Isaiah 59:11 Komentář

In this chapter we have sin appearing exceedingly sinful, and grace appearing exceedingly gracious; and, as what is here said of the sinner's sin (Isa 59:7, Isa 59:8) is applied to the general corruption of mankind (Rom 3:15), so what is here said of a Redeemer (Isa 59:20) is applied to Christ, Rom 11:26. I. It is here charged upon this people that they had themselves stopped the current of God's favours to them, and the particular sins are specified which kept good things from them (Isa 59:1-8). II. It is here charged upon them that they had themselves procured the judgments of God upon them, and they are told both what the judgments were which they had brought upon their own heads (Isa 59:9-11) and what the sins were which provoked God to send those judgments (Isa 59:12-15). III. It is here promised that, notwithstanding this, God would work deliverance for them, purely for his own name's sake (Isa 59:16-19), and would reserve mercy in store for them and entail it upon them (Isa 59:20, Isa 59:21).

INTRODUCTION TO ISAIAH 59 As the former chapter declares the hypocrisy and formality of professors of religion; this expresses the errors and heresies, immorality and profaneness, which shall prevail before the spiritual reign of Christ, or the latter day glory begins; which is so fully described in the next chapter. Reasons are given of God's withdrawing his presence from a professing people, which were not want of power and readiness in him, but their own sins and transgressions, Isa 59:1 which are enumerated, such as murder, rapine, lies, &c. Isa 59:3 for which the judgments of God were upon them, darkness, distress, and misery, of which they were sensible, Isa 59:9 and confess their sins and transgressions, Isa 59:12 and lament their wretched state and condition, which was displeasing to God, Isa 59:14 who is represented as appearing for their salvation; moved to it by their want of help, and the oppression of their enemies, in which he shows his power, justice, zeal, grace, and goodness, Isa 59:16 the consequence of which shall be the conversion and salvation of many, owing to the efficacy of the divine Spirit, and to the spiritual coming of the Redeemer, Isa 59:19, and the chapter is closed with a promise of the continuance of the Spirit of God, and the Gospel of Christ in his church, unto the end of the world, Isa 59:21.

We roar all like bears, and mourn sore like doves,.... Some in a more noisy and clamorous, others in a stiller way, yet all in private: for the bear, when robbed of its whelps, goes to its den and roars; and the dove, when it has lost its mate, mourns in solitude: this expresses the secret groanings of the saints under a sense of sin, and the forlorn state of religion. The Targum paraphrases it thus, "we roar because of our enemies, who are gathered against us as bears; all of us indeed mourn sore as doves:'' we look for judgment, but there is none; for salvation, but it is far from us; we expect that God will take vengeance on our enemies, and save us; look for judgment on antichrist, and the antichristian states, and for the salvation of the church of God; for the vials of divine wrath on the one, and for happy times to the other; but neither of them as yet come; the reason of which is as follows.

And we coo like meditating doves who have no sense and no understanding of the Scriptures, contemplating only those words that they sing from memory. But just as it is written of doves that “Ephraim is like a dove with no sense,” and just as the innocence of doves is contrasted with the prudence of serpents in the Gospel, so also innocence without prudence, which is the neighbor of foolishness, is shown in the present passage to consist of meditating on words alone.

We roar like bears, all of us: and we moan like doves, meditating. We waited for judgment, and it does not come: for salvation, and it is far from us. LXX: They shall be like a bear and a dove walking together. We hoped for judgment, but there is none; salvation has far from us. He says, let us roar like bears, and let us moan like doves; that they may be equally cruel and miserable: fierce and savage towards the humble and submissive: fearful and trembling before those who are stronger, whom they dread like hawks. We also read in another place: Like a bear robbed of her cubs. And in Daniel, a bloody kingdom compared to the fiercest bears (2 Kings 17:8; Dan. 7). And, like doves, we groan, without sense and understanding of the Scriptures, only meditating on words that we recite from memory. But just as the doves, of which it is written: Ephraim is like a dove without sense (Hosea VII, 11); and just as in the Gospel, simplicity is set against the malice of serpents (Matthew X): so in the present place, simplicity without prudence, which is close to foolishness, is shown in the meditation on words alone. They will await judgment, and it will not come. Salvation is implied: they will wait and it will not come, because she has migrated far away to the nations. In this, it should be noted that everything is said in the future tense, so that what the Jews are now enduring is indicated.

