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You will say in that day:

“I will give thanks to you, O Lord,

for though you were angry with me,

your anger turned away,

that you might comfort me. ISA 12:1

Rashi

You will say when you see the nations being sentenced to disgrace and abhorrence.

I will give thanks to you, O Lord, for though you were angry with me and you exiled me, and my exile atoned for me, and now, amends have been made for my iniquity. Your anger turned away, that you might comfort me. Jonathan renders: I will confess before you, O Lord, that I sinned before you, and, therefore, you were angry with me, and were it not for your mercy, I would not be worthy to have your anger turn away and comfort me, and behold, your anger has turned away from me.

In the end, we will see that all things come together for God’s greater purposes, which transcend our lifetime and our own problems. Isaiah’s prophecy assured the Israelites that he would leave a remnant and they would ultimately thank the Lord for turning away his anger and giving them comfort. As we undergo challenges in life, we can thank God for his sovereignty and love that molds our character and draws us close, put our trust in him, and be assured of his deliverance and comfort. How have you experienced the comfort of God even as you go through challenges?

1 And when all these things come upon you, the blessing and the curse, which I have set before you, and you call them to mind among all the nations where the Lord your God has driven you,

John Gill

And when all these things come upon you—Declared, pronounced, foretold, and prophesied of in the three preceding chapters, especially in (Deu 28:1-68);

The blessing and the curse, which I have set before you—The blessings promised to those that pay a regard to the will of God and obey his voice, and curses threatened see Deu 28:1-20;

And you shall call them to mind among all the nations where the Lord your God has driven you—Recollect the promises and the threatenings, and observe the exact accomplishment of them in their captivities, and especially in this their last and present captivity.

But when he came to himself, he said, “How many of my father’s hired servants have more than enough bread, but I perish here with hunger!” LUK 15:17

2 and return to the Lord your God, you and your children, and obey his voice in all that I command you today, with all your heart and with all your soul,

John Gill

And return to the Lord your God—By repentance, acknowledging their manifold sins and transgressions, particularly their disbelief and rejection of the Messiah, now seeking him and salvation by him; see Hos 3:5;

You and your children, . . . in all that I command you today—Which was to love the Lord, and walk in his ways, directed to in the gospel, and which were to be regarded from a principle of love to God and the blessed Redeemer; see Deu 30:6, 16;

And obey his voice—In the gospel, yielding the obedience of faith to that; embracing the gospel, and submitting to the ordinances of it:

With all your heart and with all your soul—That is, both their return to the Lord, and their obedience to his voice or word, should be hearty and sincere; which being the case, the following things would be done for them.

If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. 1JN 1:9

3 then the Lord your God will restore your fortunes and have mercy on you, and he will gather you again from all the peoples where the Lord your God has scattered you. DEU 30:1-3

Megillah 29a:4

It is taught in a baraita: Rabbi Shimon ben Yohai says: Come and see how beloved the Jewish people are before the Holy One, blessed be he. As every place they were exiled, the divine presence went with them. They were exiled to Egypt, and the divine presence went with them, as it is stated: “Did I indeed reveal myself to the house of your father when they were in Egypt?” (1Sa 2:27). They were exiled to Babylonia, and the divine presence went with them, as it is stated: “For your sake I send to Babylonia” (Isa 43:14). So too, when, in the future, they will be redeemed, the divine presence will be with them, as it is stated: “Then the Lord your God will restore your fortunes” (Deu 30:3). It does not state: He will bring back, i.e., He will cause the Jewish people to return, but rather it says: “He will restore,” which teaches that the Holy One, blessed be he, will return together with them from among the various exiles.

Rashi

The Lord your God will restore your fortunes—The Lord your God will (himself) return (with) your fortunes. Although the meaning of the verse is indeed, “The Lord your God will restore your fortunes,” our Rabbis learned from here which alludes to God himself returning, that the glory resides among Israel, as it were, in all the misery of their exile, and when the Jews are redeemed from their exile, God writes in Scripture an expression of redemption for himself to allude to the fact that he has also been redeemed, as it were, so that he himself returns along with Israel’s exiles (Megillah 29a). Furthermore the following may be said from the strange form of the verb which expresses “to restore the fortunes”—that the day of the gathering of the exiles is so important and is attended with such difficulty that it is as though he (God) himself must actually seize hold of each individual’s hands dragging him out of his place in exile. We see the same concept brought up in Scripture, when the verse says, “And you will be gathered up, one by one, O people of Israel” (Isa 27:12). We find, however, the same expression in connection with the gathering of the exiles of other nations also, as e.g. (Jer 48:47): “Yet I shall bring back the exiles of Moab.”

23 And even they, if they do not continue in their unbelief, will be grafted in, for God has the power to graft them in again.

John Gill

And even they, if they do not continue in their unbelief—The apostle suggests that the Jews also might be recovered and brought into a gospel church state, provided they did not continue in infidelity; but inasmuch as they seem to lie under invincible ignorance, obstinacy, and unbelief, and were such bitter enemies to the gospel, and abhorrers of gospel ordinances, and a gospel church state; yea, that they must and will abide in unbelief, unless the Spirit of God convinces them of it, and it is given to them to believe in Christ, and they are powerfully drawn by the Father to come to the Son, there is no possibility or likelihood that they

Will be grafted in—Or taken into a gospel church state; to which the apostle answers, and argues for their ingrafting, and the possibility of it from the power of God:

For God has the power to graft them in again—As many of them were in the times of the apostles, and some since, for nothing is impossible with God; he can remove their unbelief, knock off the shackles and fetters in which they are held, and bring, them out of the prison of infidelity, in which they are shut up; he is able to take away the blindness of their minds, and the hardness of their hearts, the veil that is over them, and turn them to the Lord; he can by his mighty power work faith in them, and cause them to look on him whom they have pierced, and mourn in an evangelical manner; he can bring them to Christ, and into his churches, and among his people, and fold them with the rest of his sheep; so that there one fold of Jew and Gentile, under one shepherd, Jesus Christ.

26 And in this way all Israel will be saved, as it is written,

“The Deliverer will come from Zion,

he will banish ungodliness from Jacob”;

31 so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy. ROM 11:23, 26, 31

For his anger is but for a moment,

and his favor is for a lifetime.

Weeping may tarry for the night,

but joy comes with the morning. PSA 30:6

Avodah Zarah 4b:6

The Gemara further discusses this matter: And how long does his indignation last? It lasts a moment. And how long is a moment? Ameimar, and some say Ravina, said: It lasts as long as it takes to say the word moment. The Gemara asks: And from where do we derive that God’s anger lasts for only a moment? As it is written: “His anger is but for a moment, and his favor, for a lifetime” (Psa 30:6). And if you wish, say instead that it is derived from here: “Hide yourself for a brief moment, until the anger has passed by” (Isa 26:20), meaning that God’s anger passes in a mere moment.

Rashi

For . . . for a moment—For his anger is but for a short moment.

His favor is for a lifetime, there is long life in appeasing and placating him.

Sanhedrin 105b:7

That is what Balaam said to Balak: “How can I curse whom God has not cursed? How can I condemn, whom God has not condemned?” (Num 23:8). Since God did not become angry, Balaam was unable to curse the Jewish people. It is written: “And God is angry every day” (Psa 7:12). And how long is the duration of his anger? It is one moment, as it is stated: “For his anger endures but for a moment, and his favor is for a lifetime” (Psa 30:6).

Blessed are those who mourn, for they shall be comforted. MAT 5:4

2 Lord, you were favorable to your land;

you restored the fortunes of Jacob.

Rashi

Lord, you were favorable to your land, etc.—If you restored the fortunes of Jacob and forgave their iniquity, and covered their sin and withdrawn your wrath from them and turned from your fierce anger, then you were favorable to your land, and your world will be appeased. But as long as you do not do this, your land and your world will not be appeased.

Taanit 7b:3

Rabbi Oshaya likewise said: The day of rain is great, as rain even facilitates salvation, which is fruitful and multiplies on that day. It is a time of God’s favor, when salvation is brought forth into the world, as it is stated: “Let the earth open, that salvation . . . may bear fruit” (Isa 45:8). Rabbi Tanhum bar Hanilai said: Rain falls only if the Jewish people’s transgressions have been forgiven, as it is stated: “Lord, you have been favorable to your land; you have restored the fortunes of Jacob. You have forgiven the iniquity of your people; you have covered all their sin. Selah” (Psa 85:2-3). This chapter proceeds to discuss rainfall: “And righteousness has looked down from the sky” (Psa 85:12), in the form of rain.

3 You forgave the iniquity of your people;

you covered all their sin.

4 You withdrew all your wrath;

you turned from your hot anger. PSA 85:2-4

17 I have heard Ephraim grieving,

“You have disciplined me, and I was disciplined,

like an untrained calf;

bring me back that I may be restored,

for you are the Lord my God.

18 For after I had turned away, I relented,

and after I was instructed, I struck my thigh;

I was ashamed, and I was confounded,

because I bore the disgrace of my youth.”

19 Is Ephraim my dear son?

Is he my darling child?

For as often as I speak against him,

I do remember him still.

Therefore my heart yearns for him;

I will surely have mercy on him,

declares the Lord. JER 31:17-19

In that day the remnant of Israel and the survivors of the house of Jacob will no more lean on him who struck them, but will lean on the Lord, the Holy One of Israel, in truth. ISA 10:20

Rashi

Lean on him who struck them—i.e., lean on the kings of Egypt, who were the first to oppress them.

Before God brought his judgment on his people, the Israelites were putting others on a pedestal and finding security in them. But God’s desire is for us to trust and depend on him above all. There are times that God must take away the things we get security from to replace it with trust in himself, the only truly stable foundation. How have different trials in life caused you to trust even more in God alone?

When Ephraim saw his sickness,

and Judah his wound,

then Ephraim went to Assyria,

and sent to the great king.

But he is not able to cure you

or heal your wound. HOS 5:13

Rashi

His wound—Heb. מְזֹרוֹ, an expression of illness.

Then Ephraim went to Assyria—This is Hoshea son of Elah, who was his vassal and then rebelled against him (2Ki 17:4).

And sent—i.e., Judah sent.

To the great king—This refers to Ahaz, who gave a bribe to Tiglath-pileser to assist him against Rezin the king of Syria and Pekah son of Remaliah (2Ki 16:8).

But he is not able to cure you from the many bands of Philistines and Arabs that attacked Ahaz, as is related in 2Ch 28:21: “For Ahaz divided the house of the Lord etc. and gave it to the king of Assyria, but it did not help him.”

Or heal your wound—Heb. וְלֹא יִגְהֶה מִכֶּם מָזוֹר. And I say that it is one of the words whose radicals are transposed. This is an expression similar to (2Sa 20:13) “When he was taken out (הוֹגָה) of the highway”; (Isa 59:13) “conceiving and uttering (והוֹגוֹ) from the heart”; (Pro 25:4), “take away (הָגוֹ) the dross from the silver.”

Assyria shall not save us;

we will not ride on horses;

and we will say no more, “Our God,”

to the work of our hands.

In you the orphan finds mercy. HOS 14:4

Rashi

Assyria shall not save us—Say this also before him, “We no longer seek the aid of man, neither from Assyria nor from Egypt.”

We will not ride on horses—This is the aid from Egypt, who would send them horses, as they said to Isa (30:16), “No! We will flee upon horses . . . We will ride upon swift steeds.”

And we will say no more to the work of our hands that they are our God.

In you alone shall our hope be, you who grant mercy to the orphans.

At that time Hanani the seer came to Asa king of Judah and said to him, “Because you relied on the king of Syria, and did not rely on the Lord your God, the army of the king of Syria has escaped you. 2CH 16:7

Rashi

Escaped—You did not prevail against them. Why not? Because you did not trust in the Holy One, blessed be he. For had you trusted in the Holy One, blessed be he, when the king of Israel and the king of Aram made a treaty against you, as you trusted in him when the Cushites attacked you, they would not have escaped from your hand, and you would have defeated them all, and you would not have lost your money, which you gave him in order that he abrogate his treaty with Baasha. Now that you did not trust in the Holy One, blessed be he, you lost your money, and the king of Aram escaped from your hand.

