BibleStudy

4 He shall judge between the nations,

and shall decide disputes for many peoples;

and they shall beat their swords into plowshares,

and their spears into pruning hooks;

nation shall not lift up sword against nation,

neither shall they learn war anymore.

Rashi

Into plowshares—Koltres in O.F.

Pruning hooks—Sarpes in O.F. serpes in modern French, with which they prune the vineyards.

The adversaries of the Lord shall be broken to pieces;

against them he will thunder in heaven.

The Lord will judge the ends of the earth;

he will give strength to his king

and exalt the horn of his anointed. 1SA 2:10

Rashi

Against them he will thunder in heaven—The spelling is עלו “they have ascended” meaning that even if they have ascended to the heavens, he thunders against and casts them down.

Will judge the ends of the earth—Will judge them; in O. F., jostizier.

He makes wars cease to the end of the earth;

he breaks the bow and shatters the spear;

he burns the chariots with fire. PSA 46:10

John Gill

He makes wars cease to the ends of the earth—As at the birth of Christ, the Prince of Peace, in the times of Augustus Caesar, when there was a general peace in the world, though it did not last long; and in the times of Constantine, signified by silence in heaven for half an hour (Rev 8:1); when for a while there was a cessation from wars and persecution; and as will be in the latter day, and which is here chiefly designed; when nations shall learn war no more, and Christ’s kingdom will take place; of which and its peace there shall be no end (Psa 72:7; Isa 2:4; 9:5-6). The consideration of which may serve to relieve distressed minds under terrible apprehensions of present troubles and public calamities;

He breaks the bow and shatters the spear; he burns the chariots with fire—Or “carts” or “wagons,” in which, as Aben Ezra observes, arms and provision were carried for the use of soldiers; the Targum renders it “round shields”: and the destroying of all these military weapons and carriages is a token of peace, and of war’s being caused to cease, there being no more use for them; with this compare Eze 39:8-9. It was usual to burn the arms of enemies taken in war.

because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead. ACT 17:31

John Gill

Because he has fixed a day—The day of judgment is fixed by God in his eternal purposes, and is sure and certain, and will come, though it is not known by men or angels; and this is a reason why God will have the doctrine of repentance everywhere published, both to Jews and Gentiles, since all must come to judgment: and the day for it is appointed by him,

On which he will judge the world in righteousness—The whole world will be judged, and every individual in it, good and bad, righteous and wicked; and this judgment will be a righteous one; it will proceed according to the strict rules of justice and equity, and upon the foot of the righteousness of Christ, as that has been received or rejected by men, or as men are clothed with, or are without that righteousness:

By a man whom he has appointed—Beza’s ancient copy reads, “the man Jesus”: not that the apostle means that Christ is a mere man; for then he would not be fit to be a judge of quick and dead, and to pass and execute the definitive sentence; which requires omniscience and omnipotence: but preaching to mere Gentiles, he chose not at once to assert the deity of Christ, though he tacitly suggests it: but intended, by degrees, to open the glories of his nature and office to them, he being the person God had from all eternity appointed, and in time had signified, should have all judgment committed to him, and by whom the last judgment shall be managed and transacted:

And of this he has given assurance to all—Or full proof, both of his being the judge, and of his fitness to be one, and also of the righteousness, according to which he will judge:

By raising him from the dead—Whereby he was declared to be the Son of God; and when all power in heaven and in earth was given to him; and which was done for the justification of all those for whose offences he was delivered: and this seems to be the reason why the apostle calls Christ the judge a man, that he might have the opportunity of mentioning his resurrection from the dead.

5 O house of Jacob,

come, let us walk

in the light of the Lord. ISA 2:4-5

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.

When we believe in God and submit ourselves to his Lordship, we can have peace. Here we see God as the ultimate Judge. In the latter days, Isaiah says, the nations will no longer be at war, and weapons meant to hurt others will be forged into tools for harvest and peacetime. In God, we can be at peace with him and with one another, even here on earth. God invites us to live this sort of life with him: to journey with him, to learn his ways, and to have peace in him. How did you feel when you accepted the invitation of God to live this life in him?

. . . “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. ISA 2:3

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.

4 “Whoever is simple, let him turn in here!”

To him who lacks sense she says,

Rashi

“Whoever is simple, let him turn in here” and learn it and become wise.

Sanhedrin 38a:17

The verse states in that passage: “Whoever is simple, let him turn in here!” To him who lacks sense she tells him” (Pro 9:4). The Gemara explains: The Holy One, blessed be he, said: Who lured this man to sin? The woman told him to sin. An allusion to the interpretation that one who is lured to sin by a woman is called one “that lacks sense” is as it is written: “He who commits adultery lacks sense” (Pro 6:32).

5 “Come, eat of my bread

and drink of the wine I have mixed.

John Gill

Come, eat of my bread—Which stands for all the provisions of Christ’s house; it designs the gospel, which to a believer is more than his necessary food; and the ordinance of the supper, one of the symbols of which is bread; and more especially Christ himself, the bread of God, the living bread that came down from heaven, which is to be eaten by faith; and this only, for everything else is that which is not bread; and this daily, as the Israelites ate their manna; this is the believer’s daily bread; and largely and freely, to which they are welcome by Christ; and with gladness and singleness of heart, joyfully and with sincerity;

And drink of the wine I have mixed—Of the love of Christ; or of the love of the Father, Son, and Spirit, which meet and mingle together: to “drink” of this is to partake of it by faith, and be persuaded of interest in it; this may be drank largely of, for there is enough, a river of it; and without danger, it is not intoxicating as wine, wherein is excess; and it may be had freely, without money and without price (Son 1:2, 4; 5:1; Isa 55:1).

6 Leave your simple ways, and live,

and walk in the way of insight.” PRO 9:4-6

Rashi

Leave your simple ways—The way of simplicity and live.

And walk—Heb. מסכתי, an expression of stepping, as in (Job 23:11): “To his steps (באשרו) my foot was held fast.”

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

6 Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.

8 And a highway shall be there,
and it shall be called the Way of Holiness;
the unclean shall not pass over it.
It shall belong to those who walk on the way;
even if they are fools, they shall not go astray.

9 No lion shall be there,
nor shall any ravenous beast come up on it;
they shall not be found there,
but the redeemed shall walk there. ISA 35:8-9

John Gill

No lion shall be there—That is, in the way before described; no wicked persons, comparable to lions for their savage and cruel dispositions towards the people of God; for those who have been as such, as Saul before conversion, yet when brought into this way become as tame as lambs. The Targum interprets it of tyrannical kings and princes,

“there shall not be there a king doing evil, nor an oppressive governor”;

And Jarchi applies it to Nebuchadnezzar, as in Jer 4:7 and the sense may be, that when this way shall be more known on earth, in the latter day, there will be no persecutor of the church and people of God: or else Satan, the roaring lion, is here meant, who has no part nor lot in this way of salvation; and all that are in it are out of his reach; and though he may disturb in the paths of duty and ordinances, yet he can never destroy those who are in Christ the way:

Nor shall any ravenous beast come up on it—Upon the high way; the same may be intended as before:

They shall not be found there—Walking, ravaging, and destroying:

But the redeemed shall walk there—Without fear, as Kimchi adds, since no lion, or any beast of prey, shall be found upon it: the “redeemed” are the redeemed of the Lord, and by him, and are peculiarly his, being bought with his precious blood, redeemed from among men, and unto God, and from sin, the law, its curse, and condemnation; these “shall walk” in the way of life and salvation by Christ, in consequence of their being redeemed; which supposes life, strength, and wisdom, which are given them, and a proficiency or going forward: they “shall” walk here; though they have been blind, their eyes shall be opened to see this way; and, though weak, they shall have strength to walk in it; and, though foolish, they shall have wisdom to guide their feet with discretion; and, though they may stumble and fall, they shall rise again, and shall keep on walking to the end.

7 If you had known me, you would have known my Father also. From now on you do know him and have seen him.”

John Gill

If you had known me—Christ having made mention of his Father’s house, and of himself, as the way there, and the way of access to the Father, was willing to inform his disciples better concerning him before his departure from them, which he introduces, saying: “if you had known me”; that is, more fully and perfectly; for that they knew Christ to be the Son of God, the Saviour of the world, and true Messiah, is certain, though they were not so thoroughly acquainted, as afterwards, with his person, power, and office:

You would have known my Father also—For the knowledge of the Father, and of Christ, go together; he that sees the one, sees the other; he that believes in the one, believes in the other; and the knowledge of both is necessary to eternal life; and as a person increases in the knowledge of the one, so of the other. The disciples had some knowledge of them both, but what was very small and obscure, in comparison of what they afterwards had:

From now on you do know him and have seen him—Some read these words, “henceforwards you shall know him, and see him”; that is, in a very short time, when the Spirit is poured down from on high upon you, and you have received the gifts of the Holy Spirit, you shall then have an enlarged knowledge both of me and my Father. Others render them, as an exhortation, “henceforward know him”; acknowledge the Father in all that I have done, believing that you see the Father in me, and in all my works; though they are rather to be considered as an assertion, declaring, that they then had some knowledge of the Father; “and now you do know him and,” or “because you have seen him”; in me, who am “the brightness of his glory, and the express image of his person.”

8 Philip said to him, “Lord, show us the Father, and it is enough for us.”

5 The Lord descended in the cloud and stood with him there, and proclaimed the name of the Lord.

John Gill

The Lord descended in the cloud—The same with the cloudy pillar, which was now gone up from the door of the tabernacle, and was on high in the air over the mount, and on which the Lord now descended in it, as he had before (Exo 19:9, 16, 18):

And stood with him there—Not Moses stood with the Lord, as the Vulgate Latin version; but the Lord, or the cloud in which the Lord was, stood near to Moses:

And proclaimed the name of the Lord—Jehovah declared with a loud voice out of the cloud, that the Lord was there; the Targum of Jonathan is,

“and Moses called on or in the name of the Word of the Lord;”

and so the Vulgate Latin version refers it to Moses, and renders the words, “calling on the name of the Lord”; but the following verse clearly shows that it must be understood of the Lord, and not of Moses.

