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Isaiah 54:7
Verse
Context
Future Blessings for Zion
6For the LORD has called you back, like a wife deserted and wounded in spirit, like the rejected wife of one’s youth,” says your God. 7“For a brief moment I forsook you, but with great compassion I will bring you back. 8In a surge of anger I hid My face from you for a moment, but with everlasting kindness I will have compassion on you,” says the LORD your Redeemer.
Sermons
Leonard Ravenhill
David Wilkerson
Keith Daniel
S. Lewis Johnson
Roy Hession
Henry Law
J.C. PhilpotSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For a small moment "In a little anger" - So the Chaldee and Syriac, either reading רגז regaz, for רגע rega; or understanding the latter word as meaning the same with the former, which they both make use of. See Psa 30:5; Psa 35:20, in the Septuagint, where they render רגע rega by οργη, anger.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Thus does Jehovah's displeasure towards Jerusalem pass quickly away; and all the more intense is the manifestation of love which follows His merely momentary anger. "For a small moment have I forsaken thee, and with great mercy will I gather thee. In an effusion of anger I hid my face from thee for a moment, and with everlasting grace I have compassion upon thee, saith Jehovah thy Redeemer." "For a small moment" carries us to the time of the captivity, which was a small moment in comparison with the duration of the tender and merciful love, with which Jehovah once more received the church into His fellowship in the person of its members. רגע in Isa 54:8 is not an adverb, meaning momentarily, as in Isa 47:9, but an accusative of duration, signifying a single moment long. Ketseph signifies wrath regarded as an outburst (fragor), like the violence of a storm or a clap of thunder; shetseph, which rhymes with it, is explained by A. Schultens, after the Arabic, as signifying durum et asperum esse: and hence the rendering adopted by Hitzig, "in hard harshness." But this yields no antithesis to "everlasting kindness," which requires that shetseph should be rendered in some way that expresses the idea of something transitory or of short duration. The earlier translators felt this, when like the lxx for example, they adopted the rendering ἐν θυμῷ μικρῷ, and others of a similar kind; and Ibn Labrt, in his writing against Menahem b. Zerk, who gives chŏrı̄, burning heat, as a gloss to shetseph, explains it by מעט (as Kimchi and others did afterwards). But, as Jakob Tam correctly observes, "this makes the sense purely tautological." In all probability, shâtsaph is a form allied to shâtaph, as nâshabh (Isa 40:7) is to nâshaph (Isa 40:24), and qâmat (Job 16:8) to qâmats, which stand in the same relation to one another, so far as the sense is concerned, as bubbling over to flowing over: so that the proper rendering would not be "in the overflowing of glowing heat," as Umbreit thinks, which would require קצף בּשׁטף (Pro 27:4), but in the gushing up of displeasure, the overflowing of indignation (Meier). The ketseph is only a shetseph, a vanishing moment (Jer. in momento indignationis), when compared with the true feeling of Jehovah towards Jerusalem, which is chesed ‛ōlâm, everlasting kindness.
Jamieson-Fausset-Brown Bible Commentary
small moment--as compared with Israel's coming long prosperity (Isa 26:20; Isa 60:10). So the spiritual Israel (Psa 30:5; Co2 4:17). gather thee--to Myself from thy dispersions.
John Gill Bible Commentary
For a small moment have I forsaken thee,.... The people of God seem to be forsaken by him when he hides his face from them, as it is afterwards explained; when they are in distress, and he does not immediately appear for them; when they are afflicted in body and mind, though these afflictions are but for a moment; nor are they really forsaken, not as to things temporal or spiritual; God never forsakes the work of his own hands, nor his people, at least for ever, or so as that they shall perish. Some interpret this of the seventy years' captivity of the Jews in Babylon, which was but a very short time; others of the times of ignorance in the Gentile world before the coming of Christ, which God winked at, when he overlooked them, and took no notice of them; but I choose to understand it of the time and state of the Christian church, during the ten persecutions of Rome Pagan, when it seemed to be forsaken of God, and to be triumphed over by her enemies: but with great mercies will I gather thee; they had been scattered about by persecution, but now should be gathered together in bodies, and have their public assemblies, and worship God openly, none making them afraid; which was fulfilled in Constantine's time, when Paganism was abolished, and Christianity established throughout the Roman empire; when public places for Christian worship were opened everywhere, the Gospel was freely preached, and multitudes were gathered by effectual calling, and brought into the Gospel church, which was now in a very flourishing condition; for this is not to be understood of the gathering of the captive Jews from Babylon, nor of the calling of the Gentiles by the ministry of the apostles, nor of the restoration and conversion of the Jews in the latter day, though this is more eligible than the former, and much less of the gathering of the saints at the last day.
