Exegetical and Hermeneutical Commentary of Isaiah 59:19
So shall they fear the name of the LORD from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him.
19. The effect of the judgement, as a manifestation of Jehovah’s glory, will be coextensive with humanity. The verse gives no hint that the judgement itself will be universal; the nations are affected by it only in so far as it reveals the character and deity of the God of Israel. Comp. ch. Isa 18:3.
fear the name of the Lord ] Cf. Psa 102:15.
When the enemy shall come in, &c. ] R.V. reads: for he shall come as a rushing stream (marg. a stream pent in), which the breath of the lord driveth. The rendering of A.V. is based on the Targ., Pesh., and Jewish commentators, and is followed by a few in recent times; that of R.V. has the authority of the LXX. (in part) and Vulg., and is adopted by nearly all the best modern authorities. The chief points of difference are (1) the construction of the word which A.V. translates by enemy (Heb. cr). According to the Massoretic pointing and accentuation it is the subject of the sentence, and may be rendered indifferently “adversary” or “adversity.” On the other view it is an adjective qualifying “stream,” and may mean either as an act. part, “rushing,” or (less probably) “straitened,” “pent up.” (2) The verb for lift up a standard (R.V. “driveth,” Heb. n). The A.V. understands it as a denominative from the common word for “standard” (see on ch. Isa 10:18), while the R.V. derives it from the verb for “flee” (Pil‘el = “drive forward”). The other differences need no elucidation. The second interpretation is alone suitable to the connexion, which “requires a continuous description of the theophany” (Cheyne). For the image in the last clause cf. ch. Isa 30:28 (“His breath is as an overflowing stream”).
Fuente: The Cambridge Bible for Schools and Colleges
So shall they fear – That is, the result of the divine interposition to punish his enemies, shall be to secure the acknowledgment of the existence and perfections of Yahweh in every part of the world. See especially the notes at Isa 45:6.
When the enemy shall come in – There has been great variety in the interpretation of this passage, and it is remarkable that our translators have departed from all the ancient versions, and that the present translation differs from nearly all the modern expositions of the place. Lowth renders it:
When he shall come like a river straitened in his course,
Which a strong wind driveth along.
Jerome (the Vulgate) renders it, When he shall come as a violent river which the Spirit of the Lord (spiritus Domini, or the wind of the Lord, that is, a strong wind) drives along. The Septuagint, For the wrath of the Lord will come like an impetuous stream; it will come with fury. The Chaldee, When they shall come who oppress, like an overflowing of the river Euphrates. The Syriac, Because when the oppressor shall come as a river, the Spirit of the Lord shall humble him. The reason of this variety of interpretation is the ambiguity of the Hebrew words which occur in the verse. The word which in our common version is rendered the enemy ( tsar, from tsarar, to press, compress, bind up together; intrans. to be straitened, or compressed), may mean either:
1. An adversary, enemy, persecutor, synonymous with ‘oyeb, as in Num 10:9; Deu 32:27; Job 16:9; or,
2. Straits, affliction Psa 4:2; Psa 18:7; Psa 44:11; or,
3. Strait, narrow Num 22:26; Job 41:7.
It may be, therefore, here either a noun meaning an enemy; or it maybe an adjective qualifying the word river, and then will denote a river that is closely confined within its banks, and that is urged forward by a mass of accumulating waters, or by a mighty wind. According to this, it will mean that Yahweh will come to take vengeance with the impetuosity of a river that swells and foams and is borne forward with violence in its course. The comparison of a warrior or hero with such a mighty and impetuous torrent, is exceedingly forcible and beautiful, and is not uncommon (see the notes at Isa 8:7). The phrase rendered the Spirit of the Lord ( ruach yehovah), may denote the wind of Yahweh, or a strong, violent, mighty wind. The appropriate signification of the word ruach, is wind, or breath; and it is well known that the name of God is often in the Scriptures used to denote that which is mighty or vast, as in the phrase, mountains of God, cedars of God, etc.
There is no reason why it should be here regarded as denoting the Spirit of God, – the great agent of enlightening and reforming the world. It may be understood, as Lowth and others have applied it, to denote a strong and violent wind – a wind urging on a mass of waters through a compressed and straitened place, and thus increasing their impetuosity and violence. The phrase Spirit of God ( ruach ‘elohym), is used to denote a strong wind, in 1Ki 18:12; 2Ki 2:16; Isa 40:7; Eze 12:14; Eze 13:13. The word rendered in our version, shall lift up a standard ( nosesah), rendered in the margin, put him to flight, if derived from nasas, and if written with the points nasesah, would denote to lift up, to elevate, as a standard or banner, or anything to oppose and retard a foe. But the word is probably derived from nus, to flee, in the Piel noses, to impel, to cause to flee.
Here it means, then, that the mighty wind impels or drives on the compressed waters of the stream, and the whole passage means that Yahweh would come to deliver his people, and to prostrate his foes with the impetuosity of a violent river compressed between narrow banks, and driven on by a mighty wind. True, therefore, as it is, that when a violent enemy assails the church; when he comes in with error, with violence, and with allies, like a flood, Yahweh will rear a standard against him, and the influences of the Spirit of God may be expected to interpose to arrest the evil; yet this passage does not teach that doctrine, nor should it be so applied. It does teach that Yahweh will go forth with energy and power to defend his people and to prostrate his foes.
Fuente: Albert Barnes’ Notes on the Bible
Isa 59:19
When the enemy shall come in like a flood.
—
Moral invasions
These words suggest–
I. THE MORAL INVASION OF HUMAN SOULS.
1. The soul has an arch enemy. This enemy is called by different names. The old serpent, the devil, Satan, roaring lion, etc. He is characterized by great power, malignity, craft. He has mighty armies under his power. Principalities and powers, etc.
2. This arch enemy sometimes makes a tremendous onslaught. Cometh in like a flood. There are times in the human soul when evil seems to rush on it as an overwhelming torrent.
II. THE ALL-SUFFICIENT GUARDIAN OF HUMAN SOULS. The Spirit of the Lord shall lift up a standard against him. The soul that gives itself up to Divine guardianship has an impregnable fortress.
1. The Spirit of the Lord is stronger than the enemy.
2. The Spirit of the Lord is wiser than the enemy. The Spirit of the Lord has an intellect, that overrules, battles, subordinates all the workings of the foe. He makes his hellish discord swell the harmonies of the universe.
3. The Spirit of the Lord is nearer to the soul than the enemy. The soul does not live in the devil, but the soul lives in the Spirit; the soul can live without the devil, the soul cannot live without the Spirit.
(1) How great is man! The objects both of hellish and of heavenly interests and efforts.
(2) How critical is destiny! We are in an enemys territory. (Homilist.)
The great enemys opposition overcome
I. THE ENEMY.
1. Worldliness.
(1) Fashion.
(2) Business cares.
(3) Pleasures.
2. Political sins.
(1) Party spirit.
(2) License of vice.
II. CHARACTER OF THE ENEMYS OPPOSITION.
1. Active. Shall come in, etc.
2. Vehement. Like a flood.
III. THE ENEMY CONFRONTED. The Spirit of the Lord shall lift up a standard against him.
1. In the faithful, earnest preaching of the Gospel.
2. In the social services of the Church.
3. In the godly example of Christians. (J. S. Clomer.)
The standard of heaven lifted up against the powers of hell and their auxiliaries
I. AN ATTACK made by hell and its auxiliaries upon the kingdom and interest of Christ. The enemy shall come in like a flood. Notice–
1. By whom the attack is made. The enemy. The Church of God, or His saints in this world, have many enemies. They are expressed in the singular number, because of their unity in their designs against Christ and His kingdom, and because they attack under one principal leader and commander, namely, the god of this world, whose kingdom Christ came to overthrow.,
2. The manner of the enemys attack. He comes in like a flood, with great violence and noise, as though he would sweep away all clean before him Rev 12:15). It is no unusual thing, in Scripture, to represent the irruptions of hell and its armies upon the Church of God under the notion of a rapid flood or river, which threatens the ruin of everything that stands in its way (Psa 93:3).
