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Isaiah 30:18
Verse
Context
God Will Be Gracious
17A thousand will flee at the threat of one; at the threat of five you will all flee, until you are left alone like a pole on a mountaintop, like a banner on a hill. 18Therefore the LORD longs to be gracious to you; therefore He rises to show you compassion, for the LORD is a just God. Blessed are all who wait for Him.
Sermons
A.W. Tozer
Derek Prince
John Piper
Chuck Smith
Zac PoonenSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
And therefore will he be exalted "Even for this shall he expect in silence" - For ירום yarum, he shall be exalted, which belongs not to this place, Houbigant reads ידום yadum, he shall be silent: and so it seems to be in a MS. Another MS. instead of it reads ישוב yashub, he shall return. The mistakes occasioned by the similitude of the letters ד daleth and ר resh are very frequent, as the reader may have already observed.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The prophet now proceeds with ולכן, to which we cannot give any other meaning than et propterea, which it has everywhere else. The thought of the prophet is the perpetually recurring one, that Israel would have to be reduced to a small remnant before Jehovah would cease from His wrath. "And therefore will Jehovah wait till He inclines towards you, and therefore will He withdraw Himself on high till He has mercy upon you; for Jehovah is a God of right, salvation to those who wait for Him." In other places lâkhēn (therefore) deduces the punishment from the sin; here it infers, from the nature of the punishment, the long continuance of the divine wrath. Chikkâh, to wait, connected as it is here with Lamed, has at least the idea, if not the actual signification, of delay (as in Kg2 9:3; compare Job 32:4). This helps to determine the sense of yârūm, which does not mean, He will show Himself exalted as a judge, that through judgment He may render it possible to have mercy upon you (which is too far-fetched a meaning); but, He will raise Himself up, so as to be far away (cf., Num 16:45, "Get you up from among this congregation;" and Psa 10:5, mârōm = "far above," as far as heaven, out of his sight), that thus (after having for a long time withdrawn His gracious presence; cf., Hos 5:6) He may bestow His mercy upon you. A dark prospect, but only alarming to unbelievers. The salvation at the remotest end of the future belongs to believers even now. This is affirmed in the word 'ashrē (blessed), which recalls Psa 2:12. The prophet uses châkhâh in a very significant double sense here, just as he did nuus a short time before. Jehovah is waiting for the time when He can show His favour once more, and blessed are they who meet His waiting with their own waiting.
Jamieson-Fausset-Brown Bible Commentary
therefore--on account of your wicked perverseness (Isa 30:1-2, Isa 30:9, Isa 30:15-16), Jehovah will delay to be gracious [HORSLEY]. Rather, wait or delay in punishing, to give you time for repentance (Isa 30:13-14, Isa 30:17) [MAURER]. Or, "Yet therefore" (namely, because of the distress spoken of in the previous verses; that distress will lead the Jews to repentance, and so Jehovah will pity them) [GESENIUS]. be exalted--Men will have more elevated views of God's mercy; or else, "He will rise up to pity you" [G. V. SMITH]. Or (taking the previous clause as MAURER, "Therefore Jehovah will delay" in punishing you, "in order that He may be gracious to you," if ye repent), He will be far removed from you (so in Psa 10:5, far above out sight); that is, He will not immediately descend to punish, "in order that He may have mercy," &c. judgment--justice; faithfulness to His covenant. wait--compare Isa 30:15, wait, namely, for His times of having mercy.
John Gill Bible Commentary
And therefore will the Lord wait, that he may be gracious unto you,.... Or "yet" (q), or "nevertheless" though such an utter destruction shall be made, there are a few that the Lord has a good will unto, and therefore waits till the set time comes to arise and have mercy on them; he has taken up thoughts and resolutions of grace and favour concerning them, and has fixed the time when he will show it; and he is, as it were, panting and longing after it, as the word (r) used signifies, as some have observed, until it is up; he waits for the fittest and most proper time to show mercy; when things are brought to the worst, to the greatest extremity, and when his people are brought to a sense of their danger, and of their sins, and to repentance for them, and to see their need of his help and salvation, and to implore it, and to depend upon him for it; then, in the mount of difficulty, and in the most seasonable time, does the Lord appear; and hereby the mercy is the sweeter to them, and his grace is the more magnified towards them: so he waits to be gracious to his people in conversion; he is gracious before; he is of a gracious disposition; he is inclined, nay, resolved, to show favour to them; yea, he has done various acts of grace before, such as their election in Christ, the provision of a Saviour for them in the covenant, putting all grace into his hands for them, the redemption of them by him, and the adoption of them into his family; but in conversion there is an open exhibition and display of the grace of God; much grace is then shown in applying pardoning grace, a justifying righteousness, and salvation by Christ unto them; by many love visits, and by opening the treasures of his grace unto them, as well as by implanting much grace in them, as faith, hope, love, and every other: now there is a fixed time for all this; and, until that time comes, the Lord waits to be gracious; this is his longsuffering towards his elect, which issues in their salvation; he does not cut them off in their sins; he bears much and long with them, and, as it were, longs till the time comes to unbosom himself to them, and bestow his favours on them; and so, after conversion, he waits and observes the fittest time to deliver them out of afflictions, temptations, &c. and therefore will he be exalted, that he may have mercy upon you; or, "will exalt himself" (s); raise up himself, who seemed to be asleep, and careless of his people, and rise up against their enemies, and in defence of them, which is showing mercy to them; or be exalted on his throne of grace, that he may give, and they may find, grace and mercy to help them in time of need: or, "he will exalt", or "lift up"; that is, his Son; so he was lifted up on the cross, that his people might be drawn after him, and saved by him; and he has also exalted him at his right hand to be a Prince and a Saviour, to give repentance unto Israel and forgiveness of sins; and he is now lifted up as the serpent on the pole in the ministry of the word, that whosoever believes in him should have everlasting life; so that these exaltations, or lifting up, are in order to have mercy; and his waiting to be gracious is by the Jews (t) interpreted of his desire after the Messiah's coming, and his waiting for that: or, "he will be exalted, in", or "by, having mercy on you" (u); the glory of God is displayed in showing mercy to his people; they are engaged and influenced hereby to glorify God for his mercy, both in things temporal and spiritual. The word in the Arabic language, as Schultens observes (w), signifies to "desire" (x); and this will make the words run smoothly in agreement with the former; "and therefore", or "nevertheless, will he desire to have mercy on you"; which denotes the Lord's good will to his people, and how much his heart, and the desires of it, are towards them: for the Lord is a God of judgment; or, "though he is a God of judgment" (y), of strict justice, judges in the earth, and will judge the world in righteousness; see Mal 2:17 his grace, mercy, and justice, agree together, in redemption justification, pardon of sin, and salvation: or of moderation, clemency, and grace to correct his people; he corrects them not in wrath and hot displeasure, but in judgment, in a tender and fatherly way and manner, Jer 10:24 and he is a God of "discretion", Psa 112:5 of wisdom and knowledge, and does all things after the counsel of his will; he has fixed upon the proper time, and he knows which is the best time, and he waits that time to show grace and mercy to his people: blessed are all they that wait for him; that do not run here and there for help, and are tumultuous, restless, and impatient, but wait God's own time to do them good; that wait for his gracious presence, and the discoveries of his love, for the performance of his promises, for answers of prayer, for all blessings temporal and spiritual, and for eternal glory and happiness; these are happy persons, all and every one of them; they enjoy much now, and it can not be said, nor conceived, what God has prepared for them hereafter; see Isa 49:23. (q) "nihilominus, tamen"; so Noldius, Ebr. Concord. Part. p. 507. in the same way Gataker. (r) "significat anhelat, vel inhiat", Forerius. (s) "et propterea exaltabit se", Pagninus, Montanus, Vatablus; "elaturus est se", Junius & Tremellius. (t) Gloss, in T. Bab. Sanhedrin, fol. 97. 2. (u) "dum miserabitur vestri"; so some in Vatablus. (w) Animadv. Philolog. in Job. p. 56. (x) "mavit rem", Golius, col. 922. "quaesivit, expetivit, voluit", Castel. col. 3551. (y) "quamvis", so this particle is often used; see Noldius, p. 399.