Tyndale Open Study Notes
54:7-8 The pain of separation would be brief compared to the depth of the renewal of love and compassion. • The Lord abandoned Israel in exile for a little while because of the people’s sins. • everlasting love: The Lord is eternally committed to his people, making the seventy-year punishment of exile seem short indeed (see 25:1; Hos 2:1).
Isaiah 54:7
Future Blessings for Zion
6For the LORD has called you back, like a wife deserted and wounded in spirit, like the rejected wife of one’s youth,” says your God. 7“For a brief moment I forsook you, but with great compassion I will bring you back. 8In a surge of anger I hid My face from you for a moment, but with everlasting kindness I will have compassion on you,” says the LORD your Redeemer.
- Scripture
- Sermons
- Commentary
God's Covenant With Man
By Leonard Ravenhill4.3K57:51CovenantGEN 17:1GEN 49:10ISA 54:7ISA 54:9MAT 21:9HEB 12:6In this sermon, the preacher discusses the events described in the book of Revelation, specifically focusing on the sounding of the trumpets. He describes the darkening of the sun, moon, and stars, as well as the opening of the bottomless pit by a fallen star. The preacher also mentions the release of four angels from the Euphrates River, who are prepared to kill a third of mankind. He then goes on to talk about the destruction caused by hail, fire, and blood, as well as the poisoning of the waters by a star called Wormwood. Throughout the sermon, the preacher emphasizes the importance of seeking righteousness and warns against the folly of modern man.
The Last Revival
By David Wilkerson3.7K45:23ISA 53:10ISA 54:7ISA 54:10MAT 24:11MAT 24:24GAL 4:26In this sermon, the preacher emphasizes the importance of having faith that drives out fear. He quotes Isaiah 54:4, which reassures believers that they will not be ashamed or reproached. The preacher acknowledges the current state of the economy and the fear-inducing messages from the secular world and religious circles. However, he reminds the congregation that God has everything under control and encourages them to trust in Him. The sermon also highlights the need for moral integrity and warns against casting aside moral landmarks in pursuit of worldly freedom. The preacher concludes by emphasizing that the promises in Isaiah 54 apply to both the church as a whole and to individuals, and that faith is the foundation needed for the days ahead.
When the Godly Fall
By Keith Daniel3.6K1:15:40FailureGEN 9:11ISA 54:7ISA 54:9MAT 6:33HEB 6:41JN 2:11JN 5:16In this sermon, the preacher focuses on James 4, emphasizing the urgency of getting right with God. He appeals to the listeners to take action immediately and not delay. He shares an illustration about a person caught unprepared in a storm to illustrate the consequences of not being prepared for spiritual challenges. The preacher then quotes Isaiah 54:7 to remind the listeners of God's mercy and everlasting kindness towards those who fall. He invites those who have fallen to come forward and pray for forgiveness and restoration, emphasizing the importance of a sincere heart in prayer.
(Genesis) 18 - the Universal Covenant
By S. Lewis Johnson1.6K49:43CovenantISA 54:7In this sermon, the preacher discusses the concept of God's grace and the importance of recognizing our own insignificance before receiving God's blessings. He shares a story about a man hanging onto a bush on the side of a cliff, desperately calling for help. When a divine voice offers assistance, the man hesitates and asks if there is anyone else who can help him. The preacher emphasizes that we cannot break God's laws, but rather, we can only illustrate them. He also explores the covenant between God and Noah, highlighting the confirmation of the cultural mandate and the importance of the everlasting Covenant of Redemption.