3. The progress of the standard I understand Christ, who is not only a standard-bearer among ten thousand (Son 5:10), but the Standard or ensign itself (Isa 11:10). By the lifting up of the standard I understand the displays of the glory of Christ in a Gospel dispensation, accompanied with the efficacy of the Spirit of the Lord.
4. The repulse itself given to the enemy of the Spirit of the Lord He is put to flight (Marg.)
, or, as Calvin reads It, the Spirit of the Lord shall drive him back like the waters of Jordan, which were driven back towards their fountain, when they stood in the way of Israels entry upon the possession of the promised land.
5. The certainty of this promise of driving back the enemy–it is not a maybe, but a shall be. (E. Erskine.)
The enemy of the people of God
I. WHO IS THE ENEMY THAT COMES IN LIKE A FLOOD? The devil, called sometimes the god of this world.
1. Satan has a strong party within, to wit, indwelling sin.
2. The world without us is another main auxiliary of hell–the profits, pleasures and preferments of the world, called by the apostle, the lust of the flesh, the lust of the eves and the pride of life.
II. WHY THIS ENEMY IS LIKENED TO A FLOOD.
1. Because of the noise, made by error, persecution, defections, and violences of all kinds. The poor soul is many times put in such confusion, through the noise of these mighty waters, that it cannot hear the voice of God either in His Word or providences.
2. Because of their multitude.
3. Because of their unity in bending all one way in their opposition against Christ and His cause.
4. Floods are mighty, violent and rapid in their motion.
5. They are of a sweeping nature, and are ready to hurl down everything that is not well fixed.
6. A flood is in a continual motion; so the actings of sin and Satan and the world, against Christ and His cause, are incessant.
III. THE PROGRESS OF THE ENEMY. How far may he come in!
1. The enemy may come in within the borders of Zion (Mic 5:5-6).
2. The enemy comes in, not only within the borders, but even into the palaces of Zion, her public assemblies for divine worship (Job 1:6).
3. The enemy may come into the pulpits of the Church by an erroneous and corrupt ministry (Jud 1:4).
4. The enemy may come into the judicatories of the Church, which are the thrones of judgment; so far may the enemy come in as to influence those judicatories to join hands with the spoilers and oppressors of the people of God, instead of defending them.
5. The enemy may come into the dwellings of Jacob. The devil lodgeth in the house of the wicked, and he may come in and work much mischief in the house of a godly David.
6. He may come into your closets, and go along with you to your knees, when you would be alone with God.
7. The enemy may come into your very heart.
IV. THE CERTAINTY OF ALL THIS.
1. Plain Scripture testimony (Rev 2:10).
2. The state of the believer in this world–a militant state.
3. The experience of the saints of God in all ages.
V. INFERENCES.
1. This world is not the believers resting-place. If it were, of all men he would be the most miserable.
2. See, hence, why it is the believer frequently expresseth such longing desire to be away.
3. See, hence, the need that we have of Christ in his kingly office, to subdue, restrain, and conquer all His and our enemies.
4. See, hence, encouragement to poor tossed and tempted believers. Though the enemy come in like a flood, the Spirit of the Lord shall lift up a standard against him. (E. Erskine.)
Encouragement
1. Thy enemies are Gods as well as thine.
2. The Lord of hosts is with thee: God is upon thy side.
3. The enemy is already defeated and baffled by thy glorious Head and General; thou hast only a shattered enemy to grapple with.
4. There are many triumphing in glory, against whom the floods did run with as great violence as they do now against thee.
5. The battle will soon be over.
6. The word of command is given by the glorious General, Fight, the good fight of faith, stand fast in the faith, quit yourselves like men, be strong. (E. Erskine.)
The enemy coming in as a flood
1. He sometimes casts out a flood of error; he studies to corrupt the simplicity of the Gospel, and to turn men away from the pure and precious truths of God.
2. Sometimes the enemy comes in with a flood of open persecution.
3. Sometimes he comes in with a flood of manifold corruptions upon the visible Church. Sometimes he studies to corrupt the worship of God by superstition, mingling in ceremonies of mans inventions with the pure ordinances of Divine institution. Sometimes he breaks in upon the government and discipline of the Church, attempting to introduce schemes of government not warranted by the Word of God. Sometimes he comes in with a flood of profanity corrupting the lives of professors, to the scandal of religion; sometimes with a flood of neutrality and indifferency about the things of God, under the colour of moderation. (E. Erskine.)
Temptation overcome
I. THE CONFLICT. The enemy shall come in like a flood. It is a startling metaphor. Away up on the hills there is a lake or reservoir dammed up.
Suddenly the barrier breaks; and there comes a great rush of water down the hillside upon the unsuspecting valley beneath, sweeping away before it the hay-ricks, the stables of the cattle, the hovels of the poor, and the mansions of the great, overwhelming all life in one common watery grave, leaving presently, when it is passed, a desert where there had bloomed a garden of the Lord. Evil is always imminent just as the reservoir is always threatening. Not to watch against it, not sometimes to lift the eye to see whether the barrier holds, not to know that you are in danger, is insensate folly. But there are special crises of temptation comparable to the moment when the barrier breaks and the water pours down upon the land. So is it with the temptation of despair. So it is when we are tempted to sudden passion. Is this not true of the evil in society around us? The dragon has been pouring forth streams of water to sweep away the Word of God upon our world. It was so in the days of Pagan persecution; it was so in the days of mediaeval darkness; it was so just before Wyclif, our morning star, and Luther, the minor sun, protested against the evils of their time; it was so at the end of the eighteenth century, when the parsons were dissolute and drunken and fox-hunting; and when Socinian heresy filled Nonconformist pulpits, and when the masses of the people were drenched in stupidity and sin. Such times as these, when the enemy comes in like a flood, recur with periodicity in the history of men. We do well, then, to confess our impotence. You cannot resist that flood by your resolutions, by your pledges, by your endeavours; you may as well throw up your hands at once and cry with Jehoshaphat, We have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon Thee. At such times we may always count upon God.
II. THE AUGUST AND LONELY WARRIOR depicted in the text. It would seem almost in this chapter as though He was like a warrior resting. He has put off His helmet and His breastplate, and divested Himself of His garments. But suddenly He sees the encroachment of the enemy over the lonely spirit or over the world. He steps forward and wins. He sees that there is none to help; He wonders that there is no intercessor, therefore His arm brings salvation. Mark that word–the arm of the living Christ brings salvation to man when no one else can help him.
III. OUR FATAL LIMITATIONS. Why is it that we are not always conquerors? The answer comes in verses 1-3. There is some fatal hindrance in your life that saps Christs power. (F. B. Meyer, B. A.)
The standard uplifted in the face of the foe
I. We shall take the general statement of the text as referring to THE CONFLICT WHICH IS RAGING IN THE CHRISTIANS INNER MAN.
1. It is well for us distinctly to understand the position of the Christian. This is not the land of our triumph, neither is this the period of our rest. There is one whose name is called the enemy, the evil one; he is the leader among your adversaries; hating God with all his might, he hates that which he sees of God in you.
2. The text leads us to look for seasons when this position will be more than ordinarily perilous.
3. It will be well for you who know the spiritual conflict to be thoroughly conscious of your own utter impotence against this terrific danger. What can a man do against a flood?