6 The Lord passed before him and proclaimed, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness,

Rashi

The Lord, the Lord—This is the attribute of divine mercy. It is repeated, once for before the person sins, and once for after he sins and repents (Rosh Hashanah 17b).

God—This is also an attribute of divine mercy, and so he the Psalmist says: “My God, my God, why have you forsaken me?” (Psa 22:2). One cannot say to the attribute of stern justice, “Why have you forsaken me?” I found this in Mekhilta d’Rabbi Yishmael 15:2:2.

Slow to anger—He defers his anger and does not hasten to punish—it may be that the sinner will repent.

And abounding in steadfast love—To those who need steadfast love because they lack sufficient merits.

And faithfulness—Faithfully rewarding those who perform his will.

7 keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.” EXO 34:5-7

9 Jesus said to him, “Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’?

John Gill

Jesus said to him, “Have I been with you so long”—Conversing familiarly with you, instructing you by my ministry, and performing so many miraculous works among you, for so long a time; see (Heb 5:11-12);

And you still do not know me, Philip? Surely you cannot be so ignorant as this comes to; as you have seen me with your bodily eyes, as a man, you must, know that I am God by the doctrines I have taught you, and the miracles I have wrought among you: and

Whoever has seen me—Not with the eyes of his body, but with the eyes of his understanding; he that has beheld the perfections of the Godhead in me:

Has seen the Father—The perfections which are in him also; for the same that are in me are in him, and the same that are in him are in me: I am the very image of him, and am possessed of the same nature, attributes, and glory, that he is; so that he that sees the one, sees the other:

How can you say, “Show us the Father”? Such a request is a needless one, and betrays great weakness and ignorance.

10 Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works.

John Gill

Do you not believe that I am in the Father? This surely is, as it must needs be, and ought to be, an article of your faith, “that I am in the Father,”

And the Father is in me—Phrases which are expressive of the sameness of nature in the Father and the Son; of the Son’s perfect equality with the Father, since the Son is as much in the Father, as the Father is in the Son; and also of the personal distinction there is between them; for nothing with propriety can be said to be in itself. The Father must be distinct from the Son who is in him, and the Son must be distinct from the Father, in whom he is; the Father and Son, though of one and the same nature, cannot be one, and the same person:

The words that I say to you I do not speak on my own authority—The doctrines which I preach among you are a proof of what I assert, and to them I appeal; for these are not of myself, as man,

But the Father who dwells in me—And so prove that I am truly God, of the same nature with my Father; that he is in me, and I in him; since they are such as none but the only begotten, who is in the bosom of the Father, could ever have declared and made known to you; Likewise, the works which I do, as man, I do not of myself; but

Does his works—For so this passage must be understood and supplied, in which Christ proceeds to another argument, taken from his works, proving the Father to be in him, and that he is in the Father, which, is enlarged on in Joh 14:11.

11 Believe me that I am in the Father and the Father is in me, or else believe on account of the works themselves.

12 Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father.

13 Whatever you ask in my name, this I will do, that the Father may be glorified in the Son.

John Gill

Whatever you ask in my name—Whether it be for assistance in preaching of the gospel; or for the performance of miraculous operations in confirmation of it; or for success to attend it; or for any blessings whatever, whether for themselves or others:

This I will do—He does not say, that he would be a mediator between God, and them, an advocate with the Father for them, and would intercede, and use his interest with him that it might be done, which would have been saying much, and all which he does; but he declares he will do it himself, which is a proof of his deity, and an instance of his omnipotence:

That the Father may be glorified in the Son—This may be referred either to the petition, which must be made with this view, that the Father may be glorified by, or in the Son, in whose name it is put up, and for whose sake it is made; or to Christ’s promise to do it; who in doing it, seeks not his own glory, at least not singly; but as the good of his people, so the glory of his heavenly Father.

14 If you ask me anything in my name, I will do it.”

John Gill

If you ask me anything in my name—These words are much, the same with the former, and have been thought, by some, to have crept into the text from the margin; though they seem rather to be repeated by Christ, the more to strengthen and confirm the faith of his disciples in this matter; that whatever they asked

In my name—Either calling upon it, he being equally the object of prayer with the Father, or making mention of it, pleading the merits of his blood, righteousness, and sacrifice; whatever was according to the will of God, was for his glory, and their real good, he would do it for them, as well when absent from them, as present with them.

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

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.

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

12 This is my commandment, that you love one another as I have loved you.

John Gill

This is my commandment, that you love one another—Christ had been before speaking of his commandments; and he mentions this as the principal one, and to which all the rest may be reduced; for as the precepts of the second table of the moral law may be briefly comprehended in this one duty, love to our neighbour, so all the duties of Christianity, relative to one another, are reducible to this, by love to serve each other. This was the commandment which lay uppermost on Christ’s heart, and which he knew, if attended to, the rest could not fail of being observed. The argument by which, and the manner in which, he presses it, is as before:

As I have loved you—Than which nothing can be more strong and forcible; see Joh 13:34.

13 Greater love has no one than this, that someone lay down his life for his friends.

14 You are my friends if you do what I command you.

John Gill

You are my friends—This is an application of the foregoing passage, and more, clearly explains it. The character of “friends,” is applied to the disciples of Christ; and belongs, not only to his apostles, but to all that love him, believe in him, and obey him; to whom he has showed himself friendly, by laying down his life for them: for this clearly shows, that Christ had respect in the former words, to his own laying down his life for his people, in consequence of his great love to them; whereby he has made them friends, and who appear to be so by their cheerful obedience to him:

If you do what I command you—Not that their doing of the commandments of Christ interested them in his favour; or made them his friends; or was the reason and motive of his laying down his life for them, and showing himself in such a friendly manner to them: but the sense is, that by observing his commands from a principle of love, they would make it appear that they were his friends, being influenced by his grace, and constrained by a sense of his love in dying for them, to act such a part.

But you, Israel, my servant,

Jacob, whom I have chosen,

the offspring of Abraham, my friend; ISA 41:8

Sotah 31a:7

The Gemara asks: And with regard to Abraham himself, from where do we derive that he acted out of a sense of love? As it is written: “The offspring of Abraham who loved me” (Isa 41:8).

Tractate Gerim 4:3

Beloved are proselytes by God, for Scripture everywhere uses the same epithets of them as of Israel; as it is stated, But you, Israel, my servant, Jacob, whom I have chosen (Isa 41:8). Jacob is here interpreted as ibid. 44:5, Another will call on the name of Jacob—these are the proselytes of righteousness (cf. towards the end of this tractate). The order of the quotations in V is confused. The term “love” is applied to Israel, as it is stated, “I have loved you,” says the Lord (Mal 1:2), and the term “love” is applied to proselytes, as it is stated, And loves the sojourner, giving him food and clothing (Deu 10:18). Israel are called “servants,” as it is stated, For it is to me that the people of Israel are servants (Lev 25:55) and proselytes are called “servants,” as it is stated, To be his servants (Isa 56:6). The term “accepted” is used of Israel, as it is stated, It shall regularly be on his forehead, that they may be accepted before the Lord (Exo 28:38), and the term “accepted” is used of proselytes, as it is stated, Their burnt offerings and their sacrifices will be accepted on my altar (Isa 56:7). The term “keeping” is applied to Israel, as it is stated, The Lord is your keeper; the Lord is your shade on your right hand (Psa 121:5), and the term “keeping” is applied to proselytes, as it is stated, The Lord watches over the sojourners (ibid. 146:9). The term “ministering” is applied to Israel, as it is stated, But you shall be called the priests of the Lord;

they shall speak of you as the ministers of our God (Isa 61:6), and the term “ministering” is applied to proselytes, as it is stated, And the foreigners who join themselves to the Lord, to minister to him (ibid. 56:6).

Beloved are proselytes seeing that our father Abraham did not circumcise himself when he was twenty or thirty years of age, but when he was ninety-nine years old (cf. Gen 17:24); since if he had circumcised himself when he was twenty or thirty years old, no Gentile would have become a proselyte when he had passed the age of twenty or thirty. The Holy One, blessed be he, kept putting it off until he had reached ninety-nine years, so as not to close the door in the face of proselytes, and to allow more days and years so as to increase the reward of those who do His will, as it is stated, The Lord was pleased, for his righteousness’ sake, to magnify his law and make it glorious (Isa 42:21). Our father Abraham called himself a ger, as it is stated, I am a stranger [ger] and a sojourner with you (Gen 22:4). Similarly David, king of Israel, called himself a ger, as it is stated, For I am a sojourner [ger] with you (Psa 39:13), and likewise it states, For we are strangers before you (1Ch 29:15).

Beloved is the land of Israel because it makes proselytes fit to be received. If a man says in the land of Israel, “I am a proselyte,” he is accepted at once, but outside the land of Israel he is not accepted unless his witnesses are with him. Beloved is the land of Israel because it atones for iniquities and transgressions, as it is stated, And no inhabitant will say, “I am sick”; the people who dwell there will be forgiven their iniquity (Isa 33:24).

And so you find in the four classes that stand before the Holy One, blessed be he, as it is stated, One will say, “I am the Lord’s,” another will call on the name of Jacob, and another will write on his hand, “The Lord’s,” and name himself by the name of Israel (ibid. 44:5). One will say, “I am the Lord’s,”—this alludes to one who belongs wholly to the Omnipresent and has no admixture of sin. Another will call on the name of Jacob—this alludes to the proselytes of righteousness. Another will write on his hand, “The Lord’s”—this alludes to those who repent. And name himself by the name of Israel—this alludes to those who fear heaven.