Matthew Henry Bible Commentary
The closing words of the foregoing paragraph (You shall be left as a beacon upon a mountain) some understand as a promise that a remnant of them should be reserved as monuments of mercy; and here the prophet tells them what good times should succeed these calamities. Or the first words in this paragraph may be read by way of antithesis, Notwithstanding this, yet will the Lord wait that he may be gracious. The prophet, having shown that those who made Egypt their confidence would be ashamed of it, here shows that those who sat still and made God alone their confidence would have the comfort of it. It is matter of comfort to the people of God, when the times are very bad, that all will be well yet, well with those that fear God, when we say to the wicked, It shall be ill with you. I. God will be gracious to them and will have mercy on them. This is the foundation of all good. If we find favour with God, and he have mercy upon us, we shall have comfort according to the time that we have been afflicted. 1. The mercy in store for them is very affectingly expressed. (1.) "He will wait to be gracious (Isa 30:18); he will wait till you return to him and seek his face, and then he will be ready to meet you with mercy. He will wait, that he may do it in the best and fittest time, when it will be most for his glory, when it will come to you with the most pleasing surprise. He will continually follow you with his favours, and not let slip any opportunity of being gracious to you." (2.) "He will stir up himself to deliver you, will be exalted, will be raised up out of his holy habitation (Zac 2:13), that he may appear for you in more than ordinary instances of power and goodness; and thus he will be exalted, that is, he will glorify his own name. This is what he aims at in having mercy on his people." (3.) He will be very gracious (Isa 30:19), and this in answer to prayer, which makes his kindness doubly kind: "He will be gracious to thee, at the voice of thy cry, the cry of thy necessity, when that is most urgent - the cry of thy prayer, when that is most fervent. When he shall hear it, there needs no more; at the first word he will answer thee, and say, Here I am." Herein he is very gracious indeed. In particular, [1.] Those who were disturbed in the possession of their estates shall again enjoy them quietly. When the danger is over the people shall dwell in Zion, at Jerusalem, as they used to do; they shall dwell safely, free from the fear of evil. [2.] Those who were all in tears shall have cause to rejoice, and shall weep no more; and those who dwell in Zion, the holy city, will find enough there to wipe away tears from their eyes. 2. This is grounded upon two great truths: (1.) That the Lord is a God of judgment; he is both wise and just in all the disposals of his providence, true to his word and tender of his people. If he correct his children, it is with judgment (Jer 10:24), with moderation and discretion, considering their frame. We think we may safely refer ourselves to a man of judgment; and shall we not commit our way to a God of judgment? (2.) That therefore all those are blessed who wait for him, who not only wait on him with their prayers, but wait for him with their hopes, who will not take any indirect course to extricate themselves out of their straits, or anticipate their deliverance, but patiently expect God's appearances for them in his own way and time. Because God is infinitely wise, those are truly happy who refer their cause to him. II. They shall not again know the want of the means of grace, Isa 30:20, Isa 30:21. Here, 1. It is supposed that they might be brought into straits and troubles after this deliverance was wrought for them. It was promised (Isa 30:19), that they should weep no more and that God would be gracious to them; and yet here it is taken for granted that God may give them the bread of adversity and the water of affliction, prisoners' fare (Kg1 22:27), coarse and sorry food, such as the poor use. When one trouble is over we know not how soon another may succeed; and we may have an interest in the favour of God, and such consolations as are sufficient to prohibit weeping, and yet may have bread of adversity given us to eat and water of affliction to drink. Let us therefore not judge of love or hatred by what is before us. 2. It is promised that their eyes should see their teachers, that is, that they should have faithful teachers among them, and should have hearts to regard them and not slight them as they had done; and then they might the better be reconciled to the bread of adversity and the water of affliction. It was a common saying among the old Puritans, Brown bread and the gospel are good fare. A famine of bread is not so great a judgment as a famine of the word of God, Amo 8:11, Amo 8:12. It seems that their teachers had been removed into corners (probably being forced to shift for their safety in the reign of Ahaz), but it shall be so no more. Veritas non quaerit angulos - Truth seeks no corners for concealment. But the teachers of truth may sometimes be driven into corners for shelter; and it goes ill with the church when it is so, when the woman with her crown of twelve stars is forced to flee into the wilderness (Rev 12:6), when the prophets are hidden by fifty in a cave, Kg1 18:4. But God will find a time to call the teachers out of their corners again, and to replace them in their solemn assemblies, which shall see their own teachers, the eyes of all the synagogue being fastened on them, Luk 4:20. And it will be the more pleasing because of the restraint they have been for some time under, as light out of darkness, as life from the dead. To all that love God and their own souls this return of faithful teachers out of their corners, especially with a promise that they shall not be removed into corners any more, is the most acceptable part of any deliverance, and has comfort enough in it to sweeten even the bread of adversity and the water of affliction. But this is not all: 3. It is promised that they shall have the benefit, not only of the public ministry, but of private and particular admonition and advice (Isa 30:21): "Thy ears shall hear a word behind thee, calling after thee as a man calls after a traveller that he sees going out of his road." Observe, (1.) Whence this word shall come - from behind thee, from some one whom thou dost not see, but who sees thee. "Thy eyes see thy teachers; but this is a teacher out of sight, it is thy own conscience, which shall now by the grace of God be awakened to do its office." (2.) What the word shall be: "This is the way, walk you in it. When thou art doubting, conscience shall direct thee to the way of duty; when thou art dull and trifling, conscience shall quicken thee in that way." As God has not left himself without witness, so he has not left us without guides to show us our way. (3.) The seasonableness of this word: It shall come when you turn to the right hand or to the left. We are very apt to miss our way; there are turnings on both hands, and those so tracked and seemingly straight that they may easily be mistaken for the right way. There are right-hand and left-hand errors, extremes on each side virtue; the tempter is busy courting us into the by-paths. It is happy then if by the particular counsels of a faithful minister or friend, or the checks of conscience and the strivings of God's Spirit, we be set right and prevented from going wrong. (4.) The success of this word: "It shall not only be spoken, but thy ears shall hear it; whereas God has formerly spoken once, yea, twice, and thou hast not perceived it (Job 33:14), now thou shalt listen attentively to these secret whispers, and hear them with an obedient ear." If God gives us not only the word, but the hearing ear, not only the means of grace, but a heart to make a good use of those means, we have reason to say, He is very gracious to us, and reason to hope he has yet further mercy in store for us. III. They shall be cured of their idolatry, shall fall out with their idols, and never be reconciled to them again, Isa 30:22. The deliverance God shall work for them shall convince them that it is their interest, as well as duty, to serve him only; and they shall own that, as their trouble was brought upon them for their idolatries, so it was removed upon condition that they should not return to them. This is also the good effect of their seeing their teachers and hearing the word behind them; by this it shall appear that they are the better for the means of grace they enjoy - they shall break off from their best-beloved sin. Observe, 1. How foolishly mad they had formerly been upon their idols, in the day of their apostasy. Idolaters are said to be mad upon their idols (Jer 50:38), doatingly fond of them. They had graven images of silver, and molten images of gold, and, though gold needs no painting, they had coverings and ornaments on these; they spared no cost in doing honour to their idols. 