4. The text, after having plainly bidden us thoroughly realize our position, and after suggesting to us our weakness, bids us turn to our only help, a Helper mysterious but Divine.
5. We have then to fall back as to our present difficulty, whatever it may be, upon spiritual power. If the battle of salvation were to be fought by man alone, then you and I might throw down sword and shield and despairingly give it all up, but when we understand that the Spirit of God has laid bare His holy arm to save us, we are not afraid of the worst moment in the fight.
6. Let us now take two or three instances in which this great truth is conspicuous. This is true of a soul under conviction of sin. After conversion it frequently happens, and especially to those who have been guilty of gross sin before conversion, that temptation comes in with unusual force. Another case sometimes occurs to a Christian, when it is not so much enticement to sin as temptation to doubt.
II. Let us now turn to THE HOLY WAR WITHOUT US. The Christian Church is too conspicuous an object of Divine love not to be the butt of the malice of the powers of darkness. (C. H. Spurgeon.)
In time of flood
These heartening words were spoken to exiles who were preparing to return to the homeland. When they lifted their eyes to the possibilities of return they seemed to gaze upon range after range of accumulating difficulties which would obstruct their journey home. As often as the prophet proclaimed their deliverance they proclaimed their fears. Their fears were aid one by one, but as soon as one was laid another arose! The enemies on the right hand and the left hand, what about them? The hostile peoples will accept their chance, and will come down upon the returning company in destructive array I When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. We, too, are exiles returning to the homeland. We, too, have been in the dark realms of captivity, and by His redeeming grace our eyes have been lifted toward the better country. And we, too, are full of uncertainties and fears. There is a desert to traverse, a wilderness to cross, waters to pass through, mountains to climb, and we know not how we may safely reach our journeys end. And particularly are we beset by the enemy, who suddenly and unexpectedly roars down upon our path. But if we have the fears, ours, too, are the promises. Between the enemy and ourselves there shall be erected the standard of the Lord.
1. When the enemy shall come in like a flood. The figure is surely taken from the riverbeds of their native land. They had looked upon the dry, bleached ravines in time of drought, when scarcely a rivulet lisped down its rocky course. And then the rain had fallen on the hills, or the snow had melted upon the distant mountains, and the waters had torn down like a flood. I have picnicked away up in the solitudes of the higher Tees, when there was only a handful of water passing along, a little stream which even a child could cross. And once I saw what the natives call the roll coming away in the distance. Great rains had fallen upon the heights, and this was their issue; in a moment the quiet stream became a roaring torrent, and shouted along in thunderous flood. That, I think, is the figure of my text. Now, what are some of these flood times in life when the enemy comes against us in overwhelming power?
(1) There is the flood of passion. Floods always destroy something valuable and beautiful. And so it is with the flood of passion that sweeps through the soul. It always damages the life through which it flows. Some seed of the kingdom, just beginning to germinate, is washed out of the ground. Some tender growth is impaired or destroyed, some little plant of meekness, or gentleness, or faith, or hope, or love. Even onlookers can frequently see the ruin; and to the Lord the fruitful place must become a desert.
(2) Sometimes the flood is in the form of a great sorrow, and we are engulfed by it. There is a sorrow appointed of the Almighty, but it is never ordained to hurt or destroy. And yet how often this particular flood, rushing into a life, works havoc with spiritual things. In one of our churches a little while ago a flood occurred, and the two things that were injured were the heating apparatus and the organ. I could not but think of the destructiveness wrought in the soul by the gathering waters of sorrow. Very frequently they put out the fires of geniality, and they silence the music and the song. And so it is with all the perilous waters that arise in human life.
(3) Sometimes the flood gathers from a multitudinous contribution of petty cares. Now, whenever a flood in the life damages a life the work is the work of the devil. When I am tempted into overflowing passion, or into excessive sorrow, or into overwhelming care, it is the work of the enemy. I think that if we could realize this we should be greatly helped in these perilous and frequently recurring seasons. If we could only practise our eyes so as to see in the tempting circumstance the face of the evil one we should be less inclined to the snare.
2. The Spirit of the Lord will lift up a standard against him. King Canute had his regal chair carried down to the flowing tide, and he commanded the waters to retreat. The waters paid no heed, and the mighty flood advanced. But our King raises His standard against the threatening flood, and the retreat is absolutely assured. Have you noticed that wonderfully suggestive passage in the Book of Revelation where a promise is made of help in the time of flood? And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away at the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. That great promise has been abundantly confirmed in countless lives. Even the earth itself is our ally in contending with the foe. The beauties of nature will help us to contend with the forces of evil desire. But we have more than nature as our defence; we have the Lord of nature, the Lord in nature, not so much the supernatural as the Spirit who pervades nature and all things. And so, too, it is in the flood times of sorrow. The Spirit of the Lord will engage for us, lest we be swallowed up with overmuch sorrow. Have I not seen sorrow come into a life, and it has been entirely a minister of good and never of ill? The devil has not got hold of it, and used it as a destructive flood. It has been a minister of irrigation rather than destruction, and in the moist place of tears beautiful ferns have grown, the exquisite graces of compassion and long-suffering and peace. The Spirit of the Lord will lift up a standard! Well, then, let Him do it. Do not let us attempt to do it for ourselves. Let us hand it over to Him. Undertake Thou for me, O Lord. The life of faith just consists in a quiet, conscious, realizing trust in the all-willing and all-powerful Spirit of God. (J. H.Jowett, M. A.)
An overpowering manifestation of God
We explain the passage thus: Jehovah will come like a river, one hemmed in, which a wind of Jehovah (i.e a violent tempest) rolls along in rapid course. (F. Delitzsch, D. D.)
The Spirit of the Lord shall lift up a standard against him
The opposing standard
I. THE STANDARD-BEARER. The Spirit of the Lord.
II. THE STANDARD. Christ. He is fitly resembled to a standard on the following accounts.
1. The standard is a signal of war. When Christ descended to this lower world, and came upon an expedition of war against the god of this world, and his usurped empire over the children of men, this war was proclaimed Gen 3:15).
2. A standard is a signal of peace. When peace is proclaimed the white flag or ensign is displayed. As the appearance of God in the nature of man was a signal of war against hell, death and sin; so it was a signal of peace to man upon earth.
3. A standard is an ensign of victory. So a risen and living Redeemer is a signal of His victory over the powers of hell.
4. A standard is a signal of gathering. When the standard is set up, the army is to gather, volunteers are to be enlisted. The manifestation of Christ in the flesh, and the revelation of Him in the Gospel, is a signal to lost sinners to shake off the tyrannical yoke of sin and Satan, that they may, under Christs conduct, recover their ancient liberty (Gen 49:10; Isa 11:10).
5. A standard is for direction and order; when the army is to march, the standard goes before, and the soldiers know whereaway to move by the motion of their standard.
III. THE LIFTING UP OF THIS BLESSED STANDARD.
1. The first uplifting of it was in the eternal counsel of Heaven, before ever the foundation of the world was laid (Pro 8:23).
2. It was lifted up in the first promise (Gen 3:15).
3. In the actual incarnation, obedience and death of the Son of God.
4. By the resurrection of Christ from the dead, and His exaltation at the right hand of the Majesty on high.
5. In the dispensation of the everlasting Gospel.
6. When there is any remarkable appearance for Christ and His cause, in a Church or nation, in opposition to any of the works of the devil.
7. When God in His providence breaks and baffles wicked and blood-thirsty persecutors, who were making havoc of His Church, granting them respite and deliverance from trouble.
