Miles de Libros Cristianos Gratis. Accede a nuestra Biblioteca Virtual

Exegetical and Hermeneutical Commentary of Isaiah 63:10

Para un estudio avanzado de: “Exegetical and Hermeneutical Commentary of Isaiah 63:10” utilice nuestra app.

But they rebelled, and vexed his Holy Spirit: therefore he was turned to be their enemy, [and] he fought against them.

10. and vexed his holy Spirit ] Comp. Act 7:51; Eph 4:30. Except here and in Isa 63:11 and Psa 51:11 the predicate “holy” is never in the O.T. used of the spirit of Jehovah. It is perhaps impossible to determine the exact connotation of the word in this connexion. It cannot be accidental that in all three cases the holy spirit is a principle of religious life; hence the phrase hardly signifies so little as merely “His divine spirit”; as Jehovah’s “holy arm” may mean no more than His divine arm. Nor is it likely that it describes the spirit as the influence that imparts to Israel the quality of holiness, i.e. separateness from other nations, and consecration to Jehovah. The idea rather is that the spirit is holy in the same sense as Jehovah Himself is holy, a principle which is both pure and inviolable, which resents and draws back from the contact of human impurity and especially of wilful opposition. This spirit is a national endowment, residing in the community (see Isa 63:11); it is the spirit of prophecy, resting on Moses, but manifesting its presence also through other organs of revelation (see Deu 34:9; Num 11:25 ff.). Hence it is said to have led the people ( Isa 63:14), and to “vex” the spirit is to resist his guidance, by disobeying the divine word which he inspires. The use of this verb marks the highest degree of personification of the Spirit attained in the O.T., preparing the way for the N.T. doctrine concerning Him.

Fuente: The Cambridge Bible for Schools and Colleges

10 14. The rebellion of the people, by which Jehovah is made to be their enemy, and their vain regrets. Comp. Deu 32:15 ff.

Fuente: The Cambridge Bible for Schools and Colleges

But they rebelled – Against God. This charge is often made against the Jews; and indeed their history is little more than a record of a series of rebellions against God.

And vexed – Or rather grieved. The Hebrew word atsab, in Piel, means to pain, to afflict, to grieve. This is the idea here. Their conduct was such as was suited to produce the deepest pain – for there is nothing which we more deeply feel than the ingratitude of those who have been benefited by us. Our translators have supposed that the word conveyed the idea of provoking to wrath by their conduct (thus the Septuagint renders it , … paroxunan to pneuma, etc.; but the more appropriate sense is, that their conduct was such as to produce pain or grief. Compare Eph 4:30 : Grieve not ( me lupeite) the Holy Spirit. Psa 78:40; Psa 95:10. Heb 3:10-17.

His Holy Spirit – The Chaldee renders this, But they were unwilling to obey, and they irritated (provoked, blasphemed ragaz) against the words of the prophets. But the reference seems rather to be to the Spirit of God that renewed, comforted, enlightened, and sanctified them. Grotius, Rosenmuller, and Gesenius, suppose that this means God himself – a Spirit of holiness. But, with the revelation of the New Testament before us, we cannot well doubt that the real reference here is to the third person of the Trinity – the renewer and sanctifier of the people of God. It may be admitted, perhaps, that the ancient Hebrews would refer this to God himself, and that their views of the offices of the different persons in the divine nature were not very clearly marked, or very distinct. But this does not prove that the real reference may not have been to the Holy Spirit. The renewer and sanctifier of the human heart at all times has been the same.

And when any operations of the mind and heart pertaining to salvation are referred to in the Old Testament, nothing should forbid us to apply to the explanation of the expressions and the facts, the clear light which we have in the New Testament – in the same way as when the ancients speak of phenomena in the physical world, we deem it not improper to apply to the explanation of them the established doctrines which we now have in the physical sciences. By this we by no means design to say that the ancients had the same knowledge which we have, or that the language which they used conveyed the same idea to them which it now does to us, but that the events occurred in accordance with the laws which we now understand, and that the language may be explained by the light of modern science. Thus the word eclipse conveyed to them a somewhat different idea from what it does to us. They supposed it was produced by different causes. Still they described accurately the facts in the case; and to the explanation of those facts we are permitted now to apply the principles of modern science. So the Old Testament describes facts occurring under the influence of truth. The facts were clearly understood. What shall hinder us, in explaining them, from applying the clearer light of the New Testament? Admitting this obvious principle, I suppose that the reference here was really to the third person of the Trinity; and that the sense is, that their conduct was such as was suited to cause grief to their Sanctifier and Comforter, in the same way as it is said in the New Testament that this is done now.

He was turned – He abandoned them for their sins, and left them to reap the consequences.

And he fought against them – He favored their enemies and gave them the victory. He gave them up to a series of disasters which finally terminated in their long and painful captivity, and in the destruction of their temple, city, and nation. The sentiment is, that when we grieve the Spirit of God, he abandons us to our chosen course, and leaves us to a series of spiritual and temporal disasters.

Fuente: Albert Barnes’ Notes on the Bible

Isa 63:10

But they rebelled, and vexed His holy Spirit

The Holy Spirit in the Old Testament

Except here and in Isa 63:11 and Psa 2:11 the predicate holy is never in the Old Testament used of the Spirit of Jehovah.

It is, perhaps, impossible to determine the exact connotation of the word in this connection. It cannot be accidental that in all three cases the holy Spirit is a principle of religious life; hence the phrase hardly signifies so little as merely His Divine Spirit; as Jehovahs holy arm may mean no more than His Divine arm. Nor is it likely that it describes the Spirit as the influence that imparts to Israel the quality of holiness, i.e separateness from other nations, and consecration to Jehovah. The idea rather is that the Spirit is holy in the same sense as Jehovah Himself is holy–a principle which is both pure and inviolable, which resents and draws back from the contact of human impurity and especially of wilful opposition. This Spirit is a national endowment, residing in the community (verse 11); it is the Spirit of prophecy, resting on Moses, but manifesting its presence also through other organs of revelation Deu 34:9; Num 11:25 ft.). Hence it is said to have led the people (verse 14), and to vex the Spirit is to resist His guidance by disobeying the Divine word which He inspires. The use of this verb marks the highest degree of personification of the Spirit attained in the Old Testament, preparing the way for the New Testament doctrine concerning Him. (Prof. J. Skinner, D. D.)

The Holy Spirit

The Spirit of [Jehovahs] holiness, as an existence capable of feeling, and therefore not a mere force, is distinguished from Him. For as the Angel, who is His countenance, i.e the representation of His nature, is described as a person, both by His name and the mediatorial work of redemption ascribed to Him, so the Spirit of Holiness, i.e holy in Himself and producing holiness (Psa 143:10) is similarly described by the circumstance that He is grieved, and He can therefore feel grief Eph 4:30). Thus Jehovah and the Angel of His countenance and the Spirit of His holiness are distinguished as three existences, in such a way, indeed, that the latter two have their existence from the first; who is the primal ground of the Godhead and of everything Divine. (F. Delitzsch, D. D.)

Rebellion against God

The pronoun at the beginning is emphatic: they on their part, as opposed to Gods forbearance and long-suffering. (J. A. Alexander.)