15 No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you.

John Gill

No longer do I call you servants—As they and the rest of the people of God had been, under the legal dispensation; for though they were children, yet differed nothing from servants; and were very much influenced and impressed with a servile spirit, a spirit of bondage to fear, being kept under tutors and governors by a severe discipline; but now Christ being come in the flesh, and being about to lay down his life, and make reconciliation for them, henceforward he would not use, treat, or account them as servants:

For the servant does not know what his master is doing—Designs to do, or is about to do; he is not made privy to all his counsels and purposes; these are only opened to him as necessity requires; which was pretty much the case of the Old Testament church, who, comparatively speaking, were used as servants; and had not the knowledge of the mysteries of grace, and of the counsels of God, as they are now laid open under the gospel dispensation:

But I have called you friends—That is, accounted, reckoned of them, used them as his friends and familiar acquaintance; whom he told all his mind to, and would go on to treat them as such; by leading them more and more, as they were able to bear it, into the designs of his grace, and the doctrines of his gospel: just as Abraham was called the friend of God, and proved to be so, by his not concealing from him the thing he was about to do:

For all I have heard from my Father I have made known to you—Not all that he knew as the omniscient God, for there was no necessity that all such things should be made known to them; but all things which he had delivered to him as man and mediator, by his Father, respecting the salvation of men; all things which he himself was to do and suffer, in order to obtain eternal redemption; and the whole of the gospel, as to the essential and substantial parts of it, they were to preach; for otherwise, there were some things which as yet they were not able to bear, and were reserved to another time, to be made known to them by his Spirit.

16 You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you.

17 These things I command you, so that you will love one another.

John Gill

These things I command you—The doctrines which Christ said, as one having authority, concerning the vine and branches; his love to his disciples, in laying down his life for them, and in accounting and using them as friends, and not servants; in choosing, ordaining, and sending them forth, for the ends above mentioned; these were delivered by him with this view, to promote brotherly love among them:

That you will love one another—This lay much upon his heart, he often mentions it; this is the third time it is expressed by him, in these his last discourses; and indeed, since he had declared such strong love and affection for them, it was but right and proper they should love one another; nor does anything more tend to increase mutual love among the saints, than the consideration of their common interest in the unchangeable love of their Lord.

3 . . . “Come, let us go up to the mountain of the Lord . . .” ISA 2:3

Walking in the light of the Lord means journeying with him toward the house of God on the mountain of the Lord, the highest of the mountains. Isaiah’s prophecy shows how people of all nations will flow to his house with joy and eagerness, calling others to join them. Today, the house of God refers to his people, the Church. Because God had ordained that this would happen, it is his desire that we, along with believers from every nation, journey toward his house. What got you started on your journey with the Lord?

8 Good and upright is the Lord;

therefore he instructs sinners in the way.

John Gill

Good and upright is the Lord—He is essentially, originally, and independently good of himself in his own nature, and he is providentially good to all his creatures; and he is in a way of special grace and mercy good to his own people: and he is “upright,” just in himself, righteous in all his ways and works, and faithful in all his promises; and the consideration of these excellent perfections of his encouraged the psalmist to entertain an holy confidence, that his petitions, respecting instruction and guidance in the ways of the Lord (Psa 25:4-5); would be heard and answered, notwithstanding his sins and transgressions;

Therefore he instructs sinners in the way—Such who are in sinful ways, he will teach them by his word and Spirit the evil of their ways, and bring them out of them, and to repentance for them; and he will teach them his own ways, both the ways and methods of his grace, in saving sinners by Christ, and the paths of faith and duty in which he would have them walk; see Psa 51:13.

Makkot 10b:2

Apropos that halakha, the Gemara cites that Rav Ḥama bar Ḥanina introduced this portion with regard to the halakhot of exile with an introduction from here: “Good and upright is God; therefore he directs sinners along the way” (Psa 25:8). He said: If he directs sinners by commanding the placing of signs directing them to the city of refuge, it may be inferred a fortiori that He will assist and direct the righteous along the path of righteousness.

Rashi

Good and upright is the Lord and wishes to exonerate his creatures.

Therefore he instructs sinners in the way of repentance. Another explanation: He leads sinners, meaning murderers who flee to the cities of refuge, as it is said in Deu 19:3: “You shall measure the distances, etc.” “Refuge, refuge,” was written at the crossroads, etc., as is stated in Makkot 10b:2.

9 He leads the humble in what is right,

and teaches the humble his way. PSA 25:8-9

John Gill

He leads the humble in what is right—Or “the miserable” and afflicted; such as see themselves to be wretched and miserable, lost and undone; and cry out, What shall we do to be saved? and who are humble and lowly, are humbled under a sense of their sins, are poor in spirit, and of broken and contrite hearts; these the Lord will guide by his Spirit into the truth, as it is in Jesus; even the great truth of salvation by him; and in the way of his judgments, statutes, and ordinances; and will give them a true judgment and a right discerning of things that differ; and he will lead them on in judgment, or gently; see Jer 10:24; into every truth of the gospel by degrees, and as they are able to bear them;

And teaches the humble his way—Of justifying sinners by the righteousness of his Son; for such who are humble and confess their sins and unworthiness, and throw themselves on the mercy of God in Christ, are declaratively justified by the Lord, when the proud boasting Pharisee is an abomination to him.

4 Give attention to me, my people,

and give ear to me, my nation;

for a law will go out from me,

and I will set my justice for a light to the peoples.

5 My righteousness draws near,

my salvation has gone out,

and my arms will judge the peoples;

the coastlands hope for me,

and for my arm they wait. ISA 51:4-5

John Gill

My righteousness draws near—These are either the words of God the Father, and to be understood not of his essential righteousness, nor of his vindictive justice; but of the righteousness of his Son, which he calls his own, because he approves and accepts of it, imputes and reckons it to his people, and with it justifies them. The words may be rendered, “my righteous One,” as in the Vulgate Latin version; not Cyrus, as Grotius; but Christ, God’s righteous servant, who was near to come in the flesh, in order to work righteousness. Or these are the words of Christ, speaking of his own righteousness, which was near being wrought out by him, as it was when he became the end of the law for it, by obeying its precept, and bearing its penalty; and near being revealed in the gospel, where it is revealed from faith to faith; and near being applied by the blessed Spirit, as it is to all that believe; and is near to be come at, and laid hold on, by faith:

My salvation has gone out—The “salvation” appointed by the Lord; provided in covenant; wrought out by Christ; applied by the Spirit; and fully enjoyed in heaven: this has “gone out” in the purpose and decree of God, in prophecy and promise, and in the declaration of the gospel: or, “my Saviour,” as the Vulgate Latin version; the Saviour of God’s appointing, providing, and sending. Or these are the words of the Saviour himself, who has wrought it out, in whom it is, and of whom it is to be had; it is done, and ready for sinners to look unto and embrace; it is ready to be revealed, and to be fully enjoyed:

And my arms will judge the peoples—To whom the arm of the Lord is revealed, and the gospel is the power of God unto salvation; both the arms of Christ are ready to receive them, and these protect and defend them, and judge, condemn, and destroy those that despise it:

The coastlands hope for me—For Christ, for his coming; for his salvation and righteousness; for his gospel, the truths, promises, and blessings of it; and in his house and ordinances, for his presence. This is a prophecy of the conversion of the Gentiles, even in the coastlands of the sea, those afar off, as ours of Great Britain and Ireland, in which there have been and are many waiting for him:

And for my arm they wait—As on Christ, the arm of the Lord, for salvation; so on the power of Christ for protection and preservation; and on his promises in the gospel, for their support; which is the arm of the Lord revealed unto them, and yields much support and comfort, and makes known that which is a proper object of trust.

But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth. ACT 1:8

John Gill

But you will receive power—From on high, with which they were to be endured (Luk 24:49) meaning the power of the Holy Spirit, strength from him to preach the gospel, and work miracles in confirmation of it, and courage and greatness of mind, amidst all reproaches and persecutions, to face and oppose their enemies, profess the name of Christ, abide by his truths and ordinances, make their way through all opposition and difficulties, and spread the gospel all over the world; for intend of enjoying worldly ease, honour, wealth, and riches, they were looking for, our Lord gives them to understand that they must expect labour, service, afflictions, and trials, which would require power and strength, and which they should have:

When the Holy Spirit has come upon you—From above, from heaven, as he did, and sat upon them in the form of cloven tongues, and of fire; upon which they were filled with knowledge and zeal, with strength and courage, and with all gifts and abilities necessary for their work:

And you will be my witnesses—Of the person of Christ, of his deity and sonship, of his incarnation, his ministry, and his miracles, of his suffering and death, of his resurrection from the dead, and his ascension to heaven. This was to be their work, and what belong to them, and not to enquire about a temporal kingdom, and the setting up of that, and the times and seasons of it; their business was to testify of the sufferings of Christ, and the glory that followed, and to preach a crucified Jesus, as the only Saviour of lost sinners: and this

In Jerusalem—The “metropolis” of the nation, and there, in the first place, where such dwelt who had been concerned in the crucifixion of Christ, many of whom were to be called by grace, and converted through their ministry:

And in all Judea—That part of the land of Israel which was distinct from Samaria and Galilee, and from beyond Jordan; where churches were to be planted, as afterwards they were; see (Act 9:31).