8. This royal Standard is lifted up by the Spirit of the Lord in the morning of conversion, when through discoveries of the glory of Christ, the soul is determined to make a surrender of its heart, and to lift up the everlasting doors, that this King of glory may come in.
9. The Spirit of the Lord lifts up the Standard in every renewed manifestation and discovery of the glory of Christ, especially after a dark night of desertion, temptation, and despondency.
IV. WHENCE IS IT THAT THE LIFTING UP OF THE STANDARD, OR THE DISPLAYING OF THE GLORY OF CHRIST BY THE SPIRIT OF THE LORD, GIVES A REPULSE TO THE ENEMY, OR DRIVES HIM BACK:
1. The displaying of the glory of Christ by the Spirit of the Lord, sets faith in a lively exercise, which is the great engine whereby we are enabled to overcome Satan, the world, and all our enemies.
2. By displays of the glory of Christ, love is inflamed.
3. Displays of the glory of Christ inspire the soul with courage and strength to oppose the enemy, when he comes in like a flood.
4. Displays of the glory of Christ, by the Word and Spirit of the Lord, dispirit the enemy, though coming in like a flood. (E. Erskine.)
The Churchs power
See, hence, what it is that makes a Church terrible as an army with banners, to the powers of hell, and the wicked of the world. It is not carnal wisdom and policy; it is not a yielding to the humours of men in the matters of Christ; it is not a squaring our conduct according to the wisdom of this world: no, it is the presence of the Spirit of the Lord, and a following the standard of the Word, which He has given for a lamp unto our feet, and a light unto our paths. (F. Delitzsch, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. When the enemy shall come in like a flood] This all the rabbins refer to the coming of the Messiah. If ye see a generation which endures much tribulation, then (say they) expect him, according to what is written: “When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him.”
Kimchi says, he that was the standard-bearer always began the battle by first smiting at the enemy. Here then the Spirit of the Lord is the standard-bearer, and strikes the first blow. They who go against sin and Satan with the Holy Spirit at their head, are sure to win the day.
The Spirit of the Lord shall lift up a standard against him – “Which a strong wind driveth along.”] Quam spiritus Domini cogit, “Which the Spirit of the Lord drives on.” – Vulg. nosesah, pihel a nus fugit. Kimchi says his father thus explained this word: nosesah interpretatur in significatione fugae, et ait, spiritus Domini fugabit hostem; – nam secundum eum nosesah est ex conjugatione quadrata, ejusque radix est nus: “nosesah he interpreted in the signification of flight, – The Spirit of the Lord shall put the enemy to flight; for according to him the root of the word is nus, he put to flight.” The object of this action I explain otherwise. The conjunction vau, prefixed to ruach, seems necessary to the sense, it is added by the corrector in one of the Koningsberg MSS., collated by Lilienthal. It is added also in one of my own.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Fear the name of the Lord, i.e. either worship the Lord; for the name of God is put for God himself, as hath been often showed, and fear is put for his worship; or make his name renowned.
From the west, viz. the western part of the world.
His glory, or the glorious God.
From the rising of the sun, viz. the eastern parts of the world. The sum is, the whole world, either a synecdoche of the part for the whole, or if you divide the world through the poles, the one half will be east, and the other west, and so compriseth the whole world. It shall fear and worship God, and make his name renowned, laying aside their idolatries; whether you refer it to the deliverance of his people out of Babylon, when they shall hear how God hath executed vengeance on his enemies; or to the redemption by Christ, and his calling of the Gentiles, Mal 1:11.
When the enemy shall come in like a flood; either against the Babylonians, as some understand it, and so it is probably meant of Cyrus, who shall come like a violent flood, against whom there is no head to be made; him God would stir up against the Babylonians for the deliverance of the Jews. Or against his own people; and so it may have either,
1. A more particular respect to Jerusalem, when Sennacherib came up against it; which suits well with what God saith of him, Isa 8:7,8. Or,
2. More general, at what time soever the devil or his instruments shall make violent irruptions upon the church, Rev 12:15; for powerful enemies invading a country are oft compared to a river. See Poole “Isa 18:2“. It is an allusion to the overflowing of Euphrates, which by its violent inundations was wont to do much hurt and damage to the Babylonians. The Spirit of the Lord shall lift up a standard against him: and here again, if it be taken in the first sense, viz. against the Babylonians, then the meaning is, God himself shall as it were carry the standard in the midst of Cyruss army, the Medes and Persians, and that with a great deal of fury, intimated here by the
Spirit of the Lord; for spirit is often used among the Hebrews for the passions of the soul, as anger, wrath, fury, &c. Or, as a violent blast or gale of wind, shall help forward the violence of the torrent; and if so, then
him, by an enallage of the number, which is frequent, is put for them. But if in either of the other two senses, viz. with particular respect to Sennacherib, then the Spirit of the Lord, as with a blast, only shall puff him away, which was made good, Isa 37:7,36,37. Or with more general reference to the violence of enemies against the church; then the meaning is, God shall make known himself to take their part and defend them, Psa 48:3-5, and cause the enemies to give back, or put them to flight, as in the margin, Isa 17:12-14, and that without power, but by his Spirit alone, as easy as by a puff of wind, Zec 4:6. Again, if you take this (as some learned men do) in a spiritual sense, then it notes the suddenness of the gospels spreading itself by the Spirit in the ministry of the apostles and evangelists, bearing down like a flood all that opposes it, the Lord Jesus Christ being lifted up in it as a banner or ensign: but this sense, though true, seems to be more forced, and as it relates to temporal deliverances, more genuine and natural: however, the prophet being about to speak of the spiritual deliverances and state of the church by Christ, he seems to slide, as it were, into it by such plain allusions and types, being to speak of it more directly in the following chapters.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. (Isa 45:6;Mal 1:11). The result of God’sjudgments (Isa 26:9; Isa 66:18-20).
like a flood (Jer 46:7;Jer 46:8; Rev 12:15).