The sin and consequence of vexing the Holy Spirit

I. INQUIRE CONCERNING THE EVIL DONE.

1. The nature of it. We are not to understand it as if the blessed Spirit of God was capable of real perturbation or passion. That, common reason will tell us, the Divine nature is not capable of. But yet there is some great thing lies under this expression, which we may conceive of in these two particulars.

(1) His will is really crossed.

(2) He doth apprehend and resent this matter; though without any commotion, or perturbation. He resents it so as not to look upon it as a matter of indifference. This He keeps by Him as the just matter era controversy, which He will manage; and will animadvert upon it in His own time, and when a fit and proper season shall come.

2. The cause of this vexation. We may well understand in the general that sin does so; being in its own nature a direct contrariety to His good, and holy, and acceptable will. But especially rebellion against the Spirit of God is vexatious, which is a higher pitch of sin, and implies a continued course of disobedience. We may understand what sin is more especially vexing to the Spirit of God, if we allow ourselves to consider what the titles and attributes of this Spirit in Scripture are.

(1) The Spirit of God is styled the Spirit of truth (Joh 14:17). It is therefore very grievous and vexing to this Spirit, to have a light esteem of Divine truth; to be indifferently affected towards it; to have a loose adherence to it; an easiness to part with it; and much more a proneness to oppose it, and run away from it.

(2) The Spirit of grace (Heb 10:29). It is therefore very vexing to this blessed Spirit when that grace, of which it is the Author, and which it is its office and business to convey and apply, or effectually to reveal, is rejected.

(3) The Spirit of faith (2Co 4:13). When persons continue under the Gospel in obstinate unbelief; and the great things there revealed and discovered to us are but as a tale that is told, or regarded no more than we would regard the word of a child; a most vexing thing to the Spirit of God this must be understood to be.

(4) A Spirit of contrition and repentance (Zec 12:10). We cannot conceive a greater vexation to Him than to find hearts hard as rocks and stones, under the dispensation of the everlasting Gospel.

(5) The Spirit of love (2Ti 1:7); which is the great principle that disposes and inclines the soul towards God. A cold heart, then, towards God; a heart that is disaffected to Him, that keeps at a distance from Him, that will not be engaged in sweet communion with Him through love, is a most vexing thing to His Spirit.

(6) A Spirit of power and of life (Joh 6:63; 2Ti 1:7). It is a very vexatious thing to this Spirit when any indulge themselves in deadness of heart; when they allow themselves to be formal, lukewarm, and indifferent.

(7) The Spirit of holiness (Rom 1:4). Here it is said, They rebelled and vexed His holy Spirit. Thin is a most vexing thing, when persons professing the Christian name indulge themselves in a liberty to walk at random.

(8) A heavenly Spirit, and the design of all its gracious operations upon souls is to fit them for heaven (2Co 5:5). A worldly heart, therefore, is a vexation to this Spirit.

(9) A Spirit of prayer (Zec 12:10). It is the great business of this Spirit to actuate souls, and to raise them to God, in the way of prayer. It is a very great vexation, therefore, to the Holy Spirit, when persons grow to a prayerless disposition.

(10) A Spirit of sincerity and uprightness; and wherever it obtains, it makes men upright and sincere. Thus it is called the Spirit of a sound mind (2Ti 1:7). Hypocrisy, therefore, or a deceitful dealing with the blessed God in matters of religion, is a most vexatious thing to his Spirit.

(11) A Spirit of union, peace and meekness, among them that belong to God. Animosities among the people of God are the most vexing things imaginable to the Spirit of God

(12) A Spirit of sobriety and temperance, in opposition to grossly sensual lusts. It is a very vexatious thing to the Spirit of God, when among a people that profess His name, there is a general profusion, and running into vile sensual lusts (Jud 1:19).

II. INQUIRE CONCERNING THE EVIL SUFFERED HEREUPON. Namely, His turning against them so as to become their enemy.

1. The nature of this evil. It is implied that He shall cease doing for such a people as He hath done. Have we vexed[ the Spirit of God? then it is natural to expect that the Spirit of God will retire. Then these words express some positive evils against such persons.

2. Consider how justly this penal evil does ensue in this case.

(1) This is very despiteful dealing, to do that which will vex His very Spirit.

(2) This is a wickedness wherein the most immediate kind of affront is offered unto God.

(3) Sinning so as more directly to vex the Spirit of God, does carry with it a withstanding of the Spirit in that which is its proper office; which is a great aggravation of the wickedness. It is one thing when I withstand a person in a thing which he does casually and by the bye; and another when I withstand him in that which is his stated business.

Inferences:

1. Among a people professing the name of God, the Spirit of God is wont to be at work; and where it is not doing any work, we cannot but suppose it to be thus vexatiously resisted and contended against.

2. Consider whether this may not be much our case and the case of the generality at this time, even thus like the Jews to have vexed the holy Spirit of God, which hath been for a long season dealing with us.

3. Let us be persuaded to hasten the taking up this controversy by humbling and abasing ourselves in the dust before the Lord; for ourselves on our own account, and on the behalf of the generality of those among whom we dwell.

4. Let us apply ourselves particularly and with great earnestness to supplicate the continuance of the Spirit, where it remains breathing in us; and the restoring it, where it had been in any measure restrained. (John Howe, M. A.)

Vexing the Holy Spirit

I. SOME OF THE WAYS IN WHICH MEN MAY BE SAID TO VEX THE HOLY SPIRIT. This sin is committed–

1. When the all-important office executed by the Spirit in the Church, as sent by Christ to quicken, convert and sanctify the soul, is not duly recognized and honoured.

2. When the means and instruments by which He carries on His work are despised or abused.

3. By the unwarrantable doubts and fears which sometimes depress the minds of the people of God.

4. When any good motions or purposes which He excites in the heart are suppressed, or not followed out.

5. When the grace and energy which He imparts are not actively and faithfully exercised.

II. THE DANGEROUS CONSEQUENCES OF VEXING THE HOLY SPIRIT.

1. One result of the Spirits turning against any one would be His withdrawing altogether the instruments and means and opportunities of grace which men have despised or abused; and as they sought not to arrive at the knowledge of the truth, leaving them to perish in the darkness which they have loved.

2. Another thing obviously implied is, HIS ceasing to work and make the means of grace effectual for conviction and conversion. (A. B.Davidson, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 10. And he fought against them] Twenty-six MSS. (ten ancient) and the first edition, with another, add the conjunction vau, vehu, and he.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

They rebelled: many of their rebellions we read of in Exodus and Numbers in their travels. The Lord tells Moses that they had tempted him ten times, and therefore severely threatens them, Num 14:22,23. There were three principal times of their rebellion:

1. In the wilderness, where they murmured for want of bread and water.

2. In Canaan, in not destroying, but only making tributary, such nations as God commanded them to destroy.

3. Before the Babylonian captivity, when they set themselves against the prophets, which Stephen chargeth upon them, Act 7:51,52. Among which also we may reckon all their behaviours under their judges and their kings. Or we may understand it of their not answering Gods end and expectation.

Vexed his holy Spirit; Spirit of his holiness; they vexed him by their obstinacy against his will and mind, and walking contrary unto him: not that there are such passions in God, but it is spoken after the manner of men, as they are vexed when their will is crossed.

