Isaiah 59:17 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.

For he put on righteousness as a breastplate,.... Here the Lord is represented as a warrior clothed with armour, and as Christ is, and as he will appear in the latter day on the behalf of his people, and against their enemies, who is called faithful and true, and in righteousness will make war, Rev 19:11, he will proceed according to justice and equity in righting the wrongs and avenging the injuries of his people; and both in saving them, and destroying their enemies, he will secure the honour of his faithfulness and justice, and the credit of his name and character; which will be preserved by his conduct, as the breast and inward parts are by the breastplate: and an helmet of salvation upon his head; the salvation he will work out for his people will be very conspicuous; it will be seen by all, as the helmet on the head; and he will have the glory of it, on whose head are many crowns, Rev 19:12. The apostle has borrowed these phrases from hence, and applied them to the Christian armour, Eph 6:14, and he put on the garments of vengeance for clothing; or, "he clothed himself with vengeance as a garment" (k); he wrapped himself in it, and resolved to execute it on his and his people's enemies; the time being come to avenge the blood of his servants, by shedding the blood of their adversaries, with which his garments will be stained; and therefore is represented as having on a vesture dipped in blood, Rev 19:13, and was clad with zeal as a cloak; with zeal for his own glory, and the interest of his people, and against antichrist, and all antichristian worship and doctrine; and therefore his eyes are said to be as a flame of fire, Rev 19:12. (k) "et ultionem induit tanquam vestem", Tigurine version.

[Isaiah] says that God shares salvation, which is exchanged for repentance and understanding with those deserving, who put on righteousness just as if it were their garment. He says nothing less than that God is girded with the righteous deeds of human beings, just like body and head armor. Such things are said with reference to God to enthuse the listeners and to raise up their thoughts as being those capable of becoming the garment of God and so sharing his righteousness.

(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.

He is referring here, without doubt, to those Jews who continued in their blasphemies and to the change effected by their enemies when the Roman army surrounded them. By their victory, the Lord is shown to have done the fighting. Indeed, this testimony was used by Paul in his letter to the Ephesians, urging us to be clothed in the armor of Christ whereby we would be enabled to repel the flaming arrows of the devil. … The author of this blessing is he who will come “like a rushing river that the Spirit of the Lord drives,” or, as Aquila translates it, “like a narrow river that is a sign of the Spirit of the Lord,” or, as Theodotion has it, “like a warring river that the Spirit of the Lord has inscribed.” Of that testimony, therefore, that the Septuagint translates as “like a violent river, the wrath of the Lord will come with fury,” the last portion is not included in the Hebrew. For wrath and fury are not to be placed into the promises of God, since in the other promises that follow, blessing belongs to the future and warnings and punishments to sinners. But according to Aquila and Theodotion, it is in Christ that the Spirit of the Lord is signified, confirming what was first read in John the Evangelist: “for God the Father has set his seal on the Son of man.”

He put on justice as a breastplate: for as a soldier is strengthened by armor, so his work is strengthened by justice and his intention to save: his arm has wrought for him salvation (Ps 97[98]:1); he will put on justice as a breastplate (Wis 5:19).

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.

For clothing "For his clothing" - תלבשת tilbosheth. "I cannot but think that this word, תלבשת tilbosheth, is an interpolation. 1. It is in no one ancient version. 2. It is redundant in the sense, as it is before expressed in בגדי bigdey. 3. It makes the hemistich just so much longer than it ought to be, if it is compared with the others adjoining. 4. It makes a form of construction in this clause less elegant than that in the others. 5. It might probably be in some margin a various reading for בגדי bigdey, and thence taken into the text. This is more probable, as its form is such as it would be if it were in regimine, as it must be before נקם nakam." - Dr. Jubb. Two sorts of armor are mentioned: a breast-plate and a helmet, to bring righteousness and salvation to those who fear him; and the garments of vengeance and the cloak of zeal for the destruction of all those who finally oppose him, and reject his Gospel.

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).

Messiah is represented as a warrior armed at all points, going forth to vindicate His people. Owing to the unity of Christ and His people, their armor is like His, except that they have no "garments of vengeance" (which is God's prerogative, Rom 12:19), or "cloak of zeal" (in the sense of judicial fury punishing the wicked; this zeal belongs properly to God, Kg2 10:16; Rom 10:2; Phi 3:6; "zeal," in the sense of anxiety for the Lord's honor, they have, Num 25:11, Num 25:13; Psa 69:9; Co2 7:11; Co2 9:2); and for "salvation," which is of God alone (Psa 3:8), they have as their helmet, "the hope of salvation" (Th1 5:8). The "helmet of salvation" is attributed to them (Eph 6:14, Eph 6:17) in a secondary sense; namely, derived from Him, and as yet only in hope, not fruition (Rom 8:24). The second coming here, as often, is included in this representation of Messiah. His "zeal" (Joh 2:15-17) at His first coming was but a type of His zeal and vengeance against the foes of God at His second coming (Th2 1:8-10; Rev 19:11-21).

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.