And Samaria—Where Christ had before forbid his disciples to go; but now their commission is enlarged, and they are sent there; and here Philip went upon the persecution raised against the church at Jerusalem, and preached Christ with great success, to the conversion of many; and here Peter and John went to lay their hands on them, and confirm them; see Act 8:5, 14

And to the end of the earth—Throughout the whole world, whither the sound of the apostles, and their words went (Rom 10:18).

46 And Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles.

John Gill

And Paul and Barnabas spoke out boldly—They were not at all daunted at the opposition they met with, but rather grew more courageous, and used great liberty of speech, and spoke out freely, plainly, and openly: and said,

It was necessary that the word of God be spoken first to you—As it was by Christ and his apostles, whilst he was on earth; and though, after his resurrection, the commission to his apostles ran, to preach the gospel to all nations, yet they were ordered to begin at Jerusalem, and preach to the Jews first; and this they hitherto strictly observed:

Since you thrust it aside—With loathing, indignation, and contempt:

And judge yourselves unworthy of eternal life—No man is worthy of everlasting life, on account of anything done by him, for it is the free gift of God; and all who are sensible of themselves, and of the just demerit of sin, conclude themselves unworthy to inherit eternal life; but this was not the case of these Jews, nor is it the sense here: but the meaning is, that the Jews, by this act of theirs in rejecting the gospel, did as it were pass sentence upon themselves, and determine against themselves that they ought not to be saved, since they despised the means of salvation; or that they were not worthy to have the gospel preached to them any more, which may be called eternal life, because it is brought to light by it, and revealed in it; and because it points out the way unto it, as well as gives some account of it:

Behold, we are turning to the Gentiles—To preach the gospel to them only, or chiefly; now the words of Christ began to be fulfilled (Mat 21:43).

47 For so the Lord has commanded us, saying,

“ ‘I have made you a light for the Gentiles,

that you may bring salvation to the ends of the earth.’ ”

48 And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed. ACT 13:46-48

Come now, let us reason together, says the Lord:

though your sins are like scarlet,

they shall be as white as snow;

though they are red like crimson,

they shall become like wool. ISA 1:18

We see in this passage that God brought this case against his people not to cut his relationship with them, but to draw them closer to him. He gives them the assurance that no matter how unfaithful they have been, he will wipe away all traces of their unfaithfulness and make them as white as snow. God is saying that he will still honor his part of the covenant, but he wants his people to repent and return to him. In the same way, he is calling us to have a real relationship with him, not an empty one masked by religiosity. Though we are unfaithful, he will remain faithful. How can we extend God’s invitation for people to draw closer to him?

Now therefore stand still that I may plead with you before the Lord concerning all the righteous deeds of the Lord that he performed for you and for your fathers. 1SA 12:7

Arakhin 17a:2

The Gemara returns to the topic of rebuke. It is taught in a baraita that Rabbi Eliezer the Great says: Were the Holy One, Blessed be He, to have entered into judgment with Abraham, Isaac and Jacob, they would not have been able to stand before the rebuke. As it is stated: “Now therefore stand still that I may plead with you before the Lord concerning all the righteous deeds of the Lord that he performed for you and for your fathers” (1Sa 12:7). This indicates that God acted towards the patriarchs with righteousness, i.e., mercy, not as they deserved according to the strict letter of the law.

John Gill

Now therefore stand still—Keep your place, and do not as yet break up the assembly, but wait a little longer patiently, and with reverence and attention listen to what I have further to say:

That I may plead with you before the Lord—As in his presence; and which he observes to command the greater awe upon their mind, and the greater regard to the subject of his discourse and resolutions; which would be,

Concerning all the righteous deeds of the Lord that he performed for you and for your fathers—Not only in a way of judgment delivering them into the hands of their enemies, when they sinned against him, but rather in a way of mercy and kindness in delivering them out of their hands.

Set forth your case, says the Lord;

bring your proofs, says the King of Jacob. ISA 41:21

John Gill

Set forth your case, says the Lord—The Lord having comforted his people under their afflictions and persecutions from their enemies in the first times of Christianity, returns to the controversy between him and the idolatrous nations, and challenges them to bring their cause into open court, and let it be publicly tried, that it may be seen on what side truth lies:

Bring your proofs, says the King of Jacob—Or King of saints, the true Israel of God, who acknowledge the Lord as their King and their God, and whom he rules over, protects and defends; and this title is assumed for the comfort of them, that though he is King over all the nations of the world, yet in an eminent and peculiar sense their King; and he does not style himself the God of Jacob, though he was, because this was the thing in controversy, and the cause to be decided, whether he was the true God, or the gods of the Gentiles; and therefore their votaries are challenged to bring the strongest proofs and arguments they could muster together, in proof of the divinity of their idols; their “bony” arguments, as the word signifies; for what bones are to the body, that strong arguments are to a cause, the support and stability of it.

24 You have not bought me sweet cane with money,

or satisfied me with the fat of your sacrifices.

But you have burdened me with your sins;

you have wearied me with your iniquities.

John Gill

You have not bought me sweet cane with money—Or “calamus,” which was used in the anointing oil, and for the perfume or incense (Exo 30:7, 23), this they thought too expensive, and so left it out of the composition, or neglected the whole this being put a part for the whole. Jarchi gives it as the sense, that they had no need to buy it, since it grew in great plenty in the land of Israel, which he took to be cinnamon; though this is distinguished from calamus, or the sweet cane (Son 4:14), wherefore Kimchi much better observes, that it was not to be had in the land of Israel, but came from a land afar off; and therefore must be bought; see Jer 6:20, hence grudging to give the price for it, and to be at the expense of it, bought it not, and disused it:

Or satisfied me with the fat of your sacrifices—They did not multiply their sacrifices, offered only just what the law required, if so many, and those of the leaner sort; and whereas the fat of the sacrifices was the Lord’s, there was little of it for him in these:

But you have burdened me with your sins; you have wearied me with your iniquities—They were so many, and so aggravated, that he could not bear with them any longer, his patience was worn out; they were an uneasiness to him, as it were a burden upon him, and therefore would ease himself, as he sometimes does, by avenging himself (Isa 1:24), but here by pardoning them, as in the following verse. Some think that these are the words of Christ, the surety of his people, who took upon him the form of a servant for the sake of them, and had all their sins laid upon him, and which he bore, and made satisfaction for; and were to the human nature a burden, and a weariness to it; see Psa 40:12. This must be understood of the remnant according to the election of grace, among these people so sadly corrupted, for whose sins of omission and commission Christ made atonement; and upon the foot of his satisfaction, remission of sins proceeds, as in the next verse.

25 I, I am he

who blots out your transgressions for my own sake,

and I will not remember your sins.

26 Put me in remembrance; let us argue together;

set forth your case, that you may be proved right. ISA 43:24-26

And Paul went in, as was his custom, and on three Sabbath days he reasoned with them from the Scriptures, ACT 17:2

John Gill

And Paul went in, as was his custom—To the Jews in their synagogue; for though the Jews had put away the gospel from them, and the apostle had turned to the Gentiles; yet he still retained a great affection for his countrymen the Jews, and as often as he had opportunity, attended their synagogues, in order to preach the gospel to them;

And on three Sabbath days he reasoned with them from the Scriptures—That is, out of the Old Testament, concerning the Messiah, the characters of him, the work that he was to do, and how he was to suffer and die for the sins of men; and this he did three weeks running, going to their synagogue every Sabbath day, when and where the Jews met for worship; and made use of books, which they allowed of, and of arguments they could not disprove.

And he reasoned in the synagogue every Sabbath, and tried to persuade Jews and Greeks. ACT 18:4

John Gill

And he reasoned in the synagogue every Sabbath—In Corinth there was a synagogue of the Jews, in which they met together for worship on the seventh day of the week, which was their Sabbath; and here Paul went, and took the opportunity of reasoning with them out of the Scriptures, concerning Christ, his person, and offices, his incarnation, obedience, sufferings, and death, and about redemption and salvation by him: we may observe the diligence, industry, and indefatigableness of the apostle; on the Sabbath day he went to the synagogue, and preached Christ to those who there attended; and on the weekdays he laboured with his own hands. Beza’s most ancient copy, and the Vulgate Latin version add here, “interposing the name of the Lord Jesus”; frequently making mention of his name, or calling upon it, and doing miracles in it.

And tried to persuade Jews and Greeks—This was the effect of his reasoning, and the success that attended it; some, both of the Jews, who were so by birth, as well as religion, and of the Greeks, or Gentiles, who were Jewish proselytes, and attended synagogue worship, were convinced by his arguments, and were induced to believe the truth of his doctrine, and to embrace it; or at least he endeavoured to persuade them that they were lost sinners, and that there was salvation for them in Christ, and in him only.

6 to the praise of his glorious grace, with which he has blessed us in the Beloved.

John Gill

To the praise of his glorious grace—The grace of God manifestly appears in the predestination of men to adoption; in that God had no need of sons, he having a dear and well beloved one; in whom he is well pleased; and in that those he adopts are so unworthy of the relation; and in that men, and not angels, should be taken by him into his family; and that some, and not others of the same race; and that this should be before the world was; and in providing Christ as a Redeemer, to open the way for the reception of this grace and happiness; and in appointing the grace of faith to be the receiver of it: and the glory of the grace of God appears herein; the glory of God is the supreme end of all he does; and the glory of his grace, and not his power, or other perfections of his, and the manifestative glory of that is here intended; yea, the “praise” of that glory: and this end is answered, when the children of God ascribe their adoption to the free grace of God; and when they admire it, and are thankful for it, and walk worthy of the relation they are brought into:

With which he has blessed us in the Beloved—The Vulgate Latin and Ethiopic versions read, “his own beloved Son,” and so the Claromontane exemplar; the Lord Jesus Christ, who is the beloved of God the Father; and was so from everlasting, and will be so to everlasting; which has appeared by his nearness to him, lying in his bosom; by his being privy to all his counsels, purposes, and designs; in putting all things into his hands, and in showing him all that he does; and by his giving him honour and glory, as man and mediator: and he is the beloved of the saints, for the transcendent excellencies that are in him, and for his love to them, and for what he has done for them, and is unto them; and in him is their acceptance: which is to be understood of the acceptance of their persons, as founded in the blood and righteousness of Christ, and so of their services in him; of God’s act of delight and complacency in them, as considered in Christ; who looks upon them, and is well pleased with them, and rests in his love towards them; which is an amazing instance of grace: it was grace that gave them a being in Christ, and which has provided in predestination everything to make them grateful to God; and the very act of acceptance is of mere grace; for internal grace, or grace infused, is not here meant, but the free favour of God: some read not “in which,” but “which, he freely gave us in the Beloved”; so the Alexandrian copy, and some others, and the Syriac and Arabic versions.