2. How wisely mad (if I may so speak) they now were at their idols, what a holy indignation they conceived against them in the day of their repentance. They not only degraded their images, but defaced them, not only defaced them, but defiled them; they not only spoiled the shape of them, but in a pious fury threw away the gold and silver they were made of, though otherwise valuable and convertible to a good use. They could not find in their hearts to make any vessel of honour of them. The rich clothes wherewith their images were dressed up they cast away as a filthy cloth which rendered those that touched it unclean until the evening, Lev 15:23. Note, To all true penitents sin has become very odious; they loathe it, and loathe themselves because of it; they cast it away to the dunghill, the fittest place for it, nay, to the cross, for they crucify the flesh; their cry against it is, Crucify it, crucify it. They say unto it, Abi hinc in malam rem - Get thee hence. They are resolved never to harbour it any more. They put as far from as they can all the occasions of sin and temptations to it, though they are as a right eye or a right hand, and protest against it as Ephraim did (Hos 14:8), What have I to do any more with idols? Probably this was fulfilled in many particular persons, who, by the deliverance of Jerusalem from Sennacherib's army, were convinced of the folly of their idolatry and forsook it. It was fulfilled in the body of the Jewish nation at their return from their captivity in Babylon, for they abhorred idols ever after; and it is accomplished daily in the conversion of souls, by the power of divine grace, from spiritual idolatry to the fear and love of God. Those that join themselves to the Lord must abandon every sin, and say unto it, Get thee hence. IV. God will then give them plenty of all good things. When he gives them their teachers, and they give him their hearts, so that they begin to seek the kingdom of God and the righteousness thereof, then all other things shall be added to them Mat 6:33. And when the people are brought to praise God then shall the earth yield her increase, and with it God, even our own God, shall bless us, Psa 67:5, Psa 67:6. So it follows here: "When you shall have abandoned your idols, then shall God give the rain of your seed," Isa 30:23. When we return to God in a way of duty he will meet us with his favours. 1. God will give you rain of your seed, rain to water the seed you sow, just at the time that it calls for it, as much as it needs and no more. Observe, How man's industry and God's blessing concur to the good things we enjoy relating to the life that now is: Thou shalt sow the ground, that is thy part, and then God will give the rain of thy seed, that is his part. It is so in spiritual fruit; we must take pains with our hearts and then wait on God for his grace. 2. The increase of the earth shall be rich and good, and every thing the best of the kind; it shall be fat and fat, very fat and very good, fat and plenteous (so we read it), good and enough of it. Your land shall be Canaan indeed; it was remarkably so after the defeat of Sennacherib, by the special blessing of God, Isa 37:30. God would thus repair the losses they sustained by that devastation. 3. Not only the tillage, but the pasture-ground should be remarkably fruitful: The cattle shall feed in large pastures; those that are at grass shall have room enough, and the oxen and asses that are kept up for use, to ear the ground, which must be the better fed for their being worked, shall eat clean provender. The corn shall not be given them in the chaff as usual, to make it go the further, but they shall have good clean corn fit for man's use, being winnowed with the fan. The brute-creatures shall share in the abundance; it is fit they should, for they groan under the burden of the curse which man's sin has brought upon the earth. 4. Even the tops of the mountains, that used to be barren, shall be so well watered with the rain of heaven that there shall be rivers and streams there, and running down thence to the valleys (Isa 30:25), and this in the day of the great slaughter that should be made by the angel in the camp of the Assyrians, when the towers and batteries they had erected for the carrying on of the siege of Jerusalem, the army being slain, should fall of course. It is probable that this was fulfilled in the letter of it, and that about the same time that that army was cut off there were extraordinary rains in mercy to the land. V. The effect of all this should be extraordinary comfort and joy to the people of God, Isa 30:26. Light shall increase; that is, knowledge shall increase (when the prophecies are accomplished they shall be fully understood) or rather triumph shall: the light of the joy that is sown for the righteous shall now come up with a great increase. The light of the moon shall become as bright and as strong as that of the sun, and that of the sun shall increase proportionably and be as the light of seven days; every one shall be much more cheerful and appear much more pleasant than usual. There shall be a high spring-tide of joy in Judah and Jerusalem, upon occasion of the ruin of the Assyrian army, when the Lord binds up the breach of his people, not only saves them from being further wounded, but heals the wounds that have been given them by this invasion and makes up all their losses. The great distress they were reduced to, their despair of relief, and the suddenness of their deliverance, would much augment their joy. This is not unfitly applied by many to the light which the gospel brought into the world to those that sat in darkness, which has far exceeded the Old Testament light as that of the sun does that of the moon, and which proclaims healing to the broken-hearted, and the binding up of their wounds.
Tyndale Open Study Notes
30:18-33 This prophecy of salvation includes promises that directed Israel’s attention away from their present adversity to the glorious future awaiting the children of God. 30:18 A faithful God would restore righteous order to the world by punishing the wicked and rescuing his people from them (see 1:27; Ps 96:10-12). • God blesses those who wait; faithful people do not rush ahead of him to solve their own problems but instead rely on his power and goodness.
Isaiah 30:18
God Will Be Gracious
17A thousand will flee at the threat of one; at the threat of five you will all flee, until you are left alone like a pole on a mountaintop, like a banner on a hill. 18Therefore the LORD longs to be gracious to you; therefore He rises to show you compassion, for the LORD is a just God. Blessed are all who wait for Him.
- Scripture
- Sermons
- Commentary
The Voice of Reform
By A.W. Tozer4.3K38:38ReformationISA 30:18In this sermon, the preacher emphasizes the importance of believing in Jesus Christ rather than trying to explain Him. He highlights ten basic pillars of the evangelical church that have been lost and need to be revived. The preacher warns against the dangers of subtle liberalism and the growing world church. He urges believers to take these pillars seriously, stand for them, and live by them, even if it comes at a cost. The sermon also emphasizes the need to recognize Jesus as both Lord and Savior and to embrace the Holy Spirit along with the Word of God.
