Exegetical and Hermeneutical Commentary of Isaiah 64:12
Wilt thou refrain thyself for these [things], O LORD? wilt thou hold thy peace, and afflict us very sore?
12. refrain thyself ] See ch. Isa 63:15.
Fuente: The Cambridge Bible for Schools and Colleges
Wilt thou refrain thyself – Wilt thou refuse to come to our aid? Wilt thou decline to visit us, and save us from our calamities?
Wilt thou hold thy peace – Wilt thou not speak for our rescue, and command us to be delivered? Thus closes this chapter of great tenderness and beauty. It is a model of affectionate and earnest entreaty for the divine interposition in the day of calamity. With such tender and affectionate earnestness may we learn to plead with God! Thus may all his people learn to approach him as a Father: thus feel that they have the inestimable privilege, in times of trial, of making known their needs to the High and Holy One. Thus, when calamity presses on us; when as individuals or as families we are afflicted; or when our country or the church is suffering under long trials, may we go to God and humbly confess our sins, and urge his promises, and take hold of his strength, and plead with him to interpose. Thus pleading, be will hear us; thus presenting our cause, he will interpose to save.
Fuente: Albert Barnes’ Notes on the Bible
Isa 64:12
Wilt Thou refrain Thyself for these things, O Lord?
—
Self-restraint and silence, as applied to God
Self-restraint and silence, as applied to God are common figures for inaction and apparent indifference to the interests, and especially the sufferings, of His people. (J. A. Alexander.)
Jehovahs mercy
Jehovahs mercy cannot violently restrain itself longer; it must burst forth, like Josephs tears in the recognition scene (Gen 45:1). (F. Delitzsch, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Wilt thou refrain thyself for these things, viz. that are done by the Babylonians? do none of these things move thee to take vengeance on them?
Wilt thou hold thy peace; wilt thou be as one that regards not? Wilt thou be still, and suffer them?
And afflict us very sore: see Isa 64:9; for these our sins, or for these our sufferings; shall we feel the smart of it, that have done no such things, but have been sufferers under the Babylonians? to which God answers in the next chapter.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. for these thingsWiltThou, notwithstanding these calamities of Thy people, stillrefuse Thy aid (Isa 42:14)?
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wilt thou refrain thyself for these things, O Lord?…. From delivering us out of our troubles and miseries, and taking vengeance on our enemies, and showing thy zeal for thine own glory; or, as Kimchi paraphrases it,
“how canst thou contain thyself for these things, and not have mercy?”
how canst thou bear to see Judea, and all its cities, a wilderness; Jerusalem, and the temple of it, in ruins?
wilt thou hold thy peace? or, “be silent”; and not plead thine own cause, and the cause of thy people?
and afflict us very sore? exceedingly, even to extremity; or for ever, as the Targum, thinking it long, as well as heavy. Jerom observes, that the Jews say these words in their synagogues every day; which show that they look upon this prophecy to respect their present case.
Fuente: John Gill’s Exposition of the Entire Bible
12. Wilt thou restrain thyself for these things, O Jehovah? The people strengthen themselves by assured confidence, that God will not permit his glory to be trampled under foot, though men provoke him by innumerable transgressions. This can yield no consolation of any kind to hypocrites, but relates solely to those who are moved by a true sense of the mercy of God. Such persons believe and are fully persuaded, though death threaten them, that God will nevertheless have regard to his own glow, and will at least be gracious to the remnant, that the seed may not perish.
And wilt thou afflict us beyond measure? (197) He shews that it is impossible for God not to be mindful of his mercy; for “he cannot deny himself.” (2Ti 2:13.) But our salvation is connected with his glory. This ought to be carefully observed; for, after having spoken of the glory of God, he adds, “Thou wilt not afflict us beyond measure.” The Lord will therefore restrain his chastisements; for his glory, which he cannot disregard, is deeply involved in our deliverance from death. To this prayer, therefore, let us betake ourselves whenever we are attacked by our enemies; not in the manner of hypocrites, (who haughtily boast of the glory of God, of which they have no experience whatever,) but with repentance and faith, that we may actually obtain the fruit of that glory.