He was turned to be their enemy; overthrew them not only in the wilderness, Psa 78:33,59,60, &c., sending among them fiery serpents, Num 21:6; but even in Canaan, stirring up against them adversaries sometimes the Philistines, and the Midianites, and then the Moabites, &c.

Fuente: English Annotations on the Holy Bible by Matthew Poole

10. vexedgrieved (Psa 78:40;Psa 95:10; Act 7:51;Eph 4:30; Heb 3:10;Heb 3:17).

he foughtrather, “Heit was that fought,” namely, the angel of His presence[HORSLEY], (La2:5).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

But they rebelled,…. Against the Lord, not withstanding he thought so well of them; did so many good things for them; sympathized with them, and showed them so many favours; wretched ingratitude! they rebelled against the Lord in the times of Moses, at the Red sea, and in the wilderness, by their murmurings, unbelief, and idolatry; wherefore he calls them a rebellious people, and says they were such from the day he had been with them; and so in later times, in the times of the judges, and of the prophets Isaiah and Ezekiel, they rebelled against God their Parent, Protector, and King; see De 9:7 and so they did in the times of Christ, whom they rejected as the Messiah, and disowned as their King, and still continue in their rebellion, Lu 19:14:

and vexed his Holy Spirit; the Spirit of God the Father, who pitied them in all their afflictions; or the Spirit of the Angel of his presence, that redeemed and saved them; for the Spirit is both the Spirit of the Father and of the Son; and he is holy in his nature and operations, and the author of sanctification in the hearts of his people; him they vexed and provoked to anger against them, speaking after the manner of men, by their sins and transgressions; rejecting his counsels and instructions by Moses, and by the prophets in later times, in and by whom he spake unto them, and by the apostles in Gospel times; for the Jews, as their fathers before them ever did, resisted the Holy Spirit of God in the evidence he gave of the Messiah, which must be very provoking, Ac 7:51. The Targum paraphrases it, the word of his holy prophets; and so Kimchi and Ben Melech interpret it; and according to some, in Aben Ezra, the Angel of glory is meant, who went before the people of Israel, whom they were charged not to provoke, Ex 23:20:

therefore he was turned to be their enemy; not that there is any change in God, or any turn in him from love to hatred; but he may, and sometimes does, so appear in his providential dispensations towards his people, as to seem to be their enemy, and to be thought to be so by them,

Job 13:24. The Targum is, and his Word became their enemy; compare with this Lu 19:27:

and he fought against them; as he threatened he would when they behaved ill towards him; and as he actually did when he brought the sword upon them, gave them up into the hands of their enemies, as often in the times of the judges, and particularly when the king of Babylon came against them; see Le 26:25 and as the Messiah did when he brought the Roman armies against them, and destroyed their city, to which times this prophecy is thought by some to have respect, and not without reason.

Fuente: John Gill’s Exposition of the Entire Bible

Israel’s ingratitude. “But they resisted and vexed His Holy Spirit: then He turned to be their enemy; He made war upon them.” Not only has (to cause cutting pain) as its object, but has the same (on the primary meaning, see at Isa 3:8). In other cases, the object of m e roth ( hamroth ) is Jehovah, or His word, His promise, His providence, hence Jehovah himself in the revelations of His nature in word and deed; here it is the spirit of holiness, which is distinguished from Him as a personal existence. For just as the angel who is His face, i.e., the representation of His nature, is designated as a person both by His name and also by the redeeming activity ascribed to Him; so also is the Spirit of holiness, by the fact that He can be grieved, and therefore can feel grief (compare Eph 4:30, “Grieve not the Holy Spirit of God”). Hence Jehovah, and the angel of His face, and the Spirit of His holiness, are distinguished as three persons, but so that the two latter derive their existence from the first, which is the absolute ground of the Deity, and of everything that is divine. Now, if we consider that the angel of Jehovah was indeed an angel, but that he was the angelic anticipation of the appearance of God the Mediator “in the flesh,” and served to foreshadow Him “who, as the image of the invisible God” (Col 1:15), as “the reflection of His glory and the stamp of His nature” (Heb 1:3), is not merely a temporary medium of self-manifestation, but the perfect personal self-manifestation of the divine panm , we have here an unmistakeable indication of the mystery of the triune nature of God the One, which was revealed in history in the New Testament work of redemption. The subject to is Jehovah, whose Holy Spirit they troubled. He who proved Himself to be their Father (cf., Deu 32:6), became, through the reaction of His holiness, the very reverse of what He wished to be. He turned to be their enemy; , He, the most fearful of all foes, made war against them. This is the way in which we explain Isa 63:10, although with this explanation it would have to be accentuated differently, viz., m ahpach , pashta , zakeph , tiphchah , silluk . The accentuation as we find it takes as an attributive clause: “to an enemy, who made war against them.”

Fuente: Keil & Delitzsch Commentary on the Old Testament

10. But they were rebellious. The Prophet now comes down to the second clause, in which he states that the Lord ceased to shew kindness to his people, because they revolted, and turned aside from him. The question turns on this point: “God exercised his kindness towards our fathers for a long time; why do not we experience the same kindness? Is he unlike himself?” By no means; but we ourselves, by our rebellion, refuse and even drive away his goodness. Yet the Prophet not only accuses the men of his own age, but likewise condemns former ages. We see how, even when they had Moses for their leader, they murmured against God and rebelled. (Exo 17:5; Num 11:1.)

Therefore he became an enemy to them. He shews that the effect of their rebellion was, that God, who had loved them tenderly, yet, in consequence of their obstinacy, “became an enemy to them.” Let them accuse themselves, therefore, for suffering the punishment of their transgressions; for God is by nature disposed to shew kindness, and nothing is more agreeable to him than to bestow his favors.

And they provoked his Holy Spirit. We are said to irritate “the Holy Spirit” by our wickedness; and this form of expression, after the manner of men, is intended to produce in us stronger abhorrence against sin, which provokes God’s wrath and hatred. Now, since it is the same Spirit that performs the work of our salvation, the Prophet suggests that God is alienated from us by our sins, which break asunder the bond of union. To this belongs the exhortation of Paul,

“

Grieve not; the Spirit of God, by whom ye have been sealed to the day of redemption.” (Eph 4:30.)

It ought also to be observed here, that we have no reason for blaming men, who hate and persecute us, seeing that the Lord makes war with us, and punishes our transgressions by their hand. We ought therefore to accuse and condemn our transgressions; for they are the cause of all the evils which we endure.

Fuente: Calvin’s Complete Commentary

THE FRIEND TURNED INTO AN ENEMY

Isa. 63:10. But they rebelled, and grieved His Holy Spirit, &c.

How sad is the change described in these words. If it were the heathen, unprivileged and unenlightened, of whom this was spoken, it would not be so surprising, but that it should be said of Israel with all their advantages that they rebelled, &c., does seem surprising (Isa. 63:8-9). Are we indignant at such ingratitude? May we not have cause to turn our indignation against ourselves? The history of Israel, the mercies of which are here recounted, is a mirror in which we may see ourselves. Our privileges are even greater than theirs, and correspondingly greater is the guilt of our rebellion.