7 In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,

8 which he lavished upon us, in all wisdom and insight EPH 1:6-8

4 Ah, sinful nation,

a people laden with iniquity,

offspring of evildoers,

children who deal corruptly!

They have forsaken the Lord,

they have despised the Holy One of Israel,

they are utterly estranged.

Now the men of Sodom were wicked, great sinners against the Lord. GEN 13:13

John Gill

Now the men of Sodom were wicked—Which either he knew not, and so ignorantly made this bad choice, to take up his home among such very wicked men, which occasioned a great deal of grief, trouble, and vexation to him; or if he knew it, the pleasing prospect of convenience for his cattle, and of enriching himself, was a temptation to him, and prevailed upon him to take such a step; and so Jarchi interprets it, “although” they were so, Lot was not restrained from dwelling among them:

Great sinners against the Lord—Exceeding great sinners, guilty of the most notorious crimes, and addicted to the most scandalous and unnatural lusts that can be thought of; and these they committed openly and publicly in the sight of God, in the most daring and impudent manner, and in defiance of him, without any fear or shame. The Targum of Jonathan reckons up many of their sins, as defrauding of one another in their substance, sinning in their bodies, incest, unclean copulation, shedding of innocent blood, worshiping of idols, and rebelling against the name of the Lord; see Isa 3:9; Eze 16:49.

You serpents, you brood of vipers, how are you to escape being sentenced to hell? MAT 23:33

John Gill

You servants, you brood of vipers—The latter of these names, John the Baptist calls the Sadducees and Pharisees by, in Mat 3:7 and Christ, in Mat 12:34 both express their craft and subtlety, their inward poison, and venomous nature; their fair outside, and specious pretences; their hypocrisy, malice, and wickedness; in which they were like to the old serpent, their father the devil, and to their ancestors, that murdered the prophets; nor could any good thing be expected, from such a viperous generation:

How are you to escape being sentenced to hell? Signifying, that it was impossible that they should; nor could they surely expect it themselves, who must be conscious to themselves of their wickedness, malice, and deceit. The Persic version reads it, “where can you escape?” &c. and so Beza says it was read, in one ancient copy of his; and the sense is, whither can you flee? to whom, or what can you have recourse to, to screen you from the wrath to come? Rocks and mountains, caves and dens, will be of no service. The phrase, “the judgment, or damnation of hell,” is a phrase often used in the Talmud, and Midrashes of the Jews; and intends future torment, and the everlasting vengeance and wrath of God, the unquenchable fire prepared for the devil and his angels, and which impenitent unbelieving sinners cannot escape.

5 Why will you still be struck down?

Why will you continue to rebel?

The whole head is sick,

and the whole heart faint. ISA 1:4-5

In the time of his distress he became yet more faithless to the Lord—this same King Ahaz. 2CH 28:22

John Gill

In the time of his distress he became yet more faithless to the Lord—By increasing his idolatries, as appears by what he did, in imitation of what he saw at Damascus, where he had an interview with the king of Assyria (2Ki 16:10-16)

This same King Ahaz—That monster of iniquity, than whom there was none worse, nor any so bad, of all the kings of Judah.

In these verses, God calls out the unfaithfulness of his people. They had forsaken the LORD and rebelled against him. Externally, they continued doing required acts of love, like bringing offerings and sacrifices, but there was no love for God in their hearts (Isa 1:11-14). Because of this, God declared that he hated the appointed feasts and couldn’t endure their assemblies. While acts of love for God are important, they become empty rituals if our hearts are far from him. As a follower of Christ, when did you realize that God is after your heart and not what you can do for him? How did this affect your relationship with God?

11 What to me is the multitude of your sacrifices?

says the Lord;

I have had enough of burnt offerings of rams

and the fat of well-fed beasts;

I do not delight in the blood of bulls,

or of lambs, or of goats.

John Gill

What to me is the multitude of your sacrifices? says the Lord—These people, though they neglected the weightier matters of the law, and the more substantial duties of religion, as did the scribes and Pharisees in Christ’s time (Mat 23:23), yet were very diligent in the observance of the ceremonial law, and repeated their sacrifices almost without number, on which they placed all their trust and dependence; wherefore, to take off their confidence in these things, the Lord observes to them the unprofitableness of them; they could be of no avail to them, for they could not expiate their sins, or atone for them; and they could not be profitable to God, for he had no need of them; see Psa 50:10-12.

I have had enough of burnt offerings of rams and the fat of well-fed beasts—To the loathing of them, and therefore would no more eat their flesh, and drink their blood, or accept of them in sacrifice (Psa 50:13), “rams” were used for burnt offerings (Exo 29:18; Lev 1:10) and the fat of any creature offered in sacrifice was burnt, and forbidden to be eaten by men (Lev 1:8, 12, 15-16; 3:4-5, 10-11; 4:8-10, 19, 31, 35; 7:25, 31)

I do not delight in the blood of bulls, or of lambs, or of goats—As he did in moral services, in acts of beneficence and mercy, and in sacrifices of praise and thanksgiving (1Sa 15:22; Psa 69:30-31; Hos 6:6), much less did he delight in the sacrifices of these creatures, as offered by such wicked hands and without faith in the blood and sacrifice of Christ; and still less when these were superseded and abrogated by Christ; for this prophecy belongs to the times of the apostles, as appears from Isa 1:9 see Psa 40:6-7. The several creatures mentioned were used in sacrifice, and their blood was sprinkled round about the altar (Lev 3:2, 8, 13), and before the vail (Lev 4:6, 17).

12 When you come to appear before me,
who has required of you
this trampling of my courts?

Three times in the year shall all your males appear before the Lord God. EXO 23:17

John Gill

Three times in the year shall all your males appear before the Lord your God—In the city of Jerusalem, when they were come into the land of Canaan, and the temple was there built: here they were to show themselves before the Lord as being his, and devoted to his service; concerning which the Misnic doctors have the following canon,

“all are bound to appear except a man deaf and dumb, a fool, a little one, one of neither sex, or of both sexes, women, servants not free, the lame, the blind, the sick, an old man, and he that cannot go on his feet.”

13 Bring no more vain offerings;
incense is an abomination to me.
New moon and Sabbath and the calling of convocations—
I cannot endure iniquity and solemn assembly.

How often they rebelled against him in the wilderness

and grieved him in the desert! PSA 78:40

John Gill

How often they rebelled against him in the wilderness—Where they were not only at his mercy, having nothing to help themselves with, but had many singular mercies bestowed upon them; and yet were continually committing such sins against God as provoked the eyes of his glory; ten times they tempted him, the Lord says (Num 14:22), therefore that dispensation is called the provocation and day of temptation; for it was a series of rebellion and sin (Psa 95:8),

And grieved him in the desert—Which signifies the same as before, and is spoken after the manner of men (Gen 6:6), and like a tender parent grieved at the disobedience of his child, and that he is obliged to take the rod and chastise it. The prophet Isaiah says, they “grieved his Holy Spirit” (Isa 63:10), the same word is there used as here; compare with it Eph 4:30.

But woe to you Pharisees! For you tithe mint and rue and every herb, and neglect justice and the love of God. These you ought to have done, without neglecting the others. LUK 11:42

John Gill

But woe to you Pharisees—Though these words, with several other passages in this chapter, are much alike with those in Mat 23 yet it is clear that they were spoken at different times, these in the house of a Pharisee, and they in the temple at Jerusalem:

For you tithe mint and rue—(See Gill on Mat 23:23) the Persic version here reads, “mint and anise,” as there; and the Ethiopic version only “hyssop”:

And every herb—That is, all sorts of herbs that grow in the garden, and were not common to all;

And neglect justice and the love of God—By “justice” may be meant doing that which is right between man and man, both publicly and privately, which was greatly neglected by these extortioners and unjust men: and by “the love of God” may be intended, both love to God, which shows itself in the observance of the first table of the law, and love to the neighbour, which God requires, and regards the second table:

These you ought to have done, without neglecting the others—(See Gill on Mat 23:23).

14 Your new moons and your appointed feasts
my soul hates;
they have become a burden to me;
I am weary of bearing them. ISA 1:11-14

You have not bought me sweet cane with money,

or satisfied me with the fat of your sacrifices.