When the Wounds of a Friend Don't Seem to Be Faithful
By Carter Conlon2.8K54:41WoundsISA 30:18ISA 41:10ISA 43:2ISA 54:17ISA 61:1ISA 62:4LUK 4:18In this sermon, the speaker emphasizes the importance of not following man-made visions and plans, as they can lead to exhaustion and leave one in the wilderness. He uses the example of a mother casting her cherished son under a shrub to illustrate the danger of vulnerability. The speaker also highlights how many people have put their trust in men's plans and visions, only to be disappointed. However, he reassures the audience that God has a different purpose and plan for their lives, and encourages them to seek deliverance from their captivities and to allow the Holy Spirit to open their eyes.
Glimpses of the Future - Part 6
By Derek Prince2.3K28:24ISA 2:2ISA 30:18ZEC 14:8ZEC 14:12MAT 26:63ACT 1:9REV 20:9
This sermon delves into the theme of God's justice and the importance of waiting on Him, emphasizing the significance of crying out to God in moments of desperation. It explores the future events surrounding Jerusalem, the return of Jesus, and the establishment of His kingdom on earth, highlighting the need for righteousness for true peace. The sermon concludes with reflections on salvation coming through recognizing our desperate need for Jesus.
Battling the Unbelief of Impatience
By John Piper1.8K28:18PSA 130:5ISA 30:18MAT 6:332TI 2:24In this sermon, the speaker discusses the importance of faith and patience in the face of challenges and opposition. He uses the example of Charles Simeon, a patient man who served as a pastor for 54 years. The speaker emphasizes the power of the Word of God in fighting against impatience and unbelief. He encourages listeners to preach to themselves using Bible texts to strengthen their faith and trust in God's promises.
(The Word for Today) Isaiah 30:18 - Part 1
By Chuck Smith1.6K25:59ExpositionalISA 30:18JON 1:1MAT 23:39In this sermon, Pastor Chuck Smith emphasizes the importance of fully committing our ways to the Lord and trusting in Him for deliverance. He reminds listeners that no matter where they are in life, they can find strength and confidence in God. Pastor Chuck also highlights the true meaning of Christmas and encourages believers to not get caught up in the busyness of the season, but to remember the birth of Jesus and its impact on the world. He uses the story of Jonah to illustrate the consequences of stubbornness and the importance of surrendering to God's will.
Gideon #2: The Preeminence of the Lord Jesus Christ
By Ed Miller1.5K1:14:00JDG 6:6JDG 6:36JDG 7:1JDG 8:35ISA 30:18MAT 6:33In this sermon, the preacher focuses on the story of Gideon from the book of Judges in the Bible. The main theme is the preeminence of Christ and the invitation for believers to come into the presence of God. The preacher emphasizes that there is blessing in being close to the Lord and that everything that hinders this union must be removed. Gideon's journey of discovering God's heart and embracing the truth of God's desire to be the one and only leads to a dramatic transformation in his life.
Listening, Unburdening and Worshipping
By Zac Poonen1.5K57:13WorshipISA 30:15ISA 30:18ISA 30:201CO 4:2In this sermon, the speaker emphasizes the importance of having a disciplined tongue and using words to help needy people. He encourages listeners to wake up in the morning and listen to God as a disciple. The speaker also highlights the importance of being trustworthy stewards of God's mysteries and doing what God tells us. He mentions the example of Mary sitting at Jesus' feet to listen and unburdening herself to the Lord. Overall, the sermon emphasizes the power of God's word and the need to control our tongues and overcome anger.
003 Joseph Was a Righteous Man
By David Servant1.1K07:53LEV 20:10ISA 30:18MAT 1:1JHN 8:1
This sermon delves into the genealogy of Jesus Christ, emphasizing his credentials as the Messiah through his lineage from Abraham, Isaac, Jacob, Judah, and David. It highlights the significance of Jesus' miraculous birth, portraying Joseph as a righteous man who showed mercy and love towards Mary despite societal expectations. The narrative underscores the mystery and truth of God becoming man, inviting listeners to reflect on the profound nature of Christ's entrance into the world.
On Eagles' Wings Pt 135
By Don Courville1.0K29:54Marriage and DivorcePSA 27:14PSA 37:7ISA 30:18ISA 40:31LAM 3:25LUK 2:49JHN 11:20In this sermon, the preacher shares a personal experience of encountering homeless individuals and seeking guidance from Jesus on how to help them. He emphasizes the importance of relying on God's wisdom in difficult situations. The preacher also reflects on his journey in ministry, highlighting the challenges and spiritual warfare he has faced, particularly with electronic equipment breaking down. He concludes by reminding the audience of the need to rely on the Holy Spirit and patiently wait on God, using the story of Lazarus as an example.
Gods Fire Marks His Presence
By Zac Poonen1.0K1:05:17EXO 3:2EXO 25:8LEV 10:1DEU 33:13ISA 30:18MAT 3:11ROM 2:24REV 3:15
This sermon emphasizes the importance of being on fire for God, drawing parallels from the Old Testament where God's presence was manifested through fire. It highlights the need for Christians to be either hot or cold for God, rather than lukewarm, as lukewarmness brings dishonor to the name of Christ. The speaker urges believers to seek the fire of the Holy Spirit in their lives, to be passionate and dedicated in their faith, and to offer their entire lives as a living sacrifice to God.
Church Live Re-Visited: Session Four - Part 1
By Ron Bailey99146:57ISA 30:18JHN 8:3ACT 17:31ROM 3:6HEB 4:12
This sermon delves into the importance of understanding judgment in the context of God's righteousness and mercy. It emphasizes the distinction between using critical faculties to discern without condemning and the dangers of self-righteous judgment. The sermon highlights the need to rely on God's revelation for accurate discernment and the significance of not branding others with our own biases or self-love. It also explores the role of God's Word in piercing through soul and spirit to discern thoughts and intents of the heart.
Since God Is for Us, We Will Always Overcome (Tamil)
By Zac Poonen5891:01:57ISA 30:18MAT 8:16ROM 7:4ROM 8:28PHP 2:12HEB 8:10HEB 10:51JN 4:4
This sermon emphasizes the importance of understanding the full scope of salvation, beyond just being saved from judgment, to include deliverance from the sinful nature inherited from Adam and ultimately from the presence of sin itself. It highlights the three tenses of salvation - past, present, and future - and the need to continuously work out one's salvation with fear and trembling. The sermon also stresses the role of the Holy Spirit in sanctification, giving believers the desire and strength to do God's will, leading to a transformed life marked by victory over sin and a deep relationship with Jesus.
(Through the Bible) Isaiah - Part 1
By Zac Poonen51257:39ISA 6:8ISA 9:6ISA 11:6ISA 12:2ISA 26:3ISA 28:16ISA 30:18ISA 33:14ISA 35:8
This sermon delves into the book of Isaiah, exploring the prophetical messages and historical events outlined in the Old Testament. It highlights the importance of surrendering to God, the consequences of sin and pride, the need for discernment, the power of the anointing, the unity of Jews and Gentiles in the church, and the promise of resurrection and restoration. The sermon emphasizes the significance of fearing God, seeking His will over our own, and finding peace in Him amidst trials and tribulations.