(197) “That is, Canst thou hold out against so many moving considerations? Is it possible that thou canst behold thy children in chains, thy city in ruins, thy temple a heap of stones, and not be prevailed on to pity and put an end to our great afflictions?” — White.
Fuente: Calvin’s Complete Commentary
(12) Wilt thou refrain . . .?The final appeal to the fatherly compassion of Jehovah reminds us of the scene when Joseph could not refrain (Gen. 45:1), and natural tenderness would find a vent. Could the God of Israel look on the scene of desolation, and not be moved to pity?
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Wilt thou refrain thyself That is, refuse to render aid in such extremity. It seems like a tender, deprecating, but not hopeless, remonstrance. It does not express despair. There is a faint, lingering confidence that God will yet be pitiful, and the next chapter gives the key as to how the pity and the help are to come.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 64:12. Wilt thou refrain Wilt thou contain thyself at these things, O JEHOVAH? &c. Lowth.
REFLECTIONS.1st, We have here,
1. The church’s request, desiring some glorious manifestation, as in the days of old: that God would appear for the salvation of his people, and, with vengeance burning as the most vehement fire, terrify and consume their enemies. And this may respect either Christ’s first coming in the flesh, to destroy the spiritual enemies of his believing people; or that manifestation of his glory which shall be made, when fire shall come down from heaven, devour the seat of antichrist, and destroy his tyranny; or that appearance of Jesus on the clouds of heaven, when he shall come to judge the world, and all created nature be dissolved in one universal conflagration. Note; God will make himself known to all; to his faithful people in mercy, to his enemies in terrible judgment!
2. God had wrought strange wonders of old, therefore his praying people hope for the same interposition. When thou didst terrible things which we looked not for; when dejected in Egypt they saw no hopes of deliverance, then did God shew his wonders great and terrible; thou camest down, as on mount Sinai, in all the pomp of awful majesty; the mountains flowed down at thy presence; and if he be pleased still to appear, all mountains of difficulty shall quickly vanish; and all oppressors, though lofty as the summit of these mighty hills, be laid in the dust.
3. The promises of the great things in store for God’s faithful people, more than eye hath seen, or ear heard, strengthened their faith, and quickened their desires of his appearing gloriously and speedily to help them. For since the beginning of the world, men have not heard, nor perceived by the ear, neither hath the eye seen, O God, besides thee, what be hath prepared for him that waiteth for him: great as the wonders of God’s mercy in the deliverance of his people have appeared, yet other wonders of mercy and grace, known only to God, are yet in store for them that love him. The apostle, 1Co 2:9 particularly applies these words to the knowledge of the Gospel truths, which neither the light of nature, nor the deepest researches of human wisdom, could discover, without a revelation from God; nor even then, till he gave the seeing eye, and opened the understanding to understand the Scriptures: and when the eyes are in a measure enlightened, and we comprehend many truths, we still know but in part; many revealed truths are still mysterious and incomprehensible; and we wait for a more perfect state, when we shall know even as we are known. Thou meetest him that rejoiceth, and worketh in righteousness; rejoiceth in God his Saviour, in the grace bestowed, and the glory promised; and, in consequence, walks under the influence of the Spirit of holiness, desiring to please God in all things: those that remember thee in thy ways; in all instituted ordinances, means of grace, and providences; improving them, in order to maintain nearer communion with God. Now, where souls are thus found, waiting on God, he will meet such with his mercies, denoting his readiness to hear, pardon, and save them out of all their troubles. Note; (1.) Faith in God will produce patient waiting upon him, and that shall never be disappointed. (2.) Much is yet unknown by us of the riches of grace to which in this life we may attain, and more with respect to the glory prepared for the faithful in eternity. (3.) They who would meet God, must be found in the way of righteousness; out of that we may, not expect his presence or blessing. (4.) Cheerfulness in the ways of God is the ornament of our walk, as well as highly our duty. Gloomy and melancholy Christians are a discouragement to his service. (5.) As all God’s ways are right, in all let us remember him; in prosperity thankful and humble, in adversity resigned and patient; praising him in all and for all, and assured that all shall work together for our good.
