Isaiah 63

My Notes Authors

My Notes Authors Matthew Henry - Commentary on the Whole Bible It is a glorious victory that is here enquired into first and then accounted for. 1. It is a victory obtained by the providence of God over the enemies of Israel; over the Babylonians (say some), whom Cyrus conquered and God by him, and they will have the prophet to make the first discovery of him in his triumphant return when he is in the country of Edom: but this can by no means be admitted, because the country of Babylon is always spoken of as the land of the north, whereas Edom lay south from Jerusalem, so that the conqueror would not return through that country; the victory therefore is obtained over the Edomites themselves, who had triumphed in the destruction of Jerusalem by the Chaldeans (Ps. cxxxvii. 7) and cut off those who, making their way as far as they could from the enemy, escaped to the Edomites (Obadiah 12 , 13), and were therefore reckoned with when Babylon was; for no doubt that prophecy was accomplished, though we do not meet in history with the accomplishment of it (Jer. xlix. 13), Bozrah shall become a desolation. Yet this victory over Edom is put as an instance or specimen of the like victories obtained over other nations that had been enemies to Israel. This over the Edomites is named for the sake of the old enmity of Esau against Jacob (Gen. xxvii. 41) and perhaps with an allusion to David’s glorious triumphs over the Edomites, by which it should seem, more than by any other of his victories, he got himself a name, Ps. lx., title, 2 Sam. viii. 13, 14. But this is not all: 2. It is a victory obtained by the grace of God in Christ over our spiritual enemies. We find the garments dipped in blood adorning him whose name is called _The Word of God, _Rev. xix. 13. And who that is we know very well; for it is through him that we are more than conquerors over those principalities and powers which on the cross he spoiled and triumphed over.

My Notes Authors John Calvin - Commentaries **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. (Exodus 17:5 ; Numbers 11:1 ; 20:3.)

My Notes Authors John Calvin - Commentaries **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,” (John 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?

My Notes Authors John Calvin - Commentaries **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, —

My Notes Authors John Calvin - Commentaries **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. (Psalms 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.

My Notes Authors John Calvin - Commentaries **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. (Genesis 17:8 ; 48:4.) 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

My Notes Authors John Calvin - Commentaries **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.

My Notes Authors John Calvin - Commentaries **For the day of vengeance is in my heart. In the former clause of this verse Isaiah intimates that God does not cease to discharge his office, though he does not instantly execute his judgments, but, on the contrary, delays till a seasonable time, which he knows well; and that it does not belong to us to prescribe to him when or how he ought to do this or that, but we ought to bow submissively to his decree, that he may administer all things according to his pleasure. Let us not, therefore, imagine that he is asleep, or that he is idle, when he delays.

My Notes Authors John Calvin - Commentaries **I looked, and there was none to help. Although the Jews were destitute of all assistance, and no one aided them by word or deed, yet he shews that the arm of the Lord is alone sufficient to punish enemies, and to set his people at liberty. He shews, therefore, that from God alone they ought to expect salvation, that they may not gaze around in every direction, but may have their eyes wholly fixed on God, who has no need of the assistance of others.