I. The surprising change in Gods people in their bearing toward Him. Even they rebelled against Him, and grieved His Spirit. The Old Testament Church had a real though limited dispensation of the Spirit. Christ is now glorified, and He is given in more abundant measure (Joh. 7:39). He is said to be grieved (Eph. 4:30), resisted (Act. 7:51), quenched (1Th. 5:19). But how can a Divine person suffer grief? As the revealer of truth He is grieved by unbelief and ignorance; as the Spirit of holiness, by all impurity; as the Spirit of love, by selfishness and ingratitude. Look at some of the features of this rebellion. How are we to account for this surprising change, and what is involved in this shameful backsliding?

1. Distrust and alienation of heart. Open rebellion arises from secret disloyalty. In the case of Israel, we find them turning back in heart to Egypt, and murmuring against God, &c. How prone we are to revert to former sources of carnal gratification! Another fruitful source of defection in Israel was the idolatrous practices of surrounding nations. Prevailing customs have a power to drag us down, to unhinge our reliance on God, and to instigate the spirit of rebellion. Against both these influences let us be on our guard. Beware of every insidious influence that would tamper with your loyalty and trust.

2. The influences of the Spirit are resisted. All who live under the Gospel are subjects in some measure of these influences. He awakens, &c. But these alarms do not always issue in conversion. Souls thus roused begin to resist the Spirit, &c. But even Gods people may sadly wound and grieve the Spirit by opposing His gracious work, and by the coldness and deadness of their hearts.

3. As Israel murmured against Moses, so in our rebellion we despise Christ our deliverer. It is the Spirits work to reveal Christ (Joh. 16:13-14). He is glorified in the homage paid to Christ. Whatever, then, obscures the glory and sufficiency of Christs sacrifice, or is proposed as a substitute for it, must grieve the Spirit.

4. Neglect of the means of grace. The Word of God is from the Holy Spirit, and is used by Him as an instrument in all His gracious operations on the hearts of men. To trifle with the word of revelation, to neglect or despise it is to dishonour its Author. We cannot respect the physician whose medicines we refuse to take.

II. The consequent change in Gods bearing toward His people. This does not imply any real change in God. The change is in His people who have revolted against Him. He is as much their loving Father now when He shows himself their enemy, as before when He showed himself their friend. If we take part with His enemies, and hold traitorous intercourse with them, how can He deal with us otherwise? Oh, the folly and ingratitude of those who having found God a Friend turn Him into an enemy. In mentioning the loving-kindnesses of the Lord (Isa. 63:7), this is not the least of them, that in our foolish rebellions He is turned to be our enemy. How unwearied and patient is His love (Neh. 9:17). Be faithful to your vows. It is not for you to hold traitorous intercourse with the enemies of your Leader.

William Guthrie, M.A.

Isa. 63:10. I. The claims which arise from the work of the Holy Spirit. II. The sins which are possible against the Holy Spirit.J Rawlinson.

Isa. 63:11. I. A grateful retrospect. II. An affectionate inquiry. III. A delightful assurance.

Isa. 63:12. I. God leads His people by instruments which He chooses and qualifies. II. Defends them with the arm of His power. III. Removes every difficulty that intercepts their course. IV. Glorifies His own name in their deliverance.

Isa. 63:14. I. Gods people need rest. II. Rest is provided for them. III. God guides them to it by His own Spirit. IV. Thereby reveals and glorifies His name.

Isa. 63:15-16. I. Our Fathers house. Heavenly. Holy. Glorious. II. Our Fathers character. Strong. Tender. Compassionate. III. Our Fathers faithfulness. Survives our ingratitudevicissitudetime. IV. Our Fathers name. Father. Redeemerfrom everlasting. V. Our Fathers claims. Honour. Obedience. Love.

Isa. 63:15. I. Gods people in trouble. II. Their resource. III. Their plea. Past interpositions. Past mercies.J. Lyth, D.D.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

2. PRAYER FOR VICTORY

TEXT: Isa. 63:10-14

But they rebelled, and grieved his holy Spirit: therefore he was turned to be their enemy, and himself fought against them.

Then he remembered the days of old, Moses and his people, saying, Where is he that brought them up out of the sea with the shepherds of his flock? where is he that put his holy Spirit in the midst of them?

that caused his glorious arm to go at the right hand of Moses? that divided the waters before them, to make himself an everlasting name?

that led them through the depths, as a horse in the wilderness, so that they stumbled not?

As the cattle that go down into the valley, the Spirit of Jehovah caused them to rest; so didst thou lead thy people, to make thyself a glorious name.

QUERIES

Upon whom did Jehovah turn to be an enemy?

Who remembered the days of old?

When did they rest?

PARAPHRASE

In spite of all the times God vindicated His people by saving them from their enemies in past times, they have grieved His Holy Spirit by rebelling against His commandments. Because of their rebellion He had to become their enemy and must now fight against them. Now they are remembering those days gone by when Moses delivered Gods people and they are crying out, Where is the One who brought our ancestors through the Red Sea with shepherds like Moses? Where is the One who put His Holy Spirit within them? They are also saying, Where is the One whose glorious power parted the Red Sea in the path of our ancestors and vindicated His name forever when Moses lifted up his rod? Where is the One who guided them through the bottom of the Sea? Like horses galloping easily through a desert cleared of all obstacles, our ancestors never slipped or stumbled walking through that Seas rocky bottom. Just like cattle that go easily and safely down to graze in the wadis, the Spirit of Jehovah gave our ancestors rest. That is the way You led our ancestors, Lord, and Your name then was made glorious. Where are you now, Lord?

COMMENTS

Isa. 63:10 RESISTING HIS SPIRIT: Although the Lord has given the prophet a vision of His power and faithfulness to destroy Zions enemies and uphold her when she trusts Him (Isa. 63:1-9), Zion seems bent on not believing and acting upon it (Isa. 63:10-14). Therefore the Lord is going to give Zion over to humiliation, destruction and captivity (Isa. 63:15-19).

The Hebrew word maru is translated rebel and is the strongest word for that circumstance, meaning literally, to revolt. Their revolt pained or sorrowed the Holy Spirit; in Hebrew itzevu eth-ruach kadesho. In Exo. 23:20-21 Jehovah said to the people, Behold, I send an angel before you, to guard you on the way and to bring you to the place which I have prepared. Give heed to him and hearken to his voice, do not rebel against him, for he will not pardon your transgression; for my name is in him. However, the people rebelled from the time they left Egypt (Exo. 17:1 ff; Exo. 32:1 ff), and they continued their rebellion until God finally took them out of their land and into captivity. The third Person of the Godhead was actively involved in the program of redemption in the Old Testament (see Special Study, The Holy Spirit In Old Testament Times, pages 458462). Young sees in this chapter all three Persons of the Godhead: Thus, . . . there is a distinction of the three persons of the Triune God: He (Yahweh), the angel of His presence and the Spirit of His holiness. In the history of the chosen people each Person of the Trinity was active. The point of this verse (10) is that the people whom Jehovah chose to cooperate with Him in redeeming the whole world forced Him to be their enemy because they revolted and afflicted His Holy Spirit. Jehovah is against them because they are against Him. He must vindicate His holiness and justice now upon the chosen people. He is giving them up to chastening in Mesopotamia for 70 years. The writer of the Hebrew epistle in the N.T. exhorts, . . . do not harden your hearts as in the rebellion (Heb. 3:7-19). The Lord had to turn from being afflicted with their affliction, to fighting against them because that was what He said He would do if they rebelled against Him. The Lord keeps His promises!