The Necessity of Waiting on God
By Phil Beach Jr.511:16:20Waiting On GodLove for GodPSA 25:5PSA 37:7PSA 40:1PSA 62:1ISA 30:18LAM 3:25MIC 7:7HAB 2:3JHN 14:211CO 2:9Phil Beach Jr. emphasizes the importance of waiting on God, urging the congregation to cultivate a posture of stillness and silence in His presence. He highlights that true waiting is not about presenting our agendas to God but about allowing Him to speak and reveal Himself to us. Through various scriptures, he illustrates that waiting is an expression of love for God and a necessary discipline for spiritual growth. The sermon calls for a collective commitment to waiting on the Lord, encouraging families to engage in this practice together. Ultimately, Beach Jr. reassures that in waiting, we will experience God's grace and revelation in profound ways.
How to Respond to Global Crisis
By Mike Bickle271:01:08Corporate WorshipIntercessionPSA 2:8ISA 30:18HEB 7:25JAS 4:2Mike Bickle emphasizes the critical role of corporate intercessory worship in responding to global crises, asserting that God's governance is released through the prayers of His people. He explains that while some events in God's plan are predetermined, many outcomes depend on the faithful intercession of believers. Bickle calls for a collective return to God through solemn assemblies, highlighting the necessity of prayer and repentance to avert judgment and receive God's mercy. He stresses that the church must recognize its responsibility in the face of sin and crisis, and that true intercession is a powerful weapon against the challenges facing nations today.
11 the Forerunner Message in Isaiah 32-33
By Mike Bickle241:26:15The Beauty of GodProphetic LeadershipISA 26:9ISA 30:18ISA 32:1ISA 32:9ISA 33:6ISA 33:13ISA 33:20ROM 11:22Mike Bickle emphasizes the prophetic messages in Isaiah 32-33, warning the leaders of Jerusalem about the impending crisis from the Assyrian army. He highlights the importance of recognizing the coming Messiah who will reign in righteousness amidst confusion and complacency. Bickle calls for a response to God's leadership, urging believers to seek understanding and stability in times of upheaval. He stresses the beauty of the King and the necessity of godly leadership to guide others through trials. Ultimately, he encourages the congregation to meditate on both the terror of God's judgments and the beauty of His redemptive plan.
How to Develop a Strong Prayer Life
By Mike Bickle241:00:05Intimacy With GodPrayer LifePSA 145:18ISA 30:18MAT 7:7JHN 5:39ROM 12:12EPH 6:18PHP 4:61TH 5:16JAS 4:21JN 5:14Mike Bickle emphasizes the significance of developing a strong prayer life, sharing his personal journey from finding prayer boring to discovering its transformative power. He outlines various types of prayer, including devotional, intercessory, and prayer covering, and stresses the importance of scheduling prayer times and maintaining a prayer list. Bickle encourages believers to approach prayer with a correct view of God, seeing Him as a loving Father rather than an angry taskmaster, which fosters intimacy and connection. He highlights that consistent prayer not only changes individuals but also impacts the spiritual atmosphere of communities. Ultimately, Bickle assures that prayer can become enjoyable and fulfilling, leading to deeper encounters with God.
Pray Daily: Connecting With God While Changing the World
By Mike Bickle2359:19PrayerIntimacy With GodISA 30:18HOS 14:2LUK 18:7PHP 4:6JAS 4:2Mike Bickle emphasizes the vital role of daily prayer in connecting with God and transforming the world. He explains that prayer is not just a routine but a profound privilege that energizes our spirit and aligns us with God's heart. Bickle encourages believers to commit to regular prayer times, develop prayer lists, and maintain a right view of God to deepen their relationship with Him. He highlights that intercession is essential for releasing God's power and that prayer should be a dialogue with God, integrating scripture into our conversations with Him. Ultimately, Bickle calls for a deeper understanding of God's heart to sustain a vibrant prayer life.
The Power of God's Word in Us
By Mike Bickle121:05:20Power Of PrayerPartnership with GodISA 30:18JAS 4:2Mike Bickle emphasizes the profound partnership God desires with His people, highlighting that God's power is released through our unity with His heart and our prayers. He explains that while God has sovereign plans, the quality of our lives is influenced by our willingness to engage in prayer and intercession, which allows us to access the blessings He has in store. Bickle illustrates the intimate partnership within the Trinity, where the Father, Son, and Holy Spirit work together, and invites believers to participate in this divine collaboration. He stresses the importance of being saturated with God's Word, as it empowers our prayers and aligns our hearts with His will. Ultimately, Bickle calls the church to recognize their role in governing creation through intercession, which is essential for sustaining God's order in the universe.
When We Are Ready
By Charles E. Cowman0PSA 27:14PSA 37:7ISA 30:18LAM 3:25HAB 2:3ROM 8:25GAL 6:9HEB 6:15JAS 5:7Charles E. Cowman preaches on the importance of waiting for God's timing, emphasizing that while we wait on God, He is also waiting for us to be ready. There is a misconception that fulfilling conditions will immediately lead to answered prayers, but God's timing and purposes work in conjunction with our obedience. Just like a seed planted in the ground, our petitions require unseen forces to bring about the true fruition of God's answers.
He Is the Righteous Father
By C.H. Spurgeon0AtonementGod's JusticePSA 89:14ISA 30:18JHN 8:44JHN 14:6ROM 3:26ROM 5:8GAL 6:7HEB 9:221PE 1:171JN 3:1C.H. Spurgeon emphasizes the distinction between the true 'Righteous Father' and the misguided notion of universal fatherhood that lacks justice and accountability for sin. He argues that the world often trivializes sin and its consequences, failing to recognize that a just God must also be a loving God. Spurgeon highlights the importance of understanding God's righteousness and the necessity of atonement through Christ's sacrifice, which is often rejected by modern thinkers. He asserts that true knowledge of God comes from the Holy Spirit, who reveals the righteousness of the Father. Ultimately, Spurgeon calls for a recognition of God's justice as integral to His love.
My Soul Wait Thou Upon God!
By George Warnock0ISA 30:18George Warnock emphasizes the importance of waiting upon the Lord, not as a lack of vision, but as a process of aligning our perspective with God's and desiring to walk in His Way. He warns against the misconception that God is waiting for us to act, stressing the need to patiently wait for God's timing and direction. The sermon highlights various Bible verses that speak about the blessings and strength that come from waiting upon the Lord, contrasting it with the consequences of impatience and acting outside of God's counsel.
Why He Delays
By F.B. Meyer0God's Love and CareDivine TimingPSA 139:17ISA 30:18HEB 12:6F.B. Meyer explores the theme of divine delays in his sermon 'Why He Delays,' emphasizing that God's waiting is not due to favoritism, neglect, or denial. He reassures us that God treats each individual according to their unique needs and circumstances, demonstrating His love and care. Meyer illustrates that God's delays are purposeful, allowing blessings to accumulate and be more impactful when they arrive. He reminds us that we are cherished by God, who never forgets us, and that His timing is always perfect for our growth and benefit.