lift up a standardrather,from a different Hebrew root, “shall put him to flight,””drive him away” [MAURER].LOWTH, giving a differentsense to the Hebrew for “enemy” from that in Isa59:18, and a forced meaning to the Hebrew for “Spiritof the Lord,” translates, “When He shall come as a riverstraitened in its course, which a mighty wind drivesalong.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
So shall they fear the name of the Lord from the west, and his glory from the rising of the sun,…. The eastern and western antichrist being destroyed, way shall be made for the spread of the Gospel east and west; which shall be everywhere embraced, and the true worship of God set up; and the glorious name of the Lord, or the Lord who is glorious in his name, nature, perfections, and works, shall be feared and served from the rising of the sun to the setting of the same, or by all nations under the heavens; see Mal 1:11 and even those that are left in the antichristian states, and escape the general ruin, shall be frightened at his judgments, fear his great and awful name, and give glory to the God of heaven, Re 11:13
when the enemy shall come in like a flood; when Satan, the common “enemy” of mankind, the avowed and implacable enemy of Christ and his people, “shall come” into the world, and into the church, as he will in the latter day; and has already entered “like” an impetuous flood, threatening to carry all before him, introducing a flood of immorality and profaneness, as in the days of Noah and Lot, to which the times of the Son of Man’s coming are likened, Lu 17:26 or else a flood of error and heresy of all sorts; see Re 12:15 and likewise a flood of persecution, as will be at the slaying of the witnesses, that hour of temptation that will come upon all the earth, to try the inhabitants of it, Re 3:10. Aben Ezra compares this passage with, and illustrates it by, that time of trouble which will be, such as never was since there was a nation, Da 12:1 when this will be the case, which seems to be near at hand:
the Spirit of the Lord shall lift up a standard against him; Christ and his Gospel, or Christ the standard lifted up in the ministry of the Gospel, Isa 11:10 a set of ministers shall be raised up, having the everlasting Gospel, which they shall publish to all nations, and which shall have an universal spread; and by means of which the earth shall be filled with the knowledge of the Lord as the waters cover the sea; and which will be a sufficient check to the enemy’s flood of immorality, error, and persecution; and which, after this, shall be no more; see Re 14:6. Some render the words, “when he”, the glorious name of the Lord, or he who is the glory of the Lord, the brightness of his glory;
shall come like a narrow flood, that flows with great swiftness and force, and carries all before it;
the Spirit of the Lord lifting him up for a standard l, that is, in the ministry of the word; “so shall they fear”, c. then multitudes shall serve the Lord, and worship him. The Targum is,
“they that afflict shall be as the overflowing of the river Euphrates; by the word of the Lord shall they be broken;”
and Vitringa thinks there is an allusion to the river Euphrates; interpreting the enemy of the Ottoman Turks, Tartars, and Scythians, stirred up by Satan to distress the church: all this may be applied to the case of particular believers under the assaults of Satan their grand enemy; who seeks all occasions to disturb their peace and destroy their comfort, though he cannot ruin their souls; he comes in, not only into their houses where they dwell, and gives them disturbance there; and into the house of God where they worship, and does all he can to hinder them in attending on the word and ordinances, and to prevent all usefulness, edification, and comfort thereby; but he enters into their hearts, and stirs up the corruptions of their nature, and causes these to rise like a flood, which threaten with bringing them into captivity to the law of sin and death; and attacks them with violent temptations, suggesting that they are not the people of God, the redeemed of the Lamb, or regenerated by the Spirit, but are hypocrites, and never had the work of grace on their hearts; aggravating their sins, and telling them they have sinned the sin against the Holy Ghost, and there is no pardon for them; and at other times filling their minds with blasphemous and atheistical thoughts; all which come upon them sometimes with so much force, that it is like an overflowing flood that threatens with utter destruction; when the Spirit of the Lord within them, who is greater than he that is in the world, lifts up Christ as an ensign or standard to them; and directs them to his blood for peace and pardon, for the cleansing of their souls and the atonement of their sins; where they may see and read, in legible characters, the free and full remission of their sins, and an entire satisfaction to the justice of God for them; and he holds up and holds out the righteousness of Christ unto them, with which God is well pleased, his justice satisfied, and his law made honourable; and by which they are justified from all things, and secured from all charges and condemnation; and who also leads them to the person, power, and grace of Christ, to preserve them in grace to glory, to keep them from falling, and present them faultless before the throne of God; the consequence of which is a check to Satan’s temptations; an antidote to the doubts and fears he injects; and an abundance of spiritual peace and comfort; as well as it engages to fear the Lord and his goodness.
l “etenim veniet (sub. [Dominus] vel [nomen Domini]) instar fluminis angusti, spiritu Domini levante ipsum pro vexillo”, Bootius, Animadv. I. 1. c. 1. p. 68.
Fuente: John Gill’s Exposition of the Entire Bible
The prophet now proceeds to depict the , the symbol of which is the helmet upon Jehovah’s head. “And they will fear the name of Jehovah from the west, and His glory from the rising of the sun: for He will come like a stream dammed up, which a tempest of Jehovah drives away. And a Redeemer comes for Zion, and for those who turn from apostasy in Jacob, saith Jehovah.” Instead of , Knobel would strike out the metheg, and read , “and they will see;” but “seeing the name of Jehovah” (the usual expression is “seeing His glory”) is a phrase that cannot be met with, though it is certainly a passable one; and the relation in which Isa 59:19 stands to Isa 59:19 does not recommend the alteration, since Isa 59:19 attributes that general fear of the name of Jehovah (cf., Deu 28:58) and of His glory (see the parallel overlooked by Knobel, Psa 102:16), which follows the manifestation of judgment on the part of Jehovah, to the manner in which this manifestation occurs. Moreover, the true Masoretic reading in this passage is not (as in Mic 7:17), but (see Norzi). The two in (with the indispensable metheg before the c hateph , and a second to ensure clearness of pronunciation)
(Note: See the law in Br’s Metheg-Setzung, 29.)
and (also with the so-called strong m etheg)
(Note: See idem, 28.)
indicate the terminus a quo . From all quarters of the globe will fear of the name and of the glory of Jehovah become naturalized among the nations of the world. For when God has withdrawn His name and His glory from the world’s history, as during the Babylonian captivity (and also at the present time), the return of both is all the more intense and extraordinary; and this is represented here in a figure which recals Isa 30:27-28; Isa 10:22-23 (cf., Eze 43:2). The accentuation, which gives pashta to , does indeed appear to make the subject, either in the sense of oppressor or adversary, as in Lam 4:12, or in that of oppression, as in Isa 25:4; Isa 26:16; Isa 30:20. The former is quite out of the question, since no such transition to a human instrument of the retributive judgment could well take place after the in Isa 59:18. In support of the latter, it would be possible to quote Isa 48:18 and Isa 66:12, since is the antithesis to shalom . But according to such parallels as Isa 30:27-28, it is incomparably more natural to take Jehovah (His name, His glory) as the subject. Moreover, , which must in any case refer to , is opposed to the idea that is the subject, to which would have the most natural claim to be referred – an explanation indeed which Stier and Hahn have really tried, taking as in Psa 60:4, and rendering it “The Spirit of Jehovah holds up a banner against him, viz., the enemy.” If, however, Jehovah is the subject to , must be taken together (like … , Isa 11:9; , Psa 143:10; Ges. 111, 2, b), either in the sense of “a hemming stream,” one causing as it were a state of siege (from tsur , Isa 21:2; Isa 29:3), or, better still, according to the adjective use of the noun (here with tzakeph , from ) in Isa 28:20; Job 41:7; 2Ki 6:1, a closely confined stream, to whose waters the banks form a compressing dam, which it bursts through when agitated by a tempest, carrying everything away with it.
Accordingly, the explanation we adopt is this: Jehovah will come like the stream, a stream hemmed in, which a wind of Jehovah, i.e., (like “the mountains of God,” “cedars of God,” “garden of Jehovah,” Isa 51:3, cf., Num 24:6) a strong tempestuous wind, sweeps away ( , nos e sa – b – bo , with the tone drawn back and dagesh forte conj. in the monosyllable, the pilel of nus with Beth: to hunt into, to press upon and put to flight) – a figure which also indicates that the Spirit of Jehovah is the driving force in this His judicially gracious revelation of Himself. Then, when the name of Jehovah makes itself legible once more as with letters of fire, when His glory comes like a sea of fire within the horizon of the world’s history, all the world form west to east, from east to west, will begin to fear Him. But the true object of the love, which bursts forth through this revelation of wrath, is His church, which includes not only those who have retained their faith, but all who have been truly converted to Him. And He comes ( ) a continuation of ) for Zion a Redeemer, i.e., as a Redeemer (a closer definition of the predicate), and for those who turn away from apostasy ( , compare Isa 1:27, and for the genitive connection Mic 2:8, , those who have turned away form the war). The Vav here does not signify “and indeed,” as in Isa 57:18, but “more especially.” He comes as a Redeemer for Zion, i.e., His church which has remained true, including those who turn again to Jehovah from their previous apostasy. In Rom 11:26 the apostle quotes this word of God, which is sealed with “Thus saith Jehovah,” as a proof of the final restoration of all Israel; for (according to the Apocalypse, ) is to him the God who moves on through the Old Testament towards the goal of His incarnation, and through the New Testament towards that of His parousia in Christ, which will bring the world’s history to a close. But this final close does not take place without its having become apparent at the same time that God “has concluded all in unbelief that He may have compassion upon all” (Rom 11:32).