Isa. 63:11-13 REMEMBERING HIS SPIRIT: The subject of remembered could be either Jehovah or Zion. It appears Zion would fit the context better. With the downfall of Jerusalem and the Babylonian captivity imminent, Zion (the people of Judah) is remembering (and evidently praying for a return of) the Holy Spirit of God in power and deliverance as He did through Moses at the crossing of the Red Sea. If the Holy Spirit of God could part the waters of the Red Sea, can He not now deliver them from Babylon? The phrase, where is he that put his holy Spirit in the midst of them? is interesting arid perhaps should give us pause to rethink our concept of the activity of the Holy Spirit in the Old Testament age. The Hebrew word kerev is translated midst; the usual word for midst is tok. Kerev is unique and means inward part, inwards, bowels; hence, the heart. Kerev is the word in 1Ki. 17:22 where the soul of the child came into him again. Did Gods Spirit indwell the believer of the O.T.? Could it be that God put His Holy Spirit in the hearts of the people as He was leading them in the exodus from Egyptand there they grieved Him? One N.T. passage appears to preclude the possibility of the Spirit dwelling in believers of the O.T. age. John notes, But this spake he of the Spirit, which they that believed on him were to receive; for the Spirit was not yet given; because Jesus was not yet glorified (Joh. 7:39). Note, however, the word given (in Joh. 7:39) is a supplied wordit is not in the Greek text. Does this indicate that the Spirit was not yet for everyone who believes (including Gentiles)? or does it mean that the Spirit was not yet given at all (not even for Jews) until after Jesus was glorified? The latter has been the traditional interpretation. If the latter interpretation is to be followed, what is one to do with the apostle Pauls clear statement that, . . . if any man hath not the Spirit of Christ, he is none of his . . . and, . . . if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through the Spirit that dwelleth in you (Rom. 8:9-11)? If eternal life and resurrection from the dead necessitates the Spirit of God dwelling in man, and if the Spirit was not given at all until Christ was glorified, how do we account for the eternal life apparently granted to Abraham, Isaac and Jacob (Mat. 8:11; Luk. 13:28; Luk. 16:23, etc.). How could Abraham be justified by faith without receiving the Spirit of God also by faith (Rom. 4:2-9; Gal. 3:6-7; Jas. 2:23)? How could the beggar be borne to Abrahams bosom if the beggar did not have the Spirit of God (Luk. 16:22)? How could Moses and Elijah be transfigured with Christ in glorified appearance without having the Spirit of God (Mat. 17:1-5; Luk. 9:30-31, etc.)?

The only resolution of this dilemma appears to be to recognize that the Spirit of God was certainly in men of the Old Testament (Enoch, Abraham, Moses, Elijah, David and the prophets, cf. Num. 27:18; Psa. 51:11; Psa. 143:10, etc.). Rotherham says on Psa. 51:11, David . . . had enjoyed the presence of the Holy Spirit, or he could not have prayed, Take it not from me. Was that Spirit, not hallowing, as well as illuminating and revealing? Can we really enter into the undercurrent of this psalm, without perceiving that a hallowing Divine Presence had lain at the roots of the writers spiritual life; . . . By how much soever this is clear, by so much also must it be clear that the Evangelist (John) spoke comparatively when he said (Joh. 7:39) that the Spirit could not be given until Jesus was glorified. (Studies In The Psalms. Vol. I, by J. B. Rotherham, pub. College Press, pg. 352).

B. B. Warfield in his Biblical and Theological Studies, (pub. The Presbyterian and Reformed Publishing Co., 1952), says, The Spirit of God, in the Old Testament, is not merely the immanent Spirit, the source of all the worlds life and all the worlds movement . . . He is as well the indwelling Spirit of holiness in the hearts of Gods children.

We submit that the message of the Messiah was therefore, that the Spirit of God was not come in His fulness until Jesus was glorified and redemption was completed. After the redemptive work of God was completed through the Son, the indwelling presence of the Spirit would give man a greater, more strengthening participation in the inheritance God had stored up for believers. The New Covenant is certainly better, far surpassing and the fulfillment of the Old. The New is enacted upon better promises. But it would seem to us that the Spirit of God was in those saints of old who were justified and thus given eternal life (historically accomplished at the death of Christ, Heb. 9:15-17; Rom. 3:21-26), which they appropriated by faith. Perhaps it was a matter of good, better and best as pictured in the following chart. Or, perhaps the Spirit of God was given to the O.T. saints on credit or retroactively to guarantee their resurrection to eternal life much as their forgiveness was on credit (cf. Heb. 9:15). One thing is certain, having the Spirit of God is necessary to being raised from the dead!

Be that as it may, the point of this passage is to portray the frustration of the people over the impending captivity. It appears to them as if Gods Spirit has deserted them and that God Himself does not care that His name will be debased if He does not save them as He saved their ancestors. He led their ancestors across the bed of the Red Sea as easily and swiftly as a horse runs through a desert where all the obstacles have been removed. Why does He not do that now?

Was not The Spirit of God in the saints of old in order to keep them from eternal death? (Rom. 8:9-11)

YES
Perhaps in lesser degree of companionship.
GODS HOLY SPIRIT

Or, perhaps the Holy Spirit was theirs in promise before Jesus was glorified and theirs in fact, retroactively, after His glorification (like forgiveness, Heb. 9:15 f).

Isa. 63:14 RESTING IN HIS SPIRIT: The people remember that their ancestors were led by the Spirit of God into the land of Canaan like contented cattle are led securely and easily down into the wadis to graze. The Spirit of God was the cause of their nukh (rest, settling down, having repose, abiding) in Canaan. Now they are wondering why He cannot cause them to remain in their land. Could it be that their prayer is not really a penitent prayer but a selfish one? Could it be that they want Jehovah to deliver them in their rebellion and not from itas so many of us are prone to want to be saved in sin and not from it? On the other hand, perhaps this is a prediction of the prayers of penitence the people will offer down in Babylon when they have had time to consider their sins and truly repent. Perhaps this is prophecy! When they have truly repented (cf. Dan. 9:3-19) God will hear their prayer (Dan. 9:20-23) and return them to their land to fulfill their messianic destiny (Dan. 9:24-27).

QUIZ

When did Gods people rebel? How long?

Did God put His Holy Spirit in people in the Old Testament?

Have you thought through the teaching of the Bible on the Holy Spirit as thoroughly as you would like? (We suggest C. C. Crawfords two-volume work entitled, The Eternal Spirit, His Word and Works, pub. by College Press.)

Do you think the prayer of the people here is a penitent prayer?

Fuente: College Press Bible Study Textbook Series

(10) Vexed his holy Spirit . . .Literally, his Spirit of holiness. So St. Paul speaks of Christians as grieving the Holy Spirit. Here, and in Psa. 51:11, as in the Angel of the Presence, we may note a foreshadowing of the truth of the trinal personality of the unity of the Godhead, which was afterwards to be revealed. That which vexed the Holy Spirit was, in the nature of the case, the unholiness of the people, and this involved a change in the manifestation of the Divine Love, which was now compelled to show itself as wrath.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

10. But they rebelled A charge often made against Judah and Israel.

And vexed his Holy Spirit “His Holy Spirit” is God himself, the Holy Ghost of the New Testament; though the Old Testament development does but indistinctly define the third person of the Godhead.

