Exegetical and Hermeneutical Commentary of Isaiah 59:21
As for me, this [is] my covenant with them, saith the LORD; My spirit that [is] upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and forever.
21. Confirmation of the covenant to the true Israel. The verse, on account of its apparent want of connexion with what precedes, and its change of person and number, is regarded by some as an insertion.
My spirit that is upon thee ] The change of pronouns ( with them upon thee) presents little difficulty here. It is caused by the transition from indirect to direct address; what follows being the substance of an oracle that was already gone forth. Comp. the similar promise in ch. Isa 44:3. The person addressed is the spiritual Israel, which is even now endowed with the divine spirit and word. Whether Israel is conceived as “the bearer of the idea of the Servant of Jehovah” (Dillmann) is doubtful in view of the possible post-exilic origin of the prophecy. Against the view that the prophet himself is addressed, Dillmann pertinently remarks that the O.T. knows nothing of a hereditary transmission of the prophetic gift.
Fuente: The Cambridge Bible for Schools and Colleges
As for me – In the previous part of the chapter, the prophet has spoken. Here Yahweh is introduced as speaking himself, and as declaring the nature of the covenant which he would establish. In the verse previous, it had been stated that the qualifications on the part of people for their partaking of the benefits of the Redeemers work, were, that they should turn from transgression. In this verse, Yahweh states what he would do in regard to the covenant which was to be established with his people. So far as I am concerned, I will enter into a covenant with them and with their children.
This is my covenant with them – (Compare the notes at Isa 42:6; Isa 49:8; Isa 54:10). The covenant here referred to, is that made with people under the Messiah. In important respects it differed from that made with the Jewish people under Moses. The word, covenant here is evidently equivalent, as it is commonly, when applied to a transaction between God and human beings, to a most solemn promise on his part; and the expression is a most solemn declaration that, under the Messiah, God would impart his Spirit to those who should turn from transgression, and would abundantly bless them and their offspring with the knowledge of his truth. When it is said, this is my covenant, the import evidently is, this is the nature or the tenure of my covenant, or of my solemn promises to my people under the Messiah. It shall certainly occur that my Spirit will be continually imparted to thy seed, and that my words will abide with thee and them forever.
My Spirit that is upon thee – The word thee here does not refer, as Jerome and others suppose, to the prophet, but to the pious Hebrew people. The covenant under the Messiah, was not made especially with the prophet or his posterity, but is a promise made to the church, and here evidently refers to the true people of God: and the idea is, that the Spirit of God would be continually imparted to his people, and to their descendants forever. It is a covenant made with true believers and with their children.
And my words – The Chaldee understands this of prophecy. But it seems rather to refer to the truth of God in general which he had revealed for the guidance and instruction of his church.
Shall not depart out of thy mouth – This phrase probably means, that the truth of God would be the subject of perpetual meditation and conversation. The covenant would be deemed so precious that it would constantly dwell on the tongues of those who were interested in it.
Thy seeds seed – Thy descendants; thy posterity.
From henceforth and for ever – This is in accordance with the promises which everywhere occur in the Scriptures, that God would bless the posterity of his people, and that the children of the pious should partake of his favor. See Exo 20:6 : Showing mercy unto thousands (that is, thousands of generations) of them that love me and keep my commandments. Compare Deu 4:37; Deu 5:29; Deu 7:9; Psa 89:24, Psa 89:36; Jer 32:39-40. There is no promise of the Bible that is more full of consolation to the pious, or that has been more strikingly fulfilled than this. And though it is true that not all the children of holy parents become truly pious; though there are instances where they are signally wicked and abandoned, yet it is also true that rich spiritual blessings are imparted to the posterity of those who serve God and who keep his commandments. The following facts are well known to all who have ever made any observation on this subject:
1. The great majority of those who become religious are the descendants of those who were themselves the friends of God. Those who now compose the Christian churches, are not those generally who have been taken from the ways of open vice and profligacy; from the ranks of infidelity; or from the immediate descendants of scoffers, drunkards, and blasphemers. Such people usually tread, for a few generations at least, in the footsteps of their fathers. The church is composed mainly of the descendants of those who have been true Christians, and who trained their children to walk in the ways of pure religion.
2. It is a fact that comparatively a large proportion of the descendants of the pious themselves for many generations become true Christians. I know that it is often thought to be otherwise, and especially that it is often said that the children of clergymen are less virtuous and religious than others. But it should be remembered that such cases are more prominent than others, and especially that the profane and the wicked have a malicious pleasure in making them the subject of remark. The son of a drunkard will be intemperate without attracting notice – for such a result is expected; the son of an infidel will be an infidel; the son of a scoffer will be a scoffer; of a thief a thief; of a licentious man licentious, without being the subject of special observation. But when the son of an eminent Christian treads the path of open profligacy, it at once excites remark, because such is not the usual course, and is not usually expected; and because a wicked world has pleasure in marking the case, and calumniating religion through such a prominent instance of imperfection and sin.