The Affections and Emotions of God
By Charles Finney0The Grief of GodGod's EmotionsPSA 103:13ISA 30:18EZK 18:32HOS 11:8MAT 23:37LUK 15:20JHN 3:16ROM 5:82PE 3:91JN 4:8Charles Finney emphasizes that God is a moral agent who experiences genuine emotions such as love, grief, and compassion towards humanity. He illustrates that it grieves God to abandon sinners to death, as He desires their salvation and has made great sacrifices for it. Finney argues that sinners compel God to give them up due to their choices, which places God in a position where He must prioritize the greater good of the universe. The sermon calls for a deeper understanding of God's affections, urging sinners to return to Him, as He yearns for their repentance and restoration.
God Is Not Unobservant
By Charles E. Cowman0PSA 27:14PSA 37:7PSA 46:10ISA 18:4ISA 30:18LAM 3:25HAB 2:3JHN 11:35Charles E. Cowman preaches on the powerful concept of God being still and watching over His people, using the example of Assyria's downfall despite their advance against Ethiopia. This stillness does not indicate approval but rather God's perfect timing to intervene and bring about justice. Just as Jesus watched over His disciples and Lazarus, God is keenly aware of our struggles and will come to save us at the right moment, even when it seems like evil is prevailing.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
And therefore will he be exalted "Even for this shall he expect in silence" - For ירום yarum, he shall be exalted, which belongs not to this place, Houbigant reads ידום yadum, he shall be silent: and so it seems to be in a MS. Another MS. instead of it reads ישוב yashub, he shall return. The mistakes occasioned by the similitude of the letters ד daleth and ר resh are very frequent, as the reader may have already observed.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The prophet now proceeds with ולכן, to which we cannot give any other meaning than et propterea, which it has everywhere else. The thought of the prophet is the perpetually recurring one, that Israel would have to be reduced to a small remnant before Jehovah would cease from His wrath. "And therefore will Jehovah wait till He inclines towards you, and therefore will He withdraw Himself on high till He has mercy upon you; for Jehovah is a God of right, salvation to those who wait for Him." In other places lâkhēn (therefore) deduces the punishment from the sin; here it infers, from the nature of the punishment, the long continuance of the divine wrath. Chikkâh, to wait, connected as it is here with Lamed, has at least the idea, if not the actual signification, of delay (as in Kg2 9:3; compare Job 32:4). This helps to determine the sense of yârūm, which does not mean, He will show Himself exalted as a judge, that through judgment He may render it possible to have mercy upon you (which is too far-fetched a meaning); but, He will raise Himself up, so as to be far away (cf., Num 16:45, "Get you up from among this congregation;" and Psa 10:5, mârōm = "far above," as far as heaven, out of his sight), that thus (after having for a long time withdrawn His gracious presence; cf., Hos 5:6) He may bestow His mercy upon you. A dark prospect, but only alarming to unbelievers. The salvation at the remotest end of the future belongs to believers even now. This is affirmed in the word 'ashrē (blessed), which recalls Psa 2:12. The prophet uses châkhâh in a very significant double sense here, just as he did nuus a short time before. Jehovah is waiting for the time when He can show His favour once more, and blessed are they who meet His waiting with their own waiting.
Jamieson-Fausset-Brown Bible Commentary
therefore--on account of your wicked perverseness (Isa 30:1-2, Isa 30:9, Isa 30:15-16), Jehovah will delay to be gracious [HORSLEY]. Rather, wait or delay in punishing, to give you time for repentance (Isa 30:13-14, Isa 30:17) [MAURER]. Or, "Yet therefore" (namely, because of the distress spoken of in the previous verses; that distress will lead the Jews to repentance, and so Jehovah will pity them) [GESENIUS]. be exalted--Men will have more elevated views of God's mercy; or else, "He will rise up to pity you" [G. V. SMITH]. Or (taking the previous clause as MAURER, "Therefore Jehovah will delay" in punishing you, "in order that He may be gracious to you," if ye repent), He will be far removed from you (so in Psa 10:5, far above out sight); that is, He will not immediately descend to punish, "in order that He may have mercy," &c. judgment--justice; faithfulness to His covenant. wait--compare Isa 30:15, wait, namely, for His times of having mercy.
John Gill Bible Commentary
And therefore will the Lord wait, that he may be gracious unto you,.... Or "yet" (q), or "nevertheless" though such an utter destruction shall be made, there are a few that the Lord has a good will unto, and therefore waits till the set time comes to arise and have mercy on them; he has taken up thoughts and resolutions of grace and favour concerning them, and has fixed the time when he will show it; and he is, as it were, panting and longing after it, as the word (r) used signifies, as some have observed, until it is up; he waits for the fittest and most proper time to show mercy; when things are brought to the worst, to the greatest extremity, and when his people are brought to a sense of their danger, and of their sins, and to repentance for them, and to see their need of his help and salvation, and to implore it, and to depend upon him for it; then, in the mount of difficulty, and in the most seasonable time, does the Lord appear; and hereby the mercy is the sweeter to them, and his grace is the more magnified towards them: so he waits to be gracious to his people in conversion; he is gracious before; he is of a gracious disposition; he is inclined, nay, resolved, to show favour to them; yea, he has done various acts of grace before, such as their election in Christ, the provision of a Saviour for them in the covenant, putting all grace into his hands for them, the redemption of them by him, and the adoption of them into his family; but in conversion there is an open exhibition and display of the grace of God; much grace is then shown in applying pardoning grace, a justifying righteousness, and salvation by Christ unto them; by many love visits, and by opening the treasures of his grace unto them, as well as by implanting much grace in them, as faith, hope, love, and every other: now there is a fixed time for all this; and, until that time comes, the Lord waits to be gracious; this is his longsuffering towards his elect, which issues in their salvation; he does not cut them off in their sins; he bears much and long with them, and, as it were, longs till the time comes to unbosom himself to them, and bestow his favours on them; and so, after conversion, he waits and observes the fittest time to deliver them out of afflictions, temptations, &c. and therefore will he be exalted, that he may have mercy upon you; or, "will exalt himself" (s); raise up himself, who seemed to be asleep, and careless of his people, and rise up against their enemies, and in defence of them, which is showing mercy to them; or be exalted on his throne of grace, that he may give, and they may find, grace and mercy to help them in time of need: or, "he will exalt", or "lift up"; that is, his Son; so he was lifted up on the cross, that his people might be drawn after him, and saved by him; and he has also exalted him at his right hand to be a Prince and a Saviour, to give repentance unto Israel and forgiveness of sins; and he is now lifted up as the serpent on the pole in the ministry of the word, that whosoever believes in him should have everlasting life; so that these exaltations, or lifting up, are in order to have mercy; and his waiting to be gracious is by the Jews (t) interpreted of his desire after the Messiah's coming, and his waiting for that: or, "he will be exalted, in", or "by, having mercy on you" (u); the glory of God is displayed in showing mercy to his people; they are engaged and influenced hereby to glorify God for his mercy, both in things temporal and spiritual. The word in the Arabic language, as Schultens observes (w), signifies to "desire" (x); and this will make the words run smoothly in agreement with the former; "and therefore", or "nevertheless, will he desire to have mercy on you"; which denotes the Lord's good will to his people, and how much his heart, and the desires of it, are towards them: for the Lord is a God of judgment; or, "though he is a God of judgment" (y), of strict justice, judges in the earth, and will judge the world in righteousness; see Mal 2:17 his grace, mercy, and justice, agree together, in redemption justification, pardon of sin, and salvation: or of moderation, clemency, and grace to correct his people; he corrects them not in wrath and hot displeasure, but in judgment, in a tender and fatherly way and manner, Jer 10:24 and he is a God of "discretion", Psa 112:5 of wisdom and knowledge, and does all things after the counsel of his will; he has fixed upon the proper time, and he knows which is the best time, and he waits that time to show grace and mercy to his people: blessed are all they that wait for him; that do not run here and there for help, and are tumultuous, restless, and impatient, but wait God's own time to do them good; that wait for his gracious presence, and the discoveries of his love, for the performance of his promises, for answers of prayer, for all blessings temporal and spiritual, and for eternal glory and happiness; these are happy persons, all and every one of them; they enjoy much now, and it can not be said, nor conceived, what God has prepared for them hereafter; see Isa 49:23. (q) "nihilominus, tamen"; so Noldius, Ebr. Concord. Part. p. 507. in the same way Gataker. (r) "significat anhelat, vel inhiat", Forerius. (s) "et propterea exaltabit se", Pagninus, Montanus, Vatablus; "elaturus est se", Junius & Tremellius. (t) Gloss, in T. Bab. Sanhedrin, fol. 97. 2. (u) "dum miserabitur vestri"; so some in Vatablus. (w) Animadv. Philolog. in Job. p. 56. (x) "mavit rem", Golius, col. 922. "quaesivit, expetivit, voluit", Castel. col. 3551. (y) "quamvis", so this particle is often used; see Noldius, p. 399.