He was turned He left them to the consequences of their chosen course.

Fuente: Whedon’s Commentary on the Old and New Testaments

Isa 63:10. But they rebelled, &c. We have frequent mention, in the books of the Old Testament, of the Holy Spirit; and our prophet himself has repeatedly spoken of him. He is here denoted in his office of teaching and convincing the people, as appears from the sin committed against him. See Neh 9:20; Neh 9:30 and compare Num 11:25-26.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 1014
VEXING THE HOLY SPIRIT

Isa 63:8; Isa 63:10. He said, Surely they are my people, children that will not lie: so he was their SaviourBut they rebelled, and vexed his Holy Spirit: therefore he was turned to be their enemy, and he fought against them.

WE all notice with wonder the perverseness of the Jewish people, and justify in our minds the judgments inflicted on them. But it would be well, it, when looking at them, we beheld our own selves, as in a glass: for verily the whole of their conduct is but a just representation of our own. The expectations which God formed respecting them were such as were perfectly just and reasonable: and when he was so grievously disappointed, we wonder not that he resented it in the way he did.
We shall find it not unprofitable to consider this passage,

As fulfilled in the Jewish people

Gods expectations from them were reasonable
[The mercies which he vouchsafed to them, when he took them for his own peculiar people, are well known. They are again and again specified in the Holy Scriptures [Note: See Neh 9:7-25.] In particular, he revealed to them his laws from heaven [Note: Neh 9:13.], yea, and gave his Holy Spirit also to instruct them [Note: Neh 9:20.]. In doing these things, he said, Surely they are my people, that will not lie. They will be to me a peculiar people: they will love, and serve, and honour me: and nothing will ever induce them to depart from me.

This, I say, was nothing more than what his mercies towards them most plainly called for. Never had any nation under heaven been dealt with as they had been [Note: Deu 4:7-8; Deu 4:32-35.]: and therefore he might reasonably expect that they would requite him according to the mercies vouchsafed unto them.]

But they most grievously disappointed him
[They soon forgat his works, and were disobedient to him at the sea, even at the Red Sea. Their whole conduct was one continued series of murmurings and rebellions; as Moses himself testified, Ye have been rebellious from the day that I knew you [Note: Deu 9:7; Deu 9:22-24.].

Nor was it in the wilderness only that they thus grieved and vexed him. When they were brought into Canaan, they still continued a stiff-necked and rebellious people; insomuch that God himself was broken with their whorish heart [Note: Eze 6:9.]; and was pressed under them, as a cart is pressed that is full of sheaves [Note: Amo 2:13.]. Thus they proceeded, till at last they filled up the measure of their iniquities, in the murder of their Messiah.]

His resentment against them, therefore, was most just
[In the wilderness they so provoked him to anger, that of the whole number who were above twenty years of age at the time of their coming out of Egypt, two only were suffered to enter into the Promised Land. In Canaan, too, he was constrained in like manner to punish their descendants also with the severest judgments, insomuch that on some occasions his own soul was grieved for the misery of Israel. But all his chastisements proved ineffectual for their permanent reformation; so that he delivered them up, first into the hands of the Chaldeans, and in process of time into the hands of the Romans; and has now, for these eighteen hundred years, made them a spectacle to the whole world, an awful monument of his righteous indignation.]
But wherefore are these things related concerning them? Surely for our sakes. It will therefore be proper for us to consider them,

II.

As recorded for our instruction

The whole history is declared by St. Paul to have been written as an admonition to us [Note: 1Co 10:1-11.] Let me then ask,

Has not God been disappointed in us?
[The mercies vouchsafed to the Jews were nothing more than shadows of the blessings which we enjoy. What was their redemption, in comparison of ours? What their support in the wilderness, and their possession of the land of Canaan, in comparison of the spiritual food administered to us, and the glory kept in reserve for us? Were the Jews a favoured nation in comparison of the Gentiles? What then are we in comparison of the Heathen world? yes, and in comparison of a great part of the Christian world too? How fully and faithfully is the Gospel ministered to you! I may truly say, as Paul did to the Galatians, that Jesus Christ is evidently set forth crucified before your eyes.

What, then, must have been Gods expectations respecting you? Surely of you he has said, They will walk before me as dear children: they will never lie: I can depend on them: whoever may neglect me, they will not: whoever may disobey me, they will not: I have given myself to them, to be their Saviour; and they will feel their obligations, and surrender up their whole souls to me, to be saved in the way of mine appointments.

But how have you fulfilled these expectations? Has he seen you devoting yourselves to him in sincerity and truth? Has he not seen you, on the contrary, weary of his service, and going for happiness to an ensnaring world? Has he not seen you indulging many hidden abominations, and yielding to unhallowed tempers; and either neglecting altogether, or performing in a mere heartless and formal way, your duties of prayer and praise? ]
May we not then well expect that his anger should be kindled against us?
[Yes, truly: such conduct cannot but grieve and vex his Holy Spirit: and he might well swear concerning the greater part of us, as he did respecting the Jews, that we shall never enter into his rest. And what if he should do so? What if, instead of being to us a Saviour, he should become our enemy; and all his love and pity should be turned to wrath and fiery indignation? Can we bear the thought? Reflect, I pray you, my Brethren, what an evil and bitter thing it will be to fall into the hands of the Living God. Yet can we expect no other, than that he should be thus incensed, when we are multiplying our rebellions against him, and trampling under foot his dear Son, and doing despite to his Spirit of grace. He has told us, that we shall reap according as we sow: if we will sow to the flesh, we must of the flesh reap corruption: but if we will sow to the Spirit, we shall of the Spirit reap life everlasting.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

W as there ever a more affecting representation of the natural unamiableness of the human heart, and the tender graciousness of the Lord Jesus, than what these verses set forth? Precious Lord, may I never lose sight of it! that while it induceth humility of soul, I may still recollect, thine unequalled compassion to poor sinners! I need not detain the Reader, to remark the scripture, to which these verses refer. The Lord’s leading his people through the wilderness, cannot be overlooked.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Isa 63:10 But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, [and] he fought against them.

Ver. 10. But they rebelled, and vexed his Holy Spirit. ] By sinning against light, checks of conscience, motions of the Spirit, mercies without measure, &c. Junius thinketh this a clear place for proof of the Trinity in unity.

So he was turned to be their enemy. ] This was an ill turn for them; abused mercy turneth into fury; with the froward God will wrestle. Psa 18:26

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

But they rebelled. Reference to Pentateuch (Exo 15:24. Num 14:11, Num 14:34). App-92.

holy. See note on Exo 3:6.

Spirit. Hebrew. ruach. App-9.

and He fought = and He Himself fought. Some codices, with three early printed editions, read this “and” in the text.

