Isaiah 59:16 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).

How sin abounded we have read, to our great amazement, in the former part of the chapter; how grace does much more abound we read in these verses. And, as sin took occasion from the commandment to become more exceedingly sinful, so grace took occasion from the transgression of the commandment to appear more exceedingly gracious. Observe, I. Why God wrought salvation for this provoking people, notwithstanding their provocations. It was purely for his own name's sake; because there was nothing in them either to bring it about, or to induce him to bring it about for them, no merit to deserve it, no might to effect it, he would do it himself, would be exalted in his own strength, for his own glory. 1. He took notice of their weakness and wickedness: He saw that there was no man that would do any thing for the support of the bleeding cause of religion and virtue among them, not a man that would execute judgment (Jer 5:1), that would bestir himself in a work of reformation; those that complained of the badness of the times had not zeal and courage enough to appear and act against it; there was a universal corruption of manners, and nothing done to stem the tide; most were wicked, and those that were not so were yet weak, and durst not attempt any thing in opposition to the wickedness of the wicked. There was no intercessor, either none to intercede with God, to stand in the gap by prayer to turn away his wrath (it would have pleased him to be thus met, and he wondered that he was not), or, rather, none to interpose for the support of justice and truth, which were trampled upon and run down (Isa 59:14), no advocate to speak a good word for those who were made a prey of because they kept their integrity, Isa 59:15. They complained that God did not appear for them (Isa 58:3); but God with much more reason complains that they did nothing for themselves, intimating how ready he would have been to do them good if he had found among them the least motion towards a reformation. 2. He engaged his own strength and righteousness for them. They shall be saved, notwithstanding all this; and, (1.) Because they have no strength of their own, nor any active men that will set to it in good earnest to redress the grievances either of their iniquities or of their calamities, therefore his own arm shall bring salvation to him, to his people, or to him whom he would raise up to be the deliverer, Christ, the power of God and arm of the Lord, that man of his right hand whom he made strong for himself. The work of reformation (that is the first and principal article of the salvation) shall be wrought by the immediate influences of the divine grace on men's consciences. Since magistrates and societies for reformation fail of doing their part, one will not do justice nor the other call for it, God will let them know that he can do it without them when his time shall come thus to prepare his people for mercy, and then the work of deliverance shall be wrought by the immediate operations of the divine Providence on men's affections and affairs. When God stirred up the spirit of Cyrus, and brought his people out of Babylon, not by might, nor by power, but by the Spirit of the Lord of hosts, then his own arm, which is never shortened, brought salvation. (2.) Because they have no righteousness of their own to merit these favours, and to which God might have an eye in working for them, therefore his own righteousness sustained him and bore him out in it. Divine justice, which by their sins they had armed against them, through grace appears for them. Though they can expect no favour as due to them, yet he will be just to himself, to his own purpose and promise, and covenant with his people: he will, in righteousness, punish the enemies of his people; see Deu 9:5. Not for thy righteousness, but for the wickedness of these nations they are driven out. In our redemption by Christ, since we had no righteousness of our own to produce, on which God might proceed in favour to us, he brought in a righteousness by the merit and meditation of his own Son (it is called the righteousness which is of God by faith, Phi 3:9), and this righteousness sustained him, and bore him out in all his favours to us, notwithstanding our provocations. He put on righteousness as a breast-plate, securing his own honour, as a breast-plate does the vitals, in all his proceedings, by the justice and equity of them; and then he put a helmet of salvation upon his head; so sure is he to effect the salvation he intends that he takes salvation itself for his helmet, which therefore must needs be impenetrable, and in which he appears very illustrious, formidable in the eyes of his enemies and amiable in the eyes of his friends. When righteousness is his coat of arms, salvation is his crest. In allusion to this, among the pieces of a Christian's armour we find the breast-plate of righteousness, and for a helmet the hope of salvation (Eph 6:14-17; Th1 5:8), and it is called the armour of God, because he wore it first and so fitted it for us. (3.) Because they have no spirit or zeal to do any thing for themselves, God will put on the garments of vengeance for clothing, and clothe himself with zeal as a cloak; he will make his justice upon the enemies of his church and people, and his jealousy for his own glory and the honour of religion and virtue among men, to appear evident and conspicuous in the eye of the world; and in these he will show himself great, as a man shows himself in his rich attire or in the distinguishing habit of his office. If men be not zealous against sin, God will, and will take vengeance on it for all the injury it has done to his honour and his people's welfare; and this was the business of Christ in the world, to take away sin and be revenged on it. II. What the salvation is that shall be wrought out by the righteousness and strength of God himself. 1. There shall be a present temporal salvation wrought out for the Jews in Babylon, or elsewhere in distress and captivity. This is promised (Isa 59:18, Isa 59:19) as a type of something further. When God's time shall come he will do his own work, though those fail that should forward it. It is here promised, (1.) That God will reckon with his enemies and will render to them according to their deeds, to the enemies of his people abroad, that have oppressed them, to the enemies of justice and truth at home, that have oppressed them, for they also are God's enemies; and, when the day of vengeance shall have come, he will deal with both as they have deserved, according to retribution (so the word is), the law of retributions (Rev 13:10), or according to former retributions; as he has rendered to his enemies formerly, accordingly he will now repay, fury to his adversaries, recompence to his enemies; his fury shall not exceed the rules of justice, as men's fury commonly does. Even to the islands, that lie most remote, if they have appeared against him, he will repay recompence; for his hand shall