But such is not the common result of religious training. Some of the most devotedly pious people of this land are the descendants of the Huguenots who were expelled from France. A very large proportion of all the piety in this country has been derived from the Pilgrims, who landed on the rock of Plymouth, and God has blessed their descendants in New England and elsewhere with numerous revivals of religion. I am acquainted with the descendants of John Rogers, the first martyr in Queen Marys reign, of the tenth and eleventh generations. With a single exception, the oldest son in the family has been a clergymen – some of them eminently distinguished for learning and piety; and there are few families now in this land a greater proportion of whom are pious than of that. The following statistical account made of a limited section of the country, not more favored or more distinguished for piety than many others, accords undoubtedly with similar facts which are constantly occurring in the families of those who are the friends of religion. The Secretary of the Massachusetts Sabbath School Society made a limited investigation, in the year 1838, for the purpose of ascertaining the facts about the religious character of the families of ministers and deacons with reference to the charge so often urged that the sons and daughters of ministers and deacons were worse than common children. The following is the result.
In 268 families which he canvassed, he found 1290 children over fifteen years of age. Of these children 884, almost three-fourths, are hopefully pious; 794 have united with the churches; sixty-one entered the ministry; only seventeen are dissipated, and about half only of these became so while with their parents. In eleven of these families there are 123 children, and all but seven pious. In fifty-six of these families there are 249 children over fifteen, and all hopefully pious. When and where can any such result be found in the families of infidels, of the vicious, or of irreligious people? Indeed, it is the great law by which religion and virtue are perpetuated in the world. that God is faithful to this covenant, and that he blesses the efforts of his friends to train up generations for his service.
3. All pious parents should repose on this promise of a faithful God. They may and should believe that it is his design to perpetuate religion in the families of those who truly serve and obey him. They should be faithful in imparting religious truth; faithful in prayer, and in a meek, holy, pure, and benevolent example; they should so live that their children may safely tread in their footsteps; they should look to God for his blessing on their efforts, and their efforts will not be in vain. They shall see their children walk in the ways of virtue; and when they die, they may leave the world with unwavering confidence that God will not suffer his faithfulness to fail; that he will not break his covenant, nor alter the thing that is gone out of his lips Psa 89:33-34.
Fuente: Albert Barnes’ Notes on the Bible
Verse 21. This is my covenant with them – “This is the covenant which I make with them”] For otham, them, twenty-four MSS., (four ancient,) and nine editions have ittam, with them.
My Spirit that is upon thee] This seems to be an address to the Messiah; Kimchi says it is to the prophet, informing him that the spirit of prophecy should be given to all Israelites in the days of the Messiah, as it was then given to him, i.e., to the prophet.
And my words which I have put in thy mouth] Whatsoever Jesus spoke was the word and mind of God himself; and must, as such, be implicitly received.
Nor out of the mouth of thy seed] The same doctrines which Jesus preached, all his faithful ministers preach; and his seed – genuine Christians, who are all born of God, believe; and they shall continue, and the doctrines remain in the seed’s seed through all generations – for ever and ever. This is God’s covenant, ordered in all things and sure.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This is my covenant, or what I have promised, and so am engaged to see fulfilled, viz. to them that turn from their iniquity; or rather, the promise of his word and Spirit to abide in his church, upon which account it is also that the Spirit is promised in the next words, by which is understood either the gift of prophecy, or the prophecy itself, given here to Isaiah, and so to the church: and being here, as in the foregoing verse, explicative, not copulative; unless it note that in an ordinary way the Spirit and the word go together wherever either of them are effectual, the Spirit impressing what the word expresses, Joh 14:16-18; and it is the spirit of Satan that is different from the word.
My Spirit that is upon thee. See Poole “Num 11:17“, See Poole “Num 11:25“, &c.; See Poole “2Ki 2:15“.
Which I have put in thy mouth; which thou hast uttered by virtue of my Spirit, it being the churchs great treasure and happiness to have God present with his word. Shall not depart out of thy mouth, &iowa.; the sense is either, these words, and the fulfilling of them, shall be always talked of, wherever the mention of this deliverance shall come, as is said of Marys ointment, Mat 26:13. Or rather, he seems to promise the perpetual presence of his word and Spirit with the prophets, apostles, and ministers, and teachers of the church to all succeeding ages thereof, and may have a special reference to the gospel, or new covenant in Christ.