12 so that we who were the first to hope in Christ might be to the praise of his glory.

John Gill

That we . . . might be to the praise of his glory—This is the end of predestination to the inheritance; and the sense is, either that the praise of the glory of God, in his grace and goodness, might be discovered and made known to the saints, as it is displayed in election, redemption, justification, pardon, adoption, regeneration, and eternal salvation; or that they should praise and glorify him on account of these things, by ascribing all to his grace, and nothing to themselves; by giving him thanks for all his benefits; by ordering their conversations aright as become the gospel; and by doing all things with a view to his glory:

Who were the first to hope in Christ—The Jews, the apostle, and others of the Jewish nation as the words may be rendered; who hoped in Christ before the Gentiles did; and indeed the people of Israel hoped for Christ before he came; the promises of the Messiah were made to them, and he was the peculiar hope and expectation of that people; and to them he first came, and to them the gospel was first preached; and some of them first believed in Christ, and trusted in him, and not in their own righteousness, strength, wisdom, and riches, nor in their own hearts, nor in any mere creature, nor in their carnal privileges; all which they renounced confidence in, and dependence on, when they came to the knowledge of Christ; in whose person they trusted for acceptance, and in his righteousness for justification, and in his blood for pardon, and in his fulness for supply, and in his power for protection and perseverance: this supposes knowledge of him, and a sense of the frailty and vanity of all other objects; and was a betaking themselves to him, a leaning and staying on him, a committing all to him, and an expectation of all good things from him.

12 And again Isaiah says,

“The root of Jesse will come,

even he who arises to rule the Gentiles;

in him will the Gentiles hope.”

13 May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope. ROM 15:12-13

13 In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, EPH 1:12-13

Therefore by this the guilt of Jacob will be atoned for,

and this will be the full fruit of the removal of his sin:

when he makes all the stones of the altars

like chalkstones crushed to pieces,

no Asherim or incense altars will remain standing. ISA 27:9

John Gill

Therefore by this the guilt of Jacob will be atoned for—Or “expiated”; not that afflictions are atonements for sin, or give satisfaction to divine justice for it; but they are the means of bringing the Lord’s people to a sense of their sins, and to repentance and humiliation for them, and confession of them, and of leading them to the blood and sacrifice of Christ, by which they are expiated and atoned, and which the Spirit of of God brings near, and applies to them; whereby their sins, they are convicted of by means of afflictions, and which lay heavy upon their consciences, are purged away, and removed from them:

And this will be the full fruit of the removal of sin—This is the design and use of afflictions, the profit and advantage of them to the saints, that, being humbled for their sins, they depart from them, leave and forsake them; as well as the guilt of them is taken away from their consciences, through the application of pardoning grace, upon their repentance; see Job 36:8-10 this shows another difference between the afflictions of God’s people and of others: namely, in the use and end of them. The sin of idolatry seems to be particularly designed by what follows; unless the sin of the present Jews, in their disbelief and rejection of the Messiah, should be rather intended; which, through their long affliction, they will be convinced of in the latter day, and it will be taken away from them, and be purged and expiated through the atoning sacrifice of Christ, the Savior and Deliverer, they will embrace (Rom 11:25-26):

When he makes all the stones of the altars like chalkstones crushed to pieces—That is, when Jacob, or the people of the Jews, being convinced of their idolatry by their afflictions, shall pull down all their idolatrous altars; perhaps particularly referring to that which Ahaz made (2Ki 16:10-12) and remove the stones thereof, and break them to pieces, as chalkstones for lime, which is easily done:

The Asherim and the incense altars will not stand up—Erect, to be worshiped; but shall be thrown down, demolished, and broke to pieces; and, by thus abandoning their idols and idolatrous practices, they will show the sense they have of their sins, and the sincerity of their repentance; and it is to be observed, that the Jews, after their return from the Babylonish captivity, never practised idolatry more, not in the literal sense; perhaps some respect may be had here to the time when they shall look on him whom they have pierced, and mourn; and when they shall renounce all their legal sacrifices, traditions of the elders, and their own righteousness, their idols, and look alone to the sacrifice of Christ, and declare against all the idolatry of the church of Rome, and all antichristian worship.

Rashi

Therefore—Now, too, by this the guilt of Jacob would be atoned for, to merit to be redeemed as then.

And this will be the full fruit that is best for me to remove his sin, if he makes all the stones of the altars of his high places, like chalkstones crushed to pieces. Comp. (Psa 137:9) “And crushes (וְנִפֵּץ) your babies.” Comp. (Jer 13:14) “And I will crush them (וְנִפַּצְתִּים) one against another.” גִּיר is a kind of dye.

No Asherim or incense altars will remain standing—So that they will not retain their idolatry.

The Egyptians are man, and not God,

and their horses are flesh, and not spirit.

When the Lord stretches out his hand,

the helper will stumble, and he who is helped will fall,

and they will all perish together. ISA 31:3

Rashi

Stretches out his hand—For the Holy One, blessed be he, supports everything with his hand, and when he turns it, they will fall, like one who holds something in his hand, and when he inclines his hand, it falls. So is the Midrash Aggadah (Mekhilta, Exo 15:12). Jonathan, however, renders: will raise the blow of his might.

22 And the people were shouting, “The voice of a god, and not of a man!”

23 Immediately an angel of the Lord struck him down, because he did not give God the glory, and he was eaten by worms and breathed his last. ACT 12:22-23

O Ephraim, what have I to do with idols?

It is I who answer and look after you.

I am like an evergreen cypress;

from me comes your fruit. HOS 14:9

Rashi

Ephraim will say, “What more do I need to follow the idols?” And they will turn away from idolatry. It is I who answer—It is I who answer from his trouble.

And look after you—Look upon his affliction.

I am like an evergreen cypress—I will bend down for him to hold his hand on me as the evergreen cypress which is bent down to the ground, which a man holds by its branches; i.e., I will be accessible to him.

From me comes your fruit—Am I not he? For all your good emanates from me.

Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change. JAS 1:17

I will not leave you as orphans; I will come to you. JOH 14:18

24 Therefore thus says the Lord God of hosts: “O my people, who dwell in Zion, be not afraid of the Assyrians when they strike with the rod and lift up their staff against you as the Egyptians did.

Rashi

Therefore—Since I know that Hezekiah and his company will return to him. Aternatively, לָכֵן is an expression of an oath. לָכֵן indeed.

Thus says the Lord . . . be not afraid . . . the Assyrians when they strike with the rod—With the “rod” of his mouth will he insult and deride you through Rabshakeh.

And lift up their staff against you to frighten you, the way they did to the Egyptians. It may alternatively be explained: With the rod does he smite you i.e., who has smitten you until now with the rod and has become accustomed to bearing their staff and their fright against you as the Egyptians did. Rabbi Joseph told me this in the name of Rabbi Menahem.

And he who is left in Zion and remains in Jerusalem will be called holy, everyone who has been recorded for life in Jerusalem, ISA 4:3

Rashi

And he who is left among them will settle in Zion.

And whoever remains anywhere, shall dwell in Jerusalem.

Will be called holy—All of them will be righteous. Now lest you say that the righteous who died prior to this day have lost their honor, the Scripture states: “anyone who has been recorded for life,” in the hereafter, will be in Jerusalem. In this manner, Jonathan translates it.

The one who conquers will be clothed thus in white garments, and I will never blot his name out of the book of life. I will confess his name before my Father and before his angels. REV 3:5

12 Do not call conspiracy all that this people calls conspiracy, and do not fear what they fear, nor be in dread.

Rashi

Do not call conspiracy—You of Hezekiah’s company, even though they (sic) are fewer than Shebna’s company, you shall not say: We decide according to the many (Exo 23:2. See Rashi ad loc.).

To all that this people that is with Shebna, says, for this is a conspiracy of the wicked and is not counted, and so it is as regards the ten tribes, who formed an alliance with the kings of Egypt.

And do not fear what they fear i.e., what this people fears, for they say to you to fear Sennacherib and to make peace with him.

Do not fear . . . nor be in dread—Do not say that he is strong. So did Jonathan translate: Do not say strong.

Sanhedrin 26a:23

Hezekiah was afraid. He said: Perhaps, God forbid, the opinion of the Holy One, blessed be he, will follow the majority; and since the majority have submitted to the Assyrians, even those who have not submitted will also be submitted into their hands. The prophet Isaiah then came and said to him: “Say not: A conspiracy, concerning all of which this people say: A conspiracy” (Isa 8:12). Meaning, it is a conspiracy of wicked people, and a conspiracy of wicked people is not counted. Therefore, although they are many, they are not considered the majority.

And when you hear of wars and tumults, do not be terrified, for these things must first take place, but the end will not be at once. LUK 21:9

John Gill

And when you hear of wars and tumults—Or seditions and tumults; “wars” may design the wars of the Romans, against the Jews; and the “tumults,” or seditions, the internal troubles among themselves:

Do not be terrified—As if the destruction of the nation, city, and temple, would be at once:

For these things must first take place, but the end will not be at once—Or “immediately.” The Syriac, Arabic, and Persic versions leave out this last word, and read, as in (See Gill on Mat 24:6).

13 But the Lord of hosts, him you shall honor as holy. Let him be your fear, and let him be your dread. ISA 8:12-13

John Gill

But the Lord of hosts, him you shall honor as holy—Christ, Immanuel, God with us, the Lord of the armies above and below, of angels and of men, God over all, the true Jehovah, who is sanctified by his people, when they declare him to be so; as the Targum paraphrases it,

“the Lord of hosts, him shall you say is holy”;

for they cannot make him so, nor can he receive any holiness from them, nor does he need any; but they celebrate the perfection of his holiness, and ascribe it to him; yea, they sanctify him, by ascribing their holiness to him; by looking to him as their sanctification, and by deriving and expecting every degree and measure of holiness from him, to complete theirs; by exercising faith upon him, and showing a regard to his commands and ordinances:

Let him be your fear, and let him be your dread—That is, the object of fear and dread; not of a servile fear and dread, but of a holy reverence and godly fear; such a fear as is the grace of the covenant, which flows from the goodness of God, and has that for its object, and is influenced by it; see Hos 3:5 where the same Lord, Messiah, David the king, is meant, as here. See 1Pe 3:15.

25 For in a very little while my fury will come to an end, and my anger will be directed to their destruction.” ISA 10:24-25

Rashi

For in very few days . . . my fury will come to an end—My fury, which was given as the staff into the hand of Assyria, as he said above, “The staff in their hands is my fury” (v. 5).

And my anger that became a rod, shall return.

Will be directed to their destruction—Heb. (עַל-תַּבְלִיתָם). Comp. Lev 20:12 “they have committed a disgrace (תֶּבֶל),” i.e., because of the insults and blasphemies which the servants of the king of Assyria blasphemed me.

And that night the angel of the Lord went out and struck down 185,000 in the camp of the Assyrians. And when people arose early in the morning, behold, these were all dead bodies. 2KI 19:35

Sanhedrin 94b:2

Pharaoh blasphemed God, as it is written that he said to Moses and Aaron: “Who is the Lord, that I should obey his voice?” (Exo 5:2) The Holy One, blessed be he, himself exacted retribution from him, as it is written: “The Lord threw the Egyptians into the midst of the sea” (Exo 14:27), and it is written: “You have trodden through the sea with your horses” (Hab 3:15). Sennacherib blasphemed God by means of an agent, as it is written: “By your messengers you have mocked the Lord” (2Ki 19:23). The Holy One, blessed be he, exacted retribution from him by means of an agent, as it is written: “Then the angel of the Lord went out and struck down 185,000 in the camp of the Assyrians” (2Ki 19:35).

In just a little while, the wicked will be no more;

though you look carefully at his place, he will not be there. PSA 37:10

Rashi

In just a little while—When you wait a little longer, you will see that the wicked will be no more.

Though you look carefully at his place—Though you look carefully at the place where he was, he will not be there, because he has died and has perished.