Fuente: Companion Bible Notes, Appendices and Graphics

Isa 63:10-14

“But they rebelled and grieved his holy Spirit: therefore he was turned to be their enemy, and himself fought against them. Then he remembered the days of old, Moses and his people, saying, Where is he that brought them up out of the sea with the shepherds of his flock? where is he that put his holy Spirit in the midst of them? that caused his glorious arm to go at the right hand of Moses? that divided the waters before them, to make himself an everlasting name? that led them through the depths, as a horse in the wilderness, so that they stumbled not? As the cattle that go down into the valley, the Spirit of Jehovah caused them to rest: so didst thou lead thy people, to make thyself a glorious name.”

“They rebelled and grieved his holy Spirit …” (Isa 63:10). “In these chapters we have the angel of God’s presence (the Son of God), the Holy Spirit, and God Himself, the three persons of the Godhead, all working in behalf of Israel; their rebellion, therefore, was against the total Godhead.”

It is generally believed that under the Law of Moses the people did not enjoy the blessed reception of the Holy Spirit, as is true of Christians; and there is nothing here that is contrary to that view. The text clearly states that, “They grieved the holy Spirit”, and (when they did) he (the holy Spirit) turned to be their enemy and fought against them. Some translators have rendered the word “grieved” here “vexed,” or “rebelled against.” In the New Testament, Christians are represented as “receiving” the Holy Spirit (Joh 20:22), and others as “resisting” the Holy Spirit (Act 7:51) “blaspheming” the Holy Spirit (Mat 12:31), “lying” to the Holy Spirit (Act 5:3). “insulting” the Holy Spirit (Heb 10:29), “grieving” the Holy Spirit (Eph 4:30), or as “quenching” the Holy Spirit (1Th 5:19). Isa 63:10 b here indicates that Israel, as a people, “quenched the Holy Spirit.”

Barnes’ comment on Isa 63:10 b is that, “The Holy Spirit abandoned them for their sins, and left them to reap the consequences.

“Then he remembered the days of old, Moses and his people …” (Isa 63:11). “Most commentators regard the antecedent of `he’ here as `Israel.'” The things that came to Israel’s mind in those days were the marvelous deliverances which God had brought to them in the Exodus. “Where is he that brought them up out of the sea …?” (Isa 63:11). “This question was often spoken in derision by Israel’s foes.”[20] Under their reduced circumstances, it was a plaintive cry indeed..

“The shepherds of his flock …” (Isa 63:11). These were Moses and Aaron.

“His holy Spirit in the midst of them …” (Isa 63:11). That is, in the midst of Moses and Aaron.

Isa 63:10 RESISTING HIS SPIRIT: Although the Lord has given the prophet a vision of His power and faithfulness to destroy Zions enemies and uphold her when she trusts Him (Isa 63:1-9), Zion seems bent on not believing and acting upon it (Isa 63:10-14). Therefore the Lord is going to give Zion over to humiliation, destruction and captivity (Isa 63:15-19).

The Hebrew word maru is translated rebel and is the strongest word for that circumstance, meaning literally, to revolt. Their revolt pained or sorrowed the Holy Spirit; in Hebrew itzevu eth-ruach kadesho. In Exo 23:20-21 Jehovah said to the people, Behold, I send an angel before you, to guard you on the way and to bring you to the place which I have prepared. Give heed to him and hearken to his voice, do not rebel against him, for he will not pardon your transgression; for my name is in him. However, the people rebelled from the time they left Egypt (Exo 17:1 ff; Exo 32:1 ff), and they continued their rebellion until God finally took them out of their land and into captivity. The third Person of the Godhead was actively involved in the program of redemption in the Old Testament (see Special Study, The Holy Spirit In Old Testament Times, pages 458-462). Young sees in this chapter all three Persons of the Godhead: Thus, . . . there is a distinction of the three persons of the Triune God: He (Yahweh), the angel of His presence and the Spirit of His holiness. In the history of the chosen people each Person of the Trinity was active. The point of this verse (10) is that the people whom Jehovah chose to cooperate with Him in redeeming the whole world forced Him to be their enemy because they revolted and afflicted His Holy Spirit. Jehovah is against them because they are against Him. He must vindicate His holiness and justice now upon the chosen people. He is giving them up to chastening in Mesopotamia for 70 years. The writer of the Hebrew epistle in the N.T. exhorts, . . . do not harden your hearts as in the rebellion (Heb 3:7-19). The Lord had to turn from being afflicted with their affliction, to fighting against them because that was what He said He would do if they rebelled against Him. The Lord keeps His promises!

Isa 63:11-13 REMEMBERING HIS SPIRIT: The subject of remembered could be either Jehovah or Zion. It appears Zion would fit the context better. With the downfall of Jerusalem and the Babylonian captivity imminent, Zion (the people of Judah) is remembering (and evidently praying for a return of) the Holy Spirit of God in power and deliverance as He did through Moses at the crossing of the Red Sea. If the Holy Spirit of God could part the waters of the Red Sea, can He not now deliver them from Babylon? The phrase, where is he that put his holy Spirit in the midst of them? is interesting arid perhaps should give us pause to rethink our concept of the activity of the Holy Spirit in the Old Testament age. The Hebrew word kerev is translated midst; the usual word for midst is tok. Kerev is unique and means inward part, inwards, bowels; hence, the heart. Kerev is the word in 1Ki 17:22 where the soul of the child came into him again. Did Gods Spirit indwell the believer of the O.T.? Could it be that God put His Holy Spirit in the hearts of the people as He was leading them in the exodus from Egypt-and there they grieved Him? One N.T. passage appears to preclude the possibility of the Spirit dwelling in believers of the O.T. age. John notes, But this spake he of the Spirit, which they that believed on him were to receive; for the Spirit was not yet given; because Jesus was not yet glorified (Joh 7:39). Note, however, the word given (in Joh 7:39) is a supplied word-it is not in the Greek text. Does this indicate that the Spirit was not yet for everyone who believes (including Gentiles)? or does it mean that the Spirit was not yet given at all (not even for Jews) until after Jesus was glorified? The latter has been the traditional interpretation. If the latter interpretation is to be followed, what is one to do with the apostle Pauls clear statement that, . . . if any man hath not the Spirit of Christ, he is none of his . . . and, . . . if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through the Spirit that dwelleth in you (Rom 8:9-11)? If eternal life and resurrection from the dead necessitates the Spirit of God dwelling in man, and if the Spirit was not given at all until Christ was glorified, how do we account for the eternal life apparently granted to Abraham, Isaac and Jacob (Mat 8:11; Luk 13:28; Luk 16:23, etc.). How could Abraham be justified by faith without receiving the Spirit of God also by faith (Rom 4:2-9; Gal 3:6-7; Jas 2:23)? How could the beggar be borne to Abrahams bosom if the beggar did not have the Spirit of God (Luk 16:22)? How could Moses and Elijah be transfigured with Christ in glorified appearance without having the Spirit of God (Mat 17:1-5; Luk 9:30-31, etc.)?

The only resolution of this dilemma appears to be to recognize that the Spirit of God was certainly in men of the Old Testament (Enoch, Abraham, Moses, Elijah, David and the prophets, cf. Num 27:18; Psa 51:11; Psa 143:10, etc.). Rotherham says on Psa 51:11, David . . . had enjoyed the presence of the Holy Spirit, or he could not have prayed, Take it not from me. Was that Spirit, not hallowing, as well as illuminating and revealing? Can we really enter into the undercurrent of this psalm, without perceiving that a hallowing Divine Presence had lain at the roots of the writers spiritual life; . . . By how much soever this is clear, by so much also must it be clear that the Evangelist (John) spoke comparatively when he said (Joh 7:39) that the Spirit could not be given until Jesus was glorified. (Studies In The Psalms. Vol. I, by J. B. Rotherham, pub. College Press, pg. 352).