Matthew Henry Bible Commentary
The closing words of the foregoing paragraph (You shall be left as a beacon upon a mountain) some understand as a promise that a remnant of them should be reserved as monuments of mercy; and here the prophet tells them what good times should succeed these calamities. Or the first words in this paragraph may be read by way of antithesis, Notwithstanding this, yet will the Lord wait that he may be gracious. The prophet, having shown that those who made Egypt their confidence would be ashamed of it, here shows that those who sat still and made God alone their confidence would have the comfort of it. It is matter of comfort to the people of God, when the times are very bad, that all will be well yet, well with those that fear God, when we say to the wicked, It shall be ill with you. I. God will be gracious to them and will have mercy on them. This is the foundation of all good. If we find favour with God, and he have mercy upon us, we shall have comfort according to the time that we have been afflicted. 1. The mercy in store for them is very affectingly expressed. (1.) "He will wait to be gracious (Isa 30:18); he will wait till you return to him and seek his face, and then he will be ready to meet you with mercy. He will wait, that he may do it in the best and fittest time, when it will be most for his glory, when it will come to you with the most pleasing surprise. He will continually follow you with his favours, and not let slip any opportunity of being gracious to you." (2.) "He will stir up himself to deliver you, will be exalted, will be raised up out of his holy habitation (Zac 2:13), that he may appear for you in more than ordinary instances of power and goodness; and thus he will be exalted, that is, he will glorify his own name. This is what he aims at in having mercy on his people." (3.) He will be very gracious (Isa 30:19), and this in answer to prayer, which makes his kindness doubly kind: "He will be gracious to thee, at the voice of thy cry, the cry of thy necessity, when that is most urgent - the cry of thy prayer, when that is most fervent. When he shall hear it, there needs no more; at the first word he will answer thee, and say, Here I am." Herein he is very gracious indeed. In particular, [1.] Those who were disturbed in the possession of their estates shall again enjoy them quietly. When the danger is over the people shall dwell in Zion, at Jerusalem, as they used to do; they shall dwell safely, free from the fear of evil. [2.] Those who were all in tears shall have cause to rejoice, and shall weep no more; and those who dwell in Zion, the holy city, will find enough there to wipe away tears from their eyes. 2. This is grounded upon two great truths: (1.) That the Lord is a God of judgment; he is both wise and just in all the disposals of his providence, true to his word and tender of his people. If he correct his children, it is with judgment (Jer 10:24), with moderation and discretion, considering their frame. We think we may safely refer ourselves to a man of judgment; and shall we not commit our way to a God of judgment? (2.) That therefore all those are blessed who wait for him, who not only wait on him with their prayers, but wait for him with their hopes, who will not take any indirect course to extricate themselves out of their straits, or anticipate their deliverance, but patiently expect God's appearances for them in his own way and time. Because God is infinitely wise, those are truly happy who refer their cause to him. II. They shall not again know the want of the means of grace, Isa 30:20, Isa 30:21. Here, 1. It is supposed that they might be brought into straits and troubles after this deliverance was wrought for them. It was promised (Isa 30:19), that they should weep no more and that God would be gracious to them; and yet here it is taken for granted that God may give them the bread of adversity and the water of affliction, prisoners' fare (Kg1 22:27), coarse and sorry food, such as the poor use. When one trouble is over we know not how soon another may succeed; and we may have an interest in the favour of God, and such consolations as are sufficient to prohibit weeping, and yet may have bread of adversity given us to eat and water of affliction to drink. Let us therefore not judge of love or hatred by what is before us. 2. It is promised that their eyes should see their teachers, that is, that they should have faithful teachers among them, and should have hearts to regard them and not slight them as they had done; and then they might the better be reconciled to the bread of adversity and the water of affliction. It was a common saying among the old Puritans, Brown bread and the gospel are good fare. A famine of bread is not so great a judgment as a famine of the word of God, Amo 8:11, Amo 8:12. It seems that their teachers had been removed into corners (probably being forced to shift for their safety in the reign of Ahaz), but it shall be so no more. Veritas non quaerit angulos - Truth seeks no corners for concealment. But the teachers of truth may sometimes be driven into corners for shelter; and it goes ill with the church when it is so, when the woman with her crown of twelve stars is forced to flee into the wilderness (Rev 12:6), when the prophets are hidden by fifty in a cave, Kg1 18:4. But God will find a time to call the teachers out of their corners again, and to replace them in their solemn assemblies, which shall see their own teachers, the eyes of all the synagogue being fastened on them, Luk 4:20. And it will be the more pleasing because of the restraint they have been for some time under, as light out of darkness, as life from the dead. To all that love God and their own souls this return of faithful teachers out of their corners, especially with a promise that they shall not be removed into corners any more, is the most acceptable part of any deliverance, and has comfort enough in it to sweeten even the bread of adversity and the water of affliction. But this is not all: 3. It is promised that they shall have the benefit, not only of the public ministry, but of private and particular admonition and advice (Isa 30:21): "Thy ears shall hear a word behind thee, calling after thee as a man calls after a traveller that he sees going out of his road." Observe, (1.) Whence this word shall come - from behind thee, from some one whom thou dost not see, but who sees thee. "Thy eyes see thy teachers; but this is a teacher out of sight, it is thy own conscience, which shall now by the grace of God be awakened to do its office." (2.) What the word shall be: "This is the way, walk you in it. When thou art doubting, conscience shall direct thee to the way of duty; when thou art dull and trifling, conscience shall quicken thee in that way." As God has not left himself without witness, so he has not left us without guides to show us our way. (3.) The seasonableness of this word: It shall come when you turn to the right hand or to the left. We are very apt to miss our way; there are turnings on both hands, and those so tracked and seemingly straight that they may easily be mistaken for the right way. There are right-hand and left-hand errors, extremes on each side virtue; the tempter is busy courting us into the by-paths. It is happy then if by the particular counsels of a faithful minister or friend, or the checks of conscience and the strivings of God's Spirit, we be set right and prevented from going wrong. (4.) The success of this word: "It shall not only be spoken, but thy ears shall hear it; whereas God has formerly spoken once, yea, twice, and thou hast not perceived it (Job 33:14), now