4. Desiring to return to him, they still hope and trust in his promises, notwithstanding their sins. Behold, thou art wroth, for, or because, we have sinned, and justly provoked God’s displeasure. In those is continuance; in the ways of righteousness God’s favour would be secured to them: and we shall therefore be saved, in those blessed ways. Some translate the words, bahem olam venivvasheang, In those, our sins, we have been ever, being thus conceived, and from the womb transgressors; yet we shall be saved, sincerely coming to thee through the riches of a Redeemer’s grace extending to the case of the most desperate sinner. Note; While we see and lament our sins, acknowledge God’s justice in our punishment, and cast our souls at his feet, we cannot perish there.
2nd, They had confessed, We have sinned; now they enlarge on their transgressions, confessing and bewailing them, justifying God in their afflictions, acknowledging their own unworthiness of the grace which they called for, and, pleading their misery, cast themselves on his mercy.
1. They confess their guilty state. But we are all as an unclean thing, or person, which is the state of every man by nature; and they whose eyes are most enlightened to know their real condition, will most lament their deep and desperate guilt and corruption within, till Christ be fully revealed. This also particularly respected the deplorable estate of the Jewish people, who were sunk almost universally into the dregs of iniquity. And all our righteousnesses are as filthy rags, naturally most impure: which is true, not only of the ceremonial righteousness of forms, and rites, and outward devotions, but of all moral righteousness arising from self-confidence, and intended to commend us to God for pardon and acceptance.
2. They acknowledge the general carelessness and neglect of God’s worship. And there is none that calleth upon thy name; none, comparatively speaking, who had any desire to seek God for pardon or grace. There is none that stirreth up himself to take hold of thee; they who performed their devotions, did it either to support a good opinion of themselves, or through the force of habit, and were so lifeless, lukewarm, and negligent in them, that they knew nothing of the importunity of prayer, or the wrestlings of faith; and such services added but to the number of their sins. Note; (1.) There is not a surer proof of a careless and lost soul, than the neglect of private prayer. (2.) The life of prayer is faith, which lays hold of God’s promises, and will not quit him without a blessing. (3.) Our cold hearts need much to be stirred up to the work of prayer, for spiritual sloth is grievously apt to creep even upon believers.
3. They own their afflictions to be the fruit of their sins. We all do fade as a leaf; our professions wither, our root is sapless, our boughs blasted; and our iniquities, like the wind, have taken us away. As the autumnal blasts shake down the withered leaf, and hurl it away, so did the wrath of God, because of their iniquities, disperse them first in Chaldea and the countries of the Babylonish monarchy; and now the dispersion is become universal. For thou hast hid thy face from us in displeasure, and hast consumed us, because of our iniquities. Note; False professors, however blooming they may for a time appear, will quickly be blasted: usually in this world their decays are manifest; at least, at death their leaf falls, and the wind of vengeance hurls them into hell.
4. They plead their relation to God, notwithstanding the prevailing iniquity. Some were still found faithful, and, as a people, God had not cast them all away. But now, O Lord, thou art our Father; though we have done so much against thee, we cannot quit this endeared relation: correct us as a father, but do not utterly disinherit us. We are the clay, and thou our potter; mould us to thy will; we are content to be and suffer according to thy pleasure; only remember, we are all the work of thy hand, created by thy power, by peculiar mercy collected into a people, therefore destroy not thine own work.
5. They intreat, if not the removal of their sufferings, yet a mitigation of them, and some prospect of their end. Be not wroth very sore, O Lord; correct us but in measure, not in fierce anger, lest we be utterly consumed: neither remember iniquity for ever; but forgive at last, and remove from us thy heavy hand. Behold, see, we beseech thee, we are all thy people; and therefore, though thou visit our iniquities with the rod, and our sin with scourges, yet take not thy loving-kindness utterly from us.
