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Isaiah 54:9
Verse
Context
Future Blessings for Zion
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. 9“For to Me this is like the days of Noah, when I swore that the waters of Noah would never again cover the earth. So I have sworn that I will not be angry with you or rebuke you. 10Though the mountains may be removed and the hills may be shaken, My loving devotion will not depart from you, and My covenant of peace will not be broken,” says the LORD, who has compassion on you.
Sermons
Leonard Ravenhill
Des Evans
John Gill
John Calvin
F.B. MeyerSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For this is as the waters of Noah unto me "The same will I do now, as in the days of Noah" - כימי kimey, in one word, in a MS., and some editions; and so the Syriac, Chaldee, Vulgate, Symmachus, Theodotion, Abarbanel, Sal. ben Melec, and Kimchi acknowledge that their copies vary in this place. It is certain that these two words כי מי ki mey, were written formerly as one. Taken as two כי מי ki mey, they signify for as the waters - when as one, כימי kimey, they signify as the days. This latter reading is found in about four of Kennicott's and De Rossi's MSS. In one of my own it appears to have been intended as one word: but he who added the points, which are by a much later hand than the MS. itself, has pointed the letters so as to make the two words which are commonly found in the text. For the waters, Symmachus, Theodotion, the Syriac, Vulgate, and Arabic have days. The former seems to make the best sense; and the ancient Versions, except the Septuagint, support it.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The ground of this "everlasting kindness" is given in Isa 54:9 : "For it is now as at the waters of Noah, when I swore that the waters of Noah should not overflow the earth any more; so have I sworn not to be wroth with thee, and not to threaten thee." The commencement of this v. has been a fluctuating one from the earliest times. The Sept. reading is ממּי; that of the Targ., S., Jerome, Syriac, and Saad., כּימי; and even the Codd. read sometimes כּי־מי, sometimes כּימי (compare Mat 24:37, ὥσπερ αἱ ἡμέραι τοῦ Νῶε οὕτως κ.τ.λ - a passage which appears to derive its shape from the one before us, with the reading כימי, and which is expounded in Luk 17:26). If we read כימי, the word זאת must refer to the present, as the turning-point between wrath and mercy; but if we read כי־מי, זאת denotes the pouring out of wrath in connection with the captivity. Both readings are admissible; and as even the Septuagint, with its ἀπὸ τοῦ ὕδατος (from the water), gives an indirect support to the reading כּימי as one word, this may probably merit the preference, as the one best sustained. אשׁר is ubi, quum, as in Num 20:13; Psa 95:9, etc., although it might also be taken as the correlate of the kēn which follows, as in Jer 33:22 (cf., Isa 48:8); and in accordance with the accents, we prefer the former. The present turning-point resembles, in Jehovah's esteem, the days of Noah - those days in which He swore that a flood should not any more come upon the earth (min as in Isa 5:6 and many other passages): for so does He now confirm with an oath His fixed purpose that no such judgment of wrath as that which has just been endured shall ever fall upon Jerusalem again (גּער denotes threatening with a judicial word, which passes at once into effect, as in Isa 51:20). Hendewerk has the following quibbling remark here: "What the comparison with the flood is worth, we may gather from the alter history, which shows how soon the new Jerusalem and the renovated state succumbed to the judicial wrath of God again." To this we reply: (1.) That the prophecy refers to the converted Israel of the last days, whose Jerusalem will never be destroyed again. These last days appear to the prophet, according to the general character of all prophecy, as though linked on to the close of the captivity. For throughout all prophecy, along with the far-sightedness imparted by the Spirit, there was also a short-sightedness which the Spirit did not remove; that is to say, the directly divine element of insight into the future was associated with a human element of hope, which was nevertheless also indirectly divine, inasmuch as it subserved the divine plan of salvation; and this hope brought, as it were, the far distant future into the closest proximity with the troubled present. If, the, we keep this in mind, we shall see that it was quite in order for the prophet to behold the final future on the very edge of the present, and not to see the long and undulating way between. (2.) The Israel which has been plunged by the Romans into the present exile of a thousand years is that part of the nation (Rom 11:25), which has thrust away the eternal mercy and the unchangeable covenant of peace; but this rejection has simply postponed, and not prevented, the full realization of the salvation promised to Israel as a people. The covenant still exists, primarily indeed as an offer on the part of Jehovah, so that it rests with Israel whether it shall continued one-sided or not; but all that is wanted on the part of Israel is faith, to enable it to exchange the shifting soil of its present exile for the rocky foundation of that covenant of peace which has encircled the ages since the captivity (see Hag 2:9), as the covenant with Noah encircled those after the flood with the covenant sign of the rainbow in the cloud.