find out all his enemies (Psa 21:8), and his arrows reach them. Though God's people have behaved so ill that they do not deserve to be delivered, yet his enemies behave so much worse that they do deserve to be destroyed. (2.) That, whatever attempts the enemies of God's people may afterwards make upon them to disturb their peace, they shall be baffled and brought to nought: When the enemy shall come in like a flood, like a high spring-tide, or a land-flood, which threaten to bear down all before them without control, then the Spirit of the Lord by some secret undiscerned power shall lift up a standard against him, and so (as the margin reads it) put him to flight. He that has delivered will still deliver. When God's people are weak and helpless, and have no standard to lift up against the invading power, God will give a banner to those that fear him (Psa 60:4), will by his Spirit lift up a standard, which will draw multitudes together to appear on the church's behalf. Some read it, He shall come (the name of the Lord, and his glory, before foreseen of the Messiah promised) like a straight river, the Spirit of the Lord lifting him up for an ensign. Christ by the preaching of his gospel shall cover the earth with the knowledge of God as with the waters of a flood, the Spirit of the Lord setting up Christ as a standard to the Gentiles, Isa 11:10. (3.) That all this should redound to the glory of God and the advancement of religion in the world (Isa 59:19): So shall they fear the name of the Lord and his glory in all nations that lie eastward or westward. The deliverance of the Jews out of captivity, and the destruction brought on their oppressors, would awaken multitudes to enquire concerning the God of Israel, and induce them to serve and worship him and enlist themselves under the standard which the Spirit of the Lord shall lift up. God's appearances for his church shall occasion the accession of many to it. This had its full accomplishment in gospel times, when many came from the east and west, to fill up the places of the children of the kingdom that were cast out, when there were set up eastern and western churches, Mat 8:11. 2. There shall be a more glorious salvation wrought out by the Messiah in the fulness of time, which salvation all the prophets, upon all occasions, had in view. We have here the two great promises relating to that salvation: - (1.) That the Son of God shall come to us to be our Redeemer (Isa 59:20): Thy Redeemer shall come; it is applied to Christ, Rom 9:26. There shall come the deliverer. The coming of Christ as the Redeemer is the summary of all the promises both of the Old and New Testament, and this was the redemption in Jerusalem which the believing Jews looked for, Luk 2:38. Christ is our Goel, our next kinsman, that redeems both the person and the estate of the poor debtor. Observe, [1.] The place where this Redeemer shall appear: He shall come to Zion, for there, on that holy hill, the Lord would set him up as his King, Psa 2:6. In Zion the chief corner-stone was to be laid, Pe1 2:6. He came to his temple there, Mal 3:1. There salvation was to be placed (Isa 46:13), for thence the law was to go forth, Isa 2:3. Zion was a type of the gospel church, for which the Redeemer acts in all his appearances: The Redeemer shall come for the sake of Zion; so the Septuagint reads it. [2.] The persons that shall have the comfort of the Redeemer's coming, that shall then lift up their heads, knowing that their redemption draws nigh. He shall come to those that turn from the ungodliness in Jacob, to those that are in Jacob, to the praying seed of Jacob, in answer to their prayers; yet not to all that are in Jacob, that are within the pale of the visible church, but to those only that turn from transgression, that repent, and reform, and forsake those sins which Christ came to redeem them from. The sinners in Zion will fare never the better for the Redeemer's coming to Zion if they go on still in their trespasses. (2.) That the Spirit of God shall come to us to be our sanctifier, Isa 59:21. In the Redeemer there was a new covenant made with us a covenant of promises; and this is the great and comprehensive promise of that covenant, that God will give and continue his word and Spirit to his church and people throughout all generations. God's giving the Spirit to those that ask him includes the giving of them all good things, Luk 11:13; Mat 7:11. This covenant is here said to be made with them, that is, with those that turn from transgression; for those that cease to do evil shall be taught to do well. But the promise is made to a single person - My Spirit that is upon thee, being directed either, [1.] To Christ as the head of the church, who received that he might give. The Spirit promised to the church was first upon him, and from his head that precious ointment descended to the skirts of his garments; and the word of the gospel was first put into his mouth; for it began to be spoken by the Lord. And all believers are his seed, in whom he prolongs his days, Isa 53:10. Or, [2.] To the church; and so it is a promise of the continuance and perpetuity of the church in the world to the end of time, parallel to those promises that the throne and seed of Christ shall endure for ever, Psa 89:29, Psa 89:36; Psa 22:30. Observe, First, How the church shall be kept up, in a succession, as the world of mankind is kept up, by the seed and the seed's seed. As one generation passes away another generation shall come. Instead of the fathers shall be the children. Secondly, How long it shall be kept up - henceforth and for ever, always, even unto the end of the world; for, the world being left to stand for the sake of the church, we may be sure that as long as it does stand Christ will have a church in it, though no always visible. Thirdly, By what means it shall be kept up; by the constant residence of the word and Spirit in it. 1. The Spirit that was upon Christ shall always continue in the hearts of the faithful; there shall be some in every age on whom he shall work, and in whom he shall dwell, and thus the Comforter shall abide with the church for ever, Joh 14:16. 2. The word of Christ shall always continue in the mouths of the faithful; there shall be some in every age who, believing with the heart unto righteousness, shall with the tongue make confession unto salvation. The word shall never depart out of the mouth of the church; for there shall still be a seed to speak Christ's holy language and profess his holy religion. Observe, The Spirit and the word go together, and by them the church is kept up. For the word in the mouths of our ministers, nay, the word in our own mouths, will not profit us, unless the Spirit work with the word, and give us an understanding. But the Spirit does his work by the word and in concurrence with it; and whatever is pretended to be a dictate of the Spirit must be tried by the scriptures. On these foundations the church is built, stands firmly, and shall stand for ever, Christ himself being the chief corner-stone.