For ever, i.e. for a long, though yet a definitive, space of time, as it is often used.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. covenant with them . . .theeThe covenant is with Christ, and with themonly as united to Him (Heb 2:13).Jehovah addresses Messiah the representative and ideal Israel. Theliteral and spiritual Israel are His seed, to whom the promise is tobe fulfilled (Ps 22:30).
spirit . . . not depart . . .for ever (Jer 31:31-37;Mat 28:20).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
As for me, this is my covenant with them, saith the Lord,…. Which shall be manifested and made good to them that repent of their sins, and, believe in Christ; and to whom the particular blessing of it shall be applied, the forgiveness of their sins; see Ro 11:27:
my Spirit which is upon thee, and my words which I have put in thy mouth; the Spirit of God, with his gifts and graces, which were upon Christ the Redeemer without measure; and the doctrines he received from his divine Father to teach others, and which he gave to his apostles; the same Spirit which in measure was put upon them, and the same truths which were delivered to them:
shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and for ever; that is, shall always continue with the church and her spiritual seed, such as are born in her, and brought up by her, throughout all successive ages, and to the end of time; and it may be observed, that after the conversion of the Jews, to which this prophecy has a special regard, they shall no more apostatize; the Spirit of the Lord shall not depart from them; and the Gospel shall always be professed by them: and it may be further observed, that the Spirit and the word go together; and that the latter is only effectual as accompanied will, the former, and is a proof of the perseverance of the church of God, and of all such who have the Spirit and grace of God, Christ will always have a church, and that church a seed, in which the Spirit and word will always remain. The grace of the Spirit, in the hearts of God’s people, never removes from them; nor his Gospel from such, in whose hearts it works effectually. The Targum interprets this of the words of prophecy; and the Talmud o of the law not departing from the disciples of wise men; but it is best to understand it of the Gospel not departing from the disciples of Christ, and the seed of the church.
o T. Bab. Bava Metzia, fol. 85. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Jehovah, having thus come as a Redeemer to His people, who have hitherto been lying under the curse, makes an everlasting covenant with them. “And I, this is my covenant with them, saith Jehovah: My Spirit which is upon thee, and my word which I have put in thy mouth, shall not depart out of thy mouth, and out of the mouth of thy seed, and out of the mouth of thy seed’s seed, saith Jehovah, from henceforth and for ever.” In the words, “And I, this is my covenant with them,” we have a renewal of the words of God to Abram in Gen 17:4, “As for me, behold, my covenant is with thee.” Instead of we have in the same sense (not , as in Isa 54:15); we find this very frequently in Jeremiah. The following prophecy is addressed to Israel, the “servant of Jehovah,” which has been hitherto partially faithful and partially unfaithful, but which has now returned to fidelity, viz., the “remnant of Israel,” which has been rescued through the medium of a general judgment upon the nations, and to which the great body of all who fear God from east to west attach themselves. This church of the new covenant has the Spirit of God over it, for it comes down upon it from above; and the comforting saving words of God are not only the blessed treasure of its heart, but the confession of its mouth which spreads salvation all around. The words intended are those which prove, according to Isa 51:16, the seeds of the new heaven and the new earth. The church of the last days, endowed with the Spirit of God, and never again forsaking its calling, carries them as the evangelist of God in her apostolic mouth. The subject of the following prophecy is the new Jerusalem, the glorious centre of this holy church.
Fuente: Keil & Delitzsch Commentary on the Old Testament
21. And I make this my covenant with them. Because it was difficult to believe what the Prophet has hitherto declared, therefore he endeavors, in various ways, to confirm the Jews, that they may rely with unshaken confidence on this promise of salvation, and may ascribe to God so much honor as to trust in his word. And we ought carefully to observe the word covenant, by which the Prophet points out the greatness and excellence of this promise; for the promises are more extensive, and may be regarded as the stones of the building, while the foundation of it is the covenant, which upholds the whole mass. He makes use of this word, therefore, that they might not think that it contained some matter of ordinary occurrence, and adds these confirmations, that, although the Lord did not immediately perform this, they might nevertheless expect it with firm and unshaken hope; and there appears to be an implied contrast, that believers may cheerfully look forward to the new covenant, which was to be established in the hand of Christ.
My Spirit that is upon thee, and my words. What is now added may be thought to be feeble and trivial, when he enjoins the Church to be satisfied with the “word” and “Spirit;“ as if this were a great happiness, to hang in suspense on nothing but God’s promises. Yet although the Prophet commends the value and excellence of doctrine, I have no doubt that still it is not separated from its effect. But because God regulates and dispenses his grace in such a manner, that, as long as believers remain in this world, he always trains them to patience, and does not in every instance answer their prayers, therefore he brings them back to doctrine; as if he had said, “Thou wilt indeed find that I am kind to thee in various ways; but. there is no happiness which will be of greater importance to thee, or which thou oughtest to desire more earnestly, than to feel that I am present by ‘the word’ and ‘the Spirit.’” Hence we infer that this is a most valuable treasure of the Church, that he has chosen for himself a habitation in it, to dwell in the hearts of believers by his Spirit, and next to preserve among them the doctrine of his gospel.