Jamieson-Fausset-Brown Bible Commentary
I am about to do the same in this instance as in Noah's flood. As I swore then that it should not return (Gen 8:21; Gen 9:11), and I kept that promise, so I swear now to My people, and will perform My promise, that there shall be no return of the deluge of My wrath upon them. LOWTH, on insufficient authority, reads (the same will I do now as), "in the days of Noah."
John Gill Bible Commentary
For this is as the waters of Noah unto me,.... Some copies, as Kimchi and Ben Melech observe, read these two words, , as one, thus, "as the days of Noah"; and this is followed by the Targum, Vulgate Latin, and Syriac versions; both readings may be kept, and joined in one, and the sense be, "for this is as the waters that were in the days of Noah unto me"; so Kimchi and Menachem join them. The meaning is, that God's dispensation towards his people, at the time the prophecy refers to, is like that of his to Noah and his family; and the love he bears to them is like that which he bore to him; and the covenant he has made with them is as that he made with him: for as I have sworn that the waters of Noah should no more go over the earth; he gave his word for it, which is as firm as his oath; he made a covenant with Noah, and confirmed it by a rainbow, that the waters should no more go over the earth as they had, and that the world should be no more destroyed by a flood, Gen 9:9, so have I sworn that I would not be wroth with thee, nor rebuke thee; for though the Lord's people are by nature children of wrath, as others, he has not appointed them to it, nor will he suffer it to fall upon them, but saves them from it through the righteousness of Christ, who has borne it for them; and though he rebukes by his Spirit, by his word and ministers, and by his providences, yet not in wrath, but in love; and of this he has given the strongest assurances; he has not only said it, but swore to it in covenant, Psa 89:3. The Jews (r) refer this prophecy to the times of the Messiah. (r) T. Bab. Sanhedrin, fol. 99. 1.
Tyndale Open Study Notes
54:9 The Exile was similar in both drama and trauma to the flood in the time of Noah. In both instances, people sinned grievously against the Lord, but the Lord renewed his commitment to creation (after Noah’s flood) and to his people (after the Exile).
Isaiah 54:9
Future Blessings for Zion
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. 9“For to Me this is like the days of Noah, when I swore that the waters of Noah would never again cover the earth. So I have sworn that I will not be angry with you or rebuke you. 10Though the mountains may be removed and the hills may be shaken, My loving devotion will not depart from you, and My covenant of peace will not be broken,” says the LORD, who has compassion on you.
- 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 Triumph of Godliness
By Des Evans1.3K50:50GodlinessISA 54:9MAT 24:36HEB 1:1HEB 11:71PE 3:202PE 2:5In this sermon, the preacher discusses the story of Peter walking on water with Jesus. He emphasizes the importance of faith and the need to expend energy in our faith journey. The preacher highlights how Peter initially heard the word and believed, but it was not enough. He explains that true faith involves fixing our will to walk with Jesus and committing ourselves to the revealed truth of God. The preacher also touches on the idea that many people are not fully committed to heaven or hell, but rather seek a comfortable middle ground, which goes against the teachings of the Bible.
Of the Anger and Wrath of God.
