the wind we are taken away.''

Gill: Isa 64:7

And there is none that calleth upon thy name,.... Upon the Lord himself, who is gracious and merciful, omnipotent, omniscient, and omnipresent, and all sufficient, a God hearing and answering prayer, and the Father of his people; all which should engage to call upon him: or, "there is none that prays in thy name", as the Targum; none that prays to God in the name of his Son, the only Mediator between God and men; he is the way of access to the Father; his name is to be used and made mention of in prayer; acceptance is only through him, and all favours are conveyed by him; see Joh 14:13, not that there were absolutely none at all that prayed to God, and called upon or in his name, but comparatively they were very few; for that there were some it is certain, since this very complaint is made in a prayer; but the number of such was small, especially that prayed in faith, in sincerity, with fervency and importunity; and, when this is the case, it is an argument and evidence of great declension:

that stirreth up himself to take hold of thee; to exercise faith on God, as their covenant God; to lay hold on the covenant itself, the blessings and promises of it, and plead them with God: or to pray unto him, which is a wrestling with him, when faith lays hold upon God, and will not let him go without the blessing; and is an entreaty of him not to depart when he seems to be about it; or a detaining of him, as the disciples detained Christ, when he seemed as if he would go from them; and is also an importunate desire that he would return when he is departed; and an earnest request not to strike when his hand is lifted up: faith in prayer does, as it were, take hold of the hands of God, and will not suffer him to strike his children; just as a friend lays hold on a father's hand when he is about to give his child a blow with it for his correction; and such is the amazing condescension of God, that he suffers himself to be held after this manner; see Gen 32:26, now, to "stir up" a man's self to this is to make diligent use of the means in seeking the Lord; particularly a frequent use of the gift of prayer, and a stirring of that up; a calling upon a man's soul, and all within him, to engage therein; to which are opposed slothfulness, &c. cold, lukewarm, negligent performance of duty, which is here complained of; there were none, or at least but few, that stirred up or "aroused" ^b themselves. God's professing people are sometimes asleep; and though it is high time to awake out of sleep, yet no one arouses himself or others.

For thou hast hid thy face from us: or removed the face of thy Shechinah, or divine Majesty from us, as the Targum; being provoked by such a conduct towards him, as before expressed: for it may be rendered, "therefore thou hast hid"; &c.; or "though", or "when" ^c, this was the case, yet no man sought his face and favour, or entreated he would return again:

and hast consumed us because of our iniquities; by the sword, famine, pestilence, and captivity.

Gill: Isa 64:8

But now, O Lord, thou art our father,.... Notwithstanding all that we have done against thee, and thou hast done to us, the relation of a father continues; thou art our Father by creation and adoption; as he was in a particular manner to the Jews, to whom belonged the adoption; and therefore this relation is pleaded, that mercy might be shown them; and so the Targum,

"and thou, Lord, thy mercies towards us "are" many (or let them be many) as a father towards "his" children.''

We are the clay, and thou our potter: respecting their original formation out of the dust of the earth; and so expressing humility in themselves, and yet ascribing greatness to God, who had curiously formed them, as the potter out of the clay forms vessels for various uses: it may respect their formation as a body politic and ecclesiastic, which arose from small beginnings, under the power and providence of God; see Deu 32:6,

and we all are the work of thy hand; and therefore regard us, and destroy us not; as men do not usually destroy their own works: these relations to God, and circumstances in which they were as creatures, and as a body civil and ecclesiastic, are used as arguments for mercy and favour.

Gill: Isa 64:9

Be not wroth very sore, O Lord,.... They knew not how to deprecate the displeasure of God entirely; having sinned so greatly against him, they were sensible they deserved his wrath; but entreat it might not be hot and very vehement, and carried to the highest pitch, which would be intolerable:

neither remember iniquity for ever; to afflict and punish for it, but forgive it, for not to remember sin is to forgive it; and not inflict the deserved punishment of it, but take off and remove the effects of divine displeasure, which as yet continued, and had a long time, as this petition suggests; and therefore suits better with the present long captivity of the Jews than their seventy years' captivity in Babylon.

Behold, see, we beseech thee, we are all thy people; look upon all our troubles and distresses, and upon us under them, with an eye of pity and compassion; and consider that we are thy people, not only by creation, but by covenant and profession; even everyone of us; or we are all the people thou hast, the Jews looking upon themselves to be the special and peculiar people of God, and the Gentiles as having no claim to such a relation; this is the pure spirit of Judaism. The Targum is,

"lo, it is manifest before thee that we are all of us thy people.''

Gill: Isa 64:10

Thy holy cities are a wilderness,.... Meaning either Zion, the city of David, and Jerusalem; the one called the upper, the other the lower city; now uninhabited, and a mere wilderness: or else the other cities of Judea, in which were formerly synagogues for religious service, and in which dwelt many godly families where the worship of God was kept up; but now a desert, at least quite devoid of true religion and godliness.

Zion is a wilderness, Jerusalem a desolation; which are either explanative of the holy cities in the preceding clauses, or are mentioned as distinct from them; the account proceeding from the lesser to the metropolitan cities, which fared no better than they did, but equally lay desolate; and which fulfilled the prophecy in Mic 3:12 and was the case of those cities, at the destruction of them by Titus; and to this day are in a ruinous condition in the hands of the Turks.

Gill: Isa 64:11

Our holy and our beautiful house,.... Meaning the temple, the house of God, as Aben Ezra: called "holy", because dedicated to holy uses; where the holy sacrifices were offered up, the holy service of God performed; and where the holy God granted his presence, and where were the symbols of it: and "beautiful", in its building, as the first temple was that was built by Solomon; but here the second temple is meant, built by Zerubbabel, which being repaired and beautified by Herod, was a very beautiful building; and the Jews say ^d, that

"he who has not seen the building of Herod has never seen a beautiful building;''

or it may be rendered, "the house of our holiness, and of our glory" ^e; where their holy services were performed, and which was the glory of their nation, and on which they gloried and boasted:

where our fathers praised thee: with psalms and songs; the singers in the temple, as Aben Ezra; and the priests and all the people also, who, by their various services, as well as songs, gave praise and glory to God in this place; they do not mention their own services and praises, which they had been very negligent of, or not sincerely performed; but their fathers, which had been acceptable to the Lord, and therefore would bear mentioning when theirs would not: now this place, in which the glory of God and the interest of his people were concerned,

is burnt up with fire; this is true, as Kimchi observes, both of the first and second temple; the first was burnt with fire by Nebuchadnezzar king of Babylon, Jer 52:13, and the second by the Romans under Titus the man emperor, as Josephus ^f relates:

and all our pleasant things are laid waste; their pleasant land, and pleasant cities, and especially Jerusalem, the palaces of their princes and nobles, and all the riches and grandeur of them, the temple, and all the rich vessels and utensils in it.

Gill: Isa 64:12

Wilt thou refrain thyself for these things, O Lord?.... From delivering us out of our troubles and miseries, and taking vengeance on our enemies, and showing thy zeal for thine own glory; or, as Kimchi paraphrases it,

"how canst thou contain thyself for these things, and not have mercy?''

how canst thou bear to see Judea, and all its cities, a wilderness; Jerusalem, and the temple of it, in ruins?

wilt thou hold thy peace? or, "be silent"; and not plead thine own cause, and the cause of thy people?

and afflict us very sore? exceedingly, even to extremity; or for ever, as the Targum, thinking it long, as well as heavy. Jerom observes, that the Jews say these words in their synagogues every day; which show that they look upon this prophecy to respect their present case.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 63:7

¹ tn Heb “according to all which.”

² tn Heb “greatness of goodness to the house of Israel which he did for them.”

³ tn Heb “according to.”

NET Notes: Isa 63:8

¹ tn Heb “children [who] do not act deceitfully.” Here the verb refers to covenantal loyalty.

NET Notes: Isa 63:9

¹ tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

² tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.

³ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

⁴ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

NET Notes: Isa 63:10

¹ tn Or “grieved, hurt the feelings of.”

² sn The phrase “holy Spirit” occurs in the OT only here (in v. 11 as well) and in Ps 51:11 (51:13 HT), where it is associated with the divine presence.

NET Notes: Isa 63:11

¹ tn Heb “and he remembered the days of antiquity, Moses, his people.” The syntax of the statement is unclear. The translation assumes that “his people” is the subject of the verb “remembered.” If original, “Moses” is in apposition to “the days of antiquity,” more precisely identifying the time period referred to. However, the syntactical awkwardness suggests that “Moses” may have been an early marginal note (perhaps identifying “the shepherd of his flock” two lines later) that has worked its way into the text.

² tn The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular (רָעָה, ra’ah) and understand this as a reference just to Moses.

³ sn See the note at v. 10.

NET Notes: Isa 63:12

¹ tn Heb “who caused to go at the right hand of Moses the arm of his splendor.”

² tn Heb “making for himself a lasting name.”

NET Notes: Isa 63:13

¹ tn Heb “in the desert [or “steppe”].”

NET Notes: Isa 63:14

¹ tn The words “to graze” are supplied in the translation for clarification.

² tn Or “so” (KJV, ASV), or “thus” (NAB, NRSV).

³ tn Heb “making for yourself a majestic name.”

NET Notes: Isa 63:15

¹ tn This probably refers to his zeal for his people, which motivates him to angrily strike out against their enemies.

² tn The Hebrew text reads literally, “the agitation of your intestines and your compassion to me they are held back.” The phrase “agitation of your intestines” is metonymic, referring to the way in which one’s nervous system reacts when one feels pity and compassion toward another. אֵלַי (’elay, “to me”) is awkward in this context, where the speaker represents the nation and, following the introduction (see v. 7), utilizes first person plural forms. The translation assumes an emendation to the negative particle אַל (’al). This also necessitates emending the following verb form (which is a plural perfect) to a singular jussive (תִתְאַפָּק, tit’appaq). The Hitpael of אָפַק (’afaq) also occurs in 42:14.

NET Notes: Isa 63:16

¹ tn Heb “our protector [or “redeemer”] from antiquity [is] your name.”

NET Notes: Isa 63:17

¹ tn Some suggest a tolerative use of the Hiphil here, “[why do] you allow us to stray?” (cf. NLT). Though the Hiphil of תָעָה (ta’ah) appears to be tolerative in Jer 50:6, elsewhere it is preferable or necessary to take it as causative. See Isa 3:12; 9:15; and 30:28, as well as Gen 20:13; 2 Kgs 21:9; Job 12:24-25; Prov 12:26; Jer 23:13, 32; Hos 4:12; Amos 2:4; Mic 3:5.

² tn This probably refers to God’s commands.

³ tn Heb “[Why do] you harden our heart[s] so as not to fear you.” The interrogative particle is understood by ellipsis (note the preceding line).

sn How direct this hardening is, one cannot be sure. The speaker may envision direct involvement on the Lord’s part. The Lord has brought the exile as judgment for the nation’s sin and now he continues to keep them at arm’s length by blinding them spiritually. The second half of 64:7 might support this, though the precise reading of the final verb is uncertain. On the other hand, the idiom of lament is sometimes ironic and hyperbolically deterministic. For example, Naomi lamented that Shaddai was directly opposing her and bringing her calamity (Ruth 1:20-21), while the author of Ps 88 directly attributes his horrible suffering and loneliness to God (see especially vv. 6-8, 16-18). Both individuals make little, if any, room for intermediate causes or the principle of sin and death which ravages the human race. In the same way, the speaker in Isa 63:17 (who evidences great spiritual sensitivity and is anything but “hardened”) may be referring to the hardships of exile, which discouraged and even embittered the people, causing many of them to retreat from their Yahwistic faith. In this case, the “hardening” in view is more indirect and can be lifted by the Lord’s intervention. Whether the hardening here is indirect or direct, it is important to recognize that the speaker sees it as one of the effects of rebellion against the Lord (note especially 64:5-6).

NET Notes: Isa 63:18

¹ tn Or “holy” (ASV, NASB, NRSV, TEV, NLT).

² tn Heb “for a short time they had a possession, the people of your holiness.”

³ tn Heb “your adversaries trampled on.”

NET Notes: Isa 63:19

¹ tn Heb “we were from antiquity” (see v. 16). The collocation עוֹלָם + מִן + הָיָה (hayah + min + ’olam) occurs only here.

² tn Heb “you did not rule them, your name was not called over them.” The expression “the name is called over” indicates ownership; see the note at 4:1. As these two lines stand they are very difficult to interpret. They appear to be stating that the adversaries just mentioned in v. 18 have not been subject to the Lord’s rule in the past, perhaps explaining why they could commit the atrocity described in v. 18b.

NET Notes: Isa 64:1

¹ sn In BHS the chapter division occurs in a different place from the English Bible: 64:1 ET (63:19b HT) and 64:2-12 (64:1-11 HT). Beginning with 65:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

² tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

³ tn Or “quake.” נָזֹלּוּ (nazollu) is from the verbal root זָלַל (zalal, “quake”; see HALOT 272 s.v. II זלל). Perhaps there is a verbal allusion to Judg 5:5, the only other passage where this verb occurs. In that passage the poet tells how the Lord’s appearance to do battle caused the mountains to shake.

NET Notes: Isa 64:2

¹ tn Heb “to make known your name to your adversaries.” Perhaps the infinitive construct with preposition -לְ (lamed) should be construed with “come down” in v. 1a, or subordinated to the following line: “To make known your name to your adversaries, let the nations shake from before you.”

NET Notes: Isa 64:3

¹ tn Heb “[for which] we were not waiting.”

² tn See the note at v. 1.

NET Notes: Isa 64:4

¹ tn Heb “from ancient times they have not heard, they have not listened.”

NET Notes: Isa 64:5

¹ tn Heb “meet [with kindness].”

² tn Heb “the one who rejoices and does righteousness.”

³ tn Heb “in your ways they remember you.”

⁴ tc The Hebrew text reads literally, “look, you were angry and we sinned against them continually [or perhaps, “in ancient times”] and we were delivered.” The statement makes little sense as it stands. The first vav [ו] consecutive (“and we sinned”) must introduce an explanatory clause here (see Num 1:48 and Isa 39:1 for other examples of this relatively rare use of the vav [ו] consecutive). The final verb (if rendered positively) makes no sense in this context – God’s anger at their sin resulted in judgment, not deliverance. One of the alternatives involves an emendation to וַנִּרְשָׁע (vannirsha’, “and we were evil”; LXX, NRSV, TEV). The Vulgate and the Qumran scroll 1QIsa^a support the MT reading. One can either accept an emendation or cast the statement as a question (as above).

NET Notes: Isa 64:6

¹ tn Heb “and like a garment of menstruation [are] all our righteous acts”; KJV, NIV “filthy rags”; ASV “a polluted garment.”

NET Notes: Isa 64:7

¹ tn Or “calls out in”; NASB, NIV, NRSV “calls on.”

² tn Or “rouses himself”; NASB “arouses himself.”

³ tn Heb “for you have hidden your face from us.”

⁴ tc The Hebrew text reads literally, “and you caused us to melt in the hand of our sin.” The verb וַתְּמוּגֵנוּ (vattÿmugenu) is a Qal preterite 2nd person masculine singular with a 1st person common plural suffix from the root מוּג (mug, “melt”). However, elsewhere the Qal of this verb is intransitive. If the verbal root מוּג (mug) is retained here, the form should be emended to a Polel pattern (וַתְּמֹגְגֵנוּ, vattÿmogÿgenu). The translation assumes an emendation to וַתְּמַגְּנֵנוּ (vattÿmaggÿnenu, “and you handed us over”). This form is a Piel preterite 2nd person masculine singular with a 1st person common plural suffix from the verbal root מִגֵּן (miggen, “hand over, surrender”; see HALOT 545 s.v. מגן and BDB 171 s.v. מָגָן). The point is that God has abandoned them to their sinful ways and no longer seeks reconciliation.

NET Notes: Isa 64:8

¹ tn On the force of וְעַתָּה (vÿ’attah) here, see HALOT 902 s.v. עַתָּה.

² tn Heb “the work of your hand.”

NET Notes: Isa 64:9

¹ tn Heb “do not remember sin continually.”

² tn Heb “Look, gaze at your people, all of us.” Another option is to translate, “Take a good look! We are all your people.”

NET Notes: Isa 64:10

¹ tn Heb “holy” (so KJV, NASB, NRSV, NLT); NIV “sacred.”

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Isa 64:11

¹ tn Heb “our source of pride.”

² tn Or “all that we valued has become a ruin.”

NET Notes: Isa 64:12

¹ tn Heb “because of these”; KJV, ASV “for these things.”

Geneva Bible: Isa 63:7

I will ^{( g )} mention the lovingkindnesses of the LORD, [and] the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses.

^{( g )} The prophet speaks this to move the people to remember God's benefits in times past, that they may be confirmed in their troubles.

Geneva Bible: Isa 63:8

For he said, Surely they [are] my ^{( h )} people, children [that] will not lie: so he was their Saviour.

^{( h )} For I chose them to be mine, that they should be holy, and not deceive my expectation.

Geneva Bible: Isa 63:9

In all their affliction he was ^{( i )} afflicted, and the angel ^{( k )} of his presence saved them: in his love and in his pity he redeemed them; and he bore them, and carried them all the days of old.

^{( i )} He bore their afflictions and griefs as though they had been his own.

^{( k )} Which was a witness of God's presence, and this may be referred to Christ, to whom belongs the office of salvation.

Geneva Bible: Isa 63:11

Then he ^{( l )} remembered the days of old, Moses, [and] his people, [saying], Where [is] he that brought them out of the sea with the ^{( m )} shepherd of his flock? where [is] he that put his Holy Spirit within ^{( n )} him?

^{( l )} That is, the people of Israel being afflicted, called to mind God's benefits, which he had bestowed on their fathers in times past.

^{( m )} Meaning, Moses.

^{( n )} That is, in Moses that he might well govern the people: some refer this giving of the spirit to the people.

Geneva Bible: Isa 63:13

That led them through the deep, as an ^{( o )} horse in the wilderness, [that] they should not stumble?

^{( o )} Peaceably and gentle, as a horse is led to his pasture.

Geneva Bible: Isa 63:15

^{( p )} Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where [is] thy ^{( q )} zeal and thy strength, the sounding of thy bowels and of thy mercies toward me? are they ^{( r )} restrained?

^{( p )} Having declared God's benefits showed to their forefathers, he turned himself to God by prayer, desiring him to continue the same graces toward them.

^{( q )} Your great affection, which you bore for us.

^{( r )} Meaning, from the whole body of the Church.

Geneva Bible: Isa 63:16

Doubtless thou [art] our father, though ^{( s )} Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, [art] our father, our redeemer; thy name [is] from everlasting.

^{( s )} Though Abraham would refuse us to be his children, yet you will not refuse to be our father.

Geneva Bible: Isa 63:17

O LORD, why hast ^{( t )} thou made us to err from thy ways, [and] hardened our heart from thy fear? Return for thy ^{( u )} servants' sake, the tribes of thy inheritance.

^{( t )} By taking away the Holy Spirit from us, by whom we were governed, and so for our ingratitude delivered us up to our own concupiscence, and punished sin by sin according to your just judgment.

^{( u )} Meaning, for the covenant's sake made to Abraham, Isaac and Jacob his servants.

Geneva Bible: Isa 63:18

The people of thy holiness have possessed [it] but a little ^{( x )} while: our adversaries have trodden down thy sanctuary.

^{( x )} That is, in respect to the promise, which is perpetual: even though they had now possessed the land of Canaan for 1400 years: and thus they lament, to move God rather to remember his covenant, than to punish their sins.

Geneva Bible: Isa 64:1

O that thou wouldest ^{( a )} rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence,

^{( a )} The prophet continues his prayer, desiring God to declare his love toward his Church by miracles and mighty power, as he did in mount Sinai.

Geneva Bible: Isa 64:2

As [when] the melting fire burneth, the fire causeth ^{( b )} the waters to boil, to make thy name known to thy adversaries, [that] the nations may tremble at thy presence!

^{( b )} Meaning, the rain, hail, fire, thunder and lightning.

Geneva Bible: Isa 64:4

For since the beginning of the world [men] have not ^{( c )} heard, nor perceived by the ear, neither hath the eye seen, O God, besides thee, [what] he hath prepared for him that waiteth for him.

^{( c )} Paul uses the same kind of admiration, (1Co 2:9) marvelling at God's great benefit showed to his Church, by the preaching of the gospel.

Geneva Bible: Isa 64:5

Thou meetest him ^{( d )} that rejoiceth and worketh righteousness, [those that] remember thee in thy ^{( e )} ways: behold, thou art angry; for we have sinned: in ^{( f )} those is continuance, and we ^{( g )} shall be saved.

^{( d )} You showed favour toward our fathers, when they trusted in you and walked after your commandments.

^{( e )} They considered your great mercies.

^{( f )} That is, in your mercies, which he calls the ways of the Lord.

^{( g )} You will have pity on us.

Geneva Bible: Isa 64:6

But we are all as an unclean [thing], and all our ^{( h )} righteousnesses [are] as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.

^{( h )} We are justly punished and brought into captivity, because we have provoked you to anger, and though we would excuse ourselves, yet our righteousness, and best virtues are before you as vile cloths, or (as some read) like the menstruous cloths of a woman.

Geneva Bible: Isa 64:8

But now, O LORD, thou [art] our father; we [are] the ^{( i )} clay, and thou our potter; and we all [are] the work of thy hand.

^{( i )} Even though O Lord by your just judgment you may utterly destroy us as the potter may his pot, yet we appeal to your mercies, by which it has pleased you to adopt us to be your children.

Geneva Bible: Isa 64:9

Be not very angry, O LORD, ^{( k )} neither remember iniquity for ever: behold, see, we beseech thee, we [are] all thy people.

^{( k )} For so the flesh judges when God does not immediately send comfort.