2 For you yourselves are fully aware that the day of the Lord will come like a thief in the night.

42 Therefore, stay awake, for you do not know on what day your Lord is coming.

43 But know this, that if the master of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into.

44 Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect. MAT 24:42-44

3 While people are saying, “There is peace and security,” then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape. 1TH 5:2-3

God assured Israel that his fury would end, and Assyria—the tool he used to bring judgment (Isa 10:15)—would also receive his judgment for their sins. He extended his grace to his people by preserving his relationship with them through trials and tribulations. He is the same with us. In his faithfulness, God preserves his relationship with us even as we go through life’s trials. He assures us of his presence and strength through everything we experience, and he will make us better through it, though we may not understand it at the time. How have you taken comfort in God’s faithfulness during trials? Even when you were faithless, how have you experienced his faithfulness (2Ti 2:13)?

Shall the axe boast over him who hews with it,

or the saw magnify itself against him who wields it?

As if a rod should wield him who lifts it,

or as if a staff should lift him who is not wood! ISA 10:15

Rashi

Shall the axe boast—The Holy One, blessed be he, says: You should not have boasted about this, since you are merely like my axe, and I am hewing with you; I visit retribution upon my enemies. You are the saw, and I am he who wields it. Now is it customary for the saw to boast over him who wields it? מַשּׂוֹר is dolodojjre in O.F., a small axe.

As if a rod should wield him who lifts it—As if a rod was raising itself and the hand of him who was raising it. Is it not so that a rod does not wield itself but the man?

As if a staff should lift him who is not wood—It is not wood that raises it, but it is the man who raises it.

13 Arise, O Lord! Confront him, subdue him!

Deliver my soul from the wicked by your sword,

Rashi

Confront him—The enemy.

Subdue him—Beat his legs, and he will kneel and fall.

Deliver my soul from every wicked man who is your sword, for you give him the power to rule, to requite those who are bound to you.

14 from men by your hand, O Lord,

from men of the world whose portion is in this life.

You fill their womb with treasure;

they are satisfied with children,

and they leave their abundance to their infants. PSA 17:13-14

19 And I will say to my soul, “Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.”

20 But God said to him, “Fool! This night your soul is required of you, and the things you have prepared, whose will they be?”

21 So is the one who lays up treasure for himself and is not rich toward God. LUK 12:19-21

20 But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?”

21 Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? ROM 9:20-21

if we are faithless, he remains faithful—

for he cannot deny himself. 2TI 2:13

God is not man, that he should lie,

or a son of man, that he should change his mind.

Has he said, and will he not do it?

Or has he spoken, and will he not fulfill it? NUM 23:19

Rashi

God is not man, that he should lie—He has already promised them to bring them to and give them possession of the land of the seven peoples, and you think to kill them in the wilderness? (cf. Midrash Tanchuma, Vayera 13:1)

הַהוּא—Read this in the form of a question: Has he said—And the Targum renders, “who later change his mind.” They reconsider and change their minds.

And also the Glory of Israel will not lie or have regret, for he is not a man, that he should have regret. 1SA 15:29

Rashi

And also the Glory of Israel will not lie—And if you will say, “I will repent of my sin before him,” it will no longer avail to take the kingship from the one to whom it was given, for the Holy One, blessed is he, who is the Glory of Israel, will not lie by not giving the good to whom he said to give it.

Heaven and earth will pass away, but my words will not pass away. MAT 24:35

5 And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!”

John Gill

And I said: “Woe is me”—There’s no woe to a good man, all woes are to the wicked; but a good man may think himself wretched and miserable, partly on account of his own corruptions, the body of sin and death he carries about with him; and partly on account of wicked men, among whom he dwells (Psa 120:5; Rom 7:24):

For I am lost—A good man cannot be undone, or be lost and perish; he is lost in Adam with the rest; in effectual calling he is made sensible of his lost and undone state; and under the power of unbelief may write bitter things against himself; but be can never perish, or be lost and undone for ever. The Targum is,

“for I have sinned”;

and his particular sin is after mentioned: some render it, “for I have been silent”; as if he had not performed the duty of his office, in reproving for sin, or declaring the will of God: others, “for I am reduced to silence,” I am forced to be silent; he could not join with the “seraphim,” being conscious to himself of his vileness, and of his unworthiness to take the holy name of God into his polluted lips, as follows:

For I am a man of unclean lips—He says nothing of the uncleanness of his heart, nor of his actions; not that he was free from such impurity; but only of his lips, because it was the sin of his office that lay upon his mind, and gave him present uneasiness; there is no man but offends in words, and of all men persons in public office should be careful of what they say; godly ministers are conscious of many failings in their ministry. The Targum is,

“for I am a sinful man to reprove”;

and so unfit for it.

And I dwell in the midst of a people of unclean lips—Such were the Jews, not only in Isaiah’s time, but in the times of Christ and his apostles, who traduced him, as if he was a wicked person, calumniated his miracles, said he was a Samaritan, and had a devil; they taught for doctrines the commandments of men, and opposed and blasphemed the truths of the gospel; and to live among men of a filthy speech and conversation is a concern to a good man; he is vexed and distressed hereby; he is in danger of learning their words, and of suffering with them in a common calamity.

For my eyes have seen the King, the Lord of hosts—The same divine and glorious person described in Isa 6:1 who is no other than the Lord Christ, King of kings, and Lord of lords, King of saints, and Lord of the armies, in heaven and in earth; and a lovely sight it is to see him by faith, in the glory and beauty of his person, and in the fulness of his grace; such a sight is spiritual, saving, assimilating, appropriating, very endearing, and very glorious and delightful: therefore it may seem strange that a sight of Christ should fill the prophet with dread; one would think he should rather have said, happy man that I am, because I have seen this glorious person, whom to see and know is life eternal; but the reason of it is, because in this view of Christ he saw the impurity of himself, and was out of conceit with himself, and therefore cries out in the manner he does; just as in a sunbeam a man beholds those innumerable motes and atoms, which before were invisible to him. It was not because of his sight of Christ he reckoned himself undone; but because of the impurity of himself, and those among whom he dwelt, which he had a view of through his sight of Christ: his sight of Christ is given as a reason of his view of his impurity, and his impurity as the reason of his being undone in his apprehension of things. The prophet, in these his circumstances, represents a sensible sinner, under a sight and sense of his sinfulness and vileness; as the seraph in the following verses represents a gospel minister bringing the good news of pardon, by the blood and sacrifice of Christ.

Rashi

For I am lost—I will die, for I was not worthy of seeing the countenance of the glory. We find a similar statement made by Manoah (Jdg 13:22): “We shall surely die, for we have seen God.”

I am lost—Heb. נִדְמֵיתִי, comp. (Zep 1:11): “All the traders are broken (נִדְמֶה).”

People of unclean lips that are defiled with sins from Jonathan.

“But,” he said, “you cannot see my face, for man shall not see me and live.” EXO 33:20

Berakhot 7a:30

The Gemara continues to cite the Sages’ explanation of verses that require clarification on the same topic. With regard to God’s statement to Moses, “ ‘But,’ he said, ‘you cannot see my face, for man shall not see me and live’ ” (Exo 33:20), it was taught in the name of Rabbi Yehoshua ben Korha that the Holy One, blessed be he, said to Moses as follows: When I wanted to show you my

wanted to show you My glory at the burning bush, you did not want to see it, as it is stated: “And Moses concealed his face, fearing to gaze at God” (Exo 3:6). But now that you want to see my glory, as you said: “Show me your glory,” I do not want to show it to you. Rabbi Yehoshua ben Korha interprets Moses’ initial refusal to look upon God’s glory negatively, as he rebuffed God’s desire to be close to him.

Megillah 19b:4

And Rabbi Hiyya bar Abba also said that Rabbi Yohanan said: Had there been left open a crack so much as the size of small sewing needle in the cave in which Moses and Elijah stood when God’s glory was revealed to them, as it is written: “And while my glory passes by I will put you in a cleft of the rock” (Exo 33:22), and: “He came there to a cave . . . and behold, the Lord passed by” (1Ki 19:9-11), they would not have been able to endure due to the intense light that would have entered that crack, as it is stated: “For man shall not see me and live” (Exo 33:20).

Rashi

“But,” he said, “you cannot . . .”—Even when I make all my goodness pass before you I shall not allow you to see my face.”

8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Depart from me, for I am a sinful man, O Lord.”

9 For he and all who were with him were astonished at the catch of fish that they had taken, LUK 5:8-9

John Gill

For he and all who were with him were astonished—His brother Andrew, and the servants they had with them to manage the vessel, and cast the nets:

At the catch of fish that they had taken—Being so large and numerous, as the like was never seen, nor known by them before.

6 Then one of the seraphim flew to me, having in his hand a burning coal that he had taken with tongs from the altar.

John Gill

Then one of the seraphim flew to me—When the prophet had confessed his sin; for upon that follows the application of pardon; and when the seraph, or minister of the gospel, had an order from the Lord to publish the doctrine of it: it is God’s act alone to forgive sin; it is the work of his ministers to preach forgiveness of sin, and that to sensible sinners; who when they are made sensible of sin, and distressed with it, the Lord takes notice of them, and sends messengers to them, to comfort them, by acquainting them that their iniquity is forgiven; who go on such an errand cheerfully and swiftly; and though they do not know the particular person, yet the Lord directs their ministration to him, and makes it effectual.

Having in his hand a burning coal—By which is meant the word of God, comparable to fire, and to a burning coal of fire (Jer 23:29), for the light and heat which it gives both to saints and sinners, and for its purity and purifying nature:

That he had taken with tongs from the altar—Of burnt offering, where the fire was always burning; which was a type of Christ, and his sacrifice; and this shows what particular doctrine of the word it was the seraph or gospel minister took, and delivered in this visionary way; it was the doctrine of pardon, founded upon the sacrifice and satisfaction of Christ. To this sense of the words the Targum agrees, which paraphrases them thus,

“and there flew to me one of the ministers, and in his mouth a word which he received from his glory, upon the throne of glory, in the highest heavens, above the altar,”

see (Rev 14:6).

And he shall take a censer full of coals of fire from the altar before the Lord, and two handfuls of sweet incense beaten small, and he shall bring it inside the veil LEV 16:12

Rashi

From the altar—Referring to the outer altar (Yoma 45b).

Before the Lord—From that side of the altar which was before the entrance—that is, the west side (cf. Yoma 45b).

Beaten small—Why is it stated that it shall be beaten small? Was not all incense beaten small, for so it is said, “And shall beat some of it small” (Exo 30:36)? But it is intended to teach that it (the incense used on the Day of Atonement) was to be of the very finest powder, for on the eve of the Eve of the Day of Atonement it (the ordinary incense) was put again into the mortar in order that it should be again beaten into a finer powder (Keritot 6b; Sifra, Acharei Mot, Chapter 3 8-9; Yoma 45a).

I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. MAT 3:11

7 And he touched my mouth and said: “Behold, this has touched your lips; your guilt is taken away, and your sin atoned for.” ISA 6:5-7

I, I am he

who blots out your transgressions for my own sake,

and I will not remember your sins. ISA 43:25

Rashi

I, I am he who—I am he who erased them from time immemorial lit. from then, and I erase them even now.

For my own sake—Neither in your merit nor in the merit of your forefathers.

And behold, some people brought to him a paralytic, lying on a bed. And when Jesus saw their faith, he said to the paralytic, “Take heart, my son; your sins are forgiven.” MAT 9:2

In the presence of God and the heavenly creatures declaring God’s holiness, Isaiah saw without doubt his sinfulness; not just his own, but the utter sinfulness of all his people. He realized that he was in the presence of a holy God and knew that because of his sin, he was undone. He could not live, having seen the holiest of holies. In light of the holiness of God, we too can see how small, dirty, and despicable we are. But God extended mercy to Isaiah by cleansing him and taking away his sin—and he did this for us as well. When did you realize the holiness of God and your sinfulness? How did your mindset and lifestyle change because of this?