By John Gill0Divine JusticeGod's AngerDEU 29:24PSA 7:11PSA 90:11ISA 54:9MAT 3:7JHN 3:36ROM 1:18EPH 4:261TH 5:9REV 22:3John Gill addresses the anger and wrath of God, emphasizing that while God is loving and merciful, He also possesses anger and wrath as responses to sin. He distinguishes between God's anger, which is a displeasure with sin, and His wrath, which is the execution of justice against sin. Gill explains that God's anger is directed towards both the wicked and His own people when they sin, but His anger towards His people is temporary and rooted in love. He warns that God's wrath is serious and will ultimately be executed against unrepentant sinners, while also highlighting the grace available through Christ for those who believe. The sermon serves as a reminder of the seriousness of sin and the need for repentance.
Genesis 8:1-22
By John Calvin0GEN 8:1GEN 8:21PSA 104:4PSA 116:12ISA 54:92PE 3:6John Calvin preaches on the story of Noah and the great flood, emphasizing God's faithfulness in remembering Noah and all living creatures in the ark, showcasing His power over the elements by making the wind pass over the earth to calm the waters. Calvin highlights Noah's patience and obedience, waiting for God's command to leave the ark, and the significance of the sacrifices offered to God as acts of gratitude and worship. He delves into the depth of human depravity, as God acknowledges the innate evil in man's heart, yet shows mercy by promising to never again destroy the earth with a flood, ensuring the continuity of seasons and the order of nature.
Men See Not the Bright Light Which
By F.B. Meyer0Hope in TrialsDivine PerspectiveJOB 37:21ISA 54:9F.B. Meyer emphasizes the beauty and significance of clouds in both nature and human life, illustrating how they can obscure but also reflect the bright light of God's presence. He encourages believers to view their sorrows and troubles from a heavenly perspective, recognizing that even in darkness, there is a divine light that brings hope and refreshment. Meyer reminds us that clouds are transient, and with faith, we can find contentment in the midst of life's challenges, trusting in the promise of brighter days ahead.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For this is as the waters of Noah unto me "The same will I do now, as in the days of Noah" - כימי kimey, in one word, in a MS., and some editions; and so the Syriac, Chaldee, Vulgate, Symmachus, Theodotion, Abarbanel, Sal. ben Melec, and Kimchi acknowledge that their copies vary in this place. It is certain that these two words כי מי ki mey, were written formerly as one. Taken as two כי מי ki mey, they signify for as the waters - when as one, כימי kimey, they signify as the days. This latter reading is found in about four of Kennicott's and De Rossi's MSS. In one of my own it appears to have been intended as one word: but he who added the points, which are by a much later hand than the MS. itself, has pointed the letters so as to make the two words which are commonly found in the text. For the waters, Symmachus, Theodotion, the Syriac, Vulgate, and Arabic have days. The former seems to make the best sense; and the ancient Versions, except the Septuagint, support it.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The ground of this "everlasting kindness" is given in Isa 54:9 : "For it is now as at the waters of Noah, when I swore that the waters of Noah should not overflow the earth any more; so have I sworn not to be wroth with thee, and not to threaten thee." The commencement of this v. has been a fluctuating one from the earliest times. The Sept. reading is ממּי; that of the Targ., S., Jerome, Syriac, and Saad., כּימי; and even the Codd. read sometimes כּי־מי, sometimes כּימי (compare Mat 24:37, ὥσπερ αἱ ἡμέραι τοῦ Νῶε οὕτως κ.τ.λ - a passage which appears to derive its shape from the one before us, with the reading כימי, and which is expounded in Luk 17:26). If we read כימי, the word זאת must refer to the present, as the turning-point between wrath and mercy; but if we read כי־מי, זאת denotes the pouring out of wrath in connection with the captivity. Both readings are admissible; and as even the Septuagint, with its ἀπὸ τοῦ ὕδατος (from the water), gives an indirect support to the reading כּימי as one word, this may probably merit the preference, as the one best sustained. אשׁר is ubi, quum, as in Num 20:13; Psa 95:9, etc., although it might also be taken as the correlate of the kēn which follows, as in Jer 33:22 (cf., Isa 48:8); and in accordance with the accents, we prefer the former. The present turning-point resembles, in Jehovah's esteem, the days of Noah - those days in which He swore that a flood should not