Geneva Bible: Isa 64:10

^{( l )} Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation.

^{( l )} Who were dedicated to your service, and to call on your Name.

Geneva Bible: Isa 64:11

Our holy and our beautiful house, ^{( m )} where our fathers praised thee, is burned with fire: and all our pleasant things are laid waste.

^{( m )} In which we rejoiced and worshipped you.

Geneva Bible: Isa 64:12

Wilt thou restrain thyself ^{( n )} for these [things], O LORD? wilt thou hold thy peace, and grievously afflict us?

^{( n )} That is, at the contempt of your own glory? Though our sins have deserved this, yet you will not permit your glory thus to be diminished.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 63:1-19

1 Christ shews who he is,

2 what his victory over his enemies,

7 and what his mercy toward his church.

10 In his just wrath he remembers his free mercy.

15 The church, in her prayer,

17 and complaint, professes her faith.

TSK Synopsis: Isa 64:1-12

1 The church prays for the illustration of God's power.

4 Celebrating God's mercy, it makes confession of their natural corruptions.

9 It complains of their afflictions.

Maclaren: Isa 63:9

The Sympathy Of God

In all their afflictions He was afflicted, and the angel of His presence saved them.'--Isaiah 63:9.

I. The wonderful glimpse opened here into the heart of God.

It is not necessary to touch upon the difference between the text and margin of the Revised Version, or to enter on the reason for preferring the former. And what a deep and wonderful thought that is, of divine sympathy with human sorrow! We feel that this transcends the prevalent tone of the Old Testament. It is made the more striking by reason of the other sides of the divine nature which the Old Testament gives so strongly; as, for instance, the unapproachable elevation and absolute sovereignty of God, and the retributive righteousness of God.

Affliction is His chastisement, and is ever righteously inflicted. But here is something more, tender and strange. Sympathy is a necessary part of love. There is no true affection which does not put itself in the place and share the sorrows of its objects. And His sympathy is none the less because He inflicts the sorrow. These afflictions wherein He too was afflicted, were sent by Him. Like an earthly father who suffers more than the child whom he chastises, the Heavenly Father feels the strokes that He inflicts.

That sympathy is consistent with the blessedness of God. Even in the pain of our human sympathy there is a kind of joy, and we may be sure that in His nature there is nothing else.

Contrast with other thoughts about God.

The vague agnosticism of the present day, which knows only a dim Something of which we can predicate nothing.

The God of the philosophers--whom we are bidden to think of as passionless and unemotional. No wave of feeling ever ripples that tideless sea. The attribute of infinitude or sovereign completeness is dwelt on with such emphasis as to obscure all the rest.

The gods of men's own creation are careless in their happiness, and cruel in their vengeance. But here is a God for all the weary and the sorrowful. What a thought for us in our own burdened days!

II. The mystery of the divine salvation.

Of course the salvation here spoken of is the deliverance from Egyptian bondage. This is a summary of the Exodus. But we must mark well that significant expression, the angel of His face' or presence.' We can only attempt a partial and bald enumeration of some of the very remarkable references to that mysterious person, the angel of the Lord or of the presence.' The dying Jacob ascribed his being redeemed from all evil to the Angel, and invoked his blessing on the lads.' The angel of the Lord appeared to Moses out of the midst of the burning bush. On Sinai, Jehovah promised to send an angel in whom was His own name, before the people. The promise was renewed after Israel's sin and repentance, and was then given in the form, My presence shall go with thee.' Joshua saw a man with a drawn sword in his hand, who declared himself to be the Captain of the Lord's host. The angel of the Lord appeared to Manoah and his wife, withheld his name from them because it was wonderful or secret,' accepted their sacrifice, and went up to heaven in its flame. Wherefore Manoah said, We have seen God.' Long after these early visions, a psalmist knows himself safe because the angel of the Lord encampeth round about them that fear Him.' Hosea, looking back on the story of Jacob's wrestling at Peniel, says, first, that he had power with God, yea, he had power over the angel,' and then goes on to say that there He spake with us, even Jehovah.' And Malachi, on the last verge of Old Testament prophecy, goes furthest of all in seeming to run together the conceptions of Jehovah and the Angel of Jehovah, for he says, The Lord whom ye seek shall suddenly come to His temple; and the angel of the covenant.., behold, he cometh.' From this imperfect resume, we see that there appears in the earliest as in the latest books of the Old Testament, a person distinguished from the hosts of angels, identified in a very remarkable manner with Jehovah, by alternation of names, in attributes and offices, and in receiving worship, and being the organ of His revelation. That special relation to the divine revelation is expressed by both the representation that Jehovah's name is in him,' and by the designation in our text, the angel of His presence,' or literally, of His face.' For name' and face are in so far synonymous that they mean the side of the divine nature which is turned to "the world.

For the present I go no further than this. It is clear, then, that our text is at all events remarkable, in that it ascribes to this angel of His presence the praise of Jehovah's saving work. The loving heart, afflicted in all their afflictions, sends forth the messenger of His face, and by Him is salvation wrought. The whole sum of the deliverance of Israel in the past is attributed to Him. Surely this must have been felt by a devout Jew to conceal some great mystery.

III. The crowning revelation both of the heart of God and of His saving power.

(a) Jesus Christ is the true angel of the face.'

I do not need to enter on the question of whether in the Old Testament the angel of the Covenant was indeed a pro-manifestation of the eternal Son. I am disposed to answer it in the affirmative. But be that as it may, all that was spoken of the angel is true of Him. God's name is in Him, and that not in fragments or half syllables but complete. The face of God looks lovingly on men in Him, so that Jesus could declare, He that hath seen Me hath seen the Father.' His presence brings God's presence, and He can venture to say, We will come and make our abed, with Him.' He is the agent of the divine salvation.

The identity and the difference are here in their highest form.

(b) The mystery of God's sharing our sorrows is explained in Him.

We may find a difficulty in the thought of a suffering and sympathising God. But if we believe that My name is in Him,' then the sympathy and gentleness of Jesus is the compassion of God. This is a true revelation. So tears at the grave sighs in healing, and all the sorrows which He bore are an unveiling of the heart of God.

That sharing our sorrows is the very heart of His work. We might almost say that He became man in order to increase His power of sympathy, as a prince might temporarily become a pauper. But certainly He became man that He might bear our burdens. Himself took our infirmities.' Forasmuch as the children are partakers of flesh and blood, He himself also likewise took part of the same.'

The atoning death is the climax of Christ's being afflicted with our afflictions. His priestly sympathy flows out now and for ever to us all.

So complete is His unity with God, that He works the salvation which is God's, and that God's name is in Him. So complete is His union with us, that our sorrows touch Him and His life becomes ours. Ye have done it unto Me.' Saul, Saul, why persecutest thou Me?

For us in all our troubles there are no darker rooms than Christ has been in before us. We are like prisoners put in the same cell as some great martyr. He drank the cup, and we can put the rim to our lips at the place that His lips have touched. But not only may we have our sufferings lightened by the thought that He has borne the same, and that we know the fellowship of Christ's sufferings,' but we have the further alleviation of being sure that He makes our afflictions His by perfect sympathy, and, still more wonderful and blessed, that there is such unity of life and sensation between the Head and the members that our afflictions are His, and are not merely made so.

Think not thou canst sigh a sigh, And thy Saviour is not by; Think not thou canst shed a tear And thy Saviour is not near.'

Do not front the world alone. In all our afflictions He is with us; out of them all He saves.

Maclaren: Isa 64:5

How To Meet God

Thou meetest him that rejoiceth and worketh righteousness, those that remember Thee in Thy ways.'--Isaiah 64:5.

THE prophet here shows us how there is a great staircase which we ourselves build, which leads straight from earth to heaven, and how we can secure that we shall meet with God and God with us. Isaiah is often called the evangelical prophet. He is so, not only because of his predictions of the suffering Servant of Jehovah which are fulfilled' in Christ, but because his conceptions of the religious life tremble on the very verge of the full-orbed teaching of the New Testament. In these ancient words of my text, in very different phraseology indeed, we see a strikingly accurate and full anticipation of the very central teaching of Paul and his brother apostles, as to the way by which God and man come into union with one another. Thou meetest him that rejoiceth'; that joy is to be manifested by working righteousness,' but the joy which is the parent of righteousness is the child of something else--those that remember Thee in Thy ways.' If we ponder these words, and carefully mark their relation to each other, we may discern, as it were, a great staircase with three flights in it, and at the top God's face.

We have to begin with the last clause of our text--

Thou meetest him, that remembers Thee in Thy ways.

The first stage on the road which will bring any man into, and keep any man in, contact with God, and loving fellowship with Him, is the contemplation of His character as it is made known to us by His acts. God, like man, is known by His fruits.' You cannot get at a clear conception of God by speculation, or by thinking about Him or about what He is in Himself. Lay hold of the clue of His acts, and it leads you straight into His heart. But the act of acts, in which the whole Godhead concurs, in which all its depths and preciousness are concentrated, like wine in a golden cup, is the incarnation and life and death of Jesus Christ our Lord. There, and not in the thoughts of our own hearts nor the tremors of our own consciences, nor in the enigmatical witness of Providence--which is enigmatical until it is interpreted in the light of the Incarnation and the Crucifixion--there we see most clearly the ways of God, the beaten, trodden path by which He is wont to come forth out of the thick darkness into which no speculation can peer an inch, and walk amongst men. The cross of Christ, and, subordinately, His other dealings with us, as interpreted thereby, is the way of the Lord,' from everlasting to everlasting. And it is by a loving gaze upon that way that we learn to know Him for what He is. It is there, and there only, that the thick darkness passes into glorious light. It is at that point alone that the closed circle of the Infinite nature of Deity opens so as that a man can press into the very centre of the glory, and feel himself at home in the blaze. It is those that remember Thee in Thy ways,' and especially in that way of righteousness and peace, the way of the cross--it is they who have built the first flight of the solemn staircase that leads up from the lownesses and darknesses of earth into the loftinesses and lights of heaven.

But note that word' Remember,' for it suggests the warning that such contemplation of the ways of the Lord will not be realised by us without effort. We shall forget, assuredly, unless we earnestly try to remember.' There are so many things within us to draw us away, the duties, and the joys, and the sorrows of life so insist upon having a place in our hearts and thoughts, that assuredly, unless by resolute effort, frequently repeated, we clear a space in this crowded and chattering market-place, where we can stand and gaze on the white summits far beyond the bustling crowd, we shall never see them, though they are visible from every place. Unless you try to remember, you will certainly forget.

Many voices preach to-day many duties for Christians. Let me plead for times of quiet, for times of doing' nothing, for fruitful times of growth, for times when we turn all the rout and rabble of earthly things, and even the solemn company of pressing duties, out of our hearts and thoughts, and shut up ourselves alone with God. Be sure you will never build even the first step of the staircase unless you know what it is to go into the secret place of the Most High, and, alone with God, to summon to the sessions of sweet, silent thought His ways, and especially Him who is the Way,' both of God to us, and of us to God.

Now, the second flight of this great staircase is pointed out in the first clause of my text: Thou meetest him that rejoiceth.'

That meditative remembrance of the ways of God will be the parent of holy joy which will bring God near to our heart. Alas! it is too often the very opposite of true that men's joys are such as to bring God to them. The excitement, and often the impure elements, that mingle with what the world calls joy,' are such as to shut Him out from us. But there is a gladness which comes from the contemplation of Him as He is, and as He is known by His ways to be, which brings us very near to God, and God very near to us. It is that joy which was spoken of in an earlier part of this context: I will greatly rejoice in the Lord, My soul shall be joyful in my God; for He hath clothed me with the garments of salvation.' Here, then, is the second stage--gladness, deep, pure, based upon the contemplation of God's character as manifested in His work. I do not think that the ordinary type of modern Christianity is half joyful enough. And I think that we have largely lost the very thought that gladness is a plain Christian duty, to be striven after in the appropriate manner which my text suggests, and certainly to be secured if we seek it in the right way. We all know how outward cares, and petty annoyances, and crushing sorrows, and daily anxieties, and the tear and wear of work, and our own restlessness and ungovernableness, and the faults that still haunt our lives, and sometimes make us feel as if our Christianity was all a sham--how all these things are at enmity with joy in God. But in face of them all, I would echo the old grand words of the epistle of gladness written by the apostle in prison, and within hail of his death: Rejoice in the Lord alway, and again I say rejoice.' Recognise it as your duty to be glad, and if it is hard to be so, ask yourselves whether you are doing what will make you so, remembering Thee in Thy ways.' That is the second flight of the staircase.

The third stage is working righteousness because of such joy. Thou meetest him that rejoiceth, and '--because he does--worketh righteousness.' Every master knows how much more work can be got out of a servant who works with a cheery heart than out of one that is driven reluctantly to his task. You remember our Lord's parable where He traces idleness to fear: I knew thee that thou wast an austere man, gathering where thou didst not strew, and I was afraid, and I went and hid thy talent.' No work was got out of that servant because there was no joy in him. The opposite state of mind--diligence in righteous work, inspired by gladness which in its turn is inspired by the remembrance of God's ways--is the market a true servant of God. The prophet's words have the germ of the full New Testament doctrine that the first step to all practical obedience and righteous living is the recognition of the great truth of Christ's death for us on the Cross; that the second step is the acceptance of that great work, and the gladness that comes from the assurance of forgiveness and acceptance with God, and that the issue of both these things, the preached gospel and the faith that grasps it and the love by which the faith is followed, is obedience, instinct with willingness and buoyant with joyfulness, and therefore tending to be perfect in degree and in kind. The work that is worth doing, the work which God regards as righteous,' comes, and comes only, from the motives of remembering Thee in Thy ways,' and rejoicing because we do remember.

And the gladness which is wholesome and blessed, and is joy in the Lord,' will manifest itself by efflorescing into all holiness and all loftiness and largeness of obedience. You may try to frighten men into righteousness, you will never succeed. You may try to coerce their wills, and your strongest bands will be broken as the iron chains were by the demoniac. But put upon them the silken leash of love, and you may lead them where you will. You cannot grow grapes on an iceberg, and you cannot get works of righteousness out of a man that has a dread of God at the back of his heart, killing all its joy. But let the spring sunshine come, and then all the frost-bound earth opens and softens, and the tender green spikelets push themselves up through the brown soil, and in due time come the blade, and the ear, and the full corn in the ear.' Isaiah anticipated Paul when be said, Thou meetest him that rejoiceth and worketh righteousness.'

Lastly, we have the landing-place to which the stair leads. God comes to such a man. He meets him indeed at all the stages, for there is a blessed communion with God, that springs immediately from remembering Him in His ways, and a still more blessed one that springs from rejoicing in His felt friendship and Fatherhood, and a yet more blessed one that comes from practical righteousness. For if there is anything that breaks our communion with God, it is that there linger in our lives evils which make it impossible for God and us to come close together. The thinnest film of a non-conductor will stop the flow of the strongest electric current, and an almost imperceptible film of self-will and evil, dropped between oneself and God, will make a barrier impermeable except by that divine Spirit who worketh upon a man's heart and who may thin away the film through his repentance, and then the Father and the prodigal embrace. Thou meetest him,' not only that worketh righteousness,' but that hates his sin.

Only remember, if there is the practice of evil, there cannot be the sunshine of the Presence of God. But remember, too, that the commonest, homeliest, smallest, most secular tasks may become the very highest steps of the staircase that brings us into His Presence. If we go about our daily work, however wearisome and vulgar and commonplace it often seems to us, and make it a work of righteousness resting on the joy of salvation, and that reposing on the contemplation of God as He is revealed in Jesus Christ, our daily work may bring us as close to God as if we dwelt in the secret place of the Most High, and the market and the shop may be a temple where we meet with Him.

Dear brethren, there are two kinds of meeting God: Thou meetest him that rejoiceth and worketh righteousness,' and that is blessed, as when Christ met the two disciples on the road to Emmaus. There is another kind of meeting with God. Who, making war, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?'

MHCC: Isa 63:7-14

The latter part of this chapter, and the whole of the next, seem to express the prayers of the Jews on their conversation. They acknowledge God's great mercies and favours to their nation. They confess their wickedness and hardness of heart; they entreat his forgiveness, and deplore the miserable condition under which they have so long suffered. The only-begotten Son of the Father became the Angel or Messenger of his love; thus he redeemed and bare them with tenderness. Yet they murmured, and resisted his Holy Spirit, despising and persecuting his prophets, rejecting and crucifying the promised Messiah. All our comforts and hopes spring from the loving-kindness of the Lord, and all our miseries and fears from our sins. But he is the Saviour, and when sinners seek after him, who in other ages glorified himself by saving and feeding his purchased flock, and leading them safely through dangers, and has given his Holy Spirit to prosper the labours of his ministers, there is good ground to hope they are discovering the way of peace.

MHCC: Isa 63:15-19

They beseech him to look down on the abject condition of their once-favoured nation. Would it not be glorious to his name to remove the veil from their hearts, to return to the tribes of his inheritance? The Babylonish captivity, and the after-deliverance of the Jews, were shadows of the events here foretold. The Lord looks down upon us in tenderness and mercy. Spiritual judgments are more to be dreaded than any other calamities; and we should most carefully avoid those sins which justly provoke the Lord to leave men to themselves and to their deceiver. " Our Redeemer from everlasting" is thy name; thy people have always looked upon thee as the God to whom they might appeal. The Lord will hear the prayers of those who belong to him, and deliver them from those not called by his name.

MHCC: Isa 64:1-5

They desire that God would manifest himself to them and for them, so that all may see it. This is applicable to the second coming of Christ, when the Lord himself shall descend from heaven. They plead what God had used to do, and had declared his gracious purpose to do, for his people. They need not fear being disappointed of it, for it is sure; or disappointed in it, for it is sufficient. The happiness of his people is bound up in what God has designed for them, and is preparing for them, and preparing them for; what he has done or will do. Can we believe this, and then think any thing too great to expect from his truth, power, and love? It is spiritual and cannot be comprehended by human understanding. It is ever ready. See what communion there is between a gracious God and a gracious soul. We must make conscience of doing our duty in every thing the Lord our God requires. Thou meetest him; this speaks his freeness and forwardness in doing them good. Though God has been angry with us for our sins, and justly, yet his anger has soon ended; but in his favour is life, which goes on and continues, and on that we depend for our salvation.

MHCC: Isa 64:6-12

The people of God, in affliction, confess and bewail their sins, owning themselves unworthy of his mercy. Sin is that abominable thing which the Lord hates. Our deeds, whatever they may seem to be, if we think to merit by them at God's hand, are as rags, and will not cover us; filthy rags, and will but defile us. Even our few good works in which there is real excellence, as fruits of the Spirit, are so defective and defiled as done by us, that they need to be washed in the fountain open for sin and uncleanness. It bodes ill when prayer is kept back. To pray, is by faith to take hold of the promises the Lord has made of his good-will to us, and to plead them; to take hold of him, earnestly begging him not to leave us; or soliciting his return. They brought their troubles upon themselves by their own folly. Sinners are blasted, and then carried away, by the wind of their own iniquity; it withers and then ruins them. When they made themselves as an unclean thing, no wonder that God loathed them. Foolish and careless as we are, poor and despised, yet still Thou art our Father. It is the wrath of a Father we are under, who will be reconciled; and the relief our case requires is expected only from him. They refer themselves to God. They do not say, " Lord, rebuke us not," for that may be necessary; but, " Not in thy displeasure." They state their lamentable condition. See what ruin sin brings upon a people; and an outward profession of holiness will be no defence against it. God's people presume not to tell him what he shall say, but their prayer is, Speak for the comfort and relief of thy people. How few call upon the Lord with their whole hearts, or stir themselves to lay hold upon him! God may delay for a time to answer our prayers, but he will, in the end, answer those who call on his name and hope in his mercy.

Matthew Henry: Isa 63:7-14

The prophet is here, in the name of the church, taking a review, and making a thankful recognition, of God's dealings with his church all along, ever since he founded it, before he comes, in the latter end of this chapter and in the next, as a watchman upon the walls, earnestly to pray to God for his compassion towards her in her present deplorable state; and it was usual for God's people, in their prayers, thus to look back.

I. Here is a general acknowledgment of God's goodness to them all along, Isa 63:7. It was said, in general, of God's prophets and people (Isa 62:6) that they made mention of the Lord; now here we are told what it is in God that they do especially delight to make mention of, and that is his goodness, which the prophet here so makes mention of as if he thought he could never say enough of it. He mentions the kindness of God (which never appeared so evident, so eminent, as in his love to mankind in sending his Son to save us, Tit 3:4), his loving-kindness, kindness that shows itself in every thing that is endearing; nay, so plenteous are the springs, and so various the streams, of divine mercy, that he speaks of it in the plural number - his loving-kindnesses; for, if we would count the fruits of his loving-kindness, they are more in number than the sand. With his loving-kindnesses he mentions his praises, that is, the thankful acknowledgments which the saints make of his loving-kindness, and the angels too. It must be mentioned, to God's honour, what a tribute of praise is paid to him by all his creatures in consideration of his loving-kindness. See how copiously he speaks, 1. Of the goodness that is from God, the gifts of his loving-kindness - all that the Lord has bestowed on us in particular, relating to life and godliness, in our personal and family capacity. Let every man speak for himself, speak as he has found, and he must own that he has had a great deal bestowed upon him by the divine bounty. But we must also mention the favours bestowed upon his church, his great goodness towards the house of Israel, which he has bestowed on them. Note, We must bless God for the mercies enjoyed by others as well as for those enjoyed by ourselves, and reckon that bestowed on ourselves which is bestowed on the house of Israel. 2. Of the goodness that is in God. God does good because he is good; what he bestowed upon us must be traced up to the original; it is according to his mercies (not according to our merits) and according to the multitude of his loving-kindnesses, which can never be spent. Thus we should magnify God's goodness, and speak honourably of it, not only when we plead it (as David, Psa 51:1), but when we praise it.