11 And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one.

12 While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled.

13 But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves.

John Gill

But now I am coming to you—As in (Joh 17:11), which he repeats as a very great happiness to himself, and with much pleasure and joy, but not without concern for those he was parting from:

And these things I speak in the world—Which he had expressed in this prayer concerning the nature of eternal life, and his power to give it to all the Father had given him; concerning the work of redemption finished by him, and the glory due to him on that account; concerning his chosen ones, particularly the apostles, and the mutual interest he and his Father had in them; and what he had done for them, in revealing the gospel to them, keeping them by the powerful influence of his grace, and the great concern he had for their future preservation: and these things he took notice of in his prayer, whilst he was in the world, before he took his leave of them;

That—Says he,

They may have my joy fulfilled in themselves—Either the joy which Christ had in them, which was of an early date, is still continued towards them, and will be more fully expressed, when they shall all be brought safe home to glory, and be for ever with him; or else the joy of which Christ is the author and object, which comes from him, and centres in him: saints rejoice in the person of Christ; in the greatness and dignity of his person, as God over all; hence they know that what he did and suffered answered the purpose, that he must have great interest in heaven, and they must be safe in his hands; and in the fitness of it, to be a mediator, he being God and man in one person; and in the fulness of it, which is all theirs, it is with delight they view it, with joy they receive from it, and believe they shall not want; and in the beauty of it, he being fairer than the children of men. The offices Christ bears as prophet, priest, and king, the relations he stands in as father, husband, brother and friend; his gospel and communion with him, the blessings of grace in him, as peace, pardon, righteousness and salvation, lay a foundation for solid joy in them that believe; as do also his death, resurrection, exaltation and intercession. This joy in him is a grace of the Spirit, and is attended with faith in Christ; it should be constant, but is frequently interrupted; though the ground and foundation of it is always the same; it is therefore at present imperfect, but may be increased; it is unknown to the world, and inexpressible by the saints; and may be said to be “fulfilled” in them, when it abounds in them more and more; when they are full of it, and that is full of glory, and which will be fulfilled in glory.

14 I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world.

John Gill

I have given them your word—The gospel, and a commission and abilities to preach it, and which is a reason of what follows, namely, the world’s hatred of them; because this word is not of men, nor agreeably to carnal reason; it magnifies the grace of God, and destroys boasting in men; it is against the carnal interest, worldly views and lusts of men:

And the world has hated them—The inhabitants of the world, worldly men, such as are what they were when they first came into the world; are under the influence of the god of the world, and led by the spirit of it, and are wholly taken up with the things thereof: the unbelieving Jews are chiefly designed, who bore an implacable hatred to Christ and his apostles; and the same fate do the faithful ministers of Christ and his members share, in all ages and places, more or less: the men of the world gnash their teeth at them, secretly plot against them, and inwardly curse them; rejoice at any evil that befalls them; greedily catch at anything to reproach them; stick not to say all manner of evil of them, and to do all manner of evil to them:

Because they are not of the world—They were of the world by their natural birth, and had their conversation with the men of it, whilst in a state of unregeneracy; but now they were called out of it, and were guided and led by another spirit; and were separate from the world in their lives and conversations, and which brought the hatred of the world upon them; inasmuch as they had been of them, but now had left them, and professed they did not belong to them; and because their religious lives put a distinguishing mark on them, and reproved and condemned them:

Just as I am not of the world—Not that Christ and his people are alike in their original; they are of the earth earthly, he is the Lord from heaven; nor are they so perfect in their walk and conversation in the world, and separation from it as he; yet there is some likeness between him and them, and some conformity in them to him, which makes the world hate them.

15 I do not ask that you take them out of the world, but that you keep them from the evil one.

John Gill

I do not ask that you take them of the world—Either in an unusual manner, by a translation, as Enoch and Elijah were; or by death in its common form, before their time, and purely to be rid of afflictions: this he prayed not for; for he had much work for them to do, by preaching the gospel, for the conversion of sinners and comfort of saints; and it was for his interest they should live longer; and it would make most for his glory, and be best for his chosen people and churches:

But that you keep them from the evil—Either of sin, which is an evil and bitter thing, being committed against a good God, and a righteous law, and brings ruin and destruction upon men; from this the apostles were kept, and all the saints are; not from indwelling sin, nor from the commission of sin, but from the dominion of it, and from falling into it and by it, so as to perish eternally: or from the evil of the world; not from afflictions in it; nor from the reproach and persecution of it; but from its wickedness and lusts, and from the evil men of it: or from Satan the evil one, who is eminently, originally, and immutably so; not from being tempted by him, but from sinking under his temptations, and from being devoured by him. Christ’s praying for this, after this manner, shows that evil is very abhorrent, pernicious and powerful; the danger saints are in by it; their incapacity to keep themselves from it; and that the Lord alone is the keeper of his people; but does not suggest that Christ has dropped the charge of them, or is unequal to it; but by so doing he expresses his great love to them, how dear they are to him, and what care he takes of them, and what concern he has for them.

16 They are not of the world, just as I am not of the world.

John Gill

They are not of the world, just as I am not of the world—These words are repeated from Joh 17:14, where they are given as a reason of the world’s hatred to them; and here, as showing that they are exposed to the evil of it; and in both are used as an argument with his Father, that he would take notice of them, and preserve them.

17 Sanctify them in the truth; your word is truth.

And now, O Lord God, you are God, and your words are true, and you have promised this good thing to your servant. 2SA 7:28

John Gill

And now, O Lord God, you are God—Who is the Lord of hosts, and the God of Israel, that has promised and is able to perform, and is faithful to his promise:

And your words are true—Are truly, punctually, and faithfully performed, never fail:

And you have promised this good thing to your servant—Concerning building and establishing his house. David repeats this promise as being greatly affected with it, and fully assured of the performance of it.

Now the parable is this: The seed is the word of God. LUK 8:11

18 As you sent me into the world, so I have sent them into the world.

John Gill

As you sent me into the world—Which does not suppose inequality of nature, nor change of place, nor any force upon him, nor disrespect to him, or a state of separation from his Father; but that he was before he was sent; that he was a person, a divine distinct person from his Father; and designs the manifestation of him in human nature; and shows, that as mediator, he had a divine warrant and authority, and was no impostor: what he was sent into the world to do, was in general the will of God; particularly to preach the gospel, and chiefly and more especially to work out the salvation of his people:

So I have sent them into the world—To preach the gospel likewise: he had already sent them forth on this errand, and in a little time they were to receive a new and enlarged commission for this service; which mission of them to such work, implies great honour put upon them, authority in them, and qualifications with them; and hence success attended them: the place into which they were sent is, “the world”; first the Jewish and then the Gentile world, and every part of it; out of which he would not have them taken; and where they were sure to meet with reproach and persecution; and where God’s elect lay, who were to be converted through their ministry; for the work they were sent there for, was to open blind eyes, turn men from darkness to light, from the power of Satan to God, that they might receive forgiveness of sin, and an inheritance among them that are sanctified: now though there is not an equality between the mission of Christ by his Father, and of the apostles by him, yet there is a likeness; there is an agreement in their original, both are divine and of authority; in the place they were sent, the world; and in their work to declare the mind and will of God: all which carries in it a strong argument with his Father to regard these persons; for inasmuch as they were in a world that hated them, they needed divine power and protection; and being in a wicked world they needed sanctification and preservation; and having such work to do, they therefore needed divine assistance, and fresh supplies of grace.

19 And for their sake I consecrate myself, that they also may be sanctified in truth.

15 And he said to them, “Go into all the world and proclaim the gospel to the whole creation.

All the ends of the earth shall remember

and turn to the Lord,

and all the families of the nations

shall worship before you. PSA 22:28

Rashi

Shall remember and turn to the Lord—The nations shall remember the evil that befell us when they see the good and turn to the Lord.

2 May God be gracious to us and bless us

and make his face to shine upon us,

Rashi

And make his face to shine—To show a laughing countenance, to give dew and rain.

3 that your way may be known on earth,

your saving power among all nations. PSA 67:2-3

Rashi

That your way may be known on earth—To make known that your trait is to benefit your people, and because of this, kingdoms will rejoice and sing praises.

5 These twelve Jesus sent out, instructing them, “Go nowhere among the Gentiles and enter no town of the Samaritans,

6 but go rather to the lost sheep of the house of Israel. MAT 10:5-6

John Gill

But go rather to the lost sheep of the house of Israel—To whom he himself was sent (Mat 15:24). By “the house of Israel” is meant the whole Jewish nation; for though this phrase, when distinguished from the house of Judah, designs only the ten tribes; yet here it intends all the Jews, then living in the land of Judea, among whom there were some of all the tribes: and by “the lost sheep” of this house, are meant either all the people of the Jews in general, who were wandering, and were lost in error and sin, and to whom the external ministry of the gospel came; or rather the elect of God among them, for whose sake particularly the apostles were sent to them. These are called “sheep,” because they were chosen of God, and given to Christ to be redeemed, looked up, sought out, and saved by him; and “lost” ones, not only because lost in Adam, and by their own transgressions, so that neither they themselves, nor any mere creature, could save them from eternal ruin and destruction; but also, because they were made to go astray, and were lost through the negligence and errors of their pastors, the scribes and Pharisees: and this character is the rather given of them, partly to reflect upon the characters of the shepherds of Israel: and partly to magnify the grace of God, in having regard to such ruined and miserable creatures; and also to excite the compassion and diligence of the apostles, to preach the gospel to them: respect seems to be had to (Jer 1:16).

16 Whoever believes and is baptized will be saved, but whoever does not believe will be condemned.

Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, MAT 28:19

17 And these signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues;

The seventy-two returned with joy, saying, “Lord, even the demons are subject to us in your name!” LUK 10:17

John Gill

The seventy-two returned—The Syriac version adds, “whom he had sent”: these disciples having received orders and instructions from Christ, went as he directed them; and when they had finished their embassy, they returned again to him, and gave him an account of their journey and success.

With joy—With great joy, as read the Syriac and Persic versions; notwithstanding the difficulties that had attended them, reproaches cast upon them, the ill treatment they might have met with in some places, and the labours and fatigues of their journey, and the dangers they had been exposed to:

Saying, “Lord, even the demons are subject to us in your name”—They found the miraculous power conferred on them was greater than they at first imagined, or could collect from what Christ said to them, who only bid them heal the sick (Luk 10:9), but when they came to make use of it they found they had a power of casting out devils; not in their own name and strength, but in the name, and through the power, and by the authority of Christ; and this had thrown them into an ecstasy of joy, and in a sort of a rapture: they express themselves as men astonished at the powers bestowed on them.

The people also gathered from the towns around Jerusalem, bringing the sick and those afflicted with unclean spirits, and they were all healed. ACT 5:16

John Gill

The people also gathered from the towns around—The fame of the apostles’ miracles spread in the towns around Jerusalem; those that were at some distance as well as near, and large numbers of people came from thence,

Jerusalem—Where the apostles were: the Syriac version adds, “to them,” that is, to the apostles; and the Arabic version, “with them”; along with those of the city of Jerusalem, who brought out their infirm persons into the streets to be cured:

Bringing the sick and those afflicted with unclean spirits—With demons, by whom they were not only possessed, but greatly harassed and afflicted: sometimes tearing and convulsing them, and sometimes throwing them on the ground, and bruising them; or into fire and water, of which there are some instances in the evangelists:

And they were all healed—None went without a cure, which served greatly to confirm the gospel preached by the apostles, and to irritate and provoke their enemies, as appears by what follows.

18 they will pick up serpents with their hands; and if they drink any deadly poison, it will not hurt them; they will lay their hands on the sick, and they will recover.”

I will put enmity between you and the woman,

and between your offspring and her offspring;

he shall bruise your head,

and you shall bruise his heel. GEN 3:15

Rashi

I will put enmity—Your sole intention was that Adam should die by eating it first and that you should then take Eve for yourself (Bereishit Rabbah 20:5), and you came to speak to Eve first only because women are easily influenced and know how to influence their husbands; therefore “I shall put enmity.”

He shall bruise your head—Like (Deu 9:21), “And crushed it” which the Targum translates as וְשָׁפִית יָתֵיהּ.

And you shall bruise his heel—You will not stand erect and you will be able to bite him only on the heel, but even at that spot you will kill him. The word תְּשׁוּפֶנוּ is like (Isa 40:24): “He blows (נָשַׁף) on them.” When a serpent comes to bite, it blows with a kind of hissing sound, and since the two words coincide i.e., they sound similar, Scripture used the expression of נְשִׁיפָה in both cases.