Shall not depart out of thy mouth. Finally, he foretells that the Lord will never forsake his people, but will always be present with them by “his Spirit” and by “the word.” The “Spirit” is joined with the word, because, without the efficacy of the Spirit, the preaching of the gospel would avail nothing, but would remain unfruitful. In like manner, “the word” must not be separated from “the Spirit,” as fanatics imagine, who, despising the word, glory in the name of the Spirit, and swell with vain confidence in their own imaginations. It is the spirit of Satan that is separated from the word, to which the Spirit of God is continually joined. Now, when he quickens outward doctrine, so that it strikes root in our hearts, our condition is happy even amidst many afflictions; and I have no doubt that the Prophet expressly declares that, although God deals kindly with his Church, still its life and salvation shall be laid up in faith. Thus the new people is distinguished from the ancient people; for, as the kingdom of Christ is spiritual, so, since he has risen from the dead, believing souls must be raised up along with him. But now he promises that the Church will never be deprived of this invaluable blessing, but will be guided by the Holy Spirit and sustained by heavenly doctrine; for it would be of little avail that the gospel should once be offered to us, and that the Spirit should be given to us, if he did not dwell with us.
Which I have put in thy mouth. The Prophet shows that God addresses us in such a manner that he chooses to employ the ministry and agency of men. He might indeed speak from heaven or send angels; but he has consulted our advantage the more by addressing and exhorting us through men like ourselves, that, by their voice and word, he may more gently draw us to himself. This order has therefore been established by him in the Church, that it is vain for those who reject his ministers to boast that they are willing to obey God; and therefore he commands us to seek the word and doctrine from the mouth of prophets and teachers, who teach in his name and by his authority, that we may not foolishly hunt after new revelations.
My words shall not depart. The phrase, “shall not depart,” is rendered by some in the imperative mood, for which it is well known that the future tense is sometimes used. But here a command or exhortation is not appropriate; for the Prophet promises that which God intends to fulfill. An exhortation may indeed be drawn from it, but the priority is due to the promise, which is to this effect, that the Lord will assist his Church, and will take care of it, so as never to allow it to be deprived of doctrine. To this, therefore, we ought always to look, when we are tempted by adversity, and when everything does not succeed according to our wish; for we must be supported and upheld by the word and the Spirit, of which the Lord declares that we shall never be left destitute.
Fuente: Calvin’s Complete Commentary
(21) As for me, this is my covenant . . .The words are, as to their form, an echo of Gen. 17:4; as to their meaning, the germ of Jer. 31:31; Heb. 8:10; Heb. 10:16. The new covenant is to involve the gift of the Spirit, that writes the law of God inwardly in the heart, as distinct from the Law, which is thought of as outside the conscience, doing its work as an accuser and a judge.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. As for me saith the Lord Of late the prophet has been, but now Jehovah reappears as, the speaker; probably because he personates the “Redeemer” of the preceding verse.
This is my covenant Namely, the covenant of the Gospel, with all its spiritual benefits, which is to run on till the world ends.
My Spirit upon thee First, on Messiah without measure; (Joh 3:36😉 then, on his people, the devoted ones of Israel, the true Israel, they of the “west” and they of regions where is “the rising of the sun.” From these, that is, the true Israel, (Isa 49:3,)
“righteousness will now overflow to the whole people.” They will be raised to their high calling as God’s royal priesthood; and the oath to Abraham and the truth to Jacob will be fulfilled through successive generations, as it had been sworn to the fathers from the days of old. ( Birks.)
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 59:21. As for me, this is my covenant This memorable prediction is closed with a seal of the perfect love of God toward this new church, composed of Jews and Gentiles united together, and largely endowed with the gifts of the Holy Spirit; whereby he assures her, that she should never hereafter want either the efficacious influx of the Holy Spirit, for illumination and comfort, or the clear understanding of the doctrine of salvation to be abundantly illustrated at this time from the word of God; for that the darkness which in the former age had overwhelmed the church should be dispersed, the light so long wished for by the pious should arise, and this grace should continue with the church for ever. Upon thee, and in thy mouth, signify the united people of Jews and Gentiles inthe delivered and restored church. The change of number observable in this verse is very common with the prophets. This remarkable prophesy having not yet attained its full completion, we must wait till future time shall more fully discover to us its extent and meaning, as well as that of several others which are parallel to it, and which lead us to expect some mighty change in the state of the church, when, purified from its vices and corruptions, it will receive additional glory from the restoration of the Jews to their God and Saviour, and the intire conversion of the Gentile world, united with the Jews in one common service, and exhibiting such a state of things as the prophet beautifully represents in the subsequent chapter.