II. Here is particular notice taken of the steps of God's mercy to Israel ever since it was formed into a nation.

1. The expectations God had concerning them that they would conduct themselves well, Isa 63:8. When he brought them out of Egypt and took them into covenant with himself he said, " Surely they are my people, I take them as such, and am willing to hope they will approve themselves so, children that will not lie, "that will not dissemble with God in their covenantings with him, nor treacherously depart from him by breaking their covenant and starting aside like a broken bow. They said, more than once, All that the Lord shall say unto us we will do and will be obedient; and thereupon he took them to be his peculiar people, saying, Surely they will not lie. God deals fairly and faithfully with them, and therefore expects they should deal so with him. They are children of the covenant (Act 3:25), children of those that clave unto the Lord, and therefore it may be hoped that they will tread in the steps of their fathers' constancy. Note, God's people are children that will not lie; for those that will are not his children but the devil's.

2. The favour he showed them with an eye to these expectations: So he was their Saviour out of the bondage of Egypt and all the calamities of their wilderness-state, and many a time since he had been their Saviour. See particularly (Isa 63:9) what he did for them as their Saviour. (1.) The principle that moved him to work salvation for them; it was in his love and in his pity, out of mere compassion to them and a tender affection for them, not because he either needed them or could be benefited by them. This is strangely expressed here: In all their affliction he was afflicted; not that the Eternal Mind is capable of grieving or God's infinite blessedness of suffering the least damage or diminution (God cannot be afflicted); but thus he is pleased to show forth the love and concern he has for his people in their affliction; thus far he sympathizes with them, that he takes what injury is done to them as done to himself and will reckon for it accordingly. Their cries move him (Exo 3:7), and he appears for them as vigorously as if he were pained in their pain. Saul, Saul, why persecutest thou me? This is matter of great comfort to God's people in their affliction that God is so far from afflicting willingly (Lam 3:33) that, if they humble themselves under his hand, he is afflicted in their affliction, as the tender parents are in the severe operations which the case of a sick child calls for. There is another reading of these words in the original: In all their affliction there was no affliction; though they were in great affliction, yet the property of it was so altered by the grace of God sanctifying it to them for their good, the rigour of it was so mitigated and it was so allayed and balanced with mercies, they were so wonderfully supported and comforted under it, and it proved so short, and ended so well, that it was in effect no affliction. The troubles of the saints are not that to them which they are to others; they are not afflictions, but medicines; saints are enabled to call them light, and but for a moment, and, with an eye to heaven as all in all, to make nothing of them. (2.) The person employed in their salvation - the angel of his face, or presence. Some understand it of a created angel. The highest angel in heaven, even the angel of his presence, that attends next the throne of his glory, is not thought too great, too good, to be sent on this errand. Thus the little ones' angels are said to be those that always behold the face of our Father, Mat 18:10. But this is rather to be understood of Jesus Christ, the eternal Word, that angel of whom God spoke to Moses (Exo 23:20, Exo 23:21), whose voice Israel was to obey. He is called Jehovah, Exo 13:21; Exo 14:21, Exo 14:24. He is the angel of the covenant, God's messenger to the world, Mal 3:1. He is the angel of God's face, for he is the express image of his person; and the glory of God shines in the face of Christ. He that was to work out the eternal salvation, as an earnest of that, wrought out the temporal salvations that were typical of it. (3.) The progress and perseverance of this favour. He not only redeemed them out of their bondage, but he bore them and carried them all the days of old; they were weak, but he supported them by his power, sustained them by his bounty; when they were burdened, and ready to sink, he bore them up; in the wars they made upon the nations he stood by them and bore them out; though they were peevish, he bore with them and suffered their manners, Act 13:18. He carried them as the nursing father does the child, though they would have tired any arms but his; he carried them as the eagle her young upon her wings, Deu 32:11. And it was a long time that he was troubled with them (if we may so speak): it was all the days of old; his care of them was not at an end even when they had grown up and were settled in Canaan. All this was in his love and pity, ex mero motu - of his mere good-will; he loved them because he would love them, as he says, Deu 7:7, Deu 7:8.

3. Their disingenuous conduct towards him, and the trouble they thereby brought upon themselves (Isa 63:10): But they rebelled. Things looked very hopeful and promising; one would have thought that they should have continued dutiful children to God, and then there was no doubt but he would have continued a gracious Father to them; but here is a sad change on both sides, and on them be the breach. (1.) They revolted from their allegiance to God and took up arms against him: They rebelled, and vexed his Holy Spirit with their unbelief and murmuring, besides the iniquity of the golden calf; and this had been their way and manner ever since. Though he was ready to say of them, They will not lie, though he had done so much for them, borne them and carried them, yet they thus ill requited him, like foolish people and unwise, Deu 32:6. This grieved him, Psa 95:10. The ungrateful rebellions of God's children against him are a vexation to his Holy Spirit. (2.) Thereupon he justly withdrew his protection, and not only so, but made war upon them, as a prince justly does upon the rebels. He who had been so much their friend was turned to be their enemy and fought against them, by one judgment after another, both in the wilderness and after their settlement in Canaan. See the malignity and mischievousness of sin; it makes God an enemy even to those for whom he has done the part of a good friend, and makes him angry who was all love and pity. See the folly of sinners; they wilfully lose him for a friend who is the most desirable friend, and make him their enemy who is the most formidable enemy. This refers especially to those calamities that were of late brought upon them by their captivity in Babylon for their idolatries and other sins. That which is both the original and the great aggravation of their troubles was that God was turned to be their enemy.

4. A particular reflection made, on this occasion, upon what God did for them when he first formed them into a people: Then he remembered the days of old, Isa 63:11.

(1.) This may be understood either of the people or of God. [1.] We may understand it of the people. Israel then (spoken of as a single person) remembered the days of old, looked into their Bibles, read the story of God's bringing their fathers out of Egypt, considered it more closely than ever they did before, and reasoned upon it, as Gideon did (Jdg 6:13), Where are all the wonders that our fathers told us of? " Where is he that brought them up out of Egypt? Is he not as able to bring us up out of Babylon? Where is the Lord God of Elijah? Where is the Lord God of our fathers? "This they consider as an inducement and an encouragement to them to repent and return to him; their fathers were a provoking people and yet found him a pardoning God; and why may not they find him so if they return to him? They also use it as a plea with God in prayer for the turning again of their captivity, like that Isa 51:9, Isa 51:10. Note, When the present days are dark and cloudy it is good to remember the days of old, to recollect our own and others' experiences of the divine power and goodness and make use of them, to look back upon the years of the right hand of the Most High (Psa 77:5, Psa 77:10), and remember that he is God, and changes not. [2.] We may understand it of God; he put himself in mind of the days of old, of his covenant with Abraham (Lev 26:42); he said, Where is he that brought Israel up out of the sea? stirring up himself to come and save them with this consideration, "Why should not I appear for them now as I did for their fathers, who were as undeserving, as ill-deserving, as they are?"See how far off divine mercy will go, how far back it will look, to find out a reason for doing good to his people, when ho present considerations appear but what make against them. Nay, it makes that a reason for relieving them which might have been used as a reason for abandoning them. He might have said, "I have delivered them formerly, but they have again brought trouble upon themselves (Pro 19:19); there I will deliver them no more, "Jdg 10:13. But no; mercy rejoices against judgment, and turns the argument the other way: "I have formerly delivered them and therefore will now."

(2.) Which way soever we take it, whether the people plead it with God or God with himself, let us view the particulars, and they agree very much with the confession and prayer which the children of the captivity made upon a solemn fast-day (Neh 9:5. etc.), which may serve as a comment on these verses which call to mind Moses and his people, that is, what God did by Moses for his people, especially in bringing them through the Red Sea, for that is it that is here most insisted on; for it was a work which he much gloried in and which his people therefore may in a particular manner encourage themselves with the remembrance of. [1.] God led them by the right hand of Moses (Isa 63:12) and the wonder-working rod in his hand. Psa 77:20, Thou leddest thy people like a flock by the hand of Moses. It was not Moses that led them, any more than it was Moses that fed them (Joh 6:32), but God by Moses; for it was he that qualified Moses for, called him to, assisted and prospered him in that great undertaking. Moses is here called the shepherd of his flock; God was the owner of the flock and the chief shepherd of Israel (Psa 80:1); but Moses was a shepherd under him, and he was inured to labour and patience, and so fitted for this pastoral care, by his being trained up to keep the flock of his father Jethro. Herein he was a type of Christ the good shepherd, that lays down his life for the sheep, which was more than Moses did for Israel, though he did a great deal for them. [2.] He put his holy Spirit within him; the Spirit of God was among them, and not only his providence, but his grace, did work for them. Neh 9:20, Thou gavest thy good Spirit to instruct them. The spirit of wisdom and courage, as well as the Spirit of prophecy, was put into Moses, to qualify him for that service among them to which he was called; and some of his spirit was put upon the seventy elders, Num 11:17. This was a great blessing to Israel, that they had among them not only inspired writings, but inspired men. [3.] He carried them safely through the Red Sea, and thereby saved them out of the hands of Pharaoh. First, He divided the water before them (Isa 63:12), so that it gave them not only passage, but protection, not only opened them a lane, but erected them a wall on either side. Secondly, He led them through the deep as a horse in the wilderness, or in the plain (Isa 63:13); they and their wives and children, with all their baggage, went as easily and readily through the bottom of the sea (though we may suppose it muddy or stony, or both) as a horse goes along upon even ground; so that they did not stumble, though it was an untrodden path, which neither they nor any one else ever went before. If God make us a way, he will make it plain and level; the road he opens to his people he will lead them in. Thirdly, To complete the mercy, he brought them up out of the sea, Isa 63:11. Though the ascent, it is likely, was very steep, dirty, slippery, and unconquerable (at least by the women and children, and the men, considering how they were loaded, Exo 12:34, and how fatigued), yet God by his power brought them up from the depths of the earth; and it was a kind of resurrection to them; it was as life from the dead. [4.] He brought them safely to a place of rest: As a beast goes down into the valley, carefully and gradually, so the Spirit of the Lord caused him to rest. Many a time in their march through the wilderness they had resting-places provided for them by the direction of the Spirit of the Lord in Moses, Isa 63:11. And at length they were made to rest finally in Canaan, and the Spirit of the Lord gave them that rest according to the promise. It is by the Spirit of the Lord that God's Israel are caused to return to God and repose in him as their rest. [5.] All this he did for them by his own power, for his own praise. First, It was by his own power, as the God of nature, that has all the powers of nature at his command; he did it with his glorious arm, the arm of his gallantry, or bravery; so the word signifies. It was not Moses's rod, but God's glorious arm, that did it. Secondly, It was for his own praise, to make himself an everlasting name (Isa 63:12), a glorious name (Isa 63:14), that he might be glorified, everlastingly glorified, upon this account. This is that which God is doing in the world with his glorious arm, he is making to himself a glorious name, and it shall last to endless ages, when the most celebrated names of the great ones of the earth shall be written in the dust.

Matthew Henry: Isa 63:15-19

The foregoing praises were intended as an introduction to this prayer, which is continued to the end of the next chapter, and it is an affectionate, importunate, pleading prayer. It is calculated for the time of the captivity. As they had promises, so they had prayers, prepared for them against that time of need, that they might take with them words in turning to the Lord, and say unto him what he himself taught them to say, in which they might the better hope to prevail, the words being of God's own inditing. Some good interpreters think this prayer looks further, and that it expresses the complaints of the Jews under their last and final rejection from God and destruction by the Romans; for there is one passage in it (Isa 64:4) which is applied to the grace of the gospel by the apostle (1Co 2:9), that grace for the rejecting of which they were rejected. In these verses we may observe,

I. The petitions they put up to God. 1. That he would take cognizance of their case and of the desires of their souls towards him: Look down from heaven, and behold, Isa 63:15. They knew very well that God sees all, but they prayed that he would regard them, would condescend to favour them, would look upon them with an eye of compassion and concern, as he looked upon the affliction of his people in Egypt when he was about to appear for their deliverance. In begging that he would only look down upon them and behold them they did in effect appeal to his justice against their enemies, and pray for judgment against them (as Jehoshaphat, 2Ch 20:11, 2Ch 20:12, Behold, how they reward us. Wilt thou not judge them? ), implicitly confiding in his mercy and wisdom as to the way in which he will relieve them (Psa 25:18, Look upon my affliction and my pain ) : Look down from the habitation of thy holiness and of thy glory. God's holiness is his glory. Heaven is his habitation, the throne of his glory, where he most manifests his glory, and whence he is said to look down upon the earth, Psa 33:14. His holiness is in a special manner celebrated there by the blessed angels (Isa 6:3; Rev 4:8); there his holy ones attend him, and are continually about him; so that it is the habitation of his holiness. It is an encouragement to all his praying people, who desire to be holy as he is holy, that he dwells in a holy place. 2. That he would take a course for their relief (Isa 63:17): " Return; change thy way towards us, and proceed not in thy controversy with us; return in mercy, and let us have not only a gracious look towards us, but thy gracious presence with us."God's people dread nothing more than his departures from them and desire nothing more than his returns to them.

II. The complaints they made to God. Two things they complained of: - 1. That they were given up to themselves, and God's grace did not recover them, Isa 63:17. It is a strange expostulation, " Why hast thou made us to err from thy ways, that is, many among us, the generality of us; and this complaint we have all of us some cause to make that thou hast hardened our heart from thy fear. "Some make it to be the language of those among them that were impious and profane; when the prophets reproved them for the error of their ways, their hardness of heart, and contempt of God's word and commandments, they with a daring impudence charged their sin upon God, made him the author of it, and asked why doth he then find fault? Note, Those are wicked indeed that lay the blame of their wickedness upon God. But I rather take it to be the language of those among them that lamented the unbelief and impenitence of their people, not accusing God of being the author of their wickedness, but complaining of it to him. They owned that they had erred from God's ways, that their hearts had been hardened from his fear, that they had not received the impressions which the fear of God ought to make upon them and this was the cause of all their errors from his ways; or from his fear may mean from the true worship of God, and that is a hard heart indeed which is alienated from the service of a God so incontestably great and good. Now this they complain of, as their great misery and burden, that God had for their sins left them to this, had permitted them to err from his ways and had justly withheld his grace, so that their hearts were hardened from his fear. When they ask, Why hast thou done this? it is not as charging him with wrong, but lamenting it as a sore judgment. God had caused them to err and hardened their hearts, not only by withdrawing his Spirit from them, because they had grieved, and vexed, and quenched him (Isa 63:10), but by a judicial sentence upon them ( Go, make the heart of this people fat, Isa 6:9, Isa 6:10) and by his providences concerning them, which had proved sad occasions for their departure from him. David complains of his banishment, because in it he was in effect bidden to go and serve other gods, 1Sa 26:19. Their troubles had alienated many of them from God, and prejudiced them against his service; and, because the rod of the wicked had lain long on their lot, they were ready to put forth their hand unto iniquity (Psa 125:3), and this was the thing they complained most of; their afflictions were their temptations, and to many of them invincible ones. Note, Convinced consciences complain most of spiritual judgments and dread that most in an affliction which draws them from God and duty. 2. That they were given up to their enemies, and God's providence did not rescue and relieve them (Isa 63:18): Our adversaries have trodden down thy sanctuary. As it was a grief to them that in their captivity the generality of them had lost their affection to God's worship, and had their hearts hardened from it by their affliction, so it was a further grief that they were deprived of their opportunities of worshipping God in solemn assemblies. They complained not so much of the adversaries treading down their houses and cities as of their treading down God's sanctuary, because thereby God was immediately affronted, and they were robbed of the comforts they valued most and took most pleasure in.

III. The pleas they urged with God for mercy and deliverance. 1. They pleaded the tender compassion God used to show to his people and his ability and readiness to appear for them, Isa 63:15. The most prevailing arguments in prayer are those that are taken from God himself; such these are. Where is thy zeal and thy strength? God has a zeal for his own glory, and for the comfort of his people; his name is Jealous; and he is a jealous God; and he has strength proportionable to secure his own glory and the interest of his people, in despite of all opposition. Now where are these? Have they not formerly appeared? Why do they not appear now? It cannot be that divine zeal, which is infinitely wise and just, should be cooled, that divine strength, which is infinite, should be weakened. Nay, his people had experienced not only his zeal and his strength, but the sounding of his bowels, or rather the yearning of them, such a degree of compassion to them as in men causes a commotion and agitation within them, as Hos 11:8, My heart is turned within me, my repentings are kindled together; and Jer 31:20, My bowels are troubled (or sound) for him. "Thus God used to be affected towards his people, and to express a multitude of mercies towards them; but where are they now? Are they restrained? Psa 77:9. Has God, who so often remembered to be gracious, now forgotten to be so? Has he in anger shut up his tender mercies? It can never be."Note, We may ground good expectations of further mercy upon our experiences of former mercy. 2. They pleaded God's relation to them as their Father (Isa 63:16): "Thy tender mercies are not restrained, for they are the tender mercies of a father, who, though he may be for a time displeased with his child, will yet, through the force of natural affection, soon be reconciled. Doubtless thou art our Father, and therefore thy bowels will years towards us."Such good thoughts of God as these we should always keep up in our hearts. However it be, yet God is good; for he is our Father. They own themselves fatherless if he be not their Father, and so cast themselves upon him with whom the fatherless findeth mercy, Hos 14:3. It was the honour of their nation that they had Abraham to their father (Mat 3:9), who was the friend of God, and Israel, who was a prince with God; but what the better were they for that unless they had God himself for their Father? "Abraham and Israel cannot help us; they have not the power that God has; they are dead long since, and are ignorant of us, and acknowledge us not; they know not what our case is, nor what our wants are, and therefore know not which way to do us a kindness. If Abraham and Israel were alive with us, they would intercede for us and advise us; but they have gone to the other world, and we know not that they have any communication at all with this world, and therefore they are not capable of doing us any kindness any further than that we have the honour of being called their children."When the father is dead his sons come to honour and he knows it not, Job 14:21. "But thou, O Lord! art our Father still (the fathers of our flesh may call themselves ever-loving; but they are not ever-living; it is God only that is the immortal Father, that always knows us, and is never at a distance from us), and therefore our Redeemer from everlasting is thy name, the name by which we will know and own thee. It is the name by which from of old thou hast been known; thy people have always looked upon thee as the God to whom they might appeal to redress their grievances and plead their cause. Nay"(according to the sense some give of this place), "though Abraham and Israel not only cannot, but would not, help us, thou wilt. They have not the pity thou hast. We are so degenerate and corrupt that Abraham and Israel would not own us for their children, yet we fly to thee as our Father. Abraham cast out his son Ishmael; Jacob disinherited his son Reuben and cursed Simeon and Levi; but our heavenly Father, in pardoning sin, is God, and not man, "Hos 11:9. 3. They pleaded God's interest in them, that he was their Lord, their owner and proprietor: "We are thy servants; what service we can do thou art entitled to, and therefore we ought not to serve strange kings and strange gods: Return for thy servants' sake. "As a father finds himself obliged by natural affection to relieve and protect his child, so a master thinks himself obliged in honour to rescue and protect his servant: " We are thine by the strongest engagements, as well as the highest endearments. Thou hast borne rule over us; therefore, Lord, assert thy own interest, maintain thy own right; for we are called by thy name, and therefore whither shall we go but to thee, to be righted and protected? We are thine, save us (Psa 119:94), thy own, acknowledge us. We are the tribes of thy inheritance, not only thy servants, but thy tenants; we are thine, not only to do work for thee, but to pay rent to thee. The tribes of Israel are God's inheritance, whence issue the little praise and worship that he receives from this lower world; and wilt thou suffer thy own servants and tenants to be thus abused?"4. They pleaded that they had had but a short enjoyment of the land of promise and the privileges of the sanctuary (Isa 63:18): The people of thy holiness have possessed it but a little while. From Abraham to David were but fourteen generations, and from David to the captivity but fourteen more (Mat 1:17), and that was but a little while in comparison with what might have been expected from the promise of the land of Canaan for an everlasting possession (Gen 17:8) and from the power that was put forth to bring them into that land and settle them in it. "Though we are the people of thy holiness, distinguished from other people and consecrated to thee, yet we are soon dislodged."But this they might thank themselves for; they were, in profession, the people of God's holiness, but it was their wickedness that turned them out of the possession of that land. 5. They pleaded that those who had and kept possession of their land were such as were strangers to God, such as he had no service or honour from: " Thou never didst bear rule over them, nor did they ever yield thee any obedience; they were not called by thy name, but professed relation to other gods and were the worshippers of them. Will God suffer those that do not stand in any relation to him to trample upon those that do?"Some give another reading of this: " We have become as those over whom thou didst never bear rule and who were never called by thy name; we are rejected and abandoned, despised and trampled upon, as if we never had been in thy service nor had thy name called upon us."Thus the shield of Saul was vilely cast away, as though he had not been anointed with oil. But the covenant that seems to be forgotten shall be remembered again.