But you have burdened me with your sins;

you have wearied me with your iniquities. ISA 43:24

John Gill

You have not bought me sweet cane with money—Or “calamus,” which was used in the anointing oil, and for the perfume or incense (Exo 30:7, 23), this they thought too expensive, and so left it out of the composition, or neglected the whole this being put a part for the whole. Jarchi gives it as the sense, that they had no need to buy it, since it grew in great plenty in the land of Israel, which he took to be cinnamon; though this is distinguished from calamus, or the sweet cane (Son 4:14), wherefore Kimchi much better observes, that it was not to be had in the land of Israel, but came from a land afar off; and therefore must be bought; see Jer 6:20, hence grudging to give the price for it, and to be at the expense of it, bought it not, and disused it:

Or satisfied me with the fat of your sacrifices—They did not multiply their sacrifices, offered only just what the law required, if so many, and those of the leaner sort; and whereas the fat of the sacrifices was the Lord’s, there was little of it for him in these:

But you have burdened me with your sins; you have wearied me with your iniquities—They were so many, and so aggravated, that he could not bear with them any longer, his patience was worn out; they were an uneasiness to him, as it were a burden upon him, and therefore would ease himself, as he sometimes does, by avenging himself (Isa 1:24), but here by pardoning them, as in the following verse. Some think that these are the words of Christ, the surety of his people, who took upon him the form of a servant for the sake of them, and had all their sins laid upon him, and which he bore, and made satisfaction for; and were to the human nature a burden, and a weariness to it; see Psa 40:12. This must be understood of the remnant according to the election of grace, among these people so sadly corrupted, for whose sins of omission and commission Christ made atonement; and upon the foot of his satisfaction, remission of sins proceeds, as in the next verse.

2 Hear, O heavens, and give ear, O earth;

for the Lord has spoken:

“Children have I reared and brought up,

but they have rebelled against me.

and in the wilderness, where you have seen how the Lord your God carried you, as a man carries his son, all the way that you went until you came to this place. DEU 1:31

John Gill

And in the wilderness—Where he had fed them with manna, brought water out of rocks for them, protected them from every hurtful creature, had fought their battles for them, and given them victory over Amalek, Sihon, and Og:

Where you have seen how the Lord your God carried you, as a man carries his son—In his arms, in his bosom, with great care and tenderness:

All the way that you went until you came to this place—Supplying their wants, supporting their persons, subduing their enemies, and preserving them from everything hurtful to them; and therefore having God on their side, as appeared by so many instances, of his favour to them, they had nothing to dread or fear from the Canaanites, though ever so mighty.

7 For what great nation is there that has a god so near to it as the Lord our God is to us, whenever we call upon him?

8 And what great nation is there, that has statutes and rules so righteous as all this law that I set before you today?

John Gill

And what great nation is there, that has statutes and rules so righteous—Founded in justice and equity, and so agreeable to right reason, and so well calculated and adapted to lead persons in the ways of righteousness and truth, and keep them from doing any injury to each other’s persons and properties, and to maintain good order, peace, and concord among them:

As all this law that I set before you today—Which he then repeated, afresh declared, explained and instructed them in; for otherwise it had been delivered to them near forty years ago. Now there was not any nation then in being, nor any since, to be compared with the nation of the Jews, for the wise and wholesome laws given to them; no, not the more cultivated and civilized nations, as the Grecians and Romans, who had the advantage of such wise lawgivers as they were accounted, as Solon, Lycurgus, Numa, and others; and indeed the best laws that they had seem to be borrowed from the Jews.

26 I call heaven and earth to witness against you today, that you will soon utterly perish from the land that you are going over the Jordan to possess. You will not live long in it, but will be utterly destroyed. DEU 4:7-8, 26

John Gill

I call heaven and earth to witness against you today—Should they be guilty of such a sin, since they were so strongly and publicly cautioned against it; and even the heaven and the earth were called upon as witnesses of the law being set before them, which so expressly forbids it (Deu 30:19),

That you will soon utterly perish from the land that you are going over the Jordan to possess—Though they were now about to go over Jordan and inherit the land of Canaan, yet they would not enjoy it long, but be taken and carried captive out of it; as the ten tribes were by Shalmaneser king of Assyria, and the two tribes by Nebuchadnezzar king of Babylon, and both for their idolatry and other crimes.

4 They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises.

John Gill

They are Israelites—Which were their national name, as descended from Jacob, whose name was Israel; and it was accounted a very honourable one; see 2Co 11:22; Php 3:5; and the very name they bore gave the apostle some concern that they should be cut off; and then he proceeds to enumerate the several distinguishing favours and privileges they had been partakers of:

To them belong the adoption—Not that special adoption, which springs from eternal predestination, is a blessing of the covenant of grace, comes through the redemption of Christ, and is received and enjoyed only by believers in him; for all that were Israelites, were not in this sense the children of God; but national adoption is here meant, by which the whole body of the people, as nation, were the sons of God, his firstborn:

The glory—Either the ark of the covenant, which is so called in Psa 63:2, according to Kimchi; or the clouds in the tabernacle and temple, which were called the glory of the Lord, and were symbols of his presence,

The covenants—Not the two Testaments, Old and New, but the covenant of circumcision, made with Abraham their father, and the covenant at Sinai they entered into with the Lord; some copies, and the Vulgate Latin and Ethiopic versions, read, “the covenant”:

The giving of the law—A way of speaking theJews make use of when they take notice of this privilege; for it was peculiarly given to them with great solemnity by God himself, through the disposition of angels into the hands of Moses the mediator, and by him to them; and on account of this, they reckoned themselves more beloved of God than the rest of mankind

The worship—So the Jews are used to call it, “the worship”; and false worship is called by them “strange worship,” which is the title of one of their Misnic tracts; and here it signifies the whole worship of God, in the whole compass of it, sacrifices, prayer, praise daily, weekly, monthly, and yearly:

And the promises—Both temporal and spiritual, especially such as related to the Messiah, and which now had their accomplishment.

5 To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen. ROM 9:4-5

John Gill

To them belong the patriarchs—Abraham, Isaac, and Jacob; for, according to the Jewish writers,

“they call none in Israel, ‘fathers,’ but three, and they are Abraham, Isaac, and Jacob; and they call none ‘mothers’ but four, and they are, Sarah, Rebecca, Rachel, and Leah”:

their descent from these fathers was a privilege, though they valued themselves too highly upon it; but what was the crown and glory of all, and which they took the least, though the apostle took the most notice of, is,

And from their race, according to the flesh, is the Christ—That is, either of the fathers, or of the Israelites, from whom Christ, according to his human nature, sprung; being a son of Abraham, of the tribe of Judah, of the seed of David, and the son of Mary; hence the Messiah is called, “the Messiah or Christ of Israel”:

Who is described as

God—Truly and properly God,

Over all—Angels and men, being the creator, upholder, and governor of them; and as having another nature, a divine one, being

Blessed for evermore—In himself, and to be blessed and praised by all creatures. The apostle alludes to that well known periphrastic name of God so much used by the Jews, “the holy, blessed God”; to which, by way of assent and confirmation, the apostle puts his

Amen—Now all these particular privileges are mentioned by him, as what heightened his concern for these people; it filled him with heaviness and sorrow of heart, when he considered, that persons who had been partakers of such favours, and especially the last, that the Messiah should spring from them, be born of them, and among them, and yet that they should be given up to ruin and destruction.

3 The ox knows its owner,

and the donkey its master’s crib,

but Israel does not know,

my people do not understand.” ISA 1:2-3

John Gill

The ox knows its owner—Knows his voice, when he calls him, and follows him where he leads him, whether to plough in the field, or feed in the meadows;

And the donkey its masters crib—Or “manger”; where he is fed, and to which he goes when he wants food, and at the usual times. Gussetius interprets the words; the donkey knows the floor where he treads out the corn, and willingly goes to it, though it is to labour, as well as to eat; and so puts Israel to shame, who were weary of the worship of God in the temple, where spiritual food was provided for them, but chose not to go for it, because of labour there.

But Israel does not know—His Maker and Owner, his King, Lord, and Master, his Father, Saviour, and Redeemer; he does not own and acknowledge him, but rejects him; see Joh 1:10-11.

My people do not understand—The Jews, who were the people of God by profession, did not stir themselves up to consider, nor make use of means of knowing and understanding, divine and spiritual things, as the word used signifies; they would not attend to the word and ordinances, which answer to the crib or manger; they would not hear nor regard the ministry of the word by Christ and his apostles, nor suffer others, but hindered them as much as in them lay; see Mat 23:13, 37; Act 13:45-46. The Targum is,

“Israel does not learn to know my fear, my people do not understand to turn to my law.”

In like manner the more than brutal stupidity of this people is exposed in Jer 8:7.

They have lyre and harp,

tambourine and flute and wine at their feasts,

but they do not regard the deeds of the Lord,

or see the work of his hands. ISA 5:12

John Gill

They have lyre and harp, tambourine and flute—Instruments of music; some struck with a bow or quill, or touched with the fingers; and others blown with the mouth:

And wine at their feasts—So that they lived jovially and merrily, like sons of Bacchus, more than like the people of God:

But they do not regard the deeds of the Lord, or see the work of his hands—Meaning not the law, as the Targum and Kimchi, which was the work of the Lord, and the writing of his hands; rather, as Aben Ezra, the punishment inflicted on the ten tribes being carried into captivity; or else the works of creation and providence, and the daily mercies of life; or, best of all, the great work of redemption by Christ, and the conversion of sinners, both among Jews and Gentiles, by the preaching of his gospel; for this refers to the Jews in the times of Christ and his apostles, which immediately preceded their utter destruction; and those sins here mentioned were the cause of it. See Psa 28:5.

And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done. ROM 1:28

John Gill

And since they did not see fit—This accounts for the justness of the divine procedure in leaving them to commit such scandalous iniquities; that since they had some knowledge of God by the light of nature, and yet did not care

To acknowledge God—Or to own him as God, to worship and glorify him as such; but took every method to erase this knowledge out of their minds, and keep it from others:

God gave them up to a debased mind—A vain empty mind, worthless, good for nothing devoid of all true knowledge and judgment; incapable of approving what is truly good, or of disapproving that which is evil; a mind that has lost all conscience of things, and is disapproved of by God, and all good men:

To do what ought not to be done—Which are neither agreeably to the light of nature, nor convenient to, or becoming the honour of human nature; things which the brutes themselves, who are destitute of reason, do not do.