REFLECTIONS.1st, They had complained before of God’s inattention to their fasting and prayers: God here farther convinces them that the fault was in themselves.
1. It was their sins, not want of power or grace in him, which occasioned the continuance of their afflictions. Behold, the Lord’s hand is not shortened, that it cannot save, he is the same, yesterday, to-day, and for ever; length of time, or strength of foes, makes no difference with him; neither is his ear heavy, that it cannot hear, they who cry to him in simplicity will find him ever near to answer and relieve them; if our prayers return not with a blessing, it is because we ask amiss, or grow weary and faint in our minds. But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear: here is the grand obstacle; and, this remaining, how can we hope to succeed with him? See Psa 66:18. Note; (1.) Sin is the accursed thing which breeds all our sorrows: oh that we saw it in its true colours, and hated it as it deserves! (2.) It is in vain for us to hope for an answer of peace to our prayers, whilst allowed iniquity cuts off the intercourse between God and our souls.
2. God had charged them with sin in general; and afterwards many particulars are alleged, fully vindicating the divine procedure against them.
[1.] Their hearts were desperately wicked; their thoughts are thoughts of iniquity, this is ever uppermost in their minds; they conceive mischief; as the embryo is formed in the womb, so in their hearts the purpose of sin ripens into act; and bring forth iniquity. They hatch cockatrice-eggs, and weave the spider’s web; their schemes are curiously formed, with much art and labour, and, though they appear fair with out, they are big with poison and the most pernicious consequences. He that eateth of their eggs dieth; whoever credulously embraces the false doctrines they broach, or is seduced to follow the evil practices they patronize, brings upon himself swift destruction: and that which is crushed breaketh out into a viper; either the foot which incautiously treads in the way of such, is in danger of being stung, or the very attempt to crush them is dangerous, as exposing those who do it to their malignity and persecution. Their web shall not become garments, neither shall they cover themselves with their works. They who believe their lies will be fatally disappointed, and be left naked before the wrath of God; as will particularly be the case of all who set up their own works and duties as the ground of their acceptance with God.
[2.] Out of the abundance of their heart, their mouth speaketh; your lips have spoken lies, and your tongue hath muttered perverseness; false and fraudulent in their dealings, backbiters and whisperers; or it may refer to the heretical tenets which they broached and openly supported, to the great ruin of men’s souls.
[3.] Their actions corresponded with their evil hearts: your hands are defiled with blood, and your fingers with iniquity, either shed in passion, or under pretext of justice; or rather with the blood of martyrs, who, opposing their wicked ways, suffered for their fidelity. This left upon their conscience deep defilement, and cried for vengeance. Their feet run to evil, eager in the pursuit and impatient to gratify their malice and revenge, they make haste to shed innocent blood: wasting and destruction are in their paths: they spread desolations around them, ruining both body and soul, and their ways will conduct them at length to everlasting perdition.
[4.] All truth and justice are banished; none calleth for justice; the injured dare not complain, because power is with their oppressors, and none will interest themselves in their behalf, or see them righted: nor any pleadeth for truth, supporting the cause of oppressed innocence, or vindicating the truths of God from the errors and heretics with which these wicked men have obscured and perverted them. They trust in vanity, deceive themselves as well as others with false confidences; or they trust in lies, hoping, by bold and confident assertions, to carry the cause against truth and justice. The way of peace they know not; how should they, when all their thoughts, words, and deeds, are opposite to God and godliness; and there is no judgment in their goings, no justice in their dealings with men, no discernment of the right way before God, no apprehension of their own danger: they have made them crooked paths, all their ways are perverse before God; whosoever goeth therein shall not know peace, no true peace of conscience, or solid satisfaction; but misery, like their shadow, must attend them, and the wrath of God, present and eternal, abide upon them. Note; Many cry peace to their souls, whose ways inevitably lead to everlasting perdition.
2nd, Though in general there appears to have been a grievous departure from God, yet, in every age, a few faithful at least have been found; and these are represented confessing and bewailing the prevalent sins and misery of their people.