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.

And he saw that there was no man,.... Whose works are good, as the Targum adds; no good man, or faithful and righteous one, that had any regard to truth and justice; that was an advocate for truth, and opposed error, and set on foot a reformation; or was concerned for any of these things, and mourned over the general corruption; not that it must be thought there was not one individual person, but very few, comparatively none; since mention is made before of some that departed from evil, and made themselves a prey: and wondered that there was no intercessor; to stand up, and pray for them, as the Targum; so it seems a spirit of prayer and supplication will be greatly wanting in the times of latter day darkness, and before latter day glory breaks out: or, "that there was no interposer" (h); none to appear on the side of truth and justice, and on the behalf of those that become a prey to others. "Wonder" is here ascribed to God by an anthropopathy, after the manner of men, as being a marvellous and surprising thing, and almost incredible, that none could be found in so good a cause, and taking the part of injured truth and righteousness; and it expresses the general corruption and defect of religion in those times; and shows that it is not for the goodness of men, or their merits, that the Lord will do what is next said he did: therefore his arm brought salvation to him; either to himself, and which redounded to his own honour and glory; or to his people, those that became a prey to their enemies; these he rescued out of their hands, and by his own arm of power saved them; or he himself alone wrought out salvation for them, and delivered them from the insults, reproach, and persecution of men, under whatsoever name; so when antichrist, and antichristianism in every form, shall be destroyed, salvation will be ascribed to God alone, Rev 19:1, and his righteousness, it sustained him; his righteousness, in taking vengeance on his and his people's enemies; and his faithfulness, in the performance of his promises, will support him in, and carry him through, his work, though attended with difficulties that may seem insuperable to men: this may be understood of Christ, as well as what follows. The Jews (i) interpret this of the Messiah, who should come in an age in which are none but wicked men, as is here said. (h) "nullum interventorem", Junius & Tremellius. (i) T. Bab. Sanhedrin, fol. 98. 1.