Fuente: Keil & Delitzsch Commentary on the Old Testament
19. Therefore they shall fear the name of Jehovah. He now testifies that this work of redemption shall be so splendid and illustrious, that the whole world shall wonder, behold, praise, and celebrate, and, struck with fear, shall render glory to God. It is uncertain whether he means the conversion of the Gentiles, or the terror with which God dismays his enemies. For my own part, I am more inclined to the former opinion, that, even to the utmost boundaries of the earth, the name of God shall be revered and honored, so that the Gentiles shall not only tremble, but shall serve and adore him with true repentance.
For (148) the enemy shall come as a river. As to the reason now assigned, commentators differ. But the true meaning, in my opinion, is, that the attack of the enemy shall be so furious that, like a rapid and impetuous torrent, it shall appear to sweep away and destroy everything, but that the Lord shall cause it instantly to subside and disappear. It is therefore intended to heighten the description of the divine power, by which the vast strength and dreadful fury of the enemies are repelled, receive a different direction, and fall to pieces.
A question now arises, “What redemption does the Prophet mean?” I reply, as I have already suggested on another passage, that these promises ought not to be limited, as is commonly done, to a single redemption; for the Jews refer it, exclusively to the deliverance from Babylon, while Christians refer it to Christ alone. For my part, I join both, so as to include the whole period after the return of the people along with that which followed down to the coming of Christ; for this prophecy was not fulfilled but in Christ, and what is said here cannot apply to any other. Never was the glory of God revealed to the whole world, nor were his enemies put to flight so as not to recover their strength, till Christ achieved a conquest and illustrious triumph over Satan, sin, and death.
(148) “Whether כי ( ki) be rendered when or for, the sense remains essentially the same, because the one implies the other. The only weighty reasons for preferring the latter are, first, its natural priority as being the usual and proper sense, and then the simplicity of structure which results from it as being more accordant with the genius and usage of the language.” Alexander
Fuente: Calvin’s Complete Commentary
SUPPORT AMIDST DANGER
Isa. 59:19. When the enemy shall come in like a flood, &c.
Ever since the moment when the tempter appeared to the woman this world has been the battlefield of good and evil. It is so now. For God did not abandon man. We have here a vivid picture of these two forces. The standard of heaven is lifted up against the hosts of hell. Without attempting to trace the historic bearing of the text we shall simply apply it to personal Christian experience of spiritual danger and spiritual support.
I. Let me place before you YOUR DANGER.
The enemy will come in. The onslaught may be so impetuous as to defy all power of resistance.
1. We remind you of the personal character of your enemy. The struggle for the mastery of human hearts is described in Scripture as a personal struggle. We are warned against a real, living, subtle, wicked, powerful enemy (1Pe. 5:8).
2. But he attacks usually by means of others.
The world is an instrument of temptation and danger. Its business, customs, &c., are sources of danger. And your weakness in great part arises from the fact that you cannot always rely on your own forces. You carry a traitor within. The battle between good and evil is really fought within our own hearts. It is life and death.
II. We point out YOUR SUPPORT.
Read the whole passage. Jehovah exposed the quarrel of His Church with her enemies. This is our encouragement when pressed hard by temptation.
1. The redeeming work of the Son of God has emasculated the power of the enemy. He espoused the cause of humanity, &c. (Heb. 2:14-15).
2. He has secured the influence and help of the Holy Spirit. Christ sends His Spirit.
(1.) In His Word.
(2.) In His personal agency. If there is a Satanic influence acting in the soul there is also a Divine influence. He works within the heart so as to produce the repugnance to the enemy without which we shall not desire his overthrow. By a real, though imperceptible action on the heart, the Spirit of the Lord animates His people so that in the moment of temptation their prevailing disposition is with Him. And He influences the understanding and judgment so that true thoughts and holy motives come to the mind when the enemy comes in. The great truths and motives contained in the written WordThe sword of the Spirit.
Would you have the standard lifted up against the assaults of Satan?
1. Be acquainted with your exposure and your weakness. Self-confidence insures defeat.
2. Seek the Spirits help by constant prayer.
3. Watch as well as pray. When God lifts up His standard the victory is sure.J. Rawlinson.
The enemy. I. There is an enemy. II. That enemy has tremendous influencelike a flood. III. That enemy is unable to overcome the resources of God. Apply
1. This promise of the Spirit must not discourage watchfulness, but must
2. Inspire hope.J. Parker, D.D.
I. The foe. II. The onset. III. The defeat.
I. How the adversary assaults us. By error, iniquity, persecution, temptation. II. How the Holy Spirit withstands him. By His Word, providence, grace.
I. The enemy. Invisible, cruel, mighty, skilful, malignant. II. His assault. Sudden, impetuous, overwhelming. III. Our defence. The Spirit of God. Almighty, ever near, watchful, &c.
I. The object of reverence. Gods name. Gods glory. II. The expression of it. Fear. III. The prevalence of it.Dr. Lyth.
Isa. 59:20-21. I. The Redeemer.
1. His person.
2. His work. II. His advent. He comes to Zion, in human flesh. III. The persons specially interested in His coming. IV. The blessings consequent on His coming.
Isa. 59:21. The New Testament covenant isI. Inspired by the Holy Spirit. II. Announced by Jesus Christ. III. Enjoyed by His people. IV. Shall be perpetuated for ever (see Barnes Commentary in loco).J. Lyth, D.D.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(19) When the enemy shall come in . . .The noun admits of the senses adversary, adversity, hemmed in, rushing,and the verse has accordingly been very differently rendered. (1) He (Jehovah) shall come like a rushing stream which the breath of Jehovah (i.e., a strong and mighty wind) driveth. (2) Adversity shall come like a stream. The verse is difficult, but the Authorised Version is, at least, as tenable as any other rendering, and finds parallelisms in Jer. 46:7-8 for the image of a flood, and in Psa. 60:4 for that of the banner. (Comp.also Isa. 11:10.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19, 20. The interposing Saviour is on his redeeming career. Hitherto, that is in Isa 59:16-19, in view of Israel’s having fallen morally so inextricably deep, and because no one appeared as a helper, an intercessor, Jehovah enters at once into service for his recovery; his own arm is laid bare; he puts on armour for Israel’s defence and upbringing, namely, righteousness as a breastplate, a protecting helmet for the safety of his head, and garments of vengeance for the onslaught in general against what it had belonged to all the appointed agencies in Israel’s history to do, namely, to train the nation into the virtues of justice, mercy, truth, righteousness, etc. just such as were essential to qualify them to be a holy nation. At the discovery of this condition of his people, he was struck with dismay “that there was no man” at hand: (Isa 59:16🙂 “man,” in the sense of a whole man, a hero, an “intercessor,” who, as in duty bound, should have wrought to the attainment of the character required among his people. The right man was wanting. True priest and prophet were long past, and Jehovah himself now undertakes the cause of Israel. Isa 59:17-18. In Isa 59:19 there begin to appear some results of his interposition. The Hebrew (in Isa 59:18) is complicated and difficult, but we obtain this sense that, armed as he is with justice and salvation, vengeance and zeal, he carries out a general retributive judgment upon all adversaries, whether of distant “isles” or of inimical Israel with the former especially, and brings them to capitulate, and they become friends.
So shall they fear the name of the Lord Spoken of those who were at enmity with “the Lord,” and with his true Israel. “Fear” of God’s “name” is the suitable recognition of his claims and the reverence due to his authority.
From the west They of the west all Gentiles.