You will tread on the lion and the adder;

the young lion and the serpent you will trample underfoot. PSA 91:13

Sanhedrin 95a:2

The Gemara asks: Are these matters comparable? There, in Jeremiah, Nebuchadnezzar is called ari, as the verse refers to him with the term arye, and here, in Isaiah, Nebuchadnezzar is called laish. The Gemara explains that the verses are not contradictory, as Rabbi Yohanan says: There are six Hebrew terms for the lion, and they are: Ari, kefir, lavi, layish, shaḥal, shaḥatz. The Gemara challenges: If it is so that this verse is unrelated to the journeys of Sennacherib, then the places listed in the verse are too few, as there are not ten. The Gemara explains: Averu and Mabara are in fact the names of two separate places.

Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you. LUK 10:19

19 So then the Lord Jesus, after he had spoken to them, was taken up into heaven and sat down at the right hand of God.

John Gill

So then the Lord Jesus, after he—The Ethiopic version reads, “our Lord, the Lord Jesus”; and both Syriac and Persic read, “our Lord”; which is common in these versions, where the word “Lord” is used:

Had spoken to them—The disciples, the above words, which commissioned them where to go, what to do, and what to say; and what should follow them, for the confirmation of their mission and doctrine:

He . . . was taken up into heaven—In a cloud, angels attending him, and demons led captive by him, and with a welcome into his Father’s presence:

And sat down at the right hand of God—The Ethiopic version adds, “his own Father,” and which is an evidence of his having done his work, and that to full satisfaction; and is an honour never conferred on angels, or any mere creature; and is a peculiar dignity conferred on the human nature of Christ, in union with his divine person; and here he will remain, till his second coming.

A Psalm of David.

The Lord says to my Lord:

“Sit at my right hand,

until I make your enemies your footstool.” PSA 110:1

Rashi

The Lord says to my Lord—Our Rabbis interpreted it as referring to Abraham our father, and I shall explain it according to their words (Mid. Psa 110:1): The Lord says to Abraham, whom the world called “my Lord,” as it is written (Gen 23:6): “Hearken to us, my master.”

“Sit at my right hand”—Wait for my salvation and hope for the Lord. The root ישיבה means only waiting, as Scripture states (Deu 1:46): “So you stayed (ותשבו) at Kadesh for many days.”

At my right hand—At the salvation of my right hand.

Until I make your enemies—Amraphel and his allies.

7 Your throne, O God, is forever and ever.

The scepter of your kingdom is a scepter of uprightness;

Rashi

Your throne, O God—Your throne, O prince and God, shall exist forever and ever, as the matter that is stated (Exo 7:1): “I have made you a judge to Pharaoh.” And why? Because “a scepter of your kingdom is a scepter of uprightness,” that your judgments are true, and you are fit to govern.

8 you have loved righteousness and hated wickedness.

Therefore God, your God, has anointed you

with the oil of gladness beyond your companions; PSA 45:7-8

Rashi

Anointed you with the oil of gladness—Every expression of greatness is depicted by the anointment of oil, as is the custom of the kings.

When the days drew near for him to be taken up, he set his face to go to Jerusalem. LUK 9:51

20 And they went out and preached everywhere, while the Lord worked with them and confirmed the message by accompanying signs.

John Gill

And they went out—After this the apostles went out, from Galilee to Jerusalem; and on the day of Pentecost, they appeared publicly, and preached the gospel in different languages; and after the death of Stephen, and the persecution raised upon that, they went out from Jerusalem; see (Isa 2:3).

And preached everywhere—Not only in Judea, and in the neighbouring countries, but all over the world, in process of time:

The Lord worked with them—Making their ministry useful, for the conviction and conversion of large multitudes, and for the forming and settling abundance of gospel churches, and for the comfort and edification of the saints; all which was done, by the power and grace of Christ, without whom they could do nothing; see 1Co 3:9.

And confirmed the message by accompanying signs—The Arabic version adds “them”; or “which they did,” as the Syriac and Persic versions render it; not by their own power, but, as the latter of these versions adds, “by the help of our Lord”; see (Heb 2:4).

by the power of signs and wonders, by the power of the Spirit of God—so that from Jerusalem and all the way around to Illyricum I have fulfilled the ministry of the gospel of Christ; ROM 15:19

2 It shall come to pass in the latter days

that the mountain of the house of the Lord

shall be established as the highest of the mountains,

and shall be lifted up above the hills;

and all the nations shall flow to it,

3 and many peoples shall come, and say:

“Come, let us go up to the mountain of the Lord,

to the house of the God of Jacob,

that he may teach us his ways

and that we may walk in his paths.”

For out of Zion shall go forth the law,

and the word of the Lord from Jerusalem.

TRUST WORTHY God’s Salvation: God desires for us to learn his ways

The rest of the passage shows what will take place in the house of God: that he may teach us his ways and that we may walk in his paths. God desires for his people to learn his ways. When we put our faith in him, we will learn his ways, and if we walk in his paths by obeying him and listening for his correction, we will become more and more like him. As a result of knowing God more and more, what are some things in your life that have changed?

The Lord sends forth from Zion

your mighty scepter.

Rule in the midst of your enemies! PSA 110:2

John Gill

The Lord sends forth from Zion your mighty scepter—His royal and powerful scepter, called the scepter of righteousness (Psa 45:7), and is no other than the gospel, the power of God to salvation; and which is mighty through him, for the reducing souls to the obedience of Christ; when it comes with power, and works effectually. This was first preached in Zion, or Jerusalem, and went out from thence into all parts of the world; the first ministers of it had their commission there, and were sent from thence to publish it all over the world; see Isa 2:3; Luk 24:47; Act 1:4; 8:4, by means of which the kingdom of Christ was set up and spread in the world; with this scepter in his hand, he went forth with his ministers, conquering and to conquer (Rev 6:2). The Jews own this scepter to be a scepter in the hand of the Messiah, which they seem to understand literally; and have a fabulous notion of its being the same that Jacob, Judah, Moses, Aaron, David, and so every king of Judah, had, down to the destruction of the temple: the Targum in the king’s Bible is,

“the Word of the Lord shall send”

the essential Word.

Rule in the midst of your enemies—Or, “you shall rule,” as the Targum and Arabic version; in the hearts of those who, in their unregenerate state, are enemies: but the arrows of his word being sharp in them, they are brought to submit to him; the everlasting doors are caused to open; he enters in, takes possession of their hearts, and rules there. Or this may be understood of his church in the world, which is his kingdom, and lies surrounded with enemies on all hands; but, in spite of them, and all their opposition, he will support his kingdom and interest.

Rashi

The Lord sends forth from Zion your mighty scepter—When you return from the war and your men are weary and in pursuit, the Lord will send you Melchizedek king of Salem, to bring out bread and wine (Gen 14:14).

Scepter—This is an expression of support, as (above 105:16): “all supply of bread.”

Rule in the war.

In the midst of your enemies safely.

For there shall be a day when watchmen will call

in the hill country of Ephraim:

“Arise, and let us go up to Zion,

to the Lord our God.” JER 31:5

Rashi

Watchmen will call—The lookouts at the tops of the lofty towers to announce with a voice heard a distance away. Another explanation: נֹצְרִים is like “He keeps (נֹצֵר) lovingkindness” (Exo 34:7), an expression of keeping. That is to say: There is a day when they will call those who kept the law and say, “Arise . . .” And so did Jonathan render: There are many days and much goodness that is destined to come to the righteous who kept my law from days of old.

4 In those days and in that time, declares the Lord, the people of Israel and the people of Judah shall come together, weeping as they come, and they shall seek the Lord their God.

John Gill

In those days and at that time, declares the Lord—When Babylon shall be taken and destroyed, then what follows shall be accomplished; which, as it respects the conversion of the Jews, shows that this prophecy is not to be restrained to literal Babylon:

The people of Israel and the people of Judah shall come together—Upon the taking of Babylon, in a literal sense, by Cyrus, the children of Israel, or the ten tribes, carried away by the Assyrians, did not return; only the children of Judah, or the tribes of Judah and Benjamin, with the Levites, and a few of the other tribes, that might be mixed among them: but when mystical Babylon is fallen, then the whole body of the Jews will be converted, and return to their own land, Israel and Judah; which is foretold in other prophecies, as here, which speak of their general conversion; see Jer 30:3, 9; Eze 37:16-25; Hos 2:2;

Weeping—Which is another circumstance, which shows that this does not respect the return of the Jews from the Babylonish captivity; for that was attended with joy, and not with tears; see Psa 126:1-2; unless it is to be understood of weeping for joy, and of tears of joy, as Kimchi interprets it; but it is better to understand it of that godly sorrow and mourning for sin, which will appear in the Jews at the time of their conversion; particularly for their fathers’ ill treatment of the Messiah, their unbelief and rejection of him, and their continued obstinacy and perverseness, and other sins; see Jer 31:8; Zec 12:10;

As they come, and they shall seem the Lord their God—Even David their king, the true Messiah, who is Lord and God; to him they shall seek for peace, pardon, righteousness, and eternal life; and acknowledge him to be the Messiah, their Lord, and their God; embrace his gospel, and submit to his ordinances; see Jer 30:9; Hos 3:5. The Targum is,

“when they were carried captive, they went weeping; but when they return from the land of their captivity, they shall seek the worship of the Lord their God.”

5 They shall ask the way to Zion, with faces turned toward it, saying, “Come, let us join ourselves to the Lord in an everlasting covenant that will never be forgotten.” JER 50:4-5

Rashi

Turned toward it—Toward this place, Jerusalem, they shall direct their faces when Babylon will be destroyed and they will leave it with the sanction of Cyrus, king of Persia.

Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. MAT 7:24

But he said, “Blessed rather are those who hear the word of God and keep it!” LUK 11:28

John Gill

But he said—Christ said “to the woman,” Persic version reads, as correcting her, though not denying it, nor reproving her for it, but improving upon it:

Blessed rather are those who hear the word of God and keep it—Intimating, that though his mother was happy in bearing and suckling such a son, yet it was a far greater happiness to hear the word of God; meaning either himself, the eternal “Logos,” so as to embrace him, believe on him, and have him formed in the heart; or the gospel preached by him, so as to understand it, receive it as the ingrafted word, and bring forth fruit, and act in obedience to it, observe it, and abide by it, and never relinquish it. This is a greater happiness than to be related to Christ in the flesh, though ever so nearly. The Ethiopic version reads, “who hear the word of God and believe and keep it”: for faith comes by hearing, and shows itself in doing. Barely to hear the word, and even give an assent to it, will be of little avail, unless what is heard and believed is put in practice.

If anyone’s will is to do God’s will, he will know whether the teaching is from God or whether I am speaking on my own authority. JOH 7:17

John Gill

If anyone’s will is to do God’s will—Meaning, not one that perfectly fulfils the law, which is the good, and perfect, and acceptable will of God; for there is no man that does this, or can do it; nor is it so said here, “if anyone do God’s will,” but “if anyone’s will is to do” it; that is, is desirous of doing it; who has it wrought in him both to will and do, of the good pleasure of God, by his grace and Spirit; with whom to will is present, though, he has not power to perform, and so is a spiritual man; and who believes in the Lord Jesus Christ, which is one branch of the will of God; and who depends upon the Spirit and grace of God, and acts from a principle of love to God, and in the exercise of faith on Christ:

He will know whether the teaching is from God or whether I am speaking on my own authority—Not a man of mere natural knowledge and learning, or a man of theory and speculation, is a judge of doctrine; but he that leans not to his own understanding, and implores the assistance of the Divine Spirit, and who is for reducing doctrine into practice: he knows by the efficacy of the doctrine upon his heart, and the influence it has on his life and conversation; by its coming not in word only, but in power; and by its working effectually in him, whether it is divine or human, of God or of man.

So I sent for you at once, and you have been kind enough to come. Now therefore we are all here in the presence of God to hear all that you have been commanded by the Lord. ACT 10:33

5 O house of Jacob,

come, let us walk

in the light of the Lord.