(Verse 16, 17.) And the Lord saw, and evil appeared in his eyes: because there is no justice, and he saw that there is no man, and he was astonished, because there is no one to oppose. And his own arm will save him: and his righteousness itself will strengthen him. He is clothed with righteousness as with a breastplate, and the helmet of salvation on his head. He is clothed with garments of vengeance, and covered with a cloak of zeal. As for revenge, it is like retaliation for his enemies, and retribution for his foes; he will repay the islands. LXX: The Lord saw, and it displeased him that there was no justice. He saw that there was no man, and wondered that there was no one to intercede; then his own arm brought him salvation, and his righteousness upheld him. He put on righteousness as a breastplate, and a helmet of salvation on his head; he put on garments of vengeance for clothing, and wrapped himself in fury as in a mantle, repaying his enemies with their just deserts. Up to this point, the prophetic discourse has been from the perspective of the people: now the prophet speaks from his own perspective. While they were saying these things, the Lord saw that they were professing repentance with their mouths, but not acting with their hearts, and this did not please Him. For He sought truth in judgment among them, which had been transferred to the nations, but He did not find it. He desired a righteous man who could meet Him in anger, but He did not find one; as He had previously said: 'I came, and there was no man; I called, and there was none to hear.' (Isaiah 50:2) And because those who persist in wickedness, not even one righteous person is found: but all have turned away, and together they have become useless; there is no one who does good, not even one (Psalm 14). But God has strengthened him with his arm and righteousness, and confirmed him with mercy, so that those who desire to turn from error may be saved not by their own merit, but by God's mercy. Finally, he has put on the armor of righteousness, and the helmet of salvation, and the garments of vengeance, and has wrapped himself in the cloak of zeal. Thus, armed, he has gone forth to battle, to exact vengeance upon his enemies. Without a doubt, this signifies the Jews, who persist in blasphemies, and the Roman army surrounding their enemies. When they are conquered, the Lord is shown to have fought. Paul used this testimony when writing to the Ephesians, and wanting us to put on the armor of Christ, by which we may be able to resist the fiery darts of the devil (Ephesians 6). And this is not found in the Septuagint: He will repay the islands, that is, he means the cities of Judea, which the Roman army devastated. For also above (Chapter 20), the Lord speaks to the inhabitants of the island, that is, to Jerusalem, through the Prophet.

For the unjust deeds displeased the just judge so he did not call the workers of these deeds “humans,” for although being in an honored place they do not understand and are comparable to the unthinking beasts and resemble them.… In place of “mercy” the three translators have rendered “justice,” so as to say “he has exacted a just recompense on them.” It calls the operation of God his “arm,” while “mercy” teaches the usefulness of discipline. The God of all things disciplines for profit.

And he saw that there is not a man, saving the Jews, and he stood astonished, saddened or distressed: and I sought among them for a man (Ezek 22:30). And he sets out the taking up of armor: and his own arm brought salvation to him, that is, his power, that he should suffer nothing contrary, or the people to the worship of him; his own justice supported him, that his vengeance be executed firmly;

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.

And wondered that there was no intercessor - This and the following verses some of the most eminent rabbins understand as spoken of the Messiah. Kimchi says that Rabbi Joshua ben Levi proposes this objection: "It is written, 'Behold, he will come in the clouds of heaven as the son of man,' Dan 7:13; and elsewhere it is written, 'He cometh lowly, and riding upon an ass,' Zac 9:9. How can these texts be reconciled? Thus: If the Jews have merit, he will come unto them in the clouds of heaven; but if they be destitute of merit, he will come unto them riding upon an ass." Now out of their own mouth they may be condemned. They were truly destitute of all merit when Jesus Christ came into Jerusalem riding upon an ass, according to the letter of the above prophecy; and they neither acknowledged nor received him. And that they were destitute of merit their destruction by the Romans, which shortly followed their rejection of him, sufficiently proves.

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).

no man--namely, to atone by his righteousness for the unrighteousness of the people. "Man" is emphatic, as in Kg1 2:2; no representative man able to retrieve the cause of fallen men (Isa 41:28; Isa 63:5-6; Jer 5:1; Eze 22:30). no intercessor--no one to interpose, "to help . . . uphold" (Isa 63:5). his arm-- (Isa 40:10; Isa 51:5). Not man's arm, but His alone (Psa 98:1; Psa 44:3). his righteousness--the "arm" of Messiah. He won the victory for us, not by mere might as God, but by His invincible righteousness, as man having "the Spirit without measure" (Isa 11:5; Isa 42:6, Isa 42:21; Isa 51:8; Isa 53:11; Jo1 2:1).

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.