1. Their misery was great under the power of their oppressors. No justice could be obtained from man, and God in righteous judgment refused to vindicate their quarrel and execute vengeance on their foes. Their expectations were grievously disappointed; they waited for light, but behold obscurity, for brightness, or brightness, some eminent interposition of God to rescue them from their afflictions, but we walk in darkness, in thickest darkness, their troubles increasing rather than diminishing, and their hopes sinking fast into black despair. Totally at a loss what way to direct their course, like blind men they groped for the wall; and, though they had God’s word, as a light shining in a dark place, they neglected or misunderstood it, so that they stumbled at noon-day as in the night; they were ready to give up all for lost; in desolate places, dejected, and retiring to mournful solitudes to pour out their griefs, or in fastnesses, where they had abundant means of grace, yet not quickened by them: others render the word, baashmanniim, in sepulchres, as dead men, their state desperate and irrecoverable as that of the dead; under which calamities, bitter were their groanings, roaring as bears, or mourning as doves; they saw no prospect of deliverance, and God seemed to have utterly withdrawn from them his salvation. Note; (1.) When power is in the hands of oppressors, little justice can be expected. (2.) They who hope for the light of God’s countenance, and yet walk in the way of iniquity, must needs be disappointed. (3.) None so blind as those who, in the midst of Gospel day, hate the light of truth: justly does God leave them to the darkness they have chosen. (4.) Sinners are ever swinging to extremes, in prosperity secure, in adversity despairing. (5.) When the mourning of the sufferer is more for his sins than his calamities, there is then hope of relief.
2. The pious, who in the name of the people lament their sufferings, confess their sins as the just cause of them: all the charges that God had brought against them are acknowledged to be altogether righteous and true. Their transgressions were many, great, and aggravated, especially as a professing people; for which their consciences condemned them, and which it were folly to attempt concealing from God, particularly in transgressing and lying against the Lord, being false to their vows, and faithless in breaking their allegiance to him, or misrepresenting his truth, as now is done, by robbing the Redeemer of the glories of his godhead, and denying his vicarious punishment and atonement: and departing away from our God, from his commands, worship, and ordinances; speaking oppression and revolt, not merely rebels themselves, but daring to utter their treasonable designs against God’s honour and glory, in order to seduce others to join in their defection; and, where they have power, oppressing those who are zealous to oppose their false doctrines and pernicious ways; conceiving and uttering from the heart words of falsehood, contriving how to propagate their errors, and earnest in maintaining them. Justice had ceased to exert herself, and truth was no longer regarded; by which all the bonds of civil society were dissolved; or it may respect the state of the decayed churches of protestantism, where the true doctrines of the Gospel are too generally exploded and trampled upon. Those who should be the first to see them maintained, are the chief apostates from them, while the few that remain true to the principles of free grace and genuine holiness through Jesus Christ, are oppressed without redress, and find no advocate, and the door of the ministry is shut against them. So that truth faileth, yea, and he that departeth from evil maketh himself a prey; when falsehood and iniquity are become fashionable, it is dangerous to be singular by being pious and holy; it ruins a man’s interests in the world, and exposes him to the persecution of his brethren, who cannot bear the reproof of his words and ways, so opposite to their own; or, as the word mishtolel, may be rendered, is reckoned a madman, treated as an enthusiast, as melancholic, or disturbed in his senses, for such his conduct makes him appear to those, who, destitute of all zeal for God’s glory themselves, and only anxious about worldly advantage, regard others, who act on principles so utterly different, as fools or madmen. And the Lord saw it, and it displeased him that there was no judgment; he observed it, and was justly displeased at the abounding iniquity, peculiarly criminal in a people professing godliness.
3rdly, We have heard how sin abounded; we shall now see how grace much more abounds.
1. God beheld their deplorable case with an eye of pity. He saw that there was no man, none, comparatively speaking; for some few, as appears, lamented their unhappy case; but, in general, there was no man who cared to espouse the sinking cause of justice and truth, or laid to heart the evil of their ways: and wondered that there was no intercessor to stand in the gap, and plead, like Abraham for Sodom, if it were possible to avert the impending judgments. At this God is said to wonder; for, speaking after the manner of men, considering what means and mercies he had vouchsafed them, such a general apostacy was strange. Note; It is very bad with a nation, when her praying advocates cease, or are few; it is then to be feared that destruction is near.
2. To save them from utter ruin, God is pleased graciously to interpose. Therefore his arm brought salvation unto him; when they had no power nor resolution to help themselves, he magnified his strength in their weakness, and by himself, and for his own glory, arose to save them; which may be applied to the deliverance of the Jews from Babylon, but, according to the following verses, more eminently refers to the great salvation of Jesus, who by his own arm has vanquished his spiritual enemiesthe enemies of all who are willing to be saved by his grace; and his righteousness, it sustained him, his own divine righteousness was his support, and enabled him effectually to accomplish the redemption of mankind; or his faithfulness to his promises, notwithstanding their provocations, engaged him to step forth to their rescue; for he put on righteousness as a breast-plate; being in his own person perfectly pure and holy, all the fiery darts of the enemy were repelled, and when the prince of the world came to tempt him he found him invulnerable; or by his righteous procedure, in delivering his faithful people, and destroying their enemies, he eminently secured his honour and faithfulness; and an helmet of salvation upon his head, clad in that divine panoply, which renders him terrible to his foes, and most adorable and amiable in the eyes of his friends: and he put on the garments of vengeance for clothing, and was clad with zeal as a cloak; zeal for his own glory, and his faithful people’s cause; vengeance against his enemies and theirs, which now to the uttermost he resolves to execute. According to their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies, to the islands he will repay recompence, a just retaliation for the wrongs they have committed against his people, and which will extend to all, even the most distant nations, that have any way oppressed or persecuted them. Note; (1.) Let not wicked men think to trample on the people of God with impunity; their day is coming, big with wrath and fury, the day of vengeance of our God. (2.) Let not the persecuted saints of God faint under their trials; their Lord is at hand, and he will assuredly save his faithful people to the uttermost.
