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Isaiah 64:4
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Context
Sermons
Denny Kenaston
Zac Poonen
George Warnock
Vance HavnerSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
For since the beginning of the world men have not heard "For never have men heard" - St. Paul is generally supposed to have quoted this passage of Isaiah, Co1 2:9; and Clemens Romanus in his first epistle has made the same quotation, very nearly in the same words with the apostle. But the citation is so very different both from the Hebrew text and the version of the Septuagint, that it seems very difficult, if not impossible, to reconcile them by any literal emendation, without going beyond the bounds of temperate criticism. One clause, "neither hath it entered into the heart of man," (which, by the way, is a phrase purely Hebrew, עלה על לב alah al leb, and should seem to belong to the prophet), is wholly left out; and another is repeated without force or propriety; viz., "nor perceived by the ear," after, "never have heard:" and the sense and expression of the apostle is far preferable to that of the Hebrew text. Under these difficulties I am at a loss what to do better, than to offer to the reader this, perhaps disagreeable, alternative: either to consider the Hebrew text and Septuagint in this place as wilfully disguised and corrupted by the Jews; of which practice in regard to other quotations in the New Testament from the Old, they lie under strong suspicions, (see Dr. Owen on the version of the Septuagint, sect. vi.-ix.); or to look upon St. Paul's quotation as not made from Isaiah, but from one or other of the two apocryphal books, entitled, The Ascension of Esaiah, and the Apocalypse of Elias, in both of which this passage was found; and the apostle is by some supposed in other places to have quoted such apocryphal writings. As the first of these conclusions will perhaps not easily be admitted by many, so I must fairly warn my readers that the second is treated by Jerome as little better than heresy. See his comment on this place of Isaiah. - L. I would read the whole verse thus; "Yea, from the time of old they have not heard, they have not hearkened to, an eye hath not seen a God besides thee. He shall work for that one that waiteth for him." This I really think on the whole to be the best translation of the original. The variations on this place are as follows: for שמעו shameu, they have heard, a MS. and the Septuagint read שמענו shamanu, we have heard: for the second לא lo, not, sixty-nine MSS. and four editions have ולא velo, and not, and the Syriac, Chaldee, and Vulgate. And so ועין veayin, and eye, Septuagint and Syriac. את eth, the, (emphatic), is added before אלהים Elohim, God, in MS. Bodleian. למחכי limechakkey, to them that wait, plural, two MSS. and all the ancient Versions. - L.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
After the long period governed by לוּא has thus been followed by the retrospect in Isa 64:3 (4.), it is absolutely impossible that Isa 64:4 (5a) should be intended as an optative, in the sense of "O that thou wouldst receive him that," etc., as Stier and others propose. The retrospect is still continued thus: "Thou didst meet him that rejoiceth to work righteousness, when they remembered Thee in Thy ways." צדק ועשׂה שׂשׂ is one in whom joy and right action are paired, and is therefore equivalent to לעשׂות שׂשׂ. At the same time, it may possibly be more correct to take צדק as the object of both verses, as Hofmann does in the sense of "those who let what is right be their joy, and their action also;" for though שׂוּשׂ (שׂישׂ) cannot be directly construed with the accusative of the object, as we have already observed at Isa 8:6 and Isa 35:1, it may be indirectly, as in this passage and Isa 65:18. On pâga‛, "to come to meet," in the sense of "coming to the help of," see at Isa 47:3; it is here significantly interchanged with בּדרכיך of the minor clause bidrâkhekhâ yizkerūkhâ, "those who remember Thee in Thy ways" (for the syntax, compare Isa 1:5 and Isa 26:16): "When such as love and do right, walking in Thy ways, remembered Thee (i.e., thanked Thee for grace received, and longed for fresh grace), Thou camest again and again to meet them as a friend." But Israel appeared to have been given up without hope to the wrath of this very God. Isa 64:4 (5b). "Behold, Thou, Thou art enraged, and we stood as