thou shalt listen attentively to these secret whispers, and hear them with an obedient ear." If God gives us not only the word, but the hearing ear, not only the means of grace, but a heart to make a good use of those means, we have reason to say, He is very gracious to us, and reason to hope he has yet further mercy in store for us. III. They shall be cured of their idolatry, shall fall out with their idols, and never be reconciled to them again, Isa 30:22. The deliverance God shall work for them shall convince them that it is their interest, as well as duty, to serve him only; and they shall own that, as their trouble was brought upon them for their idolatries, so it was removed upon condition that they should not return to them. This is also the good effect of their seeing their teachers and hearing the word behind them; by this it shall appear that they are the better for the means of grace they enjoy - they shall break off from their best-beloved sin. Observe, 1. How foolishly mad they had formerly been upon their idols, in the day of their apostasy. Idolaters are said to be mad upon their idols (Jer 50:38), doatingly fond of them. They had graven images of silver, and molten images of gold, and, though gold needs no painting, they had coverings and ornaments on these; they spared no cost in doing honour to their idols. 2. How wisely mad (if I may so speak) they now were at their idols, what a holy indignation they conceived against them in the day of their repentance. They not only degraded their images, but defaced them, not only defaced them, but defiled them; they not only spoiled the shape of them, but in a pious fury threw away the gold and silver they were made of, though otherwise valuable and convertible to a good use. They could not find in their hearts to make any vessel of honour of them. The rich clothes wherewith their images were dressed up they cast away as a filthy cloth which rendered those that touched it unclean until the evening, Lev 15:23. Note, To all true penitents sin has become very odious; they loathe it, and loathe themselves because of it; they cast it away to the dunghill, the fittest place for it, nay, to the cross, for they crucify the flesh; their cry against it is, Crucify it, crucify it. They say unto it, Abi hinc in malam rem - Get thee hence. They are resolved never to harbour it any more. They put as far from as they can all the occasions of sin and temptations to it, though they are as a right eye or a right hand, and protest against it as Ephraim did (Hos 14:8), What have I to do any more with idols? Probably this was fulfilled in many particular persons, who, by the deliverance of Jerusalem from Sennacherib's army, were convinced of the folly of their idolatry and forsook it. It was fulfilled in the body of the Jewish nation at their return from their captivity in Babylon, for they abhorred idols ever after; and it is accomplished daily in the conversion of souls, by the power of divine grace, from spiritual idolatry to the fear and love of God. Those that join themselves to the Lord must abandon every sin, and say unto it, Get thee hence. IV. God will then give them plenty of all good things. When he gives them their teachers, and they give him their hearts, so that they begin to seek the kingdom of God and the righteousness thereof, then all other things shall be added to them Mat 6:33. And when the people are brought to praise God then shall the earth yield her increase, and with it God, even our own God, shall bless us, Psa 67:5, Psa 67:6. So it follows here: "When you shall have abandoned your idols, then shall God give the rain of your seed," Isa 30:23. When we return to God in a way of duty he will meet us with his favours. 1. God will give you rain of your seed, rain to water the seed you sow, just at the time that it calls for it, as much as it needs and no more. Observe, How man's industry and God's blessing concur to the good things we enjoy relating to the life that now is: Thou shalt sow the ground, that is thy part, and then God will give the rain of thy seed, that is his part. It is so in spiritual fruit; we must take pains with our hearts and then wait on God for his grace. 2. The increase of the earth shall be rich and good, and every thing the best of the kind; it shall be fat and fat, very fat and very good, fat and plenteous (so we read it), good and enough of it. Your land shall be Canaan indeed; it was remarkably so after the defeat of Sennacherib, by the special blessing of God, Isa 37:30. God would thus repair the losses they sustained by that devastation. 3. Not only the tillage, but the pasture-ground should be remarkably fruitful: The cattle shall feed in large pastures; those that are at grass shall have room enough, and the oxen and asses that are kept up for use, to ear the ground, which must be the better fed for their being worked, shall eat clean provender. The corn shall not be given them in the chaff as usual, to make it go the further, but they shall have good clean corn fit for man's use, being winnowed with the fan. The brute-creatures shall share in the abundance; it is fit they should, for they groan under the burden of the curse which man's sin has brought upon the earth. 4. Even the tops of the mountains, that used to be barren, shall be so well watered with the rain of heaven that there shall be rivers and streams there, and running down thence to the valleys (Isa 30:25), and this in the day of the great slaughter that should be made by the angel in the camp of the Assyrians, when the towers and batteries they had erected for the carrying on of the siege of Jerusalem, the army being slain, should fall of course. It is probable that this was fulfilled in the letter of it, and that about the same time that that army was cut off there were extraordinary rains in mercy to the land. V. The effect of all this should be extraordinary comfort and joy to the people of God, Isa 30:26. Light shall increase; that is, knowledge shall increase (when the prophecies are accomplished they shall be fully understood) or rather triumph shall: the light of the joy that is sown for the righteous shall now come up with a great increase. The light of the moon shall become as bright and as strong as that of the sun, and that of the sun shall increase proportionably and be as the light of seven days; every one shall be much more cheerful and appear much more pleasant than usual. There shall be a high spring-tide of joy in Judah and Jerusalem, upon occasion of the ruin of the Assyrian army, when the Lord binds up the breach of his people, not only saves them from being further wounded, but heals the wounds that have been given them by this invasion and makes up all their losses. The great distress they were reduced to, their despair of relief, and the suddenness of their deliverance, would much augment their joy. This is not unfitly applied by many to the light which the gospel brought into the world to those that sat in darkness, which has far exceeded the Old Testament light as that of the sun does that of the moon, and which proclaims healing to the broken-hearted, and the binding up of their wounds.
Tyndale Open Study Notes
30:18-33 This prophecy of salvation includes promises that directed Israel’s attention away from their present adversity to the glorious future awaiting the children of God. 30:18 A faithful God would restore righteous order to the world by punishing the wicked and rescuing his people from them (see 1:27; Ps 96:10-12). • God blesses those who wait; faithful people do not rush ahead of him to solve their own problems but instead rely on his power and goodness.