3. The glory of God in this salvation shall be spread far and wide. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun: from the east to west: the knowledge of the Redeemer’s work shall be spread, and God be magnified for his grace, who hath most graciously visited his people, and will continue to protect and preserve them who trust in him. When the enemy shall come like a flood, the Spirit of the Lord shall lift up a standard against him; which some interpret of a flood of heresy and persecution, that under the reign of antichrist shall break in upon the nations: others of the irruptions of the Turks and Tartars in the east, and the Goths and Vandals in the west; and it may more generally be applied to the floods of ungodliness which the great enemy of mankind in every place is seeking to raise, in order to overwhelm the cause of God and truth: but in vain, for the Lord will, in his appointed time, break the Mahommedan and Popish yoke; and by his Spirit, wherever the Gospel is preached, doth continually glorify his grace in the salvation of sinners from the power of Satan and the dominion of sin.
4. This salvation will most eminently be manifested in that day of the Redeemer’s appearing, when he shall take to him his great power and reign: and hereunto the apostle applies the words, Rom 11:25-26. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord, When having gathered in the fulness of the Gentiles, his ancient people the Jews shall at last be converted to him, and turning from their long course of transgression, and their inveterate rejection of the Messiah, they shall receive him, and enter into the common fold of the church, where all distinction between Jew and Gentile will cease. As for me, this is my covenant with them, there are Gospel blessings still in store for them; my Spirit that is upon thee, and my words, which I have put in thy mouth, the Redeemer having received his message from his Father, and the Spirit without measure for the discharge of his office as Mediator, and in order to furnish his ministers and people out of his fulness unto the end of time, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and for ever. God will have always a church, and maintain the ministry of his Gospel in the world, and by his Spirit will constantly make it effectual to the conversion of men’s souls, even to all who will believe: and especially in the last days a more abundant out-pouring of this word and Spirit will be seen, and the knowledge of the Lord cover the earth, as the waters cover the sea. Note; (1.) It is by the ministry of the word that the church is maintained and preserved. (2.) The word is made effectual by the Spirit, who accompanies it to the heart; and Christ hath promised, in the power of his grace, to be with his ministers always, even to the end of the world.
Fuente: Commentary on the Holy Bible by Thomas Coke
I know not with what views my Reader will regard this verse: But to me, I confess, it is as blessed a promise as any in the Bible. Indeed it forms a comprehension of almost every other. For is it not God the Father, speaking to the person of God the Son, in his proposed character of Mediator, in his rich promises concerning Jesus’s redeemed? And doth not God, in his covenant-relationship, undertake to fulfil his gracious engagements, concerning the Lord’s people? And, as such, may we not, as the redeemed of the Lord, look up, and plead for the accomplishment? Nay, is it not intended, by the very engagement itself, that we should? Blessed Lord, I would say, do as thou hast said: let a blessed portion of that Spirit, which was on Jesus, without measure, be upon all Jesus’s seed and offspring, according to the measure of the gift of Christ Joh 3:34 ; Eph 4:7 .
REFLECTIONS
MY soul! learn from what thy God hath said, how to form conclusions, both of the Lord’s hand in helping his people, and of the Lord’s ear in hearing their prayers. If at any time the enemy triumph, and the Lord seem to hide his face, search for the cause, and trace thine iniquities to their source. Alas! what need have I, like Ezra, day by day, to take shame and confusion of face, because mine iniquities are increased, and my trespasses grown up to the heavens.
Precious Lord Jesus! what everlasting confusion would cover me, did I not behold thee, as this sweet Chapter represents, coming as the Advocate and Propitiation, the Redeemer and Intercessor, of poor perishing sinners! Thine own arm, O Lord, wrought out deliverance tor thy people; for none of thy redeemed were competent to stand with thee. Take, Lord, to thyself all the glory, for thou alone hast wrought all the salvation, while all the blessed consequences of it are to thy people.