any more come upon the earth (min as in Isa 5:6 and many other passages): for so does He now confirm with an oath His fixed purpose that no such judgment of wrath as that which has just been endured shall ever fall upon Jerusalem again (גּער denotes threatening with a judicial word, which passes at once into effect, as in Isa 51:20). Hendewerk has the following quibbling remark here: "What the comparison with the flood is worth, we may gather from the alter history, which shows how soon the new Jerusalem and the renovated state succumbed to the judicial wrath of God again." To this we reply: (1.) That the prophecy refers to the converted Israel of the last days, whose Jerusalem will never be destroyed again. These last days appear to the prophet, according to the general character of all prophecy, as though linked on to the close of the captivity. For throughout all prophecy, along with the far-sightedness imparted by the Spirit, there was also a short-sightedness which the Spirit did not remove; that is to say, the directly divine element of insight into the future was associated with a human element of hope, which was nevertheless also indirectly divine, inasmuch as it subserved the divine plan of salvation; and this hope brought, as it were, the far distant future into the closest proximity with the troubled present. If, the, we keep this in mind, we shall see that it was quite in order for the prophet to behold the final future on the very edge of the present, and not to see the long and undulating way between. (2.) The Israel which has been plunged by the Romans into the present exile of a thousand years is that part of the nation (Rom 11:25), which has thrust away the eternal mercy and the unchangeable covenant of peace; but this rejection has simply postponed, and not prevented, the full realization of the salvation promised to Israel as a people. The covenant still exists, primarily indeed as an offer on the part of Jehovah, so that it rests with Israel whether it shall continued one-sided or not; but all that is wanted on the part of Israel is faith, to enable it to exchange the shifting soil of its present exile for the rocky foundation of that covenant of peace which has encircled the ages since the captivity (see Hag 2:9), as the covenant with Noah encircled those after the flood with the covenant sign of the rainbow in the cloud.
Jamieson-Fausset-Brown Bible Commentary
I am about to do the same in this instance as in Noah's flood. As I swore then that it should not return (Gen 8:21; Gen 9:11), and I kept that promise, so I swear now to My people, and will perform My promise, that there shall be no return of the deluge of My wrath upon them. LOWTH, on insufficient authority, reads (the same will I do now as), "in the days of Noah."
John Gill Bible Commentary
For this is as the waters of Noah unto me,.... Some copies, as Kimchi and Ben Melech observe, read these two words, , as one, thus, "as the days of Noah"; and this is followed by the Targum, Vulgate Latin, and Syriac versions; both readings may be kept, and joined in one, and the sense be, "for this is as the waters that were in the days of Noah unto me"; so Kimchi and Menachem join them. The meaning is, that God's dispensation towards his people, at the time the prophecy refers to, is like that of his to Noah and his family; and the love he bears to them is like that which he bore to him; and the covenant he has made with them is as that he made with him: for as I have sworn that the waters of Noah should no more go over the earth; he gave his word for it, which is as firm as his oath; he made a covenant with Noah, and confirmed it by a rainbow, that the waters should no more go over the earth as they had, and that the world should be no more destroyed by a flood, Gen 9:9, so have I sworn that I would not be wroth with thee, nor rebuke thee; for though the Lord's people are by nature children of wrath, as others, he has not appointed them to it, nor will he suffer it to fall upon them, but saves them from it through the righteousness of Christ, who has borne it for them; and though he rebukes by his Spirit, by his word and ministers, and by his providences, yet not in wrath, but in love; and of this he has given the strongest assurances; he has not only said it, but swore to it in covenant, Psa 89:3. The Jews (r) refer this prophecy to the times of the Messiah. (r) T. Bab. Sanhedrin, fol. 99. 1.
Tyndale Open Study Notes
54:9 The Exile was similar in both drama and trauma to the flood in the time of Noah. In both instances, people sinned grievously against the Lord, but the Lord renewed his commitment to creation (after Noah’s flood) and to his people (after the Exile).