Rashi

O house of Jacob . . .—The nations will say this to them, and this verse refers back to the verse commencing with, “And many peoples shall come . . .”

Come, let us walk in the light of the Lord—They will say this to them. Jonathan, however, renders: And those of the house of Jacob will say, “Come, let us walk in the teaching of the law of the Lord.”

Blessed are the people who know the festal shout,

who walk, O Lord, in the light of your face, PSA 89:16

Rashi

Who know the festal shout—Who know how to appease their Creator on Rosh Hashanah with the blasts, upon which they arrange the blessings of “malchuyoth” (manifestations of God’s dominion), “zichronoth” (remembrances), and “shofaroth.”

10 Who among you fears the Lord

and obeys the voice of his servant?

Let him who walks in darkness

and has no light

trust in the name of the Lord

and rely on his God.

John Gill

Who among you fears the Lord? Not with a slavish fear of the awful majesty of God, or of his tremendous judgments, or of wrath to come, but with a filial fear, a fear of the Lord, and his goodness, which is an internal principle in the heart, a reverential affection for God, a godly fear of him; is attended with faith in him, and joy of him; which makes holy, and keeps humble, and takes in the whole worship of God: of men of this character there are but few, and especially there were but few among the Jews at this time which the prophecy refers to; the greatest part were rejecters of Christ, before spoken of, and to; and from whom the Lord turns himself, and addresses these few. There are none that naturally fear the Lord, only such who have the grace bestowed on them; their number is but small, but there are always some in the worst of times, and these are taken notice of by the Lord (Mal 3:16-17, 20),

And obeys the voice of his servant—Not the prophet, as the Targum adds, and as it is commonly interpreted by the Jewish writers, and others; though some of them say this is “Metatron,” a name of the Messiah with them; and indeed he is meant, before spoken of as the Lord’s servant, and represented as an obedient one, and afterwards as righteous; see Isa 49:3; 50:5-6; 53:11 and by his “voice” is meant either his gospel, which is a soul quickening and comforting voice, a charming and alluring one; and which is obeyed, heard, and listened to, by his people, externally and internally, when they receive it by faith, and in the love of it; or else his commands, precepts, and ordinances, which love constrains his people to an obedience to; and where there is the fear of God, there will be hearing of his word, and submission to his ordinances:

Let him . . . trust in the name of the Lord—Not in himself, nor in any creature, but in the Lord himself; in the perfections of his nature, his mercy, grace, and goodness; in the name of the Lord, which is a strong tower, and in whom is salvation; in Christ, in whom the name of the Lord is, and whose name is the Lord our righteousness; and to trust in him, when in the dark, is a glorious act of faith; this is believing in hope against hope.

Who walks in darkness—Not the Lord’s servant, but the man that fears the Lord, and obeys his servant’s voice, such an one may be in darkness, and walk in it; or “in darknesses,” as in the original; not only in affliction and misery, often expressed by darkness in Scripture, but in desertion, under the hidings of God’s face; and which may continue for a while:

And has no light—Or “shining”: not without the light of nature, nor without the light of grace, but without the light of God’s countenance shining upon him; without the light of spiritual joy and comfort shining in his heart; and this must be a very distressing case indeed.

And rely on his God—Covenant interest continues in the darkest dispensation; God is the believer’s God still; and faith is a staying or leaning upon him, as such; a dependence upon his power to protect, on his wisdom to guide, and on his grace, goodness, and all sufficiency, to supply.

Rashi

The voice of his servant—The voice of the prophets.

Who walks in darkness—Even if trouble comes upon him, let him . . . trust in the name of the Lord, for he shall save him.

11 Behold, all you who kindle a fire,

who equip yourselves with burning torches!

Walk by the light of your fire,

and by the torches that you have kindled!

This you have from my hand:

you shall lie down in torment. ISA 50:10-11

to give light to those who sit in darkness and in the shadow of death,

to guide our feet into the way of peace. LUK 1:79

John Gill

To give light to those who sit in darkness—God’s elect among the Jews, who were not only in a state of unregeneracy, which is a state of darkness, ignorance, and unbelief; but in the darkness of the legal dispensation, and at this time under more than ordinary darkness and ignorance; having lost the knowledge of the righteousness of God, and of the spirituality of his law, the true sense of the Scriptures, and right notions of the Messiah; being led by blind guides, the scribes and Pharisees;

And—Were as it were also,

In the shadow of death—In a state seemingly irrecoverable, when Christ, the great light arose, and shone upon them; and communicated spiritual light, life, and heat to them; see Isa 9:3 compared with Mat 4:13-16 though Christ is also a light, to lighten his chosen ones among the Gentiles (Luk 2:32), but the Jews seem chiefly to be intended here:

To guide our feet into the way of peace—Which we knew not: not that he came to teach us how to make our peace with God, but to make peace for us, by the blood of his cross; and so by his Spirit and word, lead us into the true way of enjoying spiritual peace here, and eternal peace hereafter.

20 In that day mankind will cast away

their idols of silver and their idols of gold,

which they made for themselves to worship,

to the moles and to the bats,

21 to enter the caverns of the rocks

and the clefts of the cliffs,

from before the terror of the Lord,

and from the splendor of his majesty,

when he rises to terrify the earth. ISA 2:2-3, 5, 20-21

Isaiah painted a vivid picture of mankind cowering in the great splendor of the Lord. In light of his majesty and holiness, people would realize that everything they put their trust in is worth nothing. God is a jealous God (Exo 34:14), and in his love he will strip away the things we trust in to show us what truly matters. Again, in spite of our shortcomings, he is faithful to the covenant he made with us and invites us to come and walk with him in his light (Isa 2:5). This is where we can experience his power and guidance, his eternal presence, and his holy majesty. How has walking in the light of the Lord been different for you? How has it changed your life and revealed things about you?

(for you shall worship no other god, for the Lord, whose name is Jealous, is a jealous God), EXO 34:14

For thus says the One who is high and lifted up,

who inhabits eternity, whose name is Holy:

“I dwell in the high and holy place,

and also with him who is of a contrite and lowly spirit,

to revive the spirit of the lowly,

and to revive the heart of the contrite.” ISA 57:15

Rashi

“I dwell in the high and holy place,” and thence I am with him who is of a contrite and lowly spirit, upon whom I lower my presence.

Lowly . . . contrite—Suffering from poverty and illnesses.

Who is like you, O Lord, among the gods?

Who is like you, majestic in holiness,

awesome in glorious deeds, doing wonders? EXO 15:11

Rashi

בָּאֵלִם means among the gods, just as (Eze 17:13) “and the powerful (אֵילֵי) of the land he had taken away”; (Psa 22:20) “my help איָלוּתִי, come quickly to my aid.”

נורא תהלות means You are awesome for one to recount your glorious deeds fearing lest these may be enumerated less then they really are, just as it is written (Psa 65:2) “Praise is due to you.”

Pray then like this:

“Our Father in heaven,
hallowed be your name. MAT 6:9

With his great might and power, God can take away all manmade idols. Isaiah prophesied that the idols shall utterly pass away (Isa 2:18). Unlike earthly things that people put their trust in, God inhabits eternity. He sees all: past, present, and future. This means that he is the only one who can truly guide us. It also means he will always be there. We can never go anywhere to hide from him. In God, we can experience true guidance and his eternal presence. What is one earthly thing you used to put your trust in that is no longer present? How does this compare to God?

And the idols shall utterly pass away. ISA 2:18

John Gill

And the idols shall utterly pass away—The images of saints worshiped by the papists: after the destruction of antichrist, and when the spiritual reign of Christ takes place, there will be no idolatry or worshiping of images any more, see Zec 13:2. The word used for “idols,” signifies things that are not, for an idol is nothing in the world (1Co 8:4), these the Lord “will cause to pass away,” even all of them, they shall disappear.

Rashi

Shall utterly pass away—They will all pass away; they will all vanish.

Therefore by this the guilt of Jacob will be atoned for,

and this will be the full fruit of the removal of his sin:

when he makes all the stones of the altars

like chalkstones crushed to pieces,

no Asherim or incense altars will remain standing. ISA 27:9

John Gill

Therefore by this the guilt of Jacob will be atoned for—Or “expiated”; not that afflictions are atonements for sin, or give satisfaction to divine justice for it; but they are the means of bringing the Lord’s people to a sense of their sins, and to repentance and humiliation for them, and confession of them, and of leading them to the blood and sacrifice of Christ, by which they are expiated and atoned, and which the Spirit of of God brings near, and applies to them; whereby their sins, they are convicted of by means of afflictions, and which lay heavy upon their consciences, are purged away, and removed from them:

And this will be the full fruit of the removal of sin—This is the design and use of afflictions, the profit and advantage of them to the saints, that, being humbled for their sins, they depart from them, leave and forsake them; as well as the guilt of them is taken away from their consciences, through the application of pardoning grace, upon their repentance; see Job 36:8-10 this shows another difference between the afflictions of God’s people and of others: namely, in the use and end of them. The sin of idolatry seems to be particularly designed by what follows; unless the sin of the present Jews, in their disbelief and rejection of the Messiah, should be rather intended; which, through their long affliction, they will be convinced of in the latter day, and it will be taken away from them, and be purged and expiated through the atoning sacrifice of Christ, the Savior and Deliverer, they will embrace (Rom 11:25-26):

When he makes all the stones of the altars like chalkstones crushed to pieces—That is, when Jacob, or the people of the Jews, being convinced of their idolatry by their afflictions, shall pull down all their idolatrous altars; perhaps particularly referring to that which Ahaz made (2Ki 16:10-12) and remove the stones thereof, and break them to pieces, as chalkstones for lime, which is easily done:

The Asherim and the incense altars will not stand up—Erect, to be worshiped; but shall be thrown down, demolished, and broke to pieces; and, by thus abandoning their idols and idolatrous practices, they will show the sense they have of their sins, and the sincerity of their repentance; and it is to be observed, that the Jews, after their return from the Babylonish captivity, never practised idolatry more, not in the literal sense; perhaps some respect may be had here to the time when they shall look on him whom they have pierced, and mourn; and when they shall renounce all their legal sacrifices, traditions of the elders, and their own righteousness, their idols, and look alone to the sacrifice of Christ, and declare against all the idolatry of the church of Rome, and all antichristian worship.

Rashi

Therefore—Now, too, by this the guilt of Jacob would be atoned for, to merit to be redeemed as then.

And this will be the full fruit that is best for me to remove his sin, if he makes all the stones of the altars of his high places, like chalkstones crushed to pieces. Comp. (Psa 137:9) “And crushes (וְנִפֵּץ) your babies.” Comp. (Jer 13:14) “And I will crush them (וְנִפַּצְתִּים) one against another.” גִּיר is a kind of dye.

No Asherim or incense altars will remain standing—So that they will not retain their idolatry.

I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. EZE 36:25

John Gill

I will sprinkle clean water on you—Not baptismal water, as Jerom; an ordinance indeed of the gospel, and to which the Jews will submit when converted; and which is performed by water, but not by sprinkling, nor does it cleanse from sin; and is administered by men, and is not an operation of God, as this is: rather the regenerating grace of the Spirit; though this does not purify from all sin, and besides is intended in the next verse: it seems best to understand it of the blood of Christ, the blood of sprinkling, and of justification from sin, and pardon of it by it; so Kimchi and Jarchi interpret of purification by atonement; and the Targum is,

“I will forgive your sins, as one is cleansed by the water of sprinkling, and the ashes of a heifer, which is for a sin offering”:

And you shall be clean from all your uncleannesses, and from all your idols I will cleanse you—The blood of Christ cleanses from all sin; by it men are justified from all things, and are made perfectly pure and spotless in the sight of God; they are cleansed from original sin, the pollution of their nature; from all actual sins and transgressions, which are very defiling; from sins of heart, lip, and life; even from such as are idols, set up in the heart, and served.