And do thou, most gracious God and Father, for thy dear Son’s sake, fulfil all thy promises in the soul of thy people. Put, Lord, thy blessed Spirit in us, and we shall live: and let the everlasting efficacy of Christ’s blood and righteousness, produce the everlasting blessings of both, among thy redeemed, from henceforth and forever!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 59:21 As for me, this [is] my covenant with them, saith the LORD; My spirit that [is] upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever.
Ver. 21. My Spirit which is upon thee, and my words. ] The efficacy of the Word is by the Spirit, the expression of the Spirit by the Word; both are here promised to the Church as her true goods. Isa 30:20-21 Job 14:16-17 It is with the Word and Spirit as with the veins and arteries in the body; as the veins carry the blood, so the arteries carry the spirits to quicken the blood.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT:59:21
21As for Me, this is My covenant with them, says the LORD: My Spirit which is upon you, and My words which I have put in your mouth shall not depart from your mouth, nor from the mouth of your offspring, nor from the mouth of your offspring’s offspring, says the LORD, from now and forever.
Isa 59:21 YHWH speaks (as for Me) to Israel (or the spiritual faith seed of Abraham, cf. Rom 2:28-29; Rom 9:6; Gal 6:16). He promises
1. His Spirit
2. His revelation
3. His influence through generations
from now and forever See Special Topic: Forever (‘olam) . One of my favorite books on interpreting prophecy is D. Brent Sandy, Plowshares and Pruning Hooks. He has a good discussion of the metaphorical use of forever, see pp. 99-101. He states that often it serves to intensify the verb it modifies.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
for ever. This coming deliverance for Israel will be final, and cannot therefore as yet have taken place.
Fuente: Companion Bible Notes, Appendices and Graphics
this: Isa 49:8, Isa 55:3, Jer 31:31-34, Jer 32:38-41, Eze 36:25-27, Eze 37:25-27, Eze 39:25-29, Heb 8:6-13, Heb 10:16
My spirit: Isa 11:1-3, Isa 61:1-3, Joh 1:33, Joh 3:34, Joh 4:14, Joh 7:39, Rom 8:9, 2Co 3:8, 2Co 3:17, 2Co 3:18
my words: Isa 51:16, Joh 7:16, Joh 7:17, Joh 8:38, Joh 17:8, 1Co 15:3-58
Reciprocal: Exo 4:15 – and put Exo 13:9 – may be Num 11:17 – I will take Num 23:5 – General Deu 31:19 – put it in their Jos 1:8 – book 2Sa 14:3 – put the words 2Ki 2:15 – The spirit Job 19:25 – I know Psa 37:28 – forsaketh Psa 45:17 – I will Psa 87:3 – Glorious Psa 89:29 – His seed Psa 89:36 – seed Psa 102:28 – The children Psa 119:43 – take not Psa 132:12 – their children Isa 11:2 – the Spirit Isa 42:1 – I have Isa 44:3 – pour water Isa 44:22 – return Eze 36:27 – I will Eze 37:26 – I will make Eze 39:29 – for Joe 2:32 – for Mat 3:11 – he shall Mat 3:16 – and he Mat 12:18 – I will Luk 4:18 – Spirit Luk 7:19 – Art Luk 24:49 – I send Joh 7:38 – out Joh 14:17 – but Act 1:2 – through Act 2:4 – as Act 2:38 – and ye Act 3:26 – in Rom 11:27 – this 1Co 2:10 – by 1Co 12:8 – is given 2Co 1:21 – anointed
Fuente: The Treasury of Scripture Knowledge
59:21 As for me, this [is] my covenant with them, saith the LORD; My spirit that [is] upon thee, and my words which I have put in thy mouth, {u} shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever.
(u) Because the doctrine is made profitable by the virtue of the Spirit, he joins the one with the other, and promises to give them both to his Church for ever.
Fuente: Geneva Bible Notes
In closing, God promised with a covenant promise that He would not withdraw His Spirit or His Word from His people on whom He would place them (cf. Jer 31:31-40). This is a reference to the New Covenant. The Spirit would abide on His people forever, and His Word would remain in their mouths so they could be the witnesses to Him that He created them to be. Since this has not yet happened, it appears that it will happen at the Lord Jesus’ second advent (Isa 59:18).
There is debate about whether the Lord has already given His Spirit permanently to all His people, but there is no question that He has not yet made His people the witnesses that they should be. He has given the Spirit to Christians, but not to all Israelites (cf. Joe 2:29). Christians are relatively ineffective witnesses now, but Israel will be a faithful witness in the Millennium (Jer 31:33-34; Eze 36:27 b). Israel will witness to the greatness of Yahweh and will draw the nations to Him (cf. Isa 2:2-3; Isa 60:1-3). This is the purpose for which He will redeem them.
"The true people of God will ever be a witnessing people, faithfully proclaiming the truth of the Gospel in the power of the Holy Spirit." [Note: Archer, p. 650.]