His glory The “name” and “glory” of Jehovah are here not only parallels, but synonymes, as we learn from other places where the two terms are jointly and severally used to signify the manifested excellence or glorious presence of Jehovah. Alexander. Isa 30:27; Isa 35:2; Isa 40:5; Isa 42:12.
From the rising of the sun From the east as well as from the west. It is curious, at least, that the local directions are here reversed. Usually the order is from the east to the west. (See Isa 43:5; Mal 1:11.) This is the only note of time (if it be this) where the great events here indicated have their occurrence. Logically, and from the context, this term begins at the advent of Christ, and continues to what is technically called the millennial period. During this interval immense results moral, spiritual, intellectual travel from west to east.
When the enemy All adversaries to the true religion.
Shall come in like a flood As not unfrequently is the case during a long period in Messiah’s dispensation.
The Spirit of the Lord shall lift up a standard against him The Hebrew, here, has had abundant interpretations varying from our English Version, but with little approval from the best critics. “The Spirit,” otherwise rendered “the Wind of Jehovah” a driving wind “shall dam up a straitened river.” The words, in Hebrew, are of that peculiar form which may be rendered either way. But the general sense or tenor of the context seems to call for a turning off from strict literalness (and that in the way of our Version) in order to preserve a consistent suitableness throughout.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 997
THE MEANS OF SPIRITUAL VICTORY
Isa 59:19. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him.
THAT there will be a time when all the nations of the earth shall be converted unto God, is attested by every part of Holy Writ. But the seasons of great awakenings in the Church have always been seasons of violent opposition from the great adversary of God and man: and while there remain any ungodly persons to act as his instruments, he will not fail to make use of them, in obstructing to the uttermost the progress of true religion. It is matter of consolation however, that the more strenuous his exertions are, the more will God himself put forth his power to maintain and advance his work: and we are well assured, that, when he worketh none shall hinder. That the passage before us refers to the Millennial period is certain; because St. Paul cites it in that very view [Note: Compare ver. 20. with Rom 11:26.]. The words of the text indeed are somewhat differently translated by some, who apply the whole of it to God exerting himself like a river straitened in its course, which a strong wind driveth along [Note: Bishop Lowth.]. But in our translation there is a very important idea suggested, from which there is no need to depart. It leads us to consider,
I.
In what way the great adversary of souls assaults the Church
Never for one moment does Satan relax his vigilance, or feel any intermission of his enmity against the people of God. But there are particular seasons when his efforts are more violent, and when he may be said to come in a like a flood. In the manner of his assaults indeed he is continually changing; but his object is invariably the same. He seeks to overwhelm the Church,
1.
By errors
[In this way he has often prevailed to an astonishing extent. Even in the apostolic age he had many active emissaries, whom he sent forth to disseminate error, and by whom he subverted whole houses [Note: Tit 1:11.]. It is scarcely credible to what a degree he blinded the minds of men in later ages, by the superstitions of Popery; and with what rapidity he established the heresies of Pelagius, Arius, and Socinus. But we need not go back to former times: for we have witnessed in our own days the spread of infidelity like a deluge: we have seen a whole country, under the idea of superior illumination, setting up a false philosophy in the place of true religion, and establishing the worship of Reason on the ruins of Christianity.
If we of this nation have been preserved in a measure from the general contagion, still the errors that obtain amongst us are as general and fatal as any that were ever propagated in the world. The fundamentals of Christianity are kept out of sight: the doctrines of original sin, of salvation by faith, and of the operations of the Holy Spirit, are either wholly exploded, or received only in such a way as to reduce them to barren sentiments, devoid of efficacy on the soul Nor are the professors of godliness freed from the baneful influence of error. There are not wanting some who turn the grace of God into licentiousness, and boast that they are freed from the law, not as a covenant only, but as a rule of life. This is but too pleasing to corrupt nature: no wonder therefore that such teachers draw away disciples after them, and that they cause many to make shipwreck of faith and a good conscience.]
2.
By iniquity
[At all times there will be found much impiety and profaneness in the world. But when a governor, or a professor of religion, lends himself to the propagation of wickedness, it will, like an impetuous torrent, bear down all before it, and inundate the land. Jeroboam no sooner enjoined the dereliction of God and his worship, and set up calves in Dan and Bethel, than all the ten tribes willingly ran after his commandment [Note: Hos 5:11.]: and Peter no sooner sanctioned a cowardly shunning of the cross, than all the Church, not excepting Barnabas himself, were drawn away by his dissimulation [Note: Gal 2:12-13.]. Indeed this is the natural effect of sin: wherever iniquity abounds, the love of many will wax cold. The difficulty of maintaining ones steadfastness must of necessity be much increased by a general prevalence of sin. How hard must Noah have found it to preserve himself unspotted in the midst of the antediluvian world; and Lot in Sodom; and Micaiah or Elijah in Israel [Note: 1Ki 19:10; 1Ki 22:6; 1Ki 22:13.]! We are, alas! far more ready to follow a multitude in doing evil, than to put them to shame by a holy conversation; more ready to put our light under a bushel, than to expose it to the blasts which threaten to extinguish it. Well has our Lord said, Woe unto the world because of offences.]
3.
By persecution
[This was the engine which Satan used from the beginning: he instigated the first-born of man to murder his own brother, for no other crime than his superior sanctity [Note: 1Jn 3:12.]. What effects were made in succeeding ages by Pharaoh to destroy the people of the Lord, is well known. The Prophets, the Apostles, and our Lord himself, were almost without exception persecuted unto death. The Christian Church, from the first moment of its establishment to this present hour, has experienced the truth of that assertion, that all who will live godly in Christ Jesus shall suffer persecution [Note: See ver. 15. middle clause.]. And how many have been cast down by it! How many bright stars have been swept away by the dragons tail [Note: Rev 12:4.]! St. Paul, when arraigned before Nero as a criminal, was left alone: all his followers forsook him; and he was left without any other countenance or support than what he received from the Lord himself [Note: 2Ti 4:16-17.]. Thus in every age, those who have not had root in themselves, have endured but for a while, and in the time of persecution have fallen away [Note: Mat 13:21.].]
4.
Temptation
[Many who have withstood all other assaults, have fallen at last through the fiery darts of temptation. If we find here and there a Joseph or a Daniel who is enabled to defeat his enemy, we see multitudes who, like David or Peter, are as beacons to us, and as monuments of human weakness. By the means that have been before mentioned, Satan assaults the Church at large; by temptations he attacks the individuals in particular. And who has passed this ordeal unhurt? who has combated without a wound? Happy for us, if we have not been utterly cast down, and left to rise no more!]
But that we may not be discouraged, let us consider,
II.
In what way the Spirit of God withstands him
Our help is indeed laid upon One that is mighty. The Lord of Hosts himself stands forth for our help: he erects his standard; and calls us to fight under it. He effectually defeats the attempts of our great adversary,
1.
By the preaching of his Gospel
[With this apparently weak and inefficient weapon does he go forth to smite down his enemies, and subdue them to the obedience of faith. It is justly called the rod of his strength. See what God wrought in one single hour by this sword in the hand of a poor fisherman: he reached the inmost souls of three thousand rebels, and rescued them out of the hands of their inveterate foe. Wherever the doctrine of the cross was exhibited, it proved mighty through God to the pulling down of the strong holds of sin and Satan: and at this moment, though delivered in much weakness, it is the power of God to the salvation of many souls ]
2.