They shall not defile themselves anymore with their idols and their detestable things, or with any of their transgressions. But I will save them from all the backslidings in which they have sinned, and will cleanse them; and they shall be my people, and I will be their God. EZE 37:23

John Gill

They shall not defile themselves anymore with their idols—With their dung or dunghill gods; either with the idols of the Gentiles, or their own: after their return from the Babylonish captivity, the Jews were no more addicted to idolatry; and the image worship of the papists is an abhorrence to them at this day, and a stumblingblock to them in their embracing Christianity: and when they are effectually called and converted to Christ; they will no more have respect to the idols, the works of their own hands; or to the idol of their own righteousness, which they have set up, and have gone about to establish, and to make to stand; they will then see it to be as filthy rags, defiling to them, instead of justifying of them; and therefore shall reject it, and no more defile themselves with it; but seek the righteousness of Christ, which justifies from all sin, and renders pure and spotless in the sight of God,

And their detestable things—Or “abominations”; the traditions of the elders, which they have preferred to the word of God, and made the rule of their faith, worship, and conversation; which has made them detestable to God:

Or with any of their transgressions—Particularly their disbelief of Christ and their blasphemy against him; nor shall they indulge themselves in those sins which now prevail among them, as pride, covetousness, uncleanness, fraud, and tricking in their trade and commerce:

But I will save them from all the backslidings in which they have sinned—As wherever they dwell they do; they are notorious for their wickedness; but God will bring them out of all these places, where they have lived in sin, and been the occasion of it to some, as well as followed the example of others:

And will cleanse them—By sprinkling clean water upon them; by applying the blood of Christ to them, which cleanses from all sin see Eze 36:25:

And they shall be my people, and will be their God—The “Not My People” will be taken off, and the covenant of grace shall be renewed with them, and made manifest to them; and the blessings and promises shall be applied to them, and particularly this; see Jer 30:25; Rom 11:25-26.

And on that day, declares the Lord of hosts, I will cut off the names of the idols from the land, so that they shall be remembered no more. And also I will remove from the land the prophets and the spirit of uncleanness. ZEC 13:2

John Gill

And on that day, declares the Lord of hosts—In the latter day, at the time of the conversion of the Jews, when they shall turn to the Lord, and their sins shall be forgiven, and washed away in the fountain of his blood; for this refers not to the times of the Babylonish captivity, and their deliverance from that, which was now over, when idolatry ceased among that people; nor to the times of Christ, when soon after the false prophets among the nations, and their lying oracles, ceased, and paganism in the Roman empire was destroyed; but to the times before mentioned, of which it is predicted by the Lord, saying,

I will cut off the names of the idols from the land, so that they shall be remembered no more—Meaning the idols of gold, silver, brass, and wood; images of the Virgin Mary, and saints departed, worshiped by the papists (Rev 9:20-21), for at this time mystical Babylon will fall, the idolatry of the church of Rome will be at an end, and will never be revived more:

And also I will remove from the land the prophets and the spirit of uncleanness—By “the prophets” are meant false prophets, as the Targum explains it, even all the Popish hierarchy, pope, cardinals, archbishops, bishops, priests all that wretched body, which goes by the name of the false prophet, who at the battle of Armageddon will be taken, and with the beast cast alive into the lake of fire (Rev 19:20), and by “the spirit of uncleanness,” or “spirits,” the singular for the plural, are meant the three unclean spirits like frogs, and which are the spirits of demons, that come out of the mouth of the dragon beast, and false prophet, the Jesuits, monks, and friars; these shall be no more then on the earth, after these times (Rev 16:13-14). Jarchi and Kimchi interpret “the spirit of uncleanness” of the corruption of nature; but that will not cease as long as men are in a mortal state. This prophecy is, by the ancient Jews, applied to the times of the Messiah.

I said to him, “Sir, you know.” And he said to me, “These are the ones coming out of the great tribulation. They have washed their robes and made them white in the blood of the Lamb.” REV 7:14

Have you not known? Have you not heard?

The Lord is the everlasting God,

the Creator of the ends of the earth.

He does not faint or grow weary;

his understanding is unsearchable. ISA 40:28

John Gill

Have you not known? Have you not heard? From the history of the church in all ages; from the experience of all good men; from their own knowledge and observation; from the Scriptures, and the prophets, the interpreters of them; both that what is before suggested is wrong, and that what follows is true,

The Lord is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary—Or, “the God of the world”; that has made it, and upholds it, and governs it, and judges righteously in it; who is from everlasting to everlasting, unchangeably the same; whose name alone is Jehovah, the self-existent and all comprehending Being, the Maker and Former of all things; who has not only created the earth, and the foundations of it, as the Targum, or the continent, and the habitable part of the world, that is most known and dwelt in, but even the extremities of the earth; and therefore knows and will take care of his own people, let them be where they will: and though the work of creation, and of upholding creatures in their beings, and of governing the world, and providing for all in it, and of taking care of his church and people in particular, requires so much power, as well as wisdom, yet he never sinks under it, nor is weary of it; therefore they have no reason to give way to such unbelief and despondency, as above expressed:

His understanding is unsearchable—It is infinite, it reaches to all persons and things, and therefore he cannot be at a loss to provide for his people, or plead their cause; nor can their case be unknown to him, or he want either power or skill to help them.

Rashi

The Creator of the ends of the earth . . . his understanding is unsearchable—And One who has such strength and such wisdom—he knows the thoughts. Why does he delay your benefit, only to terminate the transgression and to expiate the sin through afflictions.

Taanit 2a:10

Rabba bar Sheila elaborates on this verbal analogy. It is written here: “Who does great things that are beyond comprehension,” and it is written there, with regard to the creation of the world: “Have you not known? Have you not heard that the everlasting God, the Lord, the Creator of the ends of the earth, does not grow faint or weary; his understanding is beyond comprehension” (Isa 40:28). This shows that both creation and rainfall are beyond comprehension. And concerning the creation of the world, it is written elsewhere: “Who sets firm the mountains with your power; being girded with might” (Psa 65:7). From this verse it can be inferred that rainfall, like the creation of the world, reflects God’s might.

Taanit 9b:13

As it is stated, with regard to the creation of the world: “Who does great things past finding out” (Job 9:10), and as an example of this it is written: “He gives rain on the earth” (Job 5:9-10). And it is written below: “Have you not known? Have you not heard that the everlasting God, the Lord, the Creator of the ends of the earth, does not faint and is not weary; his understanding is past finding out” (Isa 40:28). The repetition of “past finding out” indicates that rainfall is as wondrous as the creation of the world. The Gemara adds: And it is written in a psalm that deals with rainfall: “Who by your strength sets fast the mountains, being girded with might” (Psa 65:7).

Idols aren’t necessarily carven images or statues. They can be anything that takes the place of God in our lives. For the Israelites, they trusted in foreign military power, silver and gold, and their leaders. Unlike other things we may put our trust in, God is the greatest. There is no one above him or higher than him. He is uncreated; He doesn’t depend on others to exist. Because he is above all, he is the only one with the power and authority to bless us and provide for our every need. In God, we can be certain that he has the power over all things on earth. How can we respond to the truth that God has highest power and remains faithful to his covenant with us?

Abraham planted a tamarisk tree in Beersheba and called there on the name of the Lord, the Everlasting God. GEN 21:33

John Gill

Abraham planted a tamarisk tree in Beersheba—The Jewish writers are divided about the use of this tamarisk tree, as Jarchi relates; one says it was for a paradise or orchard, to produce fruits out of it for travellers and for entertainment; another says it was for an inn to entertain strangers in; it rather was for a shade, to shelter from the sun in those sultry and hot countries; and perhaps for a religious use, and to be an oratory, as the following words seem to suggest: in the midst of it very likely Abraham built an altar, and sacrificed to the Lord; hence might come the superstitious use of groves among the nations; and, when they came to be abused to idolatrous purposes, they were forbidden by the law of Moses, which before were lawful. And, though the name of Abraham is not in the text, there is no doubt but he is designed, and was the planter of the tamarisk tree, and which is expressed in the Septuagint version, as it is supplied by us. What sort of trees this grove consisted of cannot with certainty be said, very probably the oak. R. Jonah thinks it may be the tree which in Arabic they call “ethel,” and is a tree like that which is called tamarisk in general it signifies any tree, and especially large trees;

And called there on the name of the Lord, the Everlasting God—Who, is from everlasting to everlasting, or “the God of the world,” the Creator and upholder of it, and the preserver of all creatures in it; him Abraham invoked in this place, prayed unto him, and gave him thanks for all the mercies he had received from him.

Rashi

A tamarisk tree—Heb. אֵשֶׁל Rav and Samuel differ as to what this was. One said it was an orchard from which to supply fruit for the guests at their meal. The other said it was an inn for lodging in which were all kinds of fruit (Sotah 10a). And we can speak of planting an inn for we find the expression planting used of tents, as it is said (Dan 11:45), “And he shall pitch his palatial tents.”

And called there etc.—Through this tamarisk tree the name of the Holy One, blessed be he, was called “God of the entire universe.” For after they had eaten and drunk he said to them, “Bless him of whose possessions you have eaten! Do you think that you have eaten of what is mine? You have eaten of that which belongs to him who spoke and the universe came into existence” (Sotah 10a).

The eternal God is your dwelling place,

and underneath are the everlasting arms.

And he thrust out the enemy before you

and said, “Destroy.” DEU 33:27

John Gill

The eternal God is your dwelling place—God is eternal, from everlasting to everlasting; the Ancient of Days, before all things, and all time; which is, and was, and is to come: the same is true of Christ, who is the everlasting Father, or Father of eternity, the true God, and eternal life; as appears from his nature, having the whole fulness, all the perfections of deity in him; from his office, as mediator, in which he was set up from everlasting; from his concern in eternal election, in the everlasting covenant, and in the creation of all things out of nothing: and he is the refuge of his people, the antitype of the cities of refuge, to whom sinners, under a sense of sin, flee for refuge; and where they are safe from avenging justice, the wrath of God, the condemnation of the law, everlasting ruin and destruction, or the second death; or their “mansion,” or “dwelling place”; which he has been in all generations, as Moses also says (Psa 90:1-2). Such is Christ to his people, who dwelt secretly in him from everlasting, being chosen in him, and given to him; and openly in conversion, where they dwell as in a strong hold, safely, quietly, comfortably, and pleasantly:

And underneath are the everlasting arms—That is, of God, which are the support of his people, and their protection, safety, and security; such as the arms of his everlasting love, which encircle them, and compass them about as a shield; his everlasting covenant, which is immovable, and in which they ever remain; eternal redemption and salvation, wrought out by Christ, which secures them from destruction; and everlasting power, by which they are kept and preserved as in a garrison; and everlasting consolation, which flows from all this: and so the arms of Christ, or his almighty power, are under the world, to uphold it in being; and under his church, to support it, on whose shoulders the government of it is; and under particular believers, whom he carries in his arms, embraces in his bosom, bears them up under all their afflictions and temptations, trials and exercises; nor will he ever suffer them to drop out of his arms, or to be plucked from thence:

And he thrust out the enemy before you—The Canaanites out of the land of Canaan, to make room for Israel, which he was just about to do, and quickly did. In like manner Christ thrusts out Satan and the spiritual enemies of his people, whom to dispossess is a work of mighty power; and not only so, but gives orders to destroy them, and does destroy them, and makes his people more than conquerors over them:

And said, “Destroy”—The Canaanites: to do which the people of Israel had an order from the Lord (Deu 7:1-2).