Habakkuk - Part 2
By Roy Hession7051:02:27HabakkukJOS 7:1PSA 30:5ISA 54:7HAB 2:14In this sermon, the speaker focuses on the book of Habakkuk and specifically looks at the phrase "revive thy work in the midst of the years." The speaker explains that this phrase refers to God's grace restoring and renewing what has become cold and lifeless. They emphasize that this can be the experience of believers and that Jesus is at his best in areas of confusion and lack. The speaker also references the story of Joshua and the Israelites' defeat at Jericho, highlighting the importance of being obedient to God's instructions and not allowing sin to hinder our relationship with Him.
The Rainbow in the Clouds
By Henry Law0GEN 9:13PSA 91:1ISA 54:7ROM 8:382CO 1:20COL 3:3HEB 13:81JN 3:2REV 4:3Henry Law preaches on the significance of the rainbow as a symbol of God's covenant with the earth, reflecting His tenderness, compassion, and watchful care towards His people. The rainbow not only signifies God's promise to never again destroy the earth with a flood but also points to Jesus as the ultimate fulfillment of God's covenant of salvation. Believers are encouraged to see the rainbow in every trial and discouragement, finding assurance in the eternal security provided by God and Jesus, symbolized by the unchanging presence of the rainbow in the sky.
The Triumphs of Mercy
By J.C. Philpot0PSA 103:12PSA 106:43ISA 1:18ISA 12:1ISA 54:7JER 31:34MIC 7:18ZEC 3:3J.C. Philpot preaches about the profound mercy of God as depicted in Micah 7:18-19, highlighting God's delight in mercy, manifestation of mercy in pardoning sins, and the challenge to find a God like Him who pardons iniquity and subdues sins. Philpot emphasizes that God's attributes are inseparable from Him, and His mercy is a delight to bestow upon repentant sinners. He explains how God's mercy manifests in turning away His anger, passing over transgressions, having compassion, and subduing iniquities, ultimately casting all sins into the depths of the sea, making them irrecoverable. Philpot encourages believers to trust in God's complete forgiveness and sanctification, challenging the worshipers of false gods to find a deity capable of pardoning sin like the God of Israel.
I Call to Remembrance My Song in the Night
By Octavius Winslow0Hope in DarknessGod's ComfortPSA 77:6ISA 54:7Octavius Winslow emphasizes the importance of recalling the 'music' of past spiritual experiences during times of darkness and despair. He reassures Christians that even in their darkest nights, they remain God's children, and the Holy Spirit will bring back the comforting melodies of faith to soothe their hearts. Winslow highlights that periods of affliction are temporary and serve a purpose in God's plan, reminding believers that they are still under His care and love. He encourages the faithful to seek the hidden harmonies in their trials, as God has provided songs of comfort for every midnight of their lives.