By the dealings of his providence
[The dispensations of Providence, whether pleasing or afflictive, are all ordered for this end. His goodness is intended to lead us to repentance; and the day of adversity to bring us to consideration. Astonishing were his interpositions in Egypt, and at the Red Sea, and in the wilderness, for the purpose of preserving his Church and people. And if we were more observant of the various occurrences of life, we should often see that his hand hath wrought gloriously on our behalf. As David, when almost surrounded by Sauls army, was rescued by the diversion caused by the invading army of the Philistines [Note: 1Sa 23:26-28.], so have we experienced, on many occasions, Gods seasonable interposition for the deliverance of our souls [Note: See Zec 1:18-21 and Rev 12:15-16.]. Whoso is wise, will observe these things; and he shall understand the loving-kindness of the Lord [Note: Psa 107:43.].]
3.
By the influence of his grace
[All other means, if unaccompanied with a divine agency on the soul, are of no effect: the richest mercies or the heaviest judgments serve only to harden the heart, and sear the conscience. The Gospel itself is rather a savour of death unto death, than of life unto life, if it come not to us in power and in the Holy Ghost. But the most trivial event shall impress the mind, and the most cursory observation pierce like a barbed arrow, when directed by God through the joints of the harness: it is then sharper than any two-edged sword, and pierces to the dividing asunder the soul and spirit, the joints and marrow ]
This subject naturally suggests to us the improvement suited to it. Hear then a word,
1.
Of warning
[We may not have experienced, or strongly noticed, the assaults of Satan: but let us not therefore imagine that he is regardless of us: he is only watching his opportunity to strike with more effect. When he was defeated by our Lord, he retired; but it was only for a season. In the garden of Gethsemane he redoubled his malignant efforts: and sooner or later he will make his assaults on us, however eminent we may be, or however careful to give him no advantage against us. Let us then watch and be sober, putting on the breast-plate of faith and love, and for an helmet the hope of salvation. Let us resist the devil; and he shall flee from us.]
2.
Of direction
[In the warfare which you are called to maintain with this great adversary, think not to resist him in your own strength. Your strength is perfect weakness. Unsupported by your God, you will be crushed before the moth. You have not in yourselves a sufficiency for the smallest thing; much less to vanquish this roaring lion. Lean not then either to your own understanding, or to an arm of flesh: but let your trust be in God, who made heaven and earth.]
3.
Of encouragement
[However numerous or potent your enemies may be, there are more for you, than against you [Note: See Psa 93:3-4.]: God has given you a banner [Note: Psa 60:4.]; yea, he himself is Your banner [Note: Exo 17:15.]. Under him you shall conquer; yea, you shall be more than conquerors through Him that loved you. Your extremity shall be the very season of his effectual interposition: In the mount the Lord shall be seen. Fear not then; for though thou art only a worm, thou shalt thresh the mountains. Even now may you triumph, in full assurance of victory. You may challenge all your enemies, and, like David, already pronounce Goliaths doom [Note: See Psa 118:6-12.]. Be strong then in the Lord, and in the power of his might, and you shall soon put your feet upon the necks of your vanquished enemies.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
These words come in most blessedly, after the former, to show the consequence of Christ’s interposition, and the effects of his offices and labour: we have a similar prophesy by Malachi that such should take place; and in Christ Jesus all is yea and amen; Mal 1:11 . And it is among the sweet offices of the Holy Ghost, to glorify Jesus, Joh 16:14 . The Apostle Paul makes application of what is said here of the Redeemer coming to Zion, directly to the person of Christ, Rom 11:26 . Reader! think how lovely our God our Kinsman-Redeemer is: and how ought all his brethren to be on the look-out for him, for the full accomplishment of this most blessed promise, when both Jew and Gentile shall be brought into one fold, under one Shepherd, Joh 10:16 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 59:19 So shall they fear the name of the LORD from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him.
Ver. 19. So shall they fear the name of the Lord. ] Christ shall get him a great name, as a renowned conqueror.
When the enemy shall come in like a flood.
The Spirit of the Lord shall lift up a standard against him,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
enemy. Hebrew. tzar, as in Isa 59:18.
like a flood = like the flood: the Nile in its overflow.
Spirit. Hebrew. ruach. App-9.
lift up. Figure of speech Anthropopatheia.
standard: or, banner. Reference to Pentateuch (Exo 17:15). Hebrew. nasas. App-92.
Fuente: Companion Bible Notes, Appendices and Graphics
fear
(See Scofield “Psa 19:9”).
Fuente: Scofield Reference Bible Notes
shall they: Isa 11:9-16, Isa 24:14-16, Isa 49:12, Isa 66:18-20, Psa 22:27, Psa 102:15, Psa 102:16, Psa 113:3, Dan 7:27, Zep 3:8, Zep 3:9, Mal 1:11, Rev 11:15
When: This all the Rabbins refer to the coming of the Messiah. If, say they, ye see a generation which endured much tribulation, then expect Him, according to what is written, “When the enemy shall come in like a flood,” etc.
the enemy: Rev 12:10, Rev 12:15-17, Rev 17:14, Rev 17:15
the Spirit: Isa 11:10, Zec 4:6, 2Th 2:8, Rev 20:1-3
lift up a standard against him: or, put him to flight
Reciprocal: 2Sa 22:5 – the floods Psa 60:4 – a banner Psa 86:9 – All Psa 124:4 – the waters Pro 22:12 – eyes Ecc 3:14 – God doeth it Son 5:10 – the chiefest Isa 8:7 – the Lord bringeth Isa 11:12 – set up Isa 11:14 – toward Isa 32:15 – the spirit Jer 3:17 – to the name Jer 47:2 – waters Mic 5:5 – then Zec 8:7 – I Zec 12:10 – I will pour Luk 6:48 – the flood Act 2:39 – and to all Act 10:2 – one Act 13:47 – that thou Gal 3:14 – might Rev 10:2 – he set
Fuente: The Treasury of Scripture Knowledge
Isa 59:19. So shall they fear the name of the Lord Worship the Lord; from the west The western parts of the world. And his glory The glorious God; from the rising of the sun The eastern parts. The sum is, the whole world shall fear and worship God, and make his name renowned, laying aside their idolatries: and it may be referred, 1st, To the deliverance of Gods people out of Babylon: men shall reverence and adore him when they shall hear how he hath delivered his people, and executed vengeance on their enemies. Or, 2d, To the redemption by Christ, and the calling of the Gentiles. See Mal 1:11. When the enemy shall come in like a flood, &c. When nothing seems able to withstand the enemies of Gods church, but they carry all before them as a flood overruns a country, then God himself shall give them a remarkable check, and visibly interpose in behalf of his oppressed people. The prophet, however, may be understood as speaking of Satan, the grand enemy of Gods church, and as signifying that at what time soever he or his instruments should make violent attacks on Gods people, and should endeavour to bear down all before them, by an inundation of infidelity, impiety, and wickedness; the Spirit of God would lift up his standard, and call together his armies, to oppose these enemies progress, and subvert their cause. There can be no doubt, says Mr. Scott, but the grand accomplishment of this prophecy is future: and as they, among whom iniquity so abounded, antecedent to this happy change, are spoken of as the professed people of God, and are not accused of idolatry, and as the Lord is represented as wondering that there was no intercessor among them, it is more natural to interpret it of corrupt and degenerate Protestants, than either of the Jews, who are avowed enemies to Christianity, or of Papists, who retain the worship of images, saints, and angels.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
59:19 So shall they fear the name of the LORD from the west, and his glory from the rising of the sun. When the enemy shall {s} come in like a flood, the Spirit of the LORD shall lift up a standard against him.
(s) He shows that there will be great affliction in the Church, but God will always deliver his.
Fuente: Geneva Bible Notes
God’s deliverance of His people will result in the whole world fearing Him for this display of His glory. His coming deliverance would be swift and forceful (cf. Rev 6:15-17; Rev 16:17-21). Water rushing down a wadi may be in view.