We submit that the message of the Messiah was therefore, that the Spirit of God was not come in His fulness until Jesus was glorified and redemption was completed. After the redemptive work of God was completed through the Son, the indwelling presence of the Spirit would give man a greater, more strengthening participation in the inheritance God had stored up for believers. The New Covenant is certainly better, far surpassing and the fulfillment of the Old. The New is enacted upon better promises. But it would seem to us that the Spirit of God was in those saints of old who were justified and thus given eternal life (historically accomplished at the death of Christ, Heb 9:15-17; Rom 3:21-26), which they appropriated by faith. Perhaps it was a matter of good, better and best as pictured in the following chart. Or, perhaps the Spirit of God was given to the O.T. saints on credit or retroactively to guarantee their resurrection to eternal life much as their forgiveness was on credit (cf. Heb 9:15). One thing is certain, having the Spirit of God is necessary to being raised from the dead!

Was not The Spirit of God in the saints of old in order to keep them from eternal death? (Rom 8:9-11) YES. Or, perhaps the Holy Spirit was theirs in promise before Jesus was glorified and theirs in fact, retroactively, after His glorification (like forgiveness, Heb 9:15 f).

Isa 63:14 RESTING IN HIS SPIRIT: The people remember that their ancestors were led by the Spirit of God into the land of Canaan like contented cattle are led securely and easily down into the wadis to graze. The Spirit of God was the cause of their nukh (rest, settling down, having repose, abiding) in Canaan. Now they are wondering why He cannot cause them to remain in their land. Could it be that their prayer is not really a penitent prayer but a selfish one? Could it be that they want Jehovah to deliver them in their rebellion and not from it-as so many of us are prone to want to be saved in sin and not from it? On the other hand, perhaps this is a prediction of the prayers of penitence the people will offer down in Babylon when they have had time to consider their sins and truly repent. Perhaps this is prophecy! When they have truly repented (cf. Dan 9:3-19) God will hear their prayer (Dan 9:20-23) and return them to their land to fulfill their messianic destiny (Dan 9:24-27).

Fuente: Old and New Testaments Restoration Commentary

Salvation Obstructed by Rebellion

Isa 63:10-19

The exhortation of the Apostle against grieving the Holy Spirit is based on Isa 63:10. See Eph 4:30. There is no limit to the gracious work which the Holy Spirit will do in and for us, if only we will take jealous care of our behavior toward Him. Be especially heedful about thy speech! The least uncharitableness hurts Him, as frost the spring-blossoms.

But God never forgets the blessed past and labors to restore it. See what He will do! His power shall work through a human wrist, Isa 63:12. Before Him the waters part and leave a path for His chosen. All that would cause us to stumble is taken out of the way and we are led as on a level plain. As cattle descend into the hollows of the hills at noon, to escape the sultry heat, so will Gods Spirit cause us to rest. Oh, claim that these promises be realized! He is Father, Redeemer, the Eternal, the Lover of souls! Even when we believe not and have forfeited all claim on Him, He remaineth faithful and cannot deny Himself!

Fuente: F.B. Meyer’s Through the Bible Commentary

holy Spirit Holy Spirit. Eze 2:2; Gen 1:2; Mal 2:15

Fuente: Scofield Reference Bible Notes

they rebelled: Isa 1:2, Isa 65:2, Exo 15:24, Exo 16:8, Exo 32:8, Num 14:9-11, Num 16:1-35, Deu 9:7, Deu 9:22-24, Neh 9:16, Neh 9:17, Neh 9:26, Neh 9:29, Lam 1:18, Lam 1:20, Eze 2:3, Eze 2:7, Eze 20:8, Eze 20:13, Eze 20:21

vexed: Psa 78:8, Psa 78:40, Psa 78:49, Psa 78:56, Psa 95:9-11, Eze 6:9, Act 7:51, Eph 4:30

he was: Exo 23:21, Lev 26:17-46, Deu 28:15-68, Deu 32:19-25, Jer 21:5, Jer 30:14, Lam 2:4, Lam 2:5, Mat 22:7

Reciprocal: Gen 6:3 – My Gen 6:6 – grieved Lev 26:24 – General Num 14:43 – because Deu 1:26 – General Deu 1:43 – but rebelled Deu 9:23 – ye rebelled Jos 22:15 – General Jos 24:20 – he will turn 1Sa 12:9 – into the 2Ch 12:2 – because Neh 9:30 – by thy spirit Psa 5:10 – they Psa 51:11 – take Psa 107:11 – Because Isa 7:13 – will ye Isa 26:10 – favour Isa 30:1 – the rebellious Isa 42:24 – General Isa 43:24 – filled me Isa 64:5 – thou art wroth Jer 32:30 – children Lam 3:3 – General Eze 16:43 – but hast Eze 24:3 – the rebellious Zec 4:6 – Not Mar 3:5 – grieved Joh 14:26 – Holy Ghost 1Th 5:19 – the Spirit Heb 3:10 – I was Heb 10:29 – and hath

Fuente: The Treasury of Scripture Knowledge

Isa 63:10. But they rebelled Revolted from him and, as it were, took up arms against him, many instances of which we find in their history; and vexed, or grieved, his Holy Spirit With their unbelief and murmuring, and continual proneness to idolatry, as well as by their repeated acts of obstinacy and disobedience. Therefore he was turned to be their enemy Withdrew the tokens and evidences of his love and favour; and fought against them By one judgment after another, both in the wilderness, and after their settlement in Canaan.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Even though the Israelites pledged themselves to follow the Lord faithfully, they rebelled against Him and so grieved His Holy Spirit. This verse helps us understand what grieving the Holy Spirit involves, namely, rebelling against the Lord (cf. Eph 4:30). This verse, the next, and Psa 51:11 are the only places in the Old Testament where "holy" describes God’s "Spirit." We offend the holiness of God when we rebel against Him. Of course, we also offend His love since we "grieve" or "hurt" Him. Holy behavior is impossible without a will that is compliant rather than rebellious toward God.

"Most commentators recognize that the understanding of the Holy Spirit here and in Isa 63:11 is close to the fully developed NT concept of the third person of the Trinity. Here he is clearly a person who is capable of being hurt by human behavior, and in Isa 63:11 he is the empowering and enabling presence in the human spirit. As Delitzsch says, ’He is the Spirit who is both holy in himself and capable of producing holiness.’ In Isa 63:12, although the adjective ’holy’ is not used, the same Spirit is the one who guides and provides for the people of God." [Note: Oswalt, The Book . . . 40-66, pp. 607-8.]

However, these verses make perfectly good sense if we read "holy spirit" in place of "Holy Spirit." Yahweh, the angel of His presence, and the Holy Spirit are distinguishable as three persons of the Trinity.

The Israelites’ rebellion led God to oppose them by fighting against them, resisting them. It was not God who changed but His people. He consistently resists sin.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Disfruta de miles de canciones cristianas en exclusiva sólo en Bibles