Hope and Comfort Usually Follow Genuine Humiliation and Repentance
By Jonathan Edwards0EXO 14:14DEU 8:2JOB 33:16JOB 42:6PSA 30:5PSA 51:17PSA 97:11ISA 54:7ISA 61:7HOS 2:152CO 7:11Jonathan Edwards preaches about the process of finding hope and comfort after genuine humiliation and repentance. He explains how God brings His people into the wilderness of trouble and distress to humble them, leading to a deeper reliance on Christ for comfort. Edwards emphasizes the importance of slaying sin, acknowledging one's helplessness, and valuing the restoration of hope and comfort as a work of divine power and grace. He illustrates how trouble and humbling prepare the heart to acknowledge God's mercy and to avoid self-reliance, ensuring that hope and comfort are attributed to God's work and not human efforts.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For a small moment "In a little anger" - So the Chaldee and Syriac, either reading רגז regaz, for רגע rega; or understanding the latter word as meaning the same with the former, which they both make use of. See Psa 30:5; Psa 35:20, in the Septuagint, where they render רגע rega by οργη, anger.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Thus does Jehovah's displeasure towards Jerusalem pass quickly away; and all the more intense is the manifestation of love which follows His merely momentary anger. "For a small moment have I forsaken thee, and with great mercy will I gather thee. In an effusion of anger I hid my face from thee for a moment, and with everlasting grace I have compassion upon thee, saith Jehovah thy Redeemer." "For a small moment" carries us to the time of the captivity, which was a small moment in comparison with the duration of the tender and merciful love, with which Jehovah once more received the church into His fellowship in the person of its members. רגע in Isa 54:8 is not an adverb, meaning momentarily, as in Isa 47:9, but an accusative of duration, signifying a single moment long. Ketseph signifies wrath regarded as an outburst (fragor), like the violence of a storm or a clap of thunder; shetseph, which rhymes with it, is explained by A. Schultens, after the Arabic, as signifying durum et asperum esse: and hence the rendering adopted by Hitzig, "in hard harshness." But this yields no antithesis to "everlasting kindness," which requires that shetseph should be rendered in some way that expresses the idea of something transitory or of short duration. The earlier translators felt this, when like the lxx for example, they adopted the rendering ἐν θυμῷ μικρῷ, and others of a similar kind; and Ibn Labrt, in his writing against Menahem b. Zerk, who gives chŏrı̄, burning heat, as a gloss to shetseph, explains it by מעט (as Kimchi and others did afterwards). But, as Jakob Tam correctly observes, "this makes the sense purely tautological." In all probability, shâtsaph is a form allied to shâtaph, as nâshabh (Isa 40:7) is to nâshaph (Isa 40:24), and qâmat (Job 16:8) to qâmats, which stand in the same relation to one another, so far as the sense is concerned, as bubbling over to flowing over: so that the proper rendering would not be "in the overflowing of glowing heat," as Umbreit thinks, which would require קצף בּשׁטף (Pro 27:4), but in the gushing up of displeasure, the overflowing of indignation (Meier). The ketseph is only a shetseph, a vanishing moment (Jer. in momento indignationis), when compared with the true feeling of Jehovah towards Jerusalem, which is chesed ‛ōlâm, everlasting kindness.
Jamieson-Fausset-Brown Bible Commentary
small moment--as compared with Israel's coming long prosperity (Isa 26:20; Isa 60:10). So the spiritual Israel (Psa 30:5; Co2 4:17). gather thee--to Myself from thy dispersions.
John Gill Bible Commentary
For a small moment have I forsaken thee,.... The people of God seem to be forsaken by him when he hides his face from them, as it is afterwards explained; when they are in distress, and he does not immediately appear for them; when they are afflicted in body and mind, though these afflictions are but for a moment; nor are they really forsaken, not as to things temporal or spiritual; God never forsakes the work of his own hands, nor his people, at least for ever, or so as that they shall perish. Some interpret this of the seventy years' captivity of the Jews in Babylon, which was but a very short time; others of the times of ignorance in the Gentile world before the coming of Christ, which God winked at, when he overlooked them, and took no notice of them; but I choose to understand it of the time and state of the Christian church, during the ten persecutions of Rome Pagan, when it seemed to be forsaken of God, and to be triumphed over by her enemies: but with great mercies will I gather thee; they had been scattered about by persecution, but now should be gathered together in bodies, and have their public assemblies, and worship God openly, none making them afraid; which was fulfilled in Constantine's time, when Paganism was abolished, and Christianity established throughout the Roman empire; when public places for Christian worship were opened everywhere, the Gospel was freely preached, and multitudes were gathered by effectual calling, and brought into the Gospel church, which was now in a very flourishing condition; for this is not to be understood of the gathering of the captive Jews from Babylon, nor of the calling of the Gentiles by the ministry of the apostles, nor of the restoration and conversion of the Jews in the latter day, though this is more eligible than the former, and much less of the gathering of the saints at the last day.
Tyndale Open Study Notes
54:7-8 The pain of separation would be brief compared to the depth of the renewal of love and compassion. • The Lord abandoned Israel in exile for a little while because of the people’s sins. • everlasting love: The Lord is eternally committed to his people, making the seventy-year punishment of exile seem short indeed (see 25:1; Hos 2:1).