1044. They also confess their misery as to sadness of heart: we shall roar all of us like bears, on account of their cruelty; as mournful doves, on account of their lewdness: mourning as doves (Nah 2:7); and as to the absence of salvation: we have looked for judgment, for ourselves: we looked for peace and no good came (Jer 8:15).

Thy chapter contains a more general reproof of the wickedness of the Jews, Isa 59:1-8. After this they are represented confessing their sins, and deploring the unhappy consequences of them, Isa 59:9-15. On this act of humiliation God, ever ready to pardon the penitent, promises that he will have mercy on them; that the Redeemer will come, mighty to save; and that he will deliver his people, subdue his enemies and establish a new and everlasting covenant, Isa 59:16-21. The foregoing elegant chapter contained a severe reproof of the Jews, in particular for their hypocrisy in pretending to make themselves accepted with God by fasting and outward humiliation without true repentance; while they still continued to oppress the poor, and indulge their own passions and vices; with great promises however of God's favor on condition of their reformation. This chapter contains a more general reproof of their wickedness, bloodshed, violence, falsehood, injustice. At Isa 59:9 they are introduced as making, themselves, an ample confession of their sins, and deploring their wretched state in consequence of them. On this act of humiliation a promise is given that God, in his mercy and zeal for his people, will rescue them from this miserable condition, that the Redeemer will come like a mighty hero to deliver them; he will destroy his enemies, convert both Jews and Gentiles to himself, and give them a new covenant, and a law which shall never be abolished. As this chapter is remarkable for the beauty, strength, and variety of the images with which it abounds; so is it peculiarly distinguished by the elegance of the composition, and the exact construction of the sentences. From the first verse to the two last it falls regularly into stanzas of four lines, (see Prelim. Dissert. p. xxi.), which I have endeavored to express as nearly as possible in the form of the original. - L.

But it is far off from us "And it is far distant from us" - The conjunction ו vau must necessarily be prefixed to the verb, as the Syriac, Chaldee, and Vulgate found it in their copies; ורחקה verachakah, "and far off."

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) hand . . . shortened--(See on Isa 50:2). ear heavy-- (Isa 6:10).

roar--moan plaintively, like a hungry bear which growls for food. doves-- (Isa 38:14; Eze 7:16). salvation--retribution in kind: because not salvation, but "destruction" was "in their paths" (Isa 59:7).

This second prophetic address continues the reproachful theme of the first. In the previous prophecy we found the virtues which are well-pleasing to God, and to which He promises redemption as a reward of grace, set in contrast with those false means, upon which the people rested their claim to redemption. In the prophecy before us the sins which retard redemption are still more directly exposed. "Behold, Jehovah's hand is not too short to help, nor His ear too heavy to hear; but your iniquities have become a party-wall between you and your God, and your sins have hidden His face from you, so that He does not hear." The reason why redemption is delayed, is not that the power of Jehovah has not been sufficient for it (cf., Isa 50:2), or that He has not been aware of their desire for it, but that their iniquities (עונתיכם with the second syllable defective) have become dividers (מבדּלים, defective), have grown into a party-wall between them and their God, and their sins (cf., Jer 5:25) have hidden pânı̄m from them. As the "hand" (yâd) in Isa 28:2 is the absolute hand; so here the "face" pânı̄m) is that face which sees everything, which is everywhere present, whether uncovered or concealed; which diffuses light when it unveils itself, and leaves darkness when it is veiled; the sight of which is blessedness, and not to see which is damnation. This absolute countenance is never to be seen in this life without a veil; but the rejection and abuse of grace make this veil a perfectly impenetrable covering. And Israel had forfeited in this way the light and sight of this countenance of God, and had raised a party-wall between itself and Him, and that משּׁמוע, so that He did not hear, i.e., so that their prayer did not reach Him (Lam 3:44) or bring down an answer from Him.