A covenant is an agreement made between two parties. One example of this is a marriage covenant, where two people vow to love each other for the rest of their lives. Any covenant demands faithfulness. God intentionally began a committed relationship with Israel, and Scripture reveals that God is continuously faithful to the people he loves. He initiated bringing them into a covenant relationship and has continued to shower them with his care and love. How have you seen God’s love expressed toward you? How has he pursued you?

11 I am the good shepherd. The good shepherd lays down his life for the sheep.

39 What was torn by wild beasts I did not bring to you. I bore the loss of it myself. From my hand you required it, whether stolen by day or stolen by night.

Rashi

What was torn by a lion or a wolf.

I bore the loss of it—In the Targum it is translated by that which was missing and deficient from the number of the animals, like (Num 31:49): “and there is no man missing from us.”

I bore the loss of it—It has the same meaning as the verb in (Jdg 20:16) “and not miss”; (1Ki 1:21): “My son Solomon and I will be lacking.” I bore the loss; if it was missing, it was missing to me because you required it from my hand.

Stolen—Similar to (Lam 1:1) “great among the nations! She who was a princess among the provinces”; (Isa 1:21) “full of justice”; (Hos 10:11) “that loved to thresh.”

Stolen by day or stolen by night—Everything I paid back.

40 There I was: by day the heat consumed me, and the cold by night, and my sleep fled from my eyes. GEN 31:39-40

Bava Metzia 93b:3

Abaye raised an objection to Rabba from another baraita: To what extent is a paid bailee obligated to safeguard? He is obligated to the extent that Jacob said to Laban: “There I was: by day the heat consumed me, and the cold by night” (Gen 31:40). Rava said to him: There too, the baraita is speaking of city watchmen, whose responsibility extends further. Abaye said to him: Is that to say that Jacob, our forefather, whose statement is the source of this halakha, was a city watchman? Rava replied: It means that Jacob said to Laban: I safeguarded for you an extra levelof safeguarding, like that of city watchmen.

Rashi

The heat consumed me—An expression of (Deu 4:24): “a consuming fire.”

And the cold—As (Psa 147:17) “He hurls down his crystals of ice.” The Targum renders: ice, or cold.

שְׁנָתִי means my sleep.

12 He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them.

John Gill

He who is a hired hand and not a shepherd—That is, who is not the owner of the sheep, though he keeps them, yet only for reward: by whom are meant, not the faithful ministers of the word, who live upon the gospel, as Christ has ordained, and who are worthy of their reward, and are not to be called hirelings by way of reproach; since they teach not for hire and reward, but for the good of souls, and the interest of the Redeemer; but such who seek only their gain, from their quarter, and mind their own things, and not the things of Jesus Christ:

Who does not own the sheep—Who have neither a propriety in them, nor an hearty affection for them, and so care not what becomes of them: such an one

Sees the wolf coming—By whom may be meant, either Satan; so the Jews compare Israel to a flock of sheep, and Satan, they say, “he is the wolf”; or any false prophet, or teacher, who are ravenous wolves; though sometimes in sheep’s clothing; or any tyrant, oppressor, or persecutor of the saints:

And leaves the sheep—As the idol shepherd, against whom a woe is pronounced (Zec 11:17).

And flees—Not being willing to bear any reproach or persecution, for the sake of Christ; not such a keeper of the flock as David, who went after the lion and the bear, and when they rose up against him, did not flee, but caught them by the beard and slew them; nor like the Apostle Paul, who fought with beasts at Ephesus, and would turn his back on none, nor give place, no, not for an hour, that truth might continue;

And the wolf snatches them—Some of them:

And scatters them—The rest; so are the sheep of Christ and his churches sometimes scattered, by persecution raised against them; see Act 8:1, 4. The Jews have a rule concerning such a hired hand shepherd, which is this;

“A shepherd that feeds his flock, and leaves it, and goes to the city, and a wolf comes and ravines, and the lion comes and tears in pieces, he is free; but if he leaves by it his staff and his scrip, he is guilty.”

Which Maimonides thus expresses and explains;

“A shepherd who can deliver that which is torn, and that which is carried captive, with other shepherds, and with staves, and does not call the other shepherds, nor bring the staves to deliver them, he is guilty: one that keeps freely, and one that keeps for hire; he that keeps freely, calls the shepherds, and brings the staves freely; and if he does not find them, he is not guilty; but he that keeps for hire, is obliged to hire shepherds and staves, in order to deliver them.”

13 He flees because he is a hired hand and cares nothing for the sheep.

14 I am the good shepherd. I know my own and my own know me,

John Gill

I am the good shepherd—(See Gill on Joh 10:11).

I know my own—So as to call them all by their names: Christ has an universal, special, distinct, and exact knowledge of all his sheep, as they are the choice of his Father, as his Father’s gift to him; and as his own purchase; he bears an affectionate love to them, and takes special care of them; indulges them with intimate communion with himself; and owns and acknowledges them as his, both here and hereafter:

And I am known of mine—Not in a general way, as the demons and external professors may know him, but with a special, spiritual, and saving knowledge: Christ’s own approve of him, as their shepherd and their Savior, and desire no other; they love him above all, in the sincerity of their souls, and with a love as strong as death; they trust in him as their shepherd, believing they shall not want; and appropriate him to themselves, as their own; and care for him, his cause and interest, his gospel, ordinances, and ministers; and are not ashamed to own him as theirs, in the most public manner.

for the Lord knows the way of the righteous,

but the way of the wicked will perish. PSA 1:6

Rashi

For the Lord knows the way, etc.—Because he knows the way of the righteous, and it is before him to recognize it constantly; the way of the wicked is hateful to him, and he removes it from before him. Therefore, the foot of the wicked will not stand up on the day of judgment, neither shall the sinners be written in the congregation of the righteous.

15 just as the Father knows me and I know the Father; and I lay down my life for the sheep.

John Gill

As the Father knows me—These words, with what follow, are in connection with Joh 10:14; and the sense is, that the mutual knowledge of Christ, and his sheep, is like that which his Father and he have of each other. The Father knows Christ as his own Son, and loves him as such, in the most strong and affectionate manner; and has entrusted him with the persons, grace, and glory, of all his people:

And I know the Father—As he needs must, since he lay in his bosom, and still does, and knows his nature, perfections, purposes, and his whole mind and will; and loves him most ardently, which he has shown by his coming down from heaven, to do his will; and trusts in him for the accomplishment of everything he promised to him:

And I lay down my life for the sheep—Which proves him to be the good shepherd (Joh 10:11). The Vulgate Latin version reads, “for my sheep”; which were his, by the Father’s gift, and for no other has he laid down his life. The Ethiopic version, as before, renders it, or rather explains it, “I lay down my life for the redemption of my sheep.”

16 And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd.

John Gill

And I have other sheep—Not distinct from those for whom he laid down his life, but from those who were under the Old Testament dispensation, and who heard not the thieves and robbers that were before Christ (Joh 10:8); others besides the lost sheep of the house of Israel, or the elect among the Jews, to whom Christ was sent; and by whom are meant the chosen of God among the Gentiles, who were sheep, though not called and folded, for the reasons given (see Gill on Joh 10:3). These, though uncalled, belonged to Christ; he had an interest in them, they were given him by his Father; he had them in his hands, and upon his heart; his eye was upon them, and they were under his notice, inspection, and care:

That are not of this fold—Of the Jewish nation and church, being aliens from the commonwealth of Israel, and strangers to the covenants of promise; were as sheep going astray, and were scattered about in the several parts of the world; and were to be redeemed out of every kindred, tongue, people, and nation:

I must bring them also—Out of the wilderness of the world, from among the men of it, their former sinful compassions, from the folds of sin and Satan, and the pastures of their own righteousness; to himself, and into his Father’s presence, to his house and ordinances, to a good fold and green pastures, and at last to his heavenly kingdom and glory: and there was a necessity of doing all this, partly on account of his Father’s will and pleasure, his purposes and decrees, who had resolved upon it; and partly on account of his own engagements, who had obliged himself to do it; as well as because of the case and condition of these sheep, who otherwise must have eternally perished:

And they will listen to my voice—In the gospel, not only externally, but internally; which is owing to his powerful and efficacious grace, who quickens them, and causes them to hear and live; unstops their deaf ears, and gives them ears to hear; and opens their hearts, to attend to his word, and gives them an understanding of it. The Arabic version reads this in connection with the preceding clause, thus, “and I must bring them also to listen to my voice”; as well as the rest of the sheep among the Jews, and therefore the gospel was sent among them:

So there will be one flock, one shepherd—One church state, consisting both of Jews and Gentiles; the middle wall of partition being broke down, these two coalesce in one, become one new man, and members of one and the same body; for though there may be several visible gospel churches, yet there is but one kind of church state, and one general assembly and church of the firstborn, one family to which they all belong; for what reasons a church is comparable to a fold (see Gill on Joh 10:1). And over this fold, or flock, there is but one shepherd, Jesus Christ; who is the rightful proprietor, and whose own the sheep are; and who knows how to feed them, and does take care of them; though there are many under shepherds, whom he employs in feeding them.

17 For this reason the Father loves me, because I lay down my life that I may take it up again.

18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.