6. They spread their miserable state before God. Their cities desolate and in ruins, their country a wilderness, and Zion’s palaces lying in the dust; and, what was still a bitterer cause of anguish, their holy and beautiful house, that temple so magnificent and glorious, where the Shechinah once abode, and holy worship was offered to God, where their fathers of old praised the Lord, is now burned up with fire, which was the consummation of their miseries: and all our pleasant things are laid waste; not merely their palaces and possessions ruined, but, above all, their sacrifices ceased, their feasts of gladness at an end, the worship of God interrupted, and no more songs of praise resound in the courts of the Lord’s house. Note; (1.) Human misery is an object of the divine compassions. (2.) They who have truly at heart the interests of God’s kingdom, are more concerned for the desolations of the spiritual temple, than for any losses of their own.
7. They humbly and earnestly expostulate with the Lord on their unhappy case. Wilt thou refrain thyself for these things? shall not jealousy for thine own glory awake? thy bowels of mercy yearn over our miseries? Wilt thou hold thy peace, as an unconcerned spectator of these things, and afflict us very sore? shall there be no end nor abatement of our sufferings? surely thou wilt not contend for ever: arise, O Lord, plead thy own and thy people’s cause! Note; Though God long and heavily afflict sinners, let them not utterly despair, if they sincerely desire and determine to return to him.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
READER! let us learn from this Chapter, how we are to pray, and what we are to pray for. Surely, the Holy Ghost hath caused this prayer of the Church; which he awakened by his grace, to be recorded and handed down through all ages of the Church, as a standing pattern of what words we are to take, and to come with before the Lord: And how sure that the Lord will hear the prayer he awakens in grace, and answer it in mercy.
Blessed Spirit of grace and supplication! thou who didst thus teach the Church; Lord, I beseech thee, teach me! For unless my soul feels thy sweet influences in an hour of prayer, too well I know, that my poor soul will be indifferent and unawakened to the employment, and cold and lifeless in it. But if thou, Lord, wilt graciously set me to pray, sure I am, thou wilt give me a spirit in prayer; And then shall I call upon a gracious Covenant God in Christ, and neither the mountains of sin in my poor nature, nor the hills of unbelief in my soul will stop the gracious communications from above; but Jesus will be glorified in causing his grace to shine upon my soul; and God will manifest himself, as a prayer-hearing God, to my humble petitions in Jesus. Then shall I run the way of thy commandments, when thou hast enlarged my heart.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 64:12 Wilt thou refrain thyself for these [things], O LORD? wilt thou hold thy peace, and afflict us very sore?
Ver. 12. Wilt thou refrain thyself for these things? ] Or, Canst thou contain thyself at these things? No, he cannot; witness his answer hereunto. Isa 65:1 The obstinate Jews do in vain still recite these words in their synagogues, as Jerome here noteth.
Wilt thou hold thy peace?
And afflict us very sore?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
refrain Thyself: i.e. refuse to give way in compassion, &c. Compare Gen 43:1; Gen 45:1. Gen 42:14; Gen 63:15.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 42:14, Psa 10:1, Psa 74:10, Psa 74:11, Psa 74:18, Psa 74:19, Psa 79:5, Psa 80:3, Psa 80:4, Psa 83:1, Psa 89:46-51, Zec 1:12, Rev 6:10
Reciprocal: 2Ch 6:24 – pray Isa 63:18 – our Isa 65:6 – I will Dan 9:18 – incline Hab 1:13 – holdest Mar 4:38 – carest
Fuente: The Treasury of Scripture Knowledge
64:12 Wilt thou restrain thyself {n} for these [things], O LORD? wilt thou hold thy peace, and grievously afflict us?
(n) That is, at the contempt of your own glory? Though our sins have deserved this, yet you will not permit your glory thus to be diminished.
Fuente: Geneva Bible Notes
In conclusion, Isaiah asked the Lord if He would restrain Himself from acting in view of all these conditions. One could paraphrase here: "Lord, how can You not do something after all that has happened?" Would He remain silent to His people’s prayers and allow their affliction to continue beyond what they could endure? Would He show no compassion?
The next two chapters give the Lord’s response to this impassioned prayer of intercession for hopeless Israel.