For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. ROM 1:20

John Gill

For his invisible attributes—Not the angels, the invisible inhabitants of heaven: nor the unseen glories of another world; nor the decrees of God; nor the persons in the divine nature, but the perfections of God, or his “properties,” as the Arabic version reads it; and which are explained by “his eternal power and divine nature”: these,

Have been clearly perceived—In an intellectual way, by the discursive faculty of the understanding,

Have been clearly perceived, ever since the creation of the world—This is no new discovery, but what men have had, and might, by the light of nature, have enjoyed ever since the world was created; these

In the things that have been made—The various works of creation; all which proclaim the being, unity, and perfections of God their Creator,

So they are without excuse—The very nations, who have only the light of nature, and are destitute of a revelation, have no colour or pretext for their idolatrous practices, and vicious lives; nor have they, nor will they have anything to object to God’s righteous judgment against them, or why they should not be condemned.

but has now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God, to bring about the obedience of faith— ROM 16:26

John Gill

But has now been disclosed—In these last days, in which God has spoken by his Son, by whom the doctrines of grace are most clearly revealed, and fully dispensed; and by his apostles, who were blessed with a clear insight into them, and with extraordinary gifts to minister them;

And through the prophetic writings—In which these truths are hinted, and by which, being made manifest by Christ and his apostles, they are attested and confirmed;

Has been made known to all nations, according to the command of the eternal God, to bring about the obedience of faith—That is, it is by the express order and command of that God who is from everlasting to everlasting, that the mystery of the gospel is made manifest by the preaching of the apostles being witnessed to by the law and prophets in all its doctrines; particularly justification by Christ’s righteousness, remission of sins through his blood, and salvation by his sufferings and death; that this should be made known not only in the land of Judea, but to all the nations of the world; for this end, that many souls may be brought to submit to the righteousness of faith, to embrace the doctrine of faith, make a profession of it, be subject to the ordinances of it, live by faith on Christ, and also soberly, righteously and godly in this world: if this commandment refers, as it seems to do, to the order of Christ to his apostles, to preach the gospel to Jews and Gentiles, to the Jews first, and upon their rejection of it, to turn to the Gentiles; for so, says the apostle, has the Lord commanded us (Act 13:46-47); here is a clear proof that Christ is God, and that he is the eternal God.

9 As the Father has loved me, so have I loved you. Abide in my love.

2 He said,

“The Lord came from Sinai

and dawned from Seir upon us;

he shone forth from Mount Paran;

he came from the ten thousands of holy ones,

with flaming fire at his right hand.

Rashi

He said, “The Lord came from Sinai”—Moses began his blessing by praising the Omnipresent, and then he addressed the needs of Israel. The praise with which Moses began, mentions the merit of Israel. All this was a way of intercession, as though to say, “These people are worthy that a blessing should rest upon them” (Sifrei Devarim 343:1).

Came from Sinai—He came out to meet them when they came to stand at the foot of the mountain, as a bridegroom goes forth to welcome his bride, as it is said (Exo 19:17), “And Moses brought the people forth to meet God”: this teaches us that He (God) came out to meet them (cf. Mekhilta d’Rabbi Yishmael 19:17:1 and Rashi on the verse quoted).

And dawned from Seir upon us (the Israelites), because he first offered the sons of Esau (the inhabitants of Seir) that they should accept the law, but they refused.

He shone forth—To them Israel.

From Mount Paran, because he went there and offered the sons of Ishmael (who dwelt in Paran, see Gen 21:21) to accept it and they also refused (Avodah Zarah 2b; Sifrei Devarim 343:6).

He came to Israel.

From the ten thousands of holy ones—With him were ten thousands of the holy angels, and not all of them and not even the majority of them: not as is the way of a human being who displays all the splendour of his riches and magnificence on his marriage day (Sifrei Devarim 343:11).

Flaming fire—The law which had been written before him from olden times in black fire upon white fire (Midrash Tanchuma, Bereshit 1). He gave to them upon the tablets the writing of his right hand (cf. Jerusalem Talmud Shekalim 9:1). Another explanation: As the Targum renders it, that he gave it to them from amidst the fire.

3 Yes, he loved his people,

all his holy ones were in his hand;

so they followed in your steps,

receiving direction from you, DEU 33:2-3

Bava Batra 8a:3

You have transgressed the words of the law, as it is written: “Even when he loves his people, all his holy ones were in his hand” (Deu 33:3), which is understood to mean that Moses said to the Holy One, blessed be he: Master of the universe, even when you hold the other nations dear and grant them dominion over Israel, let “all his holy ones,” meaning the law scholars, be exclusively in your hand and free from the authority of the nations, and therefore be exempt from pay-ing taxes. The continuation of that verse can also be understood as referring to law scholars, as it states: “So they followed in your steps, receiving direction from you” (Deu 33:3), and Rav Yosef teaches: These are law scholars who pound their feet from city to city and from country to country to study the law; “receiving direction from you,” to discuss the utterances of God.

John Gill

Yes, he loved his people—The people of Israel, of which his giving the law to them in such a glorious manner was an instance, and was a distinguishing blessing which other nations were not favoured with, see Deu 4:6, 8; Psa 147:19-20; Rom 9:4; how much more is the love of God shown to his spiritual Israel and special people, by giving them his gospel, the precious truths, promises, and ordinances of it, and, above all, in giving them his Son to be the Redeemer and Savior of them, as revealed therein! these he embraces in his arms and in his bosom, as the word here signifies; admitting them to great nearness and familiarity with him, to commune with Father, Son, and Spirit, to a participation of all the blessings of grace here, and to the enjoyment of glory hereafter:

All his holy ones were in his hand—Not the sons of Levi, who were round about the ark, as Aben Ezra interprets it; rather all the people of Israel, who were chosen to be an holy people to the Lord above all people, and who were the care of his providence, protected by his power, and guided with his right hand; and were in a wonderful manner kept and preserved by him, both at the time of the giving of the law, and in their passage through the wilderness; it is eminently true of the chosen people of God, who are given to Christ, and made his care and charge, as all such who are sanctified and set apart by God the Father are, they are preserved in Christ (Jud 1:1); and these are sanctified in and by Christ, and by the Spirit of Christ, and so may be truly called his saints; and they are in the hands of Christ, as dear to him as his right hand, highly valued by him, held in his right hand; they are in his possession, are his peculiar people, portion, and inheritance, they are at his dispose, under his guidance and direction; and are in his custody and under his protection, and where they are safe from every enemy, and can never be snatched, taken, or removed from thence; see Joh 10:28-29; here they are put by the Father, as an instance of his love to them, and care of them, though not without the consent and desire of the Son, and this was done in eternity, when they were chosen in him:

So they followed in your steps—Which may respect the position of the Israelites at the bottom of Mount Sinai, while the law was giving, which may be said to be the feet of the Lord, he being on the top of the mount, see Exo 19:17-18; 24:10; all the Targums interpret it of the feet of the cloud of glory, they pitching their tents where that rested (Num 9:17-18); some think it an allusion to scholars sitting at the feet of their masters to receive instructions from them, see Act 22:3; so the disciples and followers of Christ sit at his feet, attending on his word and ordinances with calmness and serenity of mind, with much spiritual pleasure and delight, and where they continue and abide; and which may denote their modesty and humility, their subjection to his ordinances, and readiness to receive his doctrines, and their perseverance in them, see Son 2:3; Mar 5:15; Luk 10:39; the word signifies, in the Arabic language, to sit down at a table, and so the word is used in the Arabic version of Mat 8:11; Luk 11:37; and the ancient manner being reclining, the guests might be said to sit at the feet of each, especially at the feet of the master; so Christ sits at his table, and his people with him at his feet (Son 1:12);

Receiving direction from you—Of the words of the law, as the Israelites, who heard them and promised obedience to them (Exo 24:7); and would hear and receive them again (Jos 8:34-35); and so Christ’s disciples, everyone of them that hath heard and learned of the Father, and comes to him, and believes in him, receives the words or doctrines given him by the Father (Joh 17:8); so as to understand them, approve of them, love them, believe them, and act according to them; these they receive into their hearts as well as into their heads, with all readiness, gladness, and meekness; even everyone of the persons before described or loved by the Lord, are in the hands of Christ and sitting at his feet.

10 If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love.

John Gill

If you keep my commandments, you will abide in my love—Not that their continuance in the heart’s love and affection of Christ depended upon their observation of his commands; for as the keeping of them is not the cause or reason of the saints having an interest in the love of Christ, so it is not the cause or reason of their abiding in it; but to such that observe the commandments of Christ he will continue to make further discoveries of his love, and let them see more clearly and largely what a value he has for them, and how much he loves them: or the sense is, that by keeping the commandments of Christ, his disciples and followers show that they love him, and continue in their affection to him:

Just as I have kept my Father’s commandments and abide in his love—The commandments of the Father kept by Christ were not only the precepts of the moral law, and the rites of the ceremonial one, which he strictly observed; but the preaching of the gospel, and submitting to the ordinances of it, doing of miracles, and laying down his life for his people; in performing which, as his Father testified his approbation of them, and how strongly he was affected to him, what an abiding he had in his love; so Christ hereby showed his constant and continued love to his Father; and which was done by him, that the world, as well as his disciples, might know how much he loved him; see Joh 14:31.

8 Then I said, “Behold, I have come;

in the scroll of the book it is written of me:

9 I delight to do your will, O my God;

your law is within my heart.” PSA 40:8-9

John Gill

I delight to do your will, O my God—This he came down from heaven to do, and this he did do, by preaching the gospel, and working miracles; and above all by obtaining eternal redemption for his people, which he effected by fulfilling the law, becoming a sacrifice, and suffering and dying in their room; all which were the will of God, and grateful to him, and in doing which Christ took the utmost delight and pleasure (Luk 12:50; Joh 4:34);

Your law is within my heart—Either the whole moral law, under which he was, as man, and the surety of his people; and which was written upon his heart, and which he perfectly obeyed; or that particular law, injunction, and command laid upon him by his Father, to offer himself a sacrifice, and lay down his life for men; which he agreed to, had it in his mind, his heart was set upon it, and he cheerfully complied with it (Joh 10:18; 14:31).

11 These things I have spoken to you, that my joy may be in you, and that your joy may be full.

You shall no more be termed Forsaken,

and your land shall no more be termed Desolate,

but you shall be called My Delight Is in Her,

and your land Married;

for the Lord delights in you,

and your land shall be married. ISA 62:4

John Gill

You shall no more be termed Forsaken—That is, of the Lord her God, as she had seemed to be to others, and thought to be so by herself (Isa 49:14), not having so much of his gracious presence as is desirable; sensible communion with him being withheld; the word and ordinances not owned and blessed, or very little; and few souls converted; and the interest of Christ, labouring under many difficulties and discouragements, under the reproaches and persecutions of men, and so looked as if forsaken of God; but in the latter day all these complaints shall be removed; and the presence of God will be very manifest in his churches, and among his people; and they will appear to be his care and charge; see Isa 60:15:

And your land shall no more be termed Desolate—As the Gentile world was before the preaching of the gospel in it; and as the land of Israel now is, and the Jewish people are, having rejected the Messiah, and continuing in impenitence and unbelief; and as the church of Christ is, when the word and ordinances are neglected, or little success attends them; but now more shall be the children of the desolate than of the married wife; many souls shall be born again in Zion, and many sons and daughters brought there, and brought up there, and therefore shall not be called desolate (Isa 49:19-21; 54:1):

But you shall be called My Delight Is in Her, and your land Married—The former of these was the name of Hezekiah’s mother (2Ki 21:1) and a fit name for the church of Christ, who is pleasant to him for delights (Son 7:7) and the latter well agrees with her being married to Christ. The meaning of these names is explained in the next clause; or the reason of their being given:

For the Lord delights in you, and your land is married—Christ delighted in his church from everlasting, as they were the objects of his own and his Father’s love; as chosen in him, and given to him as his spouse and bride (Pro 8:31), and he delights in them in time, as clothed with his righteousness, washed in his blood, and adorned with the graces of his Spirit; he delights in their company, to hear their voice, and see their countenance; they are the excellent in the earth, in whom is all his delight (Psa 16:2), and he will delight in them hereafter, in the spiritual reign, when he will glorify and beautify them, and make them an eternal excellency (Isa 60:7, 13, 15), and in the personal reign, when they shall be as a bride adorned for her husband, and his tabernacle shall be among them, and he will reign with them, and they with him; during which time he will be presenting them to himself, and delighting in them, as a glorious church, without spot or wrinkle, or any such thing (Eph 5:27; Rev 21:2-3), and in heaven to all eternity. The latter clause explains “married,” as the church secretly was to Christ from all eternity; in the latter day the wedding of her to him will be more open and manifest; then the marriage of the Lamb will be come, and it will more clearly appear that she is in such a state, by the numerous converts in her, or sons and daughters that will be born in her to Christ, both of Jews and Gentiles (Isa 66:8; Rev 19:7-8).