52 The Jews then disputed among themselves, saying, “How can this man give us his flesh to eat?”

John Gill

The Jews then disputed among themselves—Fell to cavilling and disputing one among another; some understanding Christ, and others not; some being for him, and vindicated what he said; and others being against him, and who were the majority, objected,

Saying, “How can this man give us his flesh to eat?”—Which is to be understood, not physically, but as morally impossible and unlawful; since, with the Jews, it was not lawful to eat the flesh of any creature alive, and much less the flesh of man; for the Jews understood Christ of a corporeal eating of his flesh, being strangers to a figurative or spiritual eating of it by faith, in which sense he meant it.

4 Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?”

9 Nicodemus said to him, “How can these things be?” JOH 3:4, 9

53 So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.

For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. MAT 5:18

54 Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day.

John Gill

Whoever feeds on my flesh and drinks my blood—Spiritually by faith, as explained in the preceding verse:

Has eternal life—The principle of spiritual life, which is evidently implanted in him, as appears from his eating and drinking; and is a durable and lasting principle: grace is an incorruptible seed; every part of it is abiding and permanent; and it is itself the beginning, pledge, and earnest of everlasting life, and is inseparably connected with it: moreover, such have eternal life itself, not only in Christ their head, but in themselves: they have a right into it, and a meetness for it: and may be assured of it, as if they were personally possessed of it, from their election to it; the security of it in Christ; from the grace they have received, which is the beginning of glory; and the earnest of it in themselves:

And I will raise him up on the last day—To enjoy it in soul and body (see Gill on Joh 6:39-40).

The afflicted shall eat and be satisfied;

those who seek him shall praise the Lord!

May your hearts live forever! PSA 22:27

Rashi

The afflicted shall eat at the time of our redemption in the days of our Messiah.

May your hearts live forever—I will say all this before them.

55 For my flesh is true food, and my blood is true drink.

John Gill

For my flesh is true food—Not in a corporeal, but in a spiritual sense; and the same is said of his blood:

And my blood is true drink—That is, they are both “truly” meat and drink, as the Vulgate Latin, Syriac, and Ethiopic versions render it; or are “true” meat and drink, as the Arabic version: in opposition to what was typical meat and drink; as the manna in the wilderness, the water out of the rock, the flesh and wine at the passover, the meat and drink offerings under the law, or any other meats and drinks under that Passover, the meat and drink offerings under the law, or any other meats and drinks under that dispensation; and which, though not when Christ said these words, yet now are abolished, being unprofitable, and not to be fed upon. Moreover, these phrases may denote the reality, substance, and solidity of that spiritual food believers have in Christ, in opposition to the imaginary food of sensual sinners, who feed on ashes and bread of deceit; and to that of self-righteous persons, who spend their labour and money for, and live upon that which is not bread, even upon their works of righteousness; and to the superficial tastes of hypocrites and formal professors; and to the charge of enthusiasm; and even to the outward elements of bread, and wine, in the Lord’s supper, since instituted; and as it may be attended upon by persons destitute of the grace of God. And these words may also be expressive of the virtue, efficacy, and excellency of this food, it being soul quickening, nourishing, strengthening, satisfying, and delightful food, as well as spiritual and savoury; not to carnal persons, or outward professors, but to new born babes, and true believers; and which, by them, may be had, and to the full, and that in due season, even every day, and is what will abide for ever.

I am the true vine, and my Father is the vinedresser. JOH 15:1

56 Whoever feeds on my flesh and drinks my blood abides in me, and I in him.

John Gill

Whoever feeds on my flesh and drinks my blood—In the sense above given (see Gill on Joh 6:53);

Abides in me, and I in him—There is a mutual indwelling of Christ, and believers; Christ is the habitation, or dwelling place of his people: there is a secret dwelling in Christ; so the elect of God dwelt in the heart, and in the hands, and arms of Christ from everlasting; and as members in their head in election grace; and representatively in him, as the mediator of the covenant; and they secretly and safely dwelt in him, when all mankind fell in Adam; and when he was on the cross, in the grave, and now he is in heaven; all which is owing to his own love, his Father’s gift, and to secret union to him. But there is an open dwelling in him in time, which is here meant: God’s elect, as in their natural state, are without Christ, and lie open to the law and justice of God; the Spirit of God convinces them of this state, and directs them to flee to Christ, as a city of refuge; when they find him a stronghold, a place of defence, and a proper dwelling for them, where they resolve to abide, and do abide; and where they dwell safely, peaceably, comfortably, and pleasantly; and from which dwelling place they will never be turned out. Likewise, the saints are the habitation or dwelling place of Christ; he dwells not in their heads and to tongues, but in their hearts, and by faith; which is here expressed, by eating his flesh, and drinking his blood; and which, though it is not the cause of Christ’s dwelling here, yet is the means or instrument by which men receive him into their hearts, and retain him, and have communion with him; for he dwells in believers, not in such sense as he dwells in the world, by his omnipresence, and power; or in the human nature, by hypostatical union to it; but by his Spirit, and by faith, which is an instance of wonderful condescending grace, and is owing to union to him, and is expressive of communion with him, and is what will continue for ever.

A Prayer of Moses, the man of God.

Lord, you have been our dwelling place

in all generations. PSA 90:1

Megillah 29a:8

Rava interpreted a verse homiletically: What is the meaning of that which is written: “Lord, you have been our dwelling place in all generations” (Psa 90:1)? This is referring to the synagogues and study halls. Abaye said: Initially, I used to study the law in my home and pray in the synagogue. Once I heard and understood that which King David says: “Lord, I love the habitation of your house” (Psa 26:8), I would always study the law in the synagogue, to express my love for the place in which the divine presence resides.

Rashi

A prayer of Moses—Moses recited all the eleven psalms from here to (ch. 101) “Of David, a song.” Corresponding to them, he Moses blessed eleven tribes with eleven blessings, in (Deu 33): “And this is the blessing.”

You have been our dwelling place—Heb. מעון, an abode and a refuge in which to enter. That is what you have been for us.

In all generations—From time immemorial, for you preceded all.

20 In that day you will know that I am in my Father, and you in me, and I in you.

John Gill

In that day you will know—The things they should know, or the objects of knowledge are,

That I am in my Father—In his bosom, in union with him, partaker of the same nature, perfections, and glory with him, and equal to him:

And you in me—That they were in union with him as the branches in the vine, and as the members are in the head, and how they were loved in him, chosen in him, righteous in him, risen with him, and made to sit together in heavenly places in him:

And I in you—Formed in their hearts, living in them, dwelling in them, as in his temples, and filling them with grace and glory. The knowledge of these things promised, designs a more clear and distinct knowledge of them; something of them was known already, but not so perfectly as should be hereafter; and this does not suppose that these unions between the Father and Christ, and between Christ and his people, shall then begin to be; for as the union between the Father and the Son is as eternal as themselves; so the union between Christ and his people, as he is the head and representative of them, is as early as his investiture with the office of a mediator, and his suretyship engagements for them, which were from eternity; and are the ground, and foundation of his being in them, and they in him in the effectual calling; nor does it suggest that they shall begin to be known; only that they shall be known in a more perfect manner: the time when this will be, is “in that day”: meaning either when he should “live” in the body again, be raised from the dead, when he should he declared to be the Son of God with power, when it would appear, that he had the same power with the Father, by raising himself from the dead, and when he would rise as a public head representing them, for their justification, and they should see themselves justified and discharged in him; or the day of “Pentecost,” when “the Spirit of truth,” he promises to pray for, should come to them in an extraordinary manner, and lead them into the knowledge of these things; or the last day, the resurrection morn, when, by virtue of union to Christ, the saints shall rise and “live” with him for ever, and shall have a perfect knowledge of these several unions; see Joh 17:21, 23-24.

23 Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.” JOH 14:20, 23

57 As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me.

The Lord lives, and blessed be my rock,

and exalted be the God of my salvation— PSA 18:47

Rashi

The Lord lives—He who does all this for me.

For as the Father has life in himself, so he has granted the Son also to have life in himself. JOH 5:26

58 This is the bread that came down from heaven, not like the bread the fathers ate, and died. Whoever feeds on this bread will live forever.”

John Gill

This is the bread that came down from heaven—That true bread, the bread of God, the bread of life, living bread; meaning himself, as in Joh 6:32-33, 35, 48, 50-51;

Not like the bread the fathers ate, and died—This is bread of a quite different nature from that; that was only typical bread, this true; that was the bread of angels, but this is the bread of God; that came but from the air, this from the third heaven; that men ate of, and died; but whoever eats of this, lives for ever; see Joh 6:49; as follows:

Whoever feeds on this bread will live forever—(See Gill on Joh 6:51).

59 Jesus said these things in the synagogue, as he taught at Capernaum.

John Gill

Jesus said these things in the synagogue—Openly and publicly, in the place of divine worship, where the Jews resorted for that purpose:

As he taught at Capernaum—His own city, and where there was a synagogue, into which he often went and taught his doctrines, and wrought miracles; see Mat 3:13; 8:5, 14; 9:1-2; 12:9.

1 Does not wisdom call?

Does not understanding raise her voice?

Rashi

Does not wisdom call—Does not the law announce for you the things mentioned below in this section?

2 On the heights beside the way,

at the crossroads she takes her stand;

Avodah Zarah 19a:12

The Gemara mentions a similar contradiction. It is written with regard to the law: “On the heights” (Pro 8:2), and it is written in the continuation of the verse that the law is “beside the path.” This contradiction is resolved as follows: Initially, a person studies the law in a private location, on the heights, but ultimately he will spread his knowledge, beside the path, in the public realm.

3 beside the gates in front of the town,

at the entrance of the portals she cries aloud: PRO 8:1-3

Rashi

In front of the town—Heb. קרת, the ceiling above the gate, where people sit.

She cries—Heb. תרנה, she cries, and what does she say? “To you, O men, I call.”

And he went down to Capernaum, a city of Galilee. And he was teaching them on the Sabbath, LUK 4:31