Matthew Henry: Isa 64:1-5

Here, I. The petition is that God would appear wonderfully for them now, Isa 64:1, Isa 64:2. Their case was represented in the close of the foregoing chapter as very sad and very hard, and in this case it was time to cry, "Help, Lord; O that God would manifest his zeal and his strength!"They had prayed (Isa 63:15) that God would look down from heaven; here they pray that he would come down to deliver them, as he had said, Exo 3:8. 1. They desire that God would in his providence manifest himself both to them and for them. When God works some extraordinary deliverance for his people he is said to shine forth, to show himself strong; so, here, they pray that he would rend the heavens and come down, as when he delivered David he is said to bow the heavens, and come down (Psa 18:9), to display his power, and justice, and goodness, in an extraordinary manner, so that all may take notice of them and acknowledge them. This God's people desire and pray for, that they themselves having the satisfaction of seeing him though his way be in the sea, others may be made to see him when his way is in the clouds. This is applicable to the second coming of Christ, when the Lord himself shall descend from heaven with a shout. Come, Lord Jesus, come quickly. 2. They desire that he would vanquish all opposition and that it might be made to give way before him: That the mountains might flow down at thy presence, that the fire of thy wrath may burn so fiercely against thy enemies as even to dissolve the rockiest mountains and melt them down before it, as metal in the furnace, which is made liquid and cast into what shape the operator pleases; so the melting fire burns, Isa 64:2. Let things be put into a ferment, in order to a glorious revolution in favour of the church: As the fire causes the waters to boil. There is an allusion here, some think, to the volcanoes, or burning mountains, which sometimes send forth such sulphureous streams as make the adjacent rivers and seas to boil, which, perhaps, are left as sensible intimations of the power of God's wrath and warning - pieces of the final conflagration. 3. They desire that this may tend very much to the glory and honour of God, may make his name known, not only to his friends (they knew it before, and trusted in his power), but to his adversaries likewise, that they may know it and tremble at his presence, and may say, with the men of Bethshemesh, Who is able to stand before this holy Lord God? Who knows the power of his anger? Note, Sooner or later God will make his name known to his adversaries and force those to tremble at his presence that would not come and worship in his presence. God's name, if it be not a stronghold for us, into which we may run and be safe, will be a strong-hold against us, out of the reach of which we cannot run and be safe. The day will come when nations shall be made to tremble at the presence of God, though they be ever so numerous and strong.

II. The plea is that God had appeared wonderfully for his people formerly; and thou hast, therefore thou wilt, is good arguing at the throne of grace, Psa 10:17.

1. They plead what he had done for his people Israel in particular when he brought them out of Egypt, Isa 64:3. He then did terrible things in the plagues of Egypt, which they looked not for; they despaired of deliverance, so far were they from any thought of being delivered with such a high hand and outstretched arm. Then he came down upon Mount Sinai in such terror as made that and the adjacent mountains to flow down at his presence, to skip like rams (Psa 114:4), to tremble, so that they were scattered and the perpetual hills were made to bow, Hab 3:6. In the many great salvations God wrought for that people he did terrible things which they looked not for, made great men, that seemed as stately and strong as mountains, to fall before him, and great opposition to give way. See Jdg 5:4, Jdg 5:5; Psa 68:7, Psa 68:8. Some refer this to the defeat of Sennacherib's powerful army, which was as surprising an instance of the divine power as the melting down of rocks and mountains would be.

2. They plead what God had been used to do, and had declared his gracious purpose to do, for his people in general. The provision he has made for the safety and happiness of his people, even of all those that seek him, and serve him, and trust in him, is very rich and very ready, so that they need not fear being either disappointed of it, for it is sure, or disappointed in it, for it is sufficient.

(1.) It is very rich, Isa 64:4. Men have not heard nor seen what God has prepared for those that wait for him. Observe the character of God's people; they are such as wait for him in the way of duty, wait for the salvation he has promised and designed for them. Observe where the happiness of this people is bound up; it is what God has prepared for them, what he has designed for them in his counsel and is in his providence and grace preparing for them and preparing them for, what he has done or will do, so it may be read. Some of the Jewish doctors have understood this of the blessings reserved for the days of the Messiah, and to them the apostle applies these words; and others extend them to the glories of the world to come. It is all that goodness which God has laid up for those that fear him, and wrought for those that trust in him, Psa 31:19. Of this it is here said that since the beginning of the world, in the most prying and inquisitive ages of it, men have not, either by hearing or seeing, the two learning senses, come to the full knowledge of it. None have seen, nor heard, nor can understand, but God himself, what the provision is that is made for the present and future felicity of holy souls. For, [1.] Much of it was concealed in former ages; they knew it not, because the unsearchable riches of Christ were hidden in God, were hidden from the wise and prudent; but in latter ages they were revealed by the gospel; so the apostle applies this (1Co 2:9), for it follows (Isa 64:10), But God has revealed them unto us by his Spirit; compare Rom 16:25, Rom 16:26, with Eph 3:9. That which men had not heard since the beginning of the world they should hear before the end of it, and at the end of it should see, when the veil shall be rent to introduce the glory that is yet to be revealed. God himself knew what he had in store for believers, but none knew besides him. [2.] It cannot be fully comprehended by the human understanding, no, not when it is revealed; it is spiritual, and refined from those ideas which our minds are most apt to receive in this world of sense; it is very great, and will far outdo the utmost of our expectations. Even the present peace of believers, much more their future bliss, is such as surpasses all conception and expression, Phi 4:7. None can comprehend it but God himself, whose understanding is infinite. Some give another reading of these words, referring the transcendency, not so much to the work itself as to the author of it: Neither has the eye seen a god besides thee, who doth so (or has done or can do so) for him that waits for him. We must infer from God's works of wonderous grace, as well as from his works of wondrous power, from the kind things, as well as from the great things, he does, that there is no god like him, nor any among the sons of the mighty to be compared with him.

(2.) It is very ready (Isa 64:5): " Thou meetest him that rejoices and works righteousness, meetest him with that good which thou hast prepared for him (Isa 64:4), and dost not forget those that remember thee in thy ways. "See here what communion there is between a gracious God and a gracious soul. [1.] What God expects from us, in order to our having communion with him. First, We must make conscience of doing our duty in every thing, we must work righteousness, must do that which is good and which the Lord our God requires of us, and must do it well. Secondly, We must be cheerful in doing our duty, we must rejoice and work righteousness, must delight ourselves in God and in his law, must be cheerful in his service and sing at our work. God loves a cheerful giver, a cheerful worshipper. We must serve the Lord with gladness. Thirdly, We must conform ourselves to all the methods of his providence concerning us and be suitably affected with them, must remember him in his ways, in all the ways wherein he walks, whether he walks towards us or walks contrary to us. We must mind him and make mention of him with thanksgiving when his ways are ways of mercy ( in a day of prosperity be joyful ), with patience and submission when he contends with us. In the way of thy judgments we have waited for thee; for in a day of adversity we must consider. [2.] We are here told what we may expect from God if we thus attend him in the way of duty: Thou meetest him. This intimates the friendship, fellowship, and familiarity to which God admits his people; he meets them, to converse with them, to manifest himself to them, and to receive their addresses, Exo 20:24; Exo 29:43. It likewise intimates his freeness and forwardness in doing them good; he will anticipate them with the blessings of his goodness, will rejoice to do good to those that rejoice in working righteousness, and wait to be gracious to those that wait for him. He meets his penitent people with a pardon, as the father of the prodigal met his returning son, Luk 15:20. He meets his praying people with an answer of peace, while they are yet speaking, Isa 65:24.

3. They plead the unchangeableness of God's favour and the stability of his promise, notwithstanding the sins of his people and his displeasure against them for their sins: " Behold, thou hast many a time been wroth with us because we have sinned, and we have been under the tokens of thy wrath; but in those, those ways of thine, the ways of mercy in which we have remembered thee, in those is continuance, "or " in those thou art ever "(his mercy endures for ever), " and therefore we shall at last be saved, though thou art wroth, and we have sinned."This agrees with the tenour of God's covenant, that, if we forsake the law, he will visit our transgression with a rod, but his lovingkindness he will not utterly take away, his covenant he will not break (Psa 89:30, etc.), and by this his people have been many a time saved from ruin when they were just upon the brink of it; see Psa 78:38. And by this continuance of the covenant we hope to be saved, for its being an everlasting covenant is all our salvation. Though God has been angry with us for our sins, and justly, yet his anger has endured but for a moment and has been soon over; but in his favour is life, because in it is continuance; in the ways of his favour he proceeds and perseveres, and on that we depend for our salvation, see Isa 54:7, Isa 54:8. It is well for us that our hopes of salvation are built not upon any merit or sufficiency of our own (for in that there is no certainty, even Adam in innocency did not abide), but upon God's mercies and promises, for in those, we are sure, is continuance.

Matthew Henry: Isa 64:6-12

As we have the Lamentations of Jeremiah, so here we have the Lamentations of Isaiah; the subject of both is the same - the destruction of Jerusalem by the Chaldeans and the sin of Israel that brought that destruction - only with this difference, Isaiah sees it at a distance and laments it by the Spirit of prophecy, Jeremiah saw it accomplished. In these verses,

I. The people of God in their affliction confess and bewail their sins, thereby justifying God in their afflictions, owning themselves unworthy of his mercy, and thereby both improving their troubles and preparing for deliverance. Now that they were under divine rebukes for sin they had nothing to trust to but the mere mercy of God and the continuance of that; for among themselves there is none to help, none to uphold, none to stand in the gap and make intercession, for they are all polluted with sin and therefore unworthy to intercede, all careless and remiss in duty and therefore unable and unfit to intercede.

1. There was a general corruption of manners among them (Isa 64:6): We are all as an unclean thing, or as an unclean person, as one overspread with a leprosy, who was to be shut out of the camp. The body of the people were like one under a ceremonial pollution, who was not admitted into the courts of the tabernacle, or like one labouring under some loathsome disease, from the crown of the head to the sole of the foot nothing but wounds and bruises, Isa 1:6. We have all by sin become not only obnoxious to God's justice, but odious to his holiness; for sin is that abominable thing which the Lord hates, and cannot endure to look upon. Even all our righteousnesses are as filthy rags. (1.) "The best of our persons are so; we are all so corrupt and polluted that even those among us who pass for righteous men, in comparison with what our fathers were who rejoiced and wrought righteousness (Isa 64:5), are but as filthy rags, fit to be case to the dunghill. The best of them is as a brier. "(2.) "The best of our performances are so. There is not only a general corruption of manners, but a general defection in the exercises of devotion too; those which pass for the sacrifices of righteousness, when they come to be enquired into, are the torn, and the lame, and the sick, and therefore are provoking to God, as nauseous as filthy rags."Our performances, though they be ever so plausible, if we depend upon them as our righteousness and think to merit by them at God's hand, are as filthy rags - rags, and will not cover us - filthy rags, and will but defile us. True penitents cast away their idols as filthy rags (Isa 30:22), odious in their sight; here they acknowledge even their righteousness to be so in God's sight if he should deal with them in strict justice. Our best duties are so defective, and so far short of the rule, that they are as rags, and so full of sin and corruption cleaving to them that they are as filthy rags. When we would do good evil is present with us; and the iniquity of our holy things would be our ruin if we were under the law.

2. There was a general coldness of devotion among them, Isa 64:7. The measure was filled by the abounding iniquity of the people, and nothing was done to empty it. (1.) Prayer was in a manner neglected: " There is none that calls on thy name, none that seeks to thee for grace to reform us and take away sin, or for mercy to relieve us and take away the judgments which our sins have brought upon us." Therefore people are so bad, because they do not pray; compare Psa 14:3, Psa 14:4, They have altogether become filthy, for they call not upon the Lord. It bodes ill to a people when prayer is restrained among them. (2.) It was very negligently performed. If there was here and there one that called on God's name, it was with a great deal of indifferency: There is none that stirs up himself to take hold of God. Note, [1.] To pray is to take hold of God, by faith to take hold of the promises and the declarations God has made of his good-will to us and to plead them with him, - to take hold of him as of one who is about to depart from us, earnestly begging of him not to leave us, or of one that has departed, soliciting his return, - to take hold of him as he that wrestles takes hold of him he wrestles with; for the seed of Jacob wrestle with him and so prevail. But when we take hold of God it is as the boatman with his hook takes hold on the shore, as if he would pull the shore to him, but really it is to pull himself to the shore; so we pray, not to bring God to our mind, but to bring ourselves to him. [2.] Those that would take hold of God in prayer so as to prevail with him must stir up themselves to do it; all that is within us must be employed in the duty (and all little enough), our thoughts fixed and our affections flaming. In order hereunto all that is within us must be engaged and summoned into the service; we must stir up the gift that is in us by an actual consideration of the importance of the work that is before us and a close application of mind to it; but how can we expect that God should come to us in ways of mercy when there are none that do this, when those that profess to be intercessors are mere triflers?

II. They acknowledge their afflictions to be the fruit and product of their own sins and God's wrath. 1. They brought their troubles upon themselves by their own folly: " We are all as an unclean thing, and therefore we do all fade away as a leaf (Isa 64:6), we not only wither and lose our beauty, but we fall and drop off"(so the word signifies) "as leaves in autumn; our profession of religion withers, and we grow dry and sapless; our prosperity withers and comes to nothing; we fall to the ground, as despicable and contemptible; and then our iniquities like the wind have taken us away and hurried us into captivity, as the winds in autumn blow off, and then blow away, the faded withered leaves,"Psa 1:3, Psa 1:4. Sinners are blasted, and then carried away, by the malignant and violent wind of their own iniquity; it withers them and then ruins them. 2. God brought their troubles upon them by his wrath (Isa 64:7): Thou hast hidden thy face from us; hast been displeased with us and refused to afford us any succour. When they made themselves as an unclean thing no wonder that God turned his face away from them, as loathing them. Yet this was not all: Thou hast consumed us because of our iniquities. This is the same complaint with that (Psa 90:7, Psa 90:8), We are consumed by thy anger; thou hast melted us, so the word is. God had put them in the furnace, not to consume them as dross, but to melt them as gold, that they might be refined and new-cast.

III. They claim relation to God as their God, and humbly plead it with him, and in consideration of it cheerfully refer themselves to him (Isa 64:8): " But now, O Lord! thou art our Father: though we have conducted ourselves very undutifully and ungratefully towards thee, yet still we have owned thee as our Father; and, though thou hast corrected us, yet thou hast not cast us off. Foolish and careless as we are, poor and despised and trampled upon as we are by our enemies, yet still thou art our Father; to thee therefore we return in our repentance, as the prodigal arose and came to his father; to thee we address ourselves by prayer; from whom should we expect relief and succour but from our Father? It is the wrath of a Father that we are under, who will be reconciled and not keep his anger for ever. "God is their Father, 1. By creation; he gave them their being, formed them into a people, shaped them as he pleased: " We are the clay and thou our potter, therefore we will not quarrel with thee, however thou art pleased to deal with us, Jer 18:6. Nay, therefore we will hope that thou wilt deal well with us, that thou who madest us wilt new-make us, new-form us, though we have unmade and deformed ourselves: We are all as an unclean thing, but we are all the work of thy hands, therefore do away our uncleanness, that we may be fit for thy use, the use we were made for. We are the work of thy hands, therefore forsake us not, "Psa 138:8. 2. By covenant; this is pleaded (Isa 64:9): " Behold, see, we beseech thee, we are all thy people, all the people thou hast in the world, that make open profession of thy name. We are called thy people, our neighbours look upon us as such, and therefore what we suffer reflects upon thee, and the relief that our case requires is expected from thee. We are thy people; and should not a people seek unto their God? Isa 8:19. We are thine; save us, "Psa 119:94. Note, When we are under providential rebukes from God it is good to keep fast hold of our covenant-relation to him.

IV. They are importunate with God for the turning away of his anger and the pardoning of their sins (Isa 64:9): " Be not wroth very sore, O Lord! though we have deserved that thou shouldst, neither remember iniquity for ever against us."They do not expressly pray for the removal of the judgment they were under; as to that, they refer themselves to God. But, 1. They pray that God would be reconciled to them, and then they can be easy whether the affliction be continued or removed: " Be not wroth to extremity, but let thy anger be mitigated by the clemency and compassion of a father."They do not say, Lord, rebuke us not, for that may be necessary, but Not in thy anger, not in thy hot displeasure. It is but in a little wrath that God hides his face. 2. They pray that they may not be dealt with according to the desert of their sin: Neither remember iniquity for ever. Such is the evil of sin that it deserves to be remembered for ever; and this is that which they deprecate, that consequence of sin, which is for ever. Those make it to appear that they are truly humbled under the hand of God who are more afraid of the terror of God's wrath, and the fatal consequences of their own sin, than of any judgment whatsoever, looking upon these as the sting of death.

V. They lodge in the court of heaven a very melancholy representation, or memorial, of the lamentable condition they were in and the ruins they were groaning under. 1. Their own houses were in ruins, Isa 64:10. The cities of Judah were destroyed by the Chaldeans and the inhabitants of them were carried away, so that there was none to repair them or take any notice of them, which would in a few years make them look like perfect deserts: Thy holy cities are a wilderness. The cities of Judah are called holy cities, for the people were unto God a kingdom of priests. The cities had synagogues in them, in which God was served; and therefore they lamented the ruins of them, and insisted upon this in pleading with God for them, not so much that they were stately cities, rich or ancient ones, but that they were holy cities, cities in which God's name was known, professed, and called upon. "These cities are a wilderness; the beauty of them is sullied; they are neither inhabited nor visited, as formerly. They have burnt up all the synagogues of God in the land, "Psa 74:8. Nor was it only the smaller cities that were thus left as a wilderness unfrequented, but even " Zion is a wilderness; the city of David itself lies in ruins; Jerusalem, that was beautiful for situation and the joy of the whole earth, is now deformed, and has become the scorn and scandal of the whole earth; that noble city is a desolation, a heap of rubbish."See what devastations sin brings upon a people; and an external profession of sanctity will be no fence against them; holy cities, if they become wicked cities, will be soonest of all turned into a wilderness, Amo 3:2. 2. God's house was in ruins, Isa 64:11. This they lament most of all, that the temple was burnt with fire; but, as soon as it was built, they were told what their sin would bring it to. 2Ch 7:21, This house, which is high, shall be an astonishment. Observe how pathetically they bewail the ruins of the temple. (1.) It was their holy and beautiful house; it was a most sumptuous building, but the holiness of it was in their eye the greatest beauty of it, and consequently the profanation of it was the saddest part of its desolation and that which grieved them most, that the sacred services which used to be performed there were discontinued. (2.) It was the place where their fathers praised God with their sacrifices and songs; what a pity is it that that should lie in ashes which had been for so many ages the glory of their nation! It aggravated their present disuse of the songs of Zion that their fathers had so often praised God with them. They interest God in the cause when they plead that it was the house where he had been praised, and put him in mind too of his covenant with their fathers by taking notice of their fathers' praising him. (3.) With it all their pleasant things were laid waste, all their desires and delights, all those things which were employed by them in the service of God, which they had a great delight in; not only the furniture of the temple, the altars and table, but especially the sabbaths and new moons, and all their religious feasts, which they used to keep with gladness, their ministers and solemn assemblies, these were all a desolation. Note, God's people reckon their sacred things their most delectable things; rob them of holy ordinances and the means of grace, and you lay waste all their pleasant things. What have they more? Observe here how God and his people have their interest twisted and interchanged; when they speak of the cities for their own habitation they call them thy holy cities, for to God they were dedicated; when they speak of the temple wherein God dwelt they call it our beautiful house and its furniture our pleasant things, for they had heartily espoused it and all the interests of it. If thus we interest God in all our concerns by devoting them to his service, and interest ourselves in all his concerns by laying them near our hearts, we may with satisfaction leave both with him, for he will perfect both.

VI. They conclude with an affectionate expostulation, humbly arguing with God concerning their present desolations (Isa 64:12): " Wilt thou refrain thyself for these things? Or, Canst thou contain thyself at these things? Canst thou see thy temple ruined and not resent it, not revenge it? Has the jealous God forgotten to be jealous? Psa 74:22, Arise, O God! plead thy own cause. Lord, thou art insulted, thou art blasphemed; and wilt thou hold thy peace and take no notice of it? Shall the highest affronts that can be done to Heaven pass unrebuked?"When we are abused we hold our peace, because vengeance does not belong to us, and because we have a God to refer our cause to. When God is injured in his honour it may justly be expected that he should speak in the vindication of it; his people prescribe not to him what he shall say, but their prayer is (as here) Psa 83:1, Keep not thou silence, O God! and Psa 109:1, " Hold not thy peace, O God of my praise! Speak for the conviction of thy enemies, speak for the comfort and relief of thy people; for wilt thou afflict us very grievously, or afflict us for ever? "It is a sore affliction to good people to see God's sanctuary laid waste and nothing done towards the raising of it out of its ruins. But God has said that he will not contend for ever, and therefore his people may depend upon it that their afflictions shall be neither to extremity nor to eternity, but light and for a moment.

Keil-Delitzsch: Isa 63:7-8

The prophet, as the leader of the prayers of the church, here passes into the expanded style of the tephillah. Isa 63:7 "I will celebrate the mercies of Jehovah, the praises of Jehovah, as is seemly for all that Jehovah hath shown us, and the great goodness towards the house of Israel, which He hath shown them according to His pity, and the riches of His mercies." The speaker is the prophet, in the name of the church, or, what is the same thing, the church in which the prophet includes himself. The prayer commences with thanksgiving, according to the fundamental rule in Psa 50:23. The church brings to its own remembrance, as the subject of praise in the presence of God, all the words and deeds by which Jehovah has displayed His mercy and secured glory to Himself. חסדי (this is the correct pointing, with ד protected by gaya ; cf., כּדכד in Isa 54:12) are the many thoughts of mercy and acts of mercy into which the grace of God, i.e., His one purpose of grace and His one work of grace, had been divided. They are just so many t^e hillōth , self-glorifications of God, and impulses to His glorification. On כּעל , as is seemly, see at Isa 59:18. There is no reason for assuming that ורב־טוּב is equivalent to רב־טוב וּכעל , as Hitzig and Knobel do. רב־טוב commences the second object to אזכּיר , in which what follows is unfolded as a parallel to the first. Rabh , the much, is a neuter formed into a substantive, as in Psa 145:7; rōbh , plurality or multiplicity, is an infinitive used as a substantive. Tūbh is God's benignant goodness; rachămı̄m , His deepest sympathizing tenderness; c hesed (root חס , used of violent emotion; cf., Syr. c hăsad , c hăsam , aemulari ; Arab. ḥss , to be tender, full of compassion), grace which condescends to and comes to meet a sinful creature. After this introit, the prayer itself commences with a retrospective glance at the time of the giving of law, when the relation of a child, in which Israel stood to Jehovah, was solemnly proclaimed and legally regulated. Isa 63:8 "He said, They are my people, children who will not lie; and He became their Saviour." א ך is used here in its primary affirmative sense. ישׁקּרוּ is the future of hope. When He made them His people, His children, He expected from them a grateful return of His covenant grace in covenant fidelity; and whenever they needed help from above, He became their Saviour ( m ōshı̄ă‛ ). We can recognise the ring of Exo 15:2 here, just as in Isa 12:2. Mōshı̄ă‛ ) is a favourite word in chapters 40-66 (compare, however, Isa 19:20 also).

Keil-Delitzsch: Isa 63:9

The next v. commemorates the way in which He proved Himself a Saviour in heart and action. "In all their affliction He was afflicted, and the Angel of His face brought them salvation. In His love and in His pity He redeemed them, and lifted them up, and bare them all the days of the olden time." This is one of the fifteen passages in which the chethib has לא , the keri לו . It is only with difficulty that we can obtain any meaning from the chethib : "in all the affliction which He brought upon them He did not afflict, viz., according to their desert"(Targ., Jer., Rashi ); or better still, as tsâr must in this case be derived from tsūr , and tsăr is only met with in an intransitive sense, "In all their distress there was no distress"( Saad. ), with which J. D. Michaelis compares 2Co 4:8, "troubled on every side, yet not distressed."The oxymoron is perceptible enough, but the להם ( צר לא ), which is indispensable to this expression, is wanting. Even with the explanation, "In all their affliction He was not an enemy, viz., Jehovah, to them"(Döderlein), or "No man persecuted them without the angel immediately,"etc. (Cocceius and Rosenmüller), we miss להם or אתם . There are other still more twisted and jejune attempts to explain the passage with לא , which are not worth the space they occupy. Even in the older translators did not know how to deal with the לא in the text. The Sept. takes tsăr as equivalent to tsı̄r , a messenger, and renders the passage according to its own peculiar interpunctuation: οὐ πρέσβυς οὐδὲ ἄγγελος ἀλλ ̓ αὐτὸς ἔσωσεν αὐτούς (neither a messenger nor an angel, but His face, i.e., He Himself helped them: Exo 33:14-15; 2Sa 17:11). Everything forces to the conclusion that the keri לו is to be preferred. The Masora actually does reckon this as one of the fifteen passages in which לו is to be read for לא .

(Note: There are fifteen passages in which the keri substitutes לו for לא . See Masora m agna on Lev 11:21 ( Psalter , ii. 60). If we add Isa 49:5; 1Ch 11:20; 1Sa 2:16, there are eighteen ( Comm. on Job , at Job 13:15). But the first two of these are not reckoned, because they are doubtful; and in the third, instead of לּו being substituted for לא , לא is substituted for לו (Ges. Thes . 735, b). 2Sa 19:7 also is not a case in point, for there the keri is לוּ for לא .)

Jerome was also acquainted with this explanation. He says: "Where we have rendered it, 'In all their affliction He was not afflicted,' which is expressed in Hebrew by lo, the adverb of negation, we might read ipse; so that the sense would be, 'In all their affliction He, i.e., God, was afflicted.' "If we take the sentence in this way, "In all oppression there was oppression to Him,"it yields a forcible thought in perfect accordance with the Scripture (compare e.g., Jdg 10:16), an expression in harmony with the usage of the language (compare tsar - lı̄ , 2Sa 1:26), and a construction suited to the contents ( לו = ipsi ). There is nothing to surprise us in the fact that God should be said to feel the sufferings of His people as His own sufferings; for the question whether God can feel pain is answered by the Scriptures in the affirmative. He can as surely as everything originates in Him, with the exception of sin, which is a free act and only originates in Him so far as the possibility is concerned, but not in its actuality. Just as a man can feel pain, and yet in his personality keep himself superior to it, so God feels pain without His own happiness being thereby destroyed. And so did He suffer with His people; their affliction was reflected in His own life in Himself, and shared Him inwardly. But because He, the all-knowing, all-feeling One, is also the almighty will, He sent the angel of His face, and brought them salvation. "The angel of His face,"says Knobel, "is the pillar of cloud and fire, in which Jehovah was present with His people in the march through the desert, with His protection, instruction, and guidance, the helpful presence of God in the pillar of cloud and fire."But where do we ever read of this, that it brought Israel salvation in the pressure of great dangers? Only on one occasion (Exo 14:19-20) does it cover the Israelites from their pursuers; but in that very instance a distinction is expressly made between the angel of God and the pillar of cloud.

Consequently the cloud and the angel were two distinct media of the manifestation of the presence of God. They differed in two respects. The cloud was a material medium - the evil, the sign, and the site of the revealed presence of God. The angel, on the other hand, was a personal medium, a ministering spirit ( λειτουργικὸν πνεῦμα ), in which the name of Jehovah was indwelling for the purpose of His own self-attestation in connection with the historical preparation for the coming of salvation (Exo 23:21). He was the mediator of the preparatory work of God in both word and deed under the Old Testament, and the manifestation of that redeeming might and grace which realized in Israel the covenant promises given to Abraham (Gen 15). A second distinction consisted in the fact that the cloud was a mode of divine manifestation which was always visible; whereas, although the angel of God did sometimes appear in human shape both in the time of the patriarchs and also in that of Joshua (Jos 5:13.), it never appeared in such a form during the history of the exodus, and therefore is only to be regarded as a mode of divine revelation which was chiefly discernible in its effects, and belonged to the sphere of invisibility: so that in any case, if we search in the history of the people that was brought out of Egypt for the fulfilment of such promises as Exo 23:20-23, we are forced to the conclusion that the cloud was the medium of the settled presence of God in His angel in the midst of Israel, although it is never so expressed in the thorah . This mediatorial angel is called "the angel of His face,"as being the representative of God, for "the face of God"is His self-revealing presence (even though only revealed to the mental eye); and consequently the presence of God, which led Israel to Canaan, is called directly "His face"in Deu 4:37, apart from the angelic mediation to be understood; and "my face"in Exo 33:14-15, by the side of "my angel"in Exo 32:34, and the angel in Exo 33:2, appears as something incomparably higher than the presence of God through the mediation of that one angel, whose personality is completely hidden by his mediatorial instrumentality. The genitive פניו , therefore, is not to be taken objectively in the sense of "the angel who sees His face,"but as explanatory, "the angel who is His face, or in whom His face is manifested."The הוּא which follows does not point back to the angel, but to Jehovah, who reveals Himself thus. But although the angel is regarded as a distinct being from Jehovah, it is also regarded as one that is completely hidden before Him, whose name is in him. He redeemed them by virtue of His love and of His c hemlâh , i.e., of His forgiving gentleness (Arabic, with the letters transposed, chilm ; compare, however, c hamūl , gentle-hearted), and lifted them up, and carried them ( נשּׂא the consequence of נטּל , which is similar in sense, and more Aramaean; cf., tollere root tal , and ferre root bhar , perf. tuli ) all the days of the olden time.

The prayer passes now quite into the tone of Ps 78 and 106, and begins to describe how, in spite of Jehovah's grace, Israel fell again and again away from Jehovah, and yet was always rescued again by virtue of His grace. For it is impossible that it should leap at once in והמּה to the people who caused the captivity, and ויּזכּר have for its subject the penitential church of the exiles which was longing for redemption (Ewald). The train of thought is rather this: From the proofs of grace which the Israel of the olden time had experienced, the prophet passes to that disobedience to Jehovah into which it fell, to that punishment of Jehovah which it thereby brought upon itself, and to that longing for the renewal of the old Mosaic period of redemption, which seized it in the midst of its state of punishment. But instead of saying that Jehovah did not leave this longing unsatisfied, and responded to the penitence of Israel with ever fresh help, the prophet passes at once from the desire of the old Israel for redemption, to the prayer of the existing Israel for redemption, suppressing the intermediate thought, that Israel was even now in such a state of punishment and longing.

Keil-Delitzsch: Isa 63:10

Israel's ingratitude. "But they resisted and vexed His Holy Spirit: then He turned to be their enemy; He made war upon them." Not only has ועצּבוּ (to cause cutting pain) קדשׁו את־רוּח as its object, but מרוּ has the same (on the primary meaning, see at Isa 3:8). In other cases, the object of m ^e rōth (hamrōth ) is Jehovah, or His word, His promise, His providence, hence Jehovah himself in the revelations of His nature in word and deed; here it is the spirit of holiness, which is distinguished from Him as a personal existence. For just as the angel who is His face, i.e., the representation of His nature, is designated as a person both by His name and also by the redeeming activity ascribed to Him; so also is the Spirit of holiness, by the fact that He can be grieved, and therefore can feel grief (compare Eph 4:30, "Grieve not the Holy Spirit of God"). Hence Jehovah, and the angel of His face, and the Spirit of His holiness, are distinguished as three persons, but so that the two latter derive their existence from the first, which is the absolute ground of the Deity, and of everything that is divine. Now, if we consider that the angel of Jehovah was indeed an angel, but that he was the angelic anticipation of the appearance of God the Mediator "in the flesh,"and served to foreshadow Him "who, as the image of the invisible God"(Col 1:15), as "the reflection of His glory and the stamp of His nature"(Heb 1:3), is not merely a temporary medium of self-manifestation, but the perfect personal self-manifestation of the divine pânı̄m , we have here an unmistakeable indication of the mystery of the triune nature of God the One, which was revealed in history in the New Testament work of redemption. The subject to ויּהפ ך is Jehovah, whose Holy Spirit they troubled. He who proved Himself to be their Father (cf., Deu 32:6), became, through the reaction of His holiness, the very reverse of what He wished to be. He turned to be their enemy; הוּא , He, the most fearful of all foes, made war against them. This is the way in which we explain Isa 63:10 , although with this explanation it would have to be accentuated differently, viz., ויהפך m ahpach , להם pashta , לאויב zakeph , הוא tiphchah , נלחם־בם silluk . The accentuation as we find it takes נלחם־בם הוא as an attributive clause: "to an enemy, who made war against them."

Keil-Delitzsch: Isa 63:11-14

Israel being brought to a right mind in the midst of this state of punishment, longed fro the better past to return. "Then His people remembered the days of the olden time, of Moses: Where is He who brought them up out of the sea with the shepherd of his flock? where is He who put the spirit of His holiness in the midst of them; who caused the arm of His majesty to go at the right of Moses; who split the waters before them, to make Himself an everlasting name: who caused them to pass through abysses of the deep, like the horse upon the plain, without their stumbling? Like the cattle which goeth down into the valley, the Spirit of Jehovah brought them to rest: thus hast Thou led Thy people, to make Thyself a majestic name." According to the accentuation before us, Isa 63:11 should be rendered thus: "Then He (viz., Jehovah) remembered the days of the olden time, the Moses of His people"(lxx, Targ., Syr., Jerome). But apart from the strange expression "the Moses of His people,"which might perhaps be regarded as possible, because the proper name m ōsheh might suggest the thought of its real meaning in Hebrew, viz., extrahens = liberator , but which the Syriac rejects by introducing the reading ‛abhdō (Moses, His servant), we have only to look at the questions of evidently human longing which follow, to see that Jehovah cannot be the subject to ויּזכּר (remembered), by which these reminiscences are introduced. It is the people which begins its inquiries with איּה , just as in Jer 2:6 (cf., Isa 51:9-10), and recals "the days of olden time,"according to the admonition in Deu 32:7. Consequently, in spite of the accents, such Jewish commentators as Saad. and Rashi regard "his people"(‛ammō ) as the subject; whereas others, such as AE, Kimchi, and Abravanel, take account of the accents, and make the people the suppressed subject of the verb "remembered,"by rendering it thus, "Then it remembered the days of olden time, (the days) of Moses (and) His people,"or in some similar way. But with all modifications the rendering is forced and lame. The best way of keeping to the accents is that suggested by Stier, "Then men (indef. man , the French on ) remembered the days of old, the Moses of His people."

But why did the prophet not say ויּזכּרוּ , as the proper sequel to Isa 63:10? We prefer to adopt the following rendering and accentuation: Then remembered (zakeph gadol ) the days-of-old ( m ercha ) of Moses ( tiphchah ) His people. The object stands before the subject, as for example in 2Ki 5:13 (compare the inversions in Isa 8:22 extr. , Isa 22:2 init. ); and m osheh is a genitive governing the composite "days of old"(for this form of the construct state, compare Isa 28:1 and Rth 2:1). The retrospect commences with "Where is He who led them up?"etc. The suffix of המּעלם (for המעלם , like רדם in Psa 68:28, and therefore with the verbal force predominant) refers to the ancestors; and although the word is determined by the suffix, it has the article as equivalent to a demonstrative pronoun ( ille qui sursum duxit , eduxit eos ). "The shepherd of his flock"is added as a more precise definition, not dependent upon vayyizkōr , as even the accents prove. את is rendered emphatic by yethib , since here it signifies unâ c um . The Targum takes it in the sense of instar pastoris gregis sui ; but though עם is sometimes used in this way, את never is. Both the lxx and Targum read רעה ; Jerome, on the other hand, adopts the reading רעי , and this is the Masoretic reading, for the Masora in Gen 47:3 reckons four רעה , without including the present passage. Kimchi and Abravanel also support this reading, and Norzi very properly gives it the preference. The shepherds of the flock of Jehovah are Moses and Aaron, together with Miriam (Ps. 77:21; Mic 6:4). With these (i.e., in their company or under their guidance) Jehovah led His people up out of Egypt through the Red Sea. With the reading רעי , the question whether b^e qirbô refers to Moses or Israel falls to the ground. Into the heart of His people (Neh 9:20) Jehovah put the spirit of His holiness: it was present in the midst of Israel, inasmuch as Moses, Aaron, Miriam, the Seventy, and the prophets in the camp possessed it, and inasmuch as Joshua inherited it as the successor of Moses, and all the people might become possessed of it. The majestic might of Jehovah, which manifested itself majestically, is called the "arm of His majesty;"an anthropomorphism to which the expression "who caused it to march at the right hand of Moses"compels us to give an interpretation worthy of God. Stier will not allow that תּפארתּו זרע is to be taken as the object, and exclaims, "What a marvellous figure of speech, an arm walking at a person's right hand!"But the arm which is visible in its deeds belongs to the God who is invisible in His own nature; and the meaning is, that the active power of Moses was not left to itself, but he overwhelming omnipotence of God went by its side, and endowed it with superhuman strength. It was by virtue of this that the elevated staff and extended hand of Moses divided the Red Sea (Exo 14:16). בּוקע has mahpach attached to the ב , and therefore the tone drawn back upon the penultimate, and metheg with the tsere , that it may not be slipped over in the pronunciation. The clause וגו לעשׂות affirms that the absolute purpose of God is in Himself. But He is holy love, and whilst willing for Himself, He wills at the same time the salvation of His creatures. He makes to Himself an "everlasting name,"by glorifying Himself in such memorable miracles of redemption, as that performed in the deliverance of His people out of Egypt. According to the general order of the passage, Isa 63:13 apparently refers to the passage through the Jordan; but the psalmist, in Psa 106:9 (cf., Psa 77:17), understood it as referring to the passage through the Red Sea. The prayer dwells upon this chief miracle, of which the other was only an after-play. "As the horse gallops over the plain,"so did they pass through the depths of the sea יכּשׁלוּ לא (a circumstantial minor clause), i.e., without stumbling. Then follows another beautiful figure: "like the beast that goeth down into the valley,"not "as the beast goeth down into the valley,"the Spirit of Jehovah brought it (Israel) to rest, viz., to the m ^e nūchâh of the Canaan flowing with milk and honey (Deu 12:9; Psa 95:11), where it rested and was refreshed after the long and wearisome march through the sandy desert, like a flock that had descended from the bare mountains to the brooks and meadows of the valley. The Spirit of God is represented as the leader here (as in Psa 143:10), viz., through the medium of those who stood, enlightened and instigated by Him, at the head of the wandering people. The following כּן is no more a correlate of the foregoing particle of comparison than in Isa 52:14. It is a recapitulation, and refers to the whole description as far back as Isa 63:9, passing with נהגתּ into the direct tone of prayer.

Keil-Delitzsch: Isa 63:15

The way is prepared for the petitions for redemption which follow, outwardly by the change in Isa 63:14 , from a mere description to a direct address, and inwardly by the thought, that Israel is at the present time in such a condition, as to cause it to look back with longing eyes to the time of the Mosaic redemption. "Look from heaven and see, from the habitation of Thy holiness and majesty! Where is Thy zeal and Thy display of might? The pressure of Thy bowels and Thy compassions are restrained towards me." On the relation between הבּיט , to look up, to open the eyes, and ראה , to fix the eye upon a thing. It is very rarely that we meet with the words in the reverse order, והביט ראה (vid., Hab 1:5; Lam 1:11). In the second clause of Isa 63:15 , instead of m isshâmayim (from heaven), we have "from the dwelling-place ( m izz^e bhul ) of Thy holiness and majesty."The all-holy and all-glorious One, who once revealed Himself so gloriously in the history of Israel, has now withdrawn into His own heaven, where He is only revealed to the spirits. The object of the looking and seeing, as apparent from what follows, is the present helpless condition of the people in their sufferings, to which there does not seem likely to be any end. There are no traces now of the kin'âh (zeal) with which Jehovah used to strive on behalf of His people, and against their oppressors (Isa 26:11), or of the former displays of His g^e bhūrâh ( וּגבוּרת ך , as it is correctly written in Ven. 1521, is a defective plural). In Isa 63:15 we have not a continued question ("the sounding of Thy bowels and Thy mercies, which are restrained towards me?"), as Hitzig and Knobel suppose. The words 'ēlai hith'appâqū have not the appearance of an attributive clause, either according to the new strong thought expressed, or according to the order of the words (with אלי written first). On strepitus viscerum , as the effect and sign of deep sympathy, see at Isa 16:11. רחמים and מעים , or rather מעים (from מעה , of the form רעה ) both signify primarily σπλἀγχνα , strictly speaking the soft inward parts of the body; the latter from the root מע , to be pulpy or soft, the former from the root חר , to be slack, loose, or soft. המון , as the plural of the predicate shows, does not govern רחמי ך also. It is presupposed that the love of Jehovah urges Him towards His people, to relieve their misery; but His compassion and sympathy apparently put constraint upon themselves (hith'appēq as in Isa 42:14, lit., se superare, from 'âphaq , root פק ), to abstain from working on behalf of Israel.

Keil-Delitzsch: Isa 63:16

The prayer for help, and the lamentation over its absence, are now justified in Isa 63:16 : "For Thou art our Father; for Abraham is ignorant of us, and Israel knoweth us not. Thou, O Jehovah, art our Father; our Redeemer is from olden time Thy name." Jehovah is Israel's Father (Deu 32:6). His creative might, and the gracious counsels of His love, have called it into being: אבינוּ has not yet the deep and unrestricted sense of the New Testament "Our Father."The second kı̄ introduces the reason for this confession that Jehovah was Israel's Father, and could therefore look for paternal care and help from Him alone. Even the dearest and most honourable men, the forefathers of the nation, could not help it. Abraham and Jacob-Israel had been taken away from this world, and were unable to interfere on their own account in the history of their people. ידע and הכּיר suggest the idea of participating notice and regard, as in Deu 33:9 and Rth 2:10, Rth 2:19. יכּירנוּ has the vowel â (pausal for a , Isa 56:3) in the place of ē , to rhyme with ידענוּ (see Ges. §60, Anm. 2). In the concluding clause, according to the accents, מעולם גּאלנוּ are connected together; but the more correct accentuation is גאלנו tiphchah , מעולם m ercha , and we have rendered it so. From the very earliest time the acts of Jehovah towards Israel had been such that Israel could call Him גאלנו .

Keil-Delitzsch: Isa 63:17

But the in the existing state of things there was a contrast which put their faith to a severe test. "O Jehovah, why leadest Thou us astray from Thy ways, hardenest our heart, so as not to fear Thee? Return for Thy servants' sake, the tribes of Thine inheritance." When men have scornfully and obstinately rejected the grace of God, God withdraws it from them judicially, gives them up to their wanderings, and makes their heart incapable of faith (hiqshı̄ăch , which only occurs again in Job 39:16, is here equivalent to hiqshâh in Psa 95:8; Deu 2:30). The history of Israel from Isa 6:1-13 onwards has been the history of such a gradual judgment of hardening, and such a curse, eating deeper and deeper, and spreading its influence wider and wider round. The great mass are lost, but not without the possibility of deliverance for the better part of the nation, which now appeals to the mercy of God, and sighs for deliverance from this ban. Two reasons are assigned for this petition for the return of the gracious presence of God: first, that there are still "servants of Jehovah"to be found, as this prayer itself actually proves; and secondly, that the divine election of grace cannot perish.

Keil-Delitzsch: Isa 63:18-19

But the existing condition of Israel looks like a withdrawal of this grace; and it is impossible that these contrasts should cease, unless Jehovah comes down from heaven as the deliverer of His people. Isa 63:8, Isa 63:19 (Isa 64:1). "For a little time Thy holy people was in possession. Our adversaries have trodden down Thy sanctuary. We have become such as He who is from everlasting has not ruled over, upon whom Thy name was not called. O that Thou wouldst rend the heaven, come down, the mountains would shake before thy countenance." It is very natural to try whether yâr^e shū may not have tsârēnū for its subject (cf., Jer 49:2); but all the attempts made to explain the words on this supposition, show that lammits‛âr is at variance with the idea that yâr^e shū refers to the foes. Compare, for example, Jerome's rendering " quasi nihilum (i.e., ad nihil et absque allo labore ) possederunt populum sanctum tuum ;"that of Cocceius, "propemodum ad haereditatem ;" and that of Stier, "for a little they possess entirely Thy holy nation."Mits‛âr is the harsher form for m iz‛âr , which the prophet uses in Isa 10:25; Isa 16:14; Isa 29:17 for a contemptibly small space of time; and as ל is commonly used to denote the time to which, towards which, within which, and through which, anything occurs (cf., 2Ch 11:17; 2Ch 29:17; Ewald, §217, d ), lammits‛âr may signify for a (lit. the well-known) short time ( per breve tempus ; like εἰς ἐπ ̓κατ ̓ ἐνιαυτόν , a year long). If m iqdâsh could mean the holy land, as Hitzig and others suppose, m iqdâshekhâ might be the common object of both sentences (Ewald, §351, p. 838). But m iqdash Jehovah (the sanctuary of Jehovah) is the place of His abode and worship; and "taking possession of the temple"is hardly an admissible expression. On the other hand, yârash hâ'ârets , to take possession of the (holy) land, is so common a phrase (e.g., Isa 60:21; Isa 65:9; Psa 44:4), that with the words "Thy holy people possessed for a little (time)"we naturally supply the holy land as the object. The order of the words in the two clauses is chiastic. The two strikingly different subjects touch one another as the two inner members. Of the perfects, the first expresses the more remote past, the second the nearer past, as in Isa 60:10 . The two clauses of the v. rhyme - the holiest thing in the possession of the people, which was holy according to the choice and calling of Jehovah, being brought into the greatest prominence; bōsēs = πατεῖν , Luk 21:24; Rev 11:2. Hahn's objection, that the time between the conquest of the land and the Chaldean catastrophe could not be called m its‛âr (a little while), may be answered, from the fact that a time which is long in itself shrinks up when looked back upon or recalled, and that as an actual fact from the time of David and Solomon, when Israel really rejoiced in the possession of the land, the coming catastrophe began to be foreboded by many significant preludes.

The lamentation in Isa 63:19 proceeds from the same feeling which caused the better portion of the past to vanish before the long continuance of the mournful present. Hitzig renders היינוּ "we were;"Hahn, "we shall be;"but here, where the speaker is not looking back, as in Isa 26:17, at a state of things which has come to an end, but rather at one which is still going on, it signifies "we have become."The passage is rendered correctly in S.: ἐγενήθημεν (or better, γεγόναμεν ) ὡς ἀπ ̓αἰῶνος ὧν οὐκ ἐξουσίασας οὐδὲ ἐπικλήθη τὸ ὄνομά σου αὐτοῖς . The virtual predicate to hâyı̄nū commences with m ē‛ōlâm : "we have become such (or like such persons) as,"etc.; which would be fully expressed by אשׁר כּעם , or merely כּעשׁר , or without אשׁר , and simply by transposing the words, וגו משׁלתּ כּלא (cf., Oba 1:16): compare the virtual subject אהבו יהוה in Isa 48:14, and the virtual object בשׁמי יקרא in Isa 41:25 (Ewald, §333, b ). Every form of "as if"is intentionally omitted. The relation in which Jehovah placed Himself to Israel, viz., as its King, and as to His own people called by His name, appears not only as though it had been dissolved, but as though it had never existed at all. The existing state of Israel is a complete practical denial of any such relation. Deeper tones than these no lamentation could possibly utter, and hence the immediate utterance of the sigh which goes up to heaven: "O that Thou wouldst rend heaven!"It is extremely awkward to begin a fresh chapter with כּקדח ("as when the melting fire burneth"); at the same time, the Masoretic division of the vv. is unassailable.

(Note: In the Hebrew Bibles, Isa 64:1-12 commences at the second v. of our version; and the first v. is attached to Isa 63:19 of the previous chapter. - Tr.)

For Isa 63:19 (Isa 64:1) could not be attached to Isa 64:1-2, since this v. would be immensely overladen; moreover, this sigh really belongs to Isa 63:19 (Isa 63:19), and ascends out of the depth of the lamentation uttered there. On utinam discideris = discinderes , see at Isa 48:18. The wish presupposes that the gracious presence of God had been withdrawn from Israel, and that Israel felt itself to be separated from the world beyond by a thick party-wall, resembling an impenetrable black cloud. The closing member of the optative clause is generally rendered ( utinam ) a facie tua montes diffluerent (e.g., Rosenmüller after the lxx τακήσονται ), or more correctly, defluerent (Jerome), as nâzal means to flow down, not to melt. The meaning therefore would be, "O that they might flow down, as it were to the ground melting in the fire"(Hitzig). The form nâzollu cannot be directly derived from nâzal , if taken in this sense; for it is a pure fancy that nâzōllū may be a modification of the pausal נזלוּ with ō for ā , and the so-called dagesh affectuosum ). Stier invents a verb med. o. נזל . The more probable supposition is, that it is a niphal formed from zâlāl = nâzal (Ewald, §§193, c ). But zâlal signifies to hang down slack, to sway to and fro (hence zōlēl , lightly esteemed, and zalzallı̄m , Isa 18:5, pliable branches), like zūl in Isa 46:6, to shake, to pour down;

(Note: Just as the Greek has in addition to σαλ-εὐειν the much simpler and more root-like σεἰ-̀µιν ; so the Semitic has, besides זל , the roots זא , זע : compare the Arabic סלסל , זאזע , זעזע , all three denoting restless motion.)

and nâzōllu , if derived from this, yields the appropriate sense concuterentur (compare the Arabic zalzala , which is commonly applied to an earthquake). The nearest niphal form would be נזלּוּ (or resolved, נזלוּ , Jdg 5:5); but instead of the a of the second syllable, the niphal of the verbs ע has sometimes o , like the verb ע ו (e.g., נגלּוּ , Isa 34:4; Ges. §67, Anm. 5).

Keil-Delitzsch: Isa 64:1-2

The similes which follow cannot be attached to this nâzōllū , however we may explain it. Yet Isa 64:1 (2) does not form a new and independent sentence; but we must in thought repeat the word upon which the principal emphasis rests in Isa 63:19 (Isa 64:1). "( Wouldst come down ) as fire kindles brushwood, fire causes water to boil; to make known Thy name to Thine adversaries, that the heathen may tremble before Thy face! When Thou doest terrible things which we hoped not for; wouldst come down, ( and ) mountains shake before Thy countenance! "The older expositors gave themselves a great deal of trouble in the attempt to trace hămâsı̄m to m âsas , to melt. But since Louis de Dieu and Albert Schultens have followed Saadia and Abulwâlid in citing the Arabic hms , to crack, to mutter, to mumble, etc., and hšm , to break in pieces, confringere , from which comes hashim , broken, dry wood, it is generally admitted that hămâsim is from hemes (lit. crackling, rattling, Arab. hams ), and signifies "dry twigs," arida sarmenta . The second simile might be rendered, "as water bubbles up in the fire;"and in that case m ayim would be treated as a feminine (according to the rule in Ges. §146, 3), in support of which Job 14:19 may be adduced as an unquestionable example (although in other cases it is masculine), and אשׁ = בּאשׁ would be used in a local sense, like lehâbhâh , into flames, in Isa 5:24. But it is much more natural to take אשׁ , which is just as often a feminine as מים is a masculine, as the subject of תּבעה , and to give to the verb בּעה , which is originally intransitive, judging from the Arabic bgâ , to swell, the Chald. בּוּע , to spring up (compare אבעבּעות , blisters, pustules), the Syr. בּגא , to bubble up, etc., the transitive meaning to cause to boil or bubble up, rather than the intransitive to boil (comp. Isa 30:13, נבעה , swollen = bent forwards, as it were protumidus ). Jehovah is to come down with the same irresistible force which fire exerts upon brushwood or water, when it sets the former in flames and makes the latter boil; in order that by such a display of might He may make His name known (viz., the name thus judicially revealing itself, hence "in fire,"Isa 30:27; Isa 66:15) to His adversaries, and that nations (viz., those that are idolaters) may tremble before Him ( מפּני ך : cf., Psa 68:2-3). The infinitive clause denoting the purpose, like that indicating the comparison, passes into the finite (cf., Isa 10:2; Isa 13:9; Isa 14:25). Modern commentators for the most part now regard the optative lū' (O that) as extending to Isa 64:2 also; and, in fact, although this continued influence of lū' appears to overstep the bounds of the possible, we are forced to resort to this extremity. Isa 64:2 cannot contain a historical retrospect: the word "formerly"would be introduced if it did, and the order of the words would be a different one. Again, we cannot assume that נזלּוּ הרים מפּני ך ירדתּ contains an expression of confidence, or that the prefects indicate certainty. Neither the context, the foregoing נוראות בּעשׂות ך נו (why not עשׂה ?), nor the parenthetical assertion נקוּה לא , permits of this. On the other hand, וגו בעשׂותך connects itself very appropriately with the purposes indicated in Isa 64:1 (2.): "may tremble when Thou doest terrible things, which we, i.e., such as we, do not look for,"i.e., which surpass our expectations. And now nothing remains but to recognise the resumption of Isa 63:19 (Isa 64:1) in the clause "The mountains shake at Thy presence,"in which case Isaiah 63:19 b -64:2 (Isa 64:1-3) forms a grand period rounded off palindromically after Isaiah's peculiar style.

Keil-Delitzsch: Isa 64:3

The following clause gives the reason for this; ו being very frequently the logical equivalent for kı̄ (e.g., Isa 3:7 and Isa 38:15). The justification of this wish, which is forced from them by the existing misery, is found in the incomparable acts of Jehovah for the good of His own people, which are to be seen in a long series of historical events. Isa 64:3 (4.). "For from olden time men have not heard, nor perceived, nor hath an eye seen, a God beside Thee, who acted on behalf of him that waiteth for Him." No ear, no eye has ever been able to perceive the existence of a God who acted like Jehovah, i.e., really interposed on behalf of those who set their hopes upon Him. This is the explanation adopted by Knobel; but he wrongly supplies נוראות to יעשׂה , whereas עשׂה is used here in the same pregnant sense as in Ps. 22:32; Psa 37:5; 52:11 (cf., gâmar in Psa 57:3; Psa 138:8). It has been objected to this explanation, that האזין is never connected with the accusative of the person, and that God can neither be heard nor seen. But what is terrible in relation to שׁמע in Job 42:5 cannot be untenable in relation to האזין . Hearing and seeing God are here equivalent to recognising His existence through the perception of His works. The explanation favoured by Rosenmüller and Stier, viz., "And from olden time men have not heard it, nor perceived with ears, no eye has seen it, O God, beside Thee, what (this God) doth to him that waiteth for Him,"is open to still graver objections. The thought is the same as in Psa 31:20, and when so explained it corresponds more exactly to the free quotation in 1Co 2:9, which with our explanation there is no necessity to trace back to either Isa 42:15-16, or a lost book, as Origen imagined (see Tischendorf's ed. vii. of the N.T. on this passage). This which no ear has heard, no eye seen, is not God Himself, but He who acts for His people, and justifies their waiting for Him (cf., Hofmann, Die h. Schrift Neuen Testaments , ii. 2, 51). Another proof that Paul had no other passage than this in his mind, is the fact that the same quotation is met with in Clement's Epistle to the Corinthians (ch. 34), where, instead of "those that love Him,"we have "those that wait for Him,"a literal rendering of למחכּה־לו . The quotation by Paul therefore by no means leads us to take Elohim as a vocative or וגו יעשׂה as the object, although it must not be concealed that this view of the passage and its reference to the fulness of glory in the eternal life is an old rabbinical one, as Rashi expressly affirms, when he appeals to R. Jose (Joseph Kara) as bondsman for the other (see b. Sanhedrin 99 a ). Hahn has justly objected to this traditional explanation, which regards Elohim as a vocative, that the thought, that God alone has heard and perceived and seen with His eye what He intends to do to His people, is unsuitable in itself, and at variance with the context, and that if וגו יעשׂה was intended as the object, אשר ( את ) would certainly be inserted. And to this we may add, that we cannot find the words Elohim zūlâth^e khâ (God beside Thee) preceded by a negation anywhere in chapters 40-66 without receiving at once the impression, that they affirm the sole deity of Jehovah (comp. Isa 45:5, Isa 45:21). The meaning therefore is, "No other God beside Jehovah has ever been heard or seen, who acted for ( ageret pro ) those who waited for Him." M^e chakkēh is the construct, according to Ges. §116, 1; and ya‛ăsēh has tsere here, according to Kimchi ( Michlol 125 b ) and other testimonies, just as we meet with תעסה four times (in Gen 26:29; Jos 7:9; 2Sa 13:12; Jer 40:16) and ונעשׂה once (Jos 9:24), mostly with a disjunctive accent, and not without the influence of a whole or half pause, the form with tsere being regarded as more emphatic than that with seghol .

(Note: In addition to the examples given above, we have the following forms of the same kind in kal: ימּצה (with tiphchah ) in Jer 17:17; תּראה (with tsakpeh ) in Dan 1:13, compare תּגלּה (with athnach ) in Lev 18:7-8, and תגלּה (with the smaller disjunctive tiphchah ) in Lev 18:9-11; ינקּה (with athnach ) in Nah 1:3; אזרה (with tsakeph ) in Eze 5:12. This influence of the accentuation has escaped the notice of the more modern grammarians (e.g., Ges. §75, Anm. 17).)

Keil-Delitzsch: Isa 64:4

(5)

After the long period governed by לוּא has thus been followed by the retrospect in Isa 64:3 (4.), it is absolutely impossible that Isa 64:4 (5 a ) should be intended as an optative, in the sense of "O that thou wouldst receive him that,"etc., as Stier and others propose. The retrospect is still continued thus: "Thou didst meet him that rejoiceth to work righteousness, when they remembered Thee in Thy ways." צדק ועשׂה שׂשׂ is one in whom joy and right action are paired, and is therefore equivalent to לעשׂות שׂשׂ . At the same time, it may possibly be more correct to take צדק as the object of both verses, as Hofmann does in the sense of "those who let what is right be their joy, and their action also;"for though שׂוּשׂ ( שׂישׂ ) cannot be directly construed with the accusative of the object, as we have already observed at Isa 8:6 and Isa 35:1, it may be indirectly, as in this passage and Isa 65:18. On pâga‛ , "to come to meet,"in the sense of "coming to the help of,"see at Isa 47:3; it is here significantly interchanged with בּדרכי ך of the minor clause bidrâkhekhâ yizk^e rūkhâ , "those who remember Thee in Thy ways"(for the syntax, compare Isa 1:5 and Isa 26:16): "When such as love and do right, walking in Thy ways, remembered Thee (i.e., thanked Thee for grace received, and longed for fresh grace), Thou camest again and again to meet them as a friend."

But Israel appeared to have been given up without hope to the wrath of this very God. Isa 64:4 (5 b ). "Behold, Thou, Thou art enraged, and we stood as sinners there; already have we been long in this state, and shall we be saved?" Instead of hēn ‛ attâh (the antithesis of now and formerly), the passage proceeds with hēn ' attâh . There was no necessity for ' attâh with qâtsaphtâ ; so that it is used with special emphasis: "Behold, Thou, a God who so faithfully accepts His own people, hast broken out in wrath." The following word ונּחטא cannot mean "and we have sinned,"but is a fut. consec. , and therefore must mean at least, "then we have sinned"(the sin inferred from the punishment). It is more correct, however, to take it, as in Gen 43:9, in the sense of, "Then we stand as sinners, as guilty persons:"the punishment has exhibited Israel before the world, and before itself, as what it really is (consequently the fut. consec. does not express the logical inference, but the practical consequence). As ונחטא has tsakeph , and therefore the accents at any rate preclude Shelling's rendering, "and we have wandered in those ways from the very earliest times,"we must take the next two clauses as independent, if indeed בה ם is to be understood as referring to בדרכי ך . Stier only goes halfway towards this when he renders it, "And indeed in them (the ways of God, we sinned) from of old, and should we be helped?"This is forced, and yet not in accordance with the accents. Rosenmüller and Hahn quite satisfy this demand when they render it, "Tamen in viis tuis aeternitas ut salvemur ;" but ‛ ōlâm , αἰών , in this sense of αἰωνιότης , is not scriptural. The rendering adopted by Besser, Grotius, and Starck is a better one: "( Si vero ) in illis ( viis tuis ) perpetuo ( m ansissemus ), tunc servati fuerimus "(if we had continued in Thy ways, then we should have been preserved). But there is no succession of tenses here, which could warrant us in taking ונוּשׁע as a paulo-post future; and Hofmann's view is syntactically more correct, "In them (i.e., the ways of Jehovah) eternally, we shall find salvation, after the time is passed in which He has been angry and we have sinned"(or rather, been shown to be guilty). But we question the connection between בהם and רדכיך in any form. In our view the prayer suddenly takes a new turn from hēn (behold) onwards, just as it did with lū' (O that) in Isa 64:1; and רדכיך in Isa 64:5 stands at the head of a subordinate clause. Hence בהם must refer back to ונחטא קצפת ("in Thine anger and in our sins,"Schegg). There is no necessity, however, to search for nouns to which to refer בּהם . It is rather to be taken as neuter, signifying "therein"(Eze 33:18, cf., Psa 90:10), like עליהם , thereupon = thereby (Isa 38:16), בּהן therein (Isa 37:16), מהם thereout (Isa 30:6), therefrom (Isa 44:15). The idea suggested by such expressions as these is no doubt that of plurality (here a plurality of manifestations of wrath and of sins), but one which vanishes into the neuter idea of totality. Now we do justice both to the clause without a verb, which, being a logical copula , admits simply of a present sumus ; and also to ‛ ōlâm , which is the accusative of duration, when we explain the sentence as meaning, "In this state we are and have been for a long time." ‛ Olâm is used in other instances in these prophecies to denote the long continuance of the sate of punishment (see Isa 42:14; Isa 57:11), since it appeared to the exiles as an eternity (a whole aeon), and what lay beyond it as but a little while ( m its‛âr , Isa 63:18). The following word ונוּשׁע needs no correction. There is no necessity to change it into ונּתע , as Ewald proposes, after the lxx καὶ ἐπλανήθημεν ("and we fell into wandering"), or what would correspond still more closely to the lxx (cf., Isa 46:8, פשׁעים , lxx πεπλανήμενοι ), but is less appropriate here, into ונּפשׁע ("and we fell into apostasy"), the reading supported by Lowth and others. If it were necessary to alter the text at all, we might simply transpose the letters, and read וּנשׁוּע , "and cried for help."But if we take it as a question, "And shall we experience salvation - find help?"there is nothing grammatically inadmissible in this (compare Isa 28:28), and psychologically it is commended by the state of mind depicted in Isa 40:27; Isa 59:10-12. Moreover, what follows attaches itself quite naturally to this.

Keil-Delitzsch: Isa 64:5

(6)

The people who ask the question in Isa 64:5 do not regard themselves as worthy of redemption, as their self-righteousness has been so thoroughly put to shame. "We all became like the unclean thing, and all our virtues like a garment soiled with blood; and we all faded away together like the leaves; and our iniquities, like the storm they carried us away." The whole nation is like one whom the law pronounces unclean, like a leper, who has to cry "tâmē , tâmē "as he goes along, that men may get out of his way (Lev 13:45). Doing right in all its manifold forms ( ts^e dâqōth , like Isa 33:15, used elsewhere of the manifestations of divine righteousness), which once made Israel well-pleasing to God (Isa 1:21), has disappeared and become like a garment stained with menstruous discharge (cf., Eze 36:17); (lxx ὡς ῥάκος ἀποκαθημένης = dâvâ , Isa 30:22; niddâh , Lam 1:17; t^e mē'âh , Lev 15:33). ‛Iddı̄m (used thus in the plural in the Talmud also) signifies the monthly period ( menstrua ). In the third figure, that of fading falling foliage, the form vannâbhel is not kal (= vannibbōl or vannibbal ; Ewald, §232, b ), which would be an impossibility according to the laws of inflexion; still less is it niphal = vanninnâbhel (which Kimchi suggests as an alternative); but certainly a hiphil . It is not, however, from nâbhēl = vannabbel , "with the reduplication dropped to express the idea of something gradual,"as Böttcher proposes (a new and arbitrary explanation in the place of one founded upon the simple laws of inflexion), but either from bâlal (compare the remarks on belı̄l in Isa 30:24, which hardly signifies "ripe barley"however), after the form ויּגל (from גּלל ) ויּס ך (from סכ ך ), or from būl , after the form ויּקם , etc. In any case, therefore, it is a metaplastic formation, whether from bâlal or būl = nâbhēl , like ויּשׂר (in 1Ch 20:3, after the form ויּסר , from שּׂור = נשׂר , or after the form ויּרע , from שׂרר = נשׂר (compare the rabbinical explanation of the name of the month Bul from the falling of the leaves, in Buxtorf, Lex. talm. col. 271). The hiphil הבל or הביל is to be compared to האדים , to stream out red (= to be red); הארי ך , to make an extension (= to be long); השׁרישׁ , to strike root (= to root), etc., and signifies literally to produce a fading (= to fade away). In the fourth figure, עוננוּ (as it is also written in Isa 64:6 according to correct codices) is a defective plural (as in Jer 14:7; Eze 28:18; Dan 9:13) for the more usual עונתינוּ (Isa 59:12). עון is the usual term applied to sin regarded as guilt, which produces punishment of itself. The people were robbed by their sins of all vital strength and energy, like dry leaves, which the guilt and punishment springing from sin carried off as a very easy prey.

Keil-Delitzsch: Isa 64:6

(7)

Universal forgetfulness of God was the consequence of this self-instigated departure from God. "And there was no one who called upon Thy name, who aroused himself to lay firm hold of Thee: for Thou hadst hidden Thy face from us, and didst melt us into the hand of our transgressions." There was no one (see Isa 59:16) who had risen up in prayer and intercession out of this deep fall, or had shaken himself out of the sleep of security and lethargy of insensibility, to lay firm hold of Jehovah, i.e., not to let Him go till He blessed him and his people again. The curse of God pressed every one down; God had withdrawn His grace from them, and given them up to the consequences of their sins. The form ותּמוּגנוּ is not softened from the pilel ותּמגגנוּ , but is a kal like ויכוּננּוּ ekil in Job 31:15 (which see), מוּג being used in a transitive sense, as kūn is there (cf., shūbh , Isa 52:8; m ūsh , Zec 3:9). The lxx, Targ., and Syr. render it et tradidisti nos ; but we cannot conclude from this with any certainty that they read ותּמגּננוּ , which Knobel follows Ewald in correcting into the incorrect form ותּמגּנּוּ . The prophet himself had the expression m iggēn b^e yad (Gen 14:20, cf., Job 8:4) in his mind, in the sense of liquefecisti nos in manum , equivalent to liquefecisti et tradidisti ( παρέδωκας , Rom 1:28), from which it is evident that ביד is not a mere διά (lxx), but the "hand"of the transgressions is their destructive and damning power.

Keil-Delitzsch: Isa 64:7-8

(8-9)

This was the case when the measure of Israel's sins had become full. They were carried into exile, where they sank deeper and deeper. The great mass of the people proved themselves to be really massa perdita , and perished among the heathen. But there were some, though a vanishingly small number, who humbled themselves under the mighty hand of God, and, when redemption could not be far off, wrestled in such prayers as these, that the nation might share it in its entirety, and if possible not one be left behind. With ועתּה the existing state of sin and punishment is placed among the things of the past, and the petition presented that the present moment of prayer may have all the significance of a turning-point in their history. "And now, O Jehovah, Thou art our Father: we are the clay, and Thou our Maker; and we are all the work of Thy hand. Be not extremely angry, O Jehovah, and remember not the transgression for ever! Behold, consider, we beseech Thee, we are all Thy people." The state of things must change at last; for Israel is an image made by Jehovah; yea, more than this, Jehovah is the begetter of Israel, and loves Israel not merely as a sculptor, but as a father (compare Isa 45:9-10, and the unquestionable passage of Isaiah in Isa 29:16). Let Him then not be angry עד־מאד , "to the utmost measure"(cf., Psa 119:8), or if we paraphrase it according to the radical meaning of מד , "till the weight becomes intolerable."Let Him not keep in mind the guilt for ever, to punish it; but, in consideration of the fact that Israel is the nation of His choice, let mercy take the place of justice. הן strengthens the petition in its own way (see Gen 30:34), just as נא does; and הבּיט signifies here, as elsewhere, to fix the eye upon anything. The object, in this instance, is the existing fact expressed in "we are all Thy people."Hitzig is correct in regarding the repetition of "all of us"in this prayer as significant. The object throughout is to entreat that the whole nation may participate in the inheritance of the coming salvation, in order that the exodus from Babylonia may resemble the exodus from Egypt.

Keil-Delitzsch: Isa 64:9-11

The re-erection of the ruins of the promised land requires the zeal of every one, and this state of ruin must not continue. It calls out the love and faithfulness of Jehovah. "The cities of Thy holiness have become a pasture-ground; Zion has become a pasture-ground, Jerusalem a desert. The house of our holiness and of our adorning, where our fathers praised Thee, is given up to the fire, and everything that was our delight given up to devastation. Wilt Thou restrain Thyself in spite of this, O Jehovah, be silent, and leave us to suffer the utmost?" Jerusalem by itself could not possibly be called "cities"( ‛ ârē ), say with reference to the upper and lower cities (Vitringa). It is merely mentioned by name as the most prominent of the many cities which were all "holy cities,"inasmuch as the whole of Canaan was the land of Jehovah (Isa 14:25), and His holy territory (Psa 78:54). The word m idbâr (pasture-land, heath, different from tsiyyâh , the pastureless desert, Isa 35:1) is repeated, for the purpose of showing that the same fate had fallen upon Zion-Jerusalem as upon the rest of the cities of the land. The climax of the terrible calamity was the fact, that the temple had also fallen a prey to the burning of the fire (compare for the fact, Jer 52:13). The people call it "house of our holiness and of our glory."Jehovah's qōdesh and tiph'ereth have, as it were, transplanted heaven to earth in the temple (compare Isa 63:15 with Isa 60:7); and this earthly dwelling-place of God is Israel's possession, and therefore Israel's qōdesh and tiph'ereth . The relative clause describes what sublime historical reminiscences are attached to the temple: אשׁר is equivalent to שׁם אשׁר , as in Gen 39:20; Num 20:13 (compare Psa 84:4), Deu 8:15, etc. הללּ ך has c hateph - pathach , into which, as a rule, the vocal sheva under the first of two similar letters is changed. Machămaddēnū (our delights) may possibly include favourite places, ornamental buildings, and pleasure grounds; but the parallel leads us rather to think primarily of things associated with the worship of God, in which the people found a holy delight. כל , contrary to the usual custom, is here followed by the singular of the predicate, as in Pro 16:2; Eze 31:15 (cf., Gen 9:29). Will Jehovah still put restraint upon Himself, and cause His merciful love to keep silence, על־זאת , with such a state of things as this, or notwithstanding this state of things (Job 10:7)? On התאפּק , see Isa 63:15; Isa 42:14. The suffering would indeed increase עד־מאד (to the utmost), if it caused the destruction of Israel, or should not be followed at last by Israel's restoration. Jehovah's compassion cannot any longer thus forcibly restrain itself; it must break forth, like Joseph's tears in the recognition scene (Gen 45:1).

Constable: Isa 56:1--66:24

V. Israel's future transformation chs. 56--66

The last major section of Isaiah deals with the necessity of living out the righteousness of God (cf. Rom. 12-16). These chapters emphasize what the characteristics of the servants of the Lord should be. Again, the focus is on Israel primarily but not exclusively. All God's people are in view, though God's will for Israel and His promises to Israel were Isaiah's chief concerns.⁶³³

"These chapters are about the internalization of the law by means of an intimate relationship with the God who alone can enable people to live holy lives."⁶³⁴

This section also clarifies the relationship between works and grace, both of which Isaiah spoke of as essential in his earlier chapters.

The structure of this section is as follows.⁶³⁵

A Foreign worshipers 56:1-8

B Ethical righteousness 56:9-59:15a

C The divine warrior 59:15b-21

D Eschatological hope chs. 60-62

C' The divine warrior 63:1-6

B' Ethical righteousness 63:7-66:17

A' Foreign worshipers 66:18-24

Constable: Isa 63:1--66:24

C. Recognition of divine ability chs. 63-66

The third and final subdivision of this last part of the book (chs. 56-66) returns to many of the themes in the first subdivision (chs. 56-59). However, the structure of this subdivision is the mirror opposite of that one.

"Whereas chs. 56-59 begin with a discussion of the foreign converts (56:1-8) and end with a description of the Divine Warrior who battles alone for his people (59:15b-21), this final subdivision (63:1-6) begins with the description of the Divine Warrior (using some of the same language as a previous one), and ends with a treatment of foreign converts (66:18-24). But beyond that, in each case the central section deals with the inability of the people to produce the ethical righteousness called for (56:8-59:15a; 63:7-66:17)."⁷⁰⁰

In chapters 56-59 the major emphasis was on human inability to produce the righteousness that God requires, and the minor emphasis was on God's power to enable humans to live righteously. In chapters 63-66 the opposite pattern of emphases exists. Both sections, of course, flank chapters 60-62 with its emphasis on future eschatological glory.

Constable: Isa 63:1--65:17

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

Isaiah proceeded to glorify the faithfulness of God by painting it against the dark background of Israel's unfaithfulness. Even though people cannot attain righteousness on their own, God makes it available to them through the work of His Servant.

Constable: Isa 63:7--65:1

The delayed salvation 63:7-64:12

If the Lord was capable of defeating Israel's enemies, as the previous revelation of the Warrior claimed, why had He not acted for Israel already? This intercessory communal lament explains that delayed salvation was not because of Yahweh's inability or disinterest but because of Israel's manipulative attitude toward Him.⁷⁰⁵ Israel's experiences were a result of her relationship with the Lord.

"The Isaianic literature is characterized by a wonderful perception of the future, yet every time we are brought to the point where all seems to be fulfilled we meet a not yet'. Chapter 12 sings in joy over the glory of the coming king (chapters 6-11), but chapters 13-27 intervene to remind us of the scale in time and space on which the Lord is working. Again, we trace the work of the Servant to the point where all is done and only the enjoyment of the Messianic banquet remains (chapter 55), and then we discover (56:1) that salvation is still to come. Finally, we reach the sombre [sic] but marvellous [sic] 63:1-6. Surely now, with the overthrow of every foe, the redeeming work is fully done! But no, the remembrancers take their place on the walls to give the Lord no rest till he fulfils [sic] all that is promised."⁷⁰⁶

"The glories of chapters 60-62 and the vision of the decisive action in 63:1-6 stir the prophet to one of the most eloquent intercessions of the Bible as he surveys the past goodness of God and the present straits of his people."⁷⁰⁷

Constable: Isa 63:7-14

The reminiscence 63:7-14

This part of Isaiah's lament consists of a review of Israel's relationship with the Lord (vv. 7-10) and a call for Israel to remember who He is (vv. 11-14).

63:7 The poetic prophet announced that he would reflect on the loyal love (Heb. hesed) of Yahweh toward His people Israel. The Lord had been super-abundantly good and compassionate in blessing them.

63:8 God had elected Israel as His son. This was not due to anything in Israel but totally due to God's loving selection of Abraham and his descendants for special blessing (cf. 1 Cor. 15:9-10). God had a right to expect that the nation, so chosen, would respond with loyalty and integrity toward Him. This mutual commitment would have resulted in God delivering His people whenever they needed salvation. Note that the result would not be God insulating the Israelites from difficulties but delivering them from them.

63:9 The Israelites had responded to God's grace in electing them by committing themselves to Him (Exod. 19:8). Consequently, Yahweh had participated in their afflictions with them and rescued His people from them throughout their history.

The identity of "the angel of His presence" is the messenger who came from the Lord's presence to deliver His people.⁷⁰⁸ This may refer to an angel, but it probably refers to the second person of the Trinity, the primary agent of salvation in the New Testament.

"Verse 9 is one of the most moving expressions of the compassionate love of God in the OT, reminding the reader of some of the great passages in Hosea, Isaiah's older contemporary."⁷⁰⁹

63:10 Even though the Israelites pledged themselves to follow the Lord faithfully, they rebelled against Him and so grieved His Holy Spirit.⁷¹⁰

"Most commentators recognize that the understanding of the Holy Spirit here and in v. 11 is close to the fully developed NT concept of the third person of the Trinity. Here he is clearly a person who is capable of being hurt by human behavior, and in v. 11 he is the empowering and enabling presence in the human spirit. As Delitzsch says, He is the Spirit who is both holy in himself and capable of producing holiness.' In v. 12, although the adjective holy' is not used, the same Spirit is the one who guides and provides for the people of God."⁷¹¹

The Israelites' rebellion led God to oppose them by fighting against them, resisting them. It was not God who changed but His people. He consistently resists sin.

63:11 Having experienced the chastening of the Lord for some time, the Israelites then reflected on former times when God had fought for His people rather than against them. The Exodus is the occasion in view, and Israel's shepherds were Moses and Aaron. Then God's Holy Spirit was obviously among His people.

63:12 Then God had manifested His power through Moses, His right-hand-man in the Exodus. The Lord had divided the waters of the Red Sea and had divided the waters of the Jordan River. He had thereby earned an everlasting reputation among His people and even among the nations.

63:13 He had led them through every obstacle as their deliverer, and made them as sure-footed as a horse traversing open country.

"God's power enables His people to go in confidence and nobility, not being overcome or falling because of any obstacles in the way."⁷¹²

63:14 The Lord had also given His people rest in Canaan, as cattle go down into a valley and there find rest and refreshing provisions. He had done all this for them to demonstrate His character to them and to the whole world.

God's commitment to His people had led Him to discipline them for their sins as well as to deliver them in their need. Consequently a change in Israel's rebellious attitude toward God was the key to their experiencing His blessing again. He did not need to change; they did.

Constable: Isa 63:15-19

The complaint 63:15-19

Isaiah next appealed to God, on behalf of the nation, to have pity on Israel. The prophet was speaking for the faithful remnant after the exile who found little evidence that God was among them then as He had been during the Exodus and wilderness wanderings.

63:15 Isaiah called on God to condescend to look down from His holy and glorious habitation, heaven, on His miserable chosen people below (cf. 1 Kings 8:44-53). The prophet could see no evidence of His zeal and mighty deeds for them. Even His affection and compassion for them were hidden from view (cf. Ps. 22:1). The poet knew of God's commitment to His people (vv. 7-14), but he saw no evidence of it.

63:16 He reminded God that He was Israel's true Father. Abraham and Israel (Jacob) may have forgotten their children and may have been incapable of helping them, but the Lord had not forgotten and could help. A second basis for appealing for help was that Yahweh had been Israel's Redeemer in the past as well as its Father (cf. vv. 12, 14). Fathers characteristically feel affection and compassion for their children (v. 15), and redeemers (kinsman redeemers) normally demonstrate zeal and perform mighty deeds for their relatives (v. 15).

63:17 Isaiah, and all Scripture, does not present God as the direct cause of sin, unless this is the only verse in the Bible that does so, and it is not. God allows sin, and He allows people to sin, but He does not make it inevitable that they sin in any given instance of temptation (James 1:13). Isaiah meant that God had caused Israel to sin and had hardened the hearts of the people in a judicial sense (cf. 6:9-13; Rom. 1:18-32). Because they had chosen to continue in sin, He judged them by allowing sin to dominate them. Isaiah wanted to place as much responsibility for the Israelites' condition on God as possible. He had not saved them, so He could be said to have caused them to stray from Him and to harden their hearts. Really Israel had done these things, but because God had allowed it He could be said to be responsible for it.

"Why do you make us wander from your ways? is not an attempt to lay the blame on the Lord but, in Old Testament thought, a recognition of guilt of such proportions that the Lord could not let it pass but judicially sentenced his people to the consequences of their own choices."⁷¹³

Similarly Isaiah called on God to return to His people. Really the people needed to return to Him. By asking Him to return to them, Isaiah was asking God to act for them, to step in and deliver them. He strengthened his appeal by referring to Israel as the Lord's servants and His heritage, terms of relationship that God Himself had used to describe His people (cf. 41:9; 42:19; 43:10; 44:1; 45:4; Deut. 4:20).

"This is the prayer of intercession, the passionate entering into of the need of those for whom we are praying, and a storming of the gates of heaven with every tool we can use. Why? Because God is callous and uncaring? No, because we are callous and uncaring, and until our passion is in some small way connected to the great passion of God, his power is in some way restrained. This seems almost unimaginable, but the testimony of history and of Scripture is that it is so."⁷¹⁴

63:18 The holy people that the Lord had redeemed were dispossessed following the Exile. They had possessed the temple only briefly.⁷¹⁵ Instead of God treading down Israel's adversaries, those adversaries had trodden down the temple.

63:19 The Israelites had become like any other nation with whom Yahweh had no special relationship. Isaiah's reason for pursuing this line of argument was to move the Lord to act in salvation for His people, to change their hearts.

Constable: Isa 64:1-7

The confession 64:1-7

64:1 The prophet called on God to make another appearance among His people, as He had done at Mt. Sinai and at other times (cf. Exod. 19:18-20; Judg. 5; Ps. 18; Mic. 1:3-4; Hab. 3). The Israelites' condition was so desperate that another special visitation from God was what they needed. The next time God did this was at the Incarnation.

64:2 Had God appeared He would have ignited the brushwood of people's lives and brought them to a rolling boil in judgment. Then the nations would know who Yahweh really was and would tremble at His presence.

64:3 At the Exodus God had done awesome things that no one had expected. Isaiah wished that instead of remaining quiet the Lord would do something spectacular again, something that would move the Israelites and the nations to respect Him.

"We too who are so often baffled by the way the Lord runs the world can identify with the spirit which wonders why he has acted in some other way--why he has not done something to check evil, change circumstances and people, rescue his own--rather than, as it appears, doing nothing!"⁷¹⁶

64:4 Isaiah respected Yahweh because he knew who Yahweh was, but so many of his contemporaries were spiritually blind and deaf that they could have profited from a dramatic revelation (cf. Matt. 13:17; 1 Cor. 2:9).

64:5 The prophet knew that God had fellowship with those who practice righteousness and who remember His ways to walk in them. He wondered if there was any hope of Israel being saved since she had sinned so much for so long and since this sinning had angered God.

64:6 Israel's sins had thoroughly polluted her and had placed her in an apparently hopeless position (cf. 6:5). Furthermore she could not stop sinning. Was there any hope for her? She was as unclean as a leper, as repulsive as menstrual cloths, as spiritually lifeless as a dead leaf on a tree ready to be blown away by more sin.

64:7 Furthermore, none of the Israelites felt concerned enough about their sinful condition to seek the Lord and try to lay hold of Him in prayer. This was understandable since God had hidden Himself from His people; they saw no hope that He would respond even if they did pray (cf. 59:16; 63:5).

Constable: Isa 64:8-12

The appeal 64:8-12

64:8 Yet Isaiah did appeal to God for help. He appealed on the basis that Yahweh had brought Israel into existence and was, therefore, responsible for her regardless of her condition (cf. 63:16). She was just inert clay, but He was the Potter who had formed Israel as the work of His own hands (cf. Jer. 18:1-6; Rom. 9:19-21).

64:9 The prophet pled with God not to be overly angry with Israel and to put the memory of her sins behind Him. God should look on Israel in mercy simply because Israel was Yahweh's chosen people.

64:10 Judah lay desolate. Jerusalem was in ruins. The holy cities of the holy God reflected nothing of His greatness.

64:11 The holy temple had burned and all the precious things associated with Yahweh worship in it were gone.⁷¹⁷ Thus the Israelites were ashamed as well as ruined. Would God not do something in view of a situation that reflected so negatively on Him and His promises?

64:12 In conclusion, Isaiah asked the Lord if He would restrain Himself from acting in view of all these conditions. Would he remain silent to His people's prayers and allow their affliction to continue beyond what they could endure? Would He show no compassion?

The next two chapters give the Lord's response to this impassioned prayer of intercession for hopeless Israel.

Guzik: Isa 63:1-19

Isaiah 63 - Prayer from Captivity

A. The day of vengeance.

1. (1) A question and an answer: "Who is this?"

Who is this who comes from Edom, with dyed garments from Bozrah, this One who is glorious in His apparel, traveling in the greatness of His strength?; "I who speak in righteousness, mighty to save."

a. Who is this who comes from Edom: This prophecy describes the day of the LORD's vengeance. He has come from Edom in the sense that He has judged there first, and now comes to the land of Israel. As the LORD arrives, He is glorious in His apparel, traveling in the greatness of His strength.

i. With dyed garments from Bozrah is also significant. Bozrah was the capital city of ancient Edom, and "The important city of Bozrah is singled out because its name means 'grape-gathering,' and Isaiah developed a detailed comparison between treading grapes and pouring out blood." (Wolf)

ii. "God's act of judgment against Edom is clearly conceived to be a putting right of the wrongs done to Zion, especially since the Edomites took advantage of Judah's weakness after the Fall of Jerusalem to the Babylonians." (Grogan)

b. I who speak in righteousness, mighty to save: This is the LORD's reply to the question in the prophecy. He identifies Himself by what He says (I who speak in righteousness) and what He does (mighty to save). Even in the midst of judgment, in His glory and strength, He wants men to know He is mighty to save, not only mighty to judge.

2. (2-6) A question and an answer: "Why are Your clothes red?"

Why is Your apparel red, and Your garments like one who treads in the winepress? "I have trodden the winepress alone, and from the peoples no one was with Me. For I have trodden them in My anger, and trampled them in My fury; their blood is sprinkled upon My garments, and I have stained all My robes. For the day of vengeance is in My heart, and the year of My redeemed has come. I looked, but there was no one to help, and I wondered that there was no one to uphold; therefore My own arm brought salvation for Me; and My own fury, it sustained Me. I have trodden down the peoples in My anger, made them drunk in My fury, and brought down their strength to the earth."

a. Why is Your apparel red: The prophet asks why the garment of the LORD is red, and the LORD answers, "I have trodden the winepress alone . . . their blood is sprinkled upon My garments." This promise is fulfilled when Jesus returns to the earth, and this passage is clearly behind passages like Revelation 19:13 and 15: He was clothed with a robe dipped in blood, and His name is called The Word of God . . . Now out of His mouth goes a sharp sword, that with it He should strike the nations. And He Himself will rule them with a rod of iron. He Himself treads the winepress of the fierceness and wrath of Almighty God.

b. I have trodden the winepress alone reminds us that this work of judgment belongs to Jesus Christ and He alone. Though we will be part of the heavenly armies that accompany Jesus (Revelation 19:14), the work of judgment belongs to Him alone. The point is even emphasized by Isaiah: From the peoples no one was with Me . . . My own arm brought salvation for Me; and My own fury, it sustained Me.

i. In God's great plan of the Ages, Jesus will accomplish two things alone. First, He atones for our sin alone. He alone hung on the cross, bearing the weight of all our guilt. Second, He judges the world alone. God does not need us to execute His ultimate judgment; we leave that to Him.

ii. "You will hear one say, that such-and-such a good man was punished for his transgressions; and I have known believers think that their afflictions were punishments sent from God on account of their sins. The thing is impossible; God has punished us, who are his people, once for all in Christ, and he never will punish us again. He cannot do it, seeing he is a just God. Afflictions are chastisements from a Father's hand, but they are not judicial punishments. Jesus has tredden the wine-press, and he has trodden it alone: so we cannot tread it." (Spurgeon)

c. The day of vengeance is in My heart: These words, prophetically spoken by Jesus, sound almost foreign to us. We rarely think of vengeance being in the heart of Jesus, but He said the Father judges no one, but has committed all judgment to the Son (John 5:22).

d. And the year of My redeemed has come: In this, Isaiah prophetically explains why the Messiah can say, "vengeance is in My heart." It isn't because God loves punishing sinners; but He does love vindicating His redeemed.

i. Notice also the comparison: it is a mere day of vengeance, but an entire year of My redeemed. Each phrase is simply a poetic way of saying "time," but God fittingly uses the picture of a day in communicating His vengeance, and a year in expressing His grace.

B. The exile's prayer.

1. (7-14) Remembering the mercy and the might of the LORD.

I will mention the lovingkindnesses of the LORD and the praises of the LORD, according to all that the LORD has bestowed on us, and the great goodness toward the house of Israel, which He has bestowed on them according to His mercies, according to the multitude of His lovingkindnesses. For He said, "Surely they are My people, children who will not lie." So He became their Savior. In all their affliction He was afflicted, and the Angel of His Presence saved them; in His love and in His pity He redeemed them; and He bore them and carried them all the days of old. But they rebelled and grieved His Holy Spirit; so He turned Himself against them as an enemy, and He fought against them. Then he remembered the days of old, Moses and his people, saying: "Where is He who brought them up out of the sea with the shepherd of His flock? Where is He who put His Holy Spirit within them, who led them by the right hand of Moses, with His glorious arm, dividing the water before them to make for Himself an everlasting name, who led them through the deep, as a horse in the wilderness, that they might not stumble?" As a beast goes down into the valley, and the Spirit of the LORD causes him to rest, so You lead Your people, to make Yourself a glorious name.

a. I will mention the lovingkindnesses of the LORD . . . according to all that the LORD has bestowed on us: This prayer is prophetically placed in the mouth of one of Judah's Babylonian exiles. Despite the agony expressed later in the prayer, the praying one first will mention the lovingkindnesses of the LORD. This is a glorious example of how, even in the lowest place, we can praise the LORD and remember His goodness.

i. Look at all that the troubled one has to thank God for: great goodness . . . mercies . . . He became their Savior . . . His love . . . His pity . . . He bore them and carried them. If this vocabulary of praise can come from an afflicted one, what excuse can we have for not praising God?

ii. Lovingkindnesses "is the Hebrew word hesed, the love that is faithful to the covenant." (Grogan) It can also be translated "steadfast love." It is one of the great words of the Old Testament, probably the closest Hebrew equivalent to the Greek word agape.

b. Surely these are My people, children who will not lie: "The Hebrew word for lie contains even more than our word. It was applied to a fountain, pit or brook that contained no water any more and so disappointed the thirsty person, and to a fruit tree that no longer yielded any fruit (Habakkuk 3:17). With this one significant word, the Lord meant to say that His people will not deceive and disappoint Him." (Butlema)

c. In all their affliction He was afflicted: Isaiah knows the nature of God; that in the afflictions of His people, He is afflicted also. God is not a dispassionate, unfeeling observer when His people suffer. He suffers with them when they are afflicted.

i. In all their affliction He was afflicted is another reason why anti-Semitism is so wicked. When the Jewish people are persecuted and afflicted, the LORD is afflicted also. How tragic that institutional Christianity, pretending to act in the name of Jesus, afflicted the LORD Himself by persecuting the Jewish people!

d. And the Angel of His Presence saved them: This refers to the presence and work of Jesus among ancient Israel, especially among those delivered from Egypt.

i. "The angel of His presence is the Messiah . . . Calvin sees in this angel merely a serving angel. But of this Angel it is said that He by His love and pity saved Israel; this can hardly be said of a created angel. It is the Christ who is meant here." (Bultema)

ii. "Angel of his presence: literally 'of his face'. We recognize people by face; 'face' is the Lord's very one presence (Psalm 139:7), among them in the person of his angel - that unique 'Angel of the Lord' (as in Genesis 16:7ff; 21:17; 22:11, 15; Exodus 3:2; 14:19; 23:20-23; Malachi 3:1) who speaks as the Lord and is yet distinct from him." (Motyer)

e. But they rebelled and grieved His Holy Spirit: Despite this outpouring of love and mercy from God, His people responded with cold, rebellious, unresponsive hearts. God had to deal with this in His people, so He fought against them.

i. In these few verses, we hear from God the Father (My people, children who will not lie), God the Son (the Angel of His Presence), and God the Holy Spirit (His Holy Spirit). Clearly, "There are Trinitarian overtones in the passage." (Grogan)

f. Then he remembered the days of old: In the midst of the LORD's discipline - in this case, prophetically speaking, the Babylonians exile - the praying one remembered the days of old. He remembered the mighty hand of God in days of old, and knew that mighty hand could be raised again for His people.

i. Specifically, in this case, he remembered what the LORD did in the days of Moses and the Exodus. Since now they were in a place of exile (Babylon), the story of God's deliverance from Egypt had special relevance. The praying one wasn't there for the Exodus; he had to read about it in God's Word. But he saw how God's great works in the past had meaning right now.

g. As a horse in the wilderness . . . as a beast goes down into the valley: Isaiah speaks of the ease of progress that Israel made during the Exodus, and how God will bless Israel again in their regathering and restoration. The result will be that the Spirit of the LORD causes him to rest.

i. As a horse in the wilderness should be understood in this sense: as a horse in open country. The idea is of unhindered, rapid progress.

ii. "In both these verses there is an allusion to the Israelites going through the Red Sea in the bottom of which they found no more inconvenience than a horse would in running in the desert." (Clarke)

2. (15-19) A plea for restoration.

Look down from heaven, and see from Your habitation, holy and glorious. Where are Your zeal and Your strength, the yearning of Your heart and Your mercies toward me? Are they restrained? Doubtless You are our Father, though Abraham was ignorant of us, and Israel does not acknowledge us. You, O LORD, are our Father; Our Redeemer from Everlasting is Your name. O LORD, why have You made us stray from Your ways, and hardened our heart from Your fear? Return for Your servants' sake, the tribes of Your inheritance. Your holy people have possessed it but a little while; our adversaries have trodden down Your sanctuary. We have become like those of old, over whom You never ruled, those who were never called by Your name.

a. Where are Your zeal and Your strength? The prophet speaks honest words in the mouth in the praying one. Sometimes it feels that the zeal and the strength of the LORD are far away, and when we feel like that we should do just what the praying one did: cry out to God.

b. Return for Your servant's sake: "The word 'return' may suggest the return of the shekinah glory to the temple as the symbol of God's dwelling among his people (as in Ezekiel 43:6-12)." (Grogan)

c. We have become like those of old, over whom You never ruled: The praying one looks at the condition of God's people, and cries out in agony. Why has God allowed this? The praying one isn't accurate in all his theology, but he is an expert in expressing the pain of the human heart.

© 2001 David Guzik - No distribution beyond personal use without permission

Guzik: Isa 64:1-12

Isaiah 64 - The Remnant Prays

A. Requesting and remembering God's great works

1. (1-4) God's people plead for Him to come in power and glory.

Oh, that You would rend the heavens! That You would come down! That the mountains might shake at Your presence; as fire burns brushwood, as fire causes water to boil; to make Your name known to Your adversaries, that the nations may tremble at Your presence! Then You did awesome things for which we did not look, You came down, the mountains shook at Your presence. For since the beginning of the world Men have not heard nor perceived by the ear, nor has the eye seen any God besides You, who acts for the one who waits for Him.

a. Oh, that You would rend the heavens! That You would come down! The prayer of the remnant continues from Isaiah chapter 63; here, the plea is for God to intervene from heaven.

b. The mountains shook at Your presence: Earlier in this prayer (Isaiah 63:11-13), the praying one remembered God's great work for Israel in the days of the Exodus. Here, the praying one also remembers how the LORD shook Mount Sinai when Israel camped there on their way from Egypt to the Promised Land (Exodus 19:17-18).

c. Nor has the eye seen any God besides You, who acts for the one who waits for Him: The praying one now trusts that since he is one who waits for the LORD, he also will see God act on his behalf.

i. The one who waits for Him: "There is, however, a special blessing connected with waiting for the Lord. Men, even church-going men, would rather work than wait. They also love the legalism more than the holiness of waiting. Church leaders of today think waiting for the Lord is foolish dreaming." (Bultema)

2. (5-7) The obstacle to God's great works: our great sinfulness.

You meet him who rejoices and does righteousness, who remembers You in Your ways. You are indeed angry, for we have sinned; in these ways we continue; and we need to be saved. But we are all like an unclean thing, and all our righteousnesses are like filthy rags; we all fade as a leaf, and our iniquities, like the wind, have taken us away. And there is no one who calls on Your name, who stirs himself up to take hold of You; for You have hidden Your face from us, and have consumed us because of our iniquities.

a. You meet him who rejoices and does righteousness: The praying one asks the question, "What kind of man does the LORD answer in prayer?" In Isaiah 64:4, he noted that it was the one who waits for the LORD. Now the praying one expands the idea, and notes that the LORD will answer the prayer (meet) the one who rejoices and does righteousness. The LORD will answer the prayer of the one who remembers the LORD in his ways.

b. Knowing that, there is a problem: For we have sinned - in these ways we continue; and we need to be saved. The praying remnant knows that God only answers the prayers of the righteous man, yet it isn't the righteous man who needs to be saved from the disaster he has brought on himself. And we need to be saved is translated well by the NIV here as, How then can we be saved? The praying one then goes on to eloquently describe our state of sin.

i. First, our sin makes us like an unclean thing; it makes us unacceptable and unworthy before God. "Under the Jewish law you know that when a person was unclean he could not go up to the house of the Lord. He could offer no sacrifice. God could accept nothing at his hands; he was an outcast and an alien so long as he remained unclean." (Spurgeon)

ii. Even all our righteousness are like filthy rags. The good we may try to do is unacceptable and unclean before the LORD. Because we are all like an unclean thing, even the good we do is polluted. "Brethren, if our righteousnesses are so bad, what must our unrighteousnesses be?" (Spurgeon)

iii. We all fade as a leaf. Our sinful condition has made us weak and unstable, with no lasting power before God.

iv. Our iniquities, like the wind, have taken us away means that we have no power to stand against temptation. Our sins carry us along like a hurricane wind.

v. And there is no one who calls on Your name, who stirs himself up to take hold of You: Even in our unclean, unstable condition, we didn't seek the LORD the way we should. We were lazy and complacent before the LORD.

vi. "The verbs sin and angry are perfect tenses - it was your fixed mind to be angry and ours to continue in sin." (Motyer)

vii. Taken together, this is a fearful description of our fallenness: "You must not merely know that you are lost, but you must feel it. Do not be content with simply feeling that it is so, but mourn before God that it is so, and hate yourself that it is so. Do not look upon it as being a misfortune, but as being your own wilful sin, and look upon yourselves, therefore, as being guilty sinners." (Spurgeon)

c. Filthy rags: "Filthy rags is 'a garment of menstruation'; bodily discharges were considered a defilement because they were the 'outflow' of a sinful, fallen human nature. So, even what we might consider to be in our favour, righteous acts, partake of the defilement of fallenness." (Motyer)

i. Preachers of previous generations thought this passage so extreme in its graphic description of sin's likeness that it should not be preached honestly. "If preachers knew properly the meaning of this word, would they make such a liberal use of it in their public ministry?" (Clarke) "The expression, 'filthy rags,' in the Hebrew, is one which we could not with propriety explain in the present assembly. As the confession must be made privately and alone before God, so the full meaning of the comparison is not meant for human ear." (Spurgeon)

ii. However extreme the phrasing, the point is important. Even the works that seem holiest from the outside can be corrupt and unrighteous. "Sirs, there is sin in our prayers; they need to be prayed over again. There is filth in the very tears that we shed in penitence; there is sin in our very holiness; there is unbelief in our faith; there is hatred in our very love; there is the slime of the serpent upon the fairest flower of our garden." (Spurgeon)

iii. "Those that seek to be saved by their works, Luther fitly calleth the devil's martryrs; they suffer much, and take great pains to go to hell . . . We must do all righteousnesses, rest in none by Christ's, disclaiming our own best as spotted and imperfect." (Trapp)

d. The sinful condition of man brings forth two reactions from God. First, You have hidden Your face from us - fellowship is broken, or at the very least, damaged. Second, the LORD has consumed us because of our iniquities. Our sinful condition has invited - even demanded - the righteous judgment of God.

B. A plea for the mercy of the LORD.

1. (8-9) Asking God to remember who His people are.

But now, O LORD, You are our Father; we are the clay, and You our potter; and all we are the work of Your hand. Do not be furious, O LORD, nor remember iniquity forever; indeed, please look; we all are Your people!

a. But now, O LORD, You are our Father: The praying one is in a desperate place; he needs to mercy of God, because the justice of God condemns him. In his appeal for mercy, he first reminds God, "You are our Father. Please, LORD, have mercy on us as loving Father."

b. We are the clay, and You our potter: Next, the praying one appeals for God's mercy because of God's sovereign power over each life. It is like saying, "LORD we are like clay in Your hands. Deal gently with us, and mold us according to Your mercy."

i. A father is always a father; he can never truly disown his children. A potter cannot disown the pot; it is only there because he made it. This is Isaiah's way of saying, "You're stuck with us LORD!"

c. Do not be furious, O LORD, nor remember iniquity forever: The praying one asks for mercy on account of "time served." It is as if he prays, "LORD, You had a right to be furious with us for a time. You had a right to remember our iniquity for a while. But please, LORD, do not remember iniquity forever."

d. Indeed, please look - we all are Your people! The praying one makes his final appeal for mercy on the simple grounds that "LORD, we all are Your people. We are sinners, and deserve your judgment, but we are still Your people. In a sense, LORD, You are stuck with us!"

2. (10-11) Asking God to remember the condition of Zion.

Your holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation. Our holy and beautiful temple, where our fathers praised You, is burned up with fire; and all our pleasant things are laid waste.

a. Zion is a wilderness, Jerusalem a desolation: In his appeal for mercy, the praying one asks God to look closely at the terrible condition of His holy cities. As he draws attention to our holy and beautiful temple, he notes that it is burned up with fire. It is an eloquent and powerful way of pleading with God to act.

3. (12) Asking God to act.

Will You restrain Yourself because of these things, O LORD? Will You hold Your peace, and afflict us very severely?

a. Will You restrain Yourself because of these things, O LORD? The praying one concludes up the prayer with a great question. The these things he refers to are not the desperate condition of Jerusalem and the temple (Isaiah 64:10-11). They are the descriptions of our sinful condition (Isaiah 64:5b-7). The praying one asks, "LORD, You know very well our sinful condition. But will You restrain Yourself because of these things, O LORD?"

b. Will You hold Your peace, and afflict us very severely? "LORD, please show mercy! Will you always give us what we deserve?"

i. In this prayer, the praying one deals with what seems to be an impossible problem. Because of our sin (Isaiah 64:5b-7), we are in a desperate state and need the LORD's salvation. But the LORD only answers the prayers of a righteous man (Isaiah 64:4-5a) - and a righteous man wouldn't be in the place we are! Ultimately, the answer is found in the New Covenant, where a righteous Man stands in our place and prays for us. This is why Jesus invited us to pray in His name (John 14:13-14). When we pray in Jesus' name, He is the righteous Man who appeals to God for us.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 63 (Chapter Introduction)

Overview

Isa 63:1, Christ shews who he is, Isa 63:2, what his victory over his enemies, Isa 63:7, and what his mercy toward his church; Isa 63:10, In his just wrath he remembers his free mercy; Isa 63:15, The church, in her prayer, Isa 63:17. and complaint, professes her faith.

TSK: Isaiah 64 (Chapter Introduction)

Overview

Isa 64:1, The church prays for the illustration of God’s power; Isa 64:4, Celebrating God’s mercy, it makes confession of their natural corruptions; Isa 64:9, It complains of their afflictions.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 63 (Chapter Introduction)

CHAPTER 63

Christ’ s victory over his enemies, Isa 63:1-6 , and mercy towards his church; in judgment remembering mercy, Isa 63:7-14 . The church’ s prayer and complaint in faith, Isa 63:15-19 .

In these two verses either the prophet, as in some vision or ecstasy, is put probably upon inquiry by God himself, rather than by Christ, or Michael, or Judas Maccabeeus, as some have thought; and the rather, because this place doth thus suit best with Isa 59:16,17 . Or the church makes inquiry, and that with admiration, who it is that appears in such a habit or posture, Isa 63:1 , and why, Isa 63:2 .

Poole: Isaiah 64 (Chapter Introduction)

CHAPTER 64

The church’ s prayer continued, for the illustration of God’ s glory, Isa 64:1-5 : with a confession of their sins, and complaint of their afflictions, Isa 64:6-12 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 63 (Chapter Introduction)

(Isa 63:1-6) Christ's victory over his enemies.

(Isa 63:7-14) His mercy toward his church.

(Isa 63:15-19) The prayer of the church.

MHCC: Isaiah 64 (Chapter Introduction)

(Isa 64:1-5) The church prays that God's power may be manifested.

(Isa 64:6-12) A confession of sin, and afflictions bewailed.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 63 (Chapter Introduction)

In this chapter we have, I. God coming towards his people in ways of mercy and deliverance, and this is to be joined to the close of the foregoing chapter, where it was said to Zion, " Behold, thy salvation comes;" for here it is shown how it comes (Isa 63:1-6). II. God's people meeting him with their devotions, and addressing themselves to him with suitable affections; and this part of the chapter is carried on to the close of the next. In this we have, 1. A thankful acknowledgment of the great favours God had bestowed upon them (Isa 63:7). 2. The magnifying of these favours, from the consideration of God's relation to them (Isa 63:8), his compassionate concern for them (Isa 63:9), their unworthiness (Isa 63:10), and the occasion which it gave both him and them to call to mind former mercies (Isa 63:11-14). 3. A very humble and earnest prayer to God to appear for them in their present distress, pleading God's mercy (Isa 63:15), their relation to him (Isa 63:16), their desire towards him (Isa 63:17), and the insolence of their enemies (Isa 63:18, Isa 63:19). So that, upon the whole, we learn to embrace God's promises with an active faith, and then to improve them, and make use of them, both in prayers and praises.

Matthew Henry: Isaiah 64 (Chapter Introduction)

This chapter goes on with that pathetic pleading prayer which the church offered up to God in the latter part of the foregoing chapter. They had argued from their covenant-relation to God and his interest and concern in them; now here, I. They pray that God would appear in some remarkable and surprising manner for them against his and their enemies (Isa 64:1, Isa 64:2). II. They plead what God had formerly done, and was always ready to do, for his people (Isa 64:3-5). III. They confess themselves to be sinful and unworthy of God's favour, and that they had deserved the judgments they were now under (Isa 64:6, Isa 64:7). IV. They refer themselves to the mercy of God as a Father, and submit themselves to his sovereignty (Isa 64:8). V. They represent the very deplorable condition they were in, and earnestly pray for the pardon of sin and the turning away of God's anger (Isa 64:9-12). And this was not only intended for the use of the captive Jews, but may serve for direction to the church in other times of distress, what to ask of God and how to plead with him. Are God's people at any time in affliction, in great affliction? Let them pray, let them thus pray.

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

Bibliography

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 63 (Chapter Introduction)

INTRODUCTION TO ISAIAH 63

This chapter contains a prophecy of the vengeance of Christ upon the enemies of his church in the latter day, whereby complete salvation would be obtained for them; and this illustrated by the mercies of God to the people of Israel of old; and is concluded with the church s prayer to him. The account of the vengeance taken by Christ on his enemies is introduced by a colloquy between him and his church; who puts a question, in which he is described by the places from whence he came, by his apparel, and by his manner of walking; to which he returns an answer, Isa 63:1, then a second question is put, about the colour of his garments; for which he gives a reason, Isa 63:2 it being the time of his vengeance on his enemies, and of the redemption of his people, Isa 63:4 the manner in which he performed both is observed, Isa 63:5 and the thorough work he would make; and the entire riddance of all his enemies is determined upon, Isa 63:6, which puts the prophet, or the church, in mind of former mercies bestowed upon Israel of old, the peculiar people and children of God, the Lord had a great opinion of, and favour for, whom he dealt very tenderly with, and redeemed, and saved, and preserved, Isa 63:7 though they acted an ungrateful part to him, which is aggravated by the various kind steps of Providence, in leading them through the Red sea, guiding them in the wilderness, and bringing them to rest safely in Canaan's land, for his own glory, Isa 63:10 and all is closed with the church's prayer to God, imploring his grace and mercy; pleading relation to him; expostulating with him about their present case, and observing the difference between them and their enemies, Isa 63:15 and which prayer is continued in the next chapter.

Gill: Isaiah 64 (Chapter Introduction)

INTRODUCTION TO ISAIAH 64

The prayer of the church is continued in this chapter; in which she prays for some visible display of the power and presence of God, as in times past, Isa 64:1, and the rather, since unheard of and unseen things were prepared by the Lord for his people; and it was his usual way to meet those that were truly religious, Isa 64:4, and she acknowledges her sins and transgressions; the imperfections of her own righteousness, and remissness in duty, Isa 64:5, pleads relation to God, and implores his mercy, Isa 64:8, represents the desolate condition of Judea, Zion, Jerusalem, and the temple, and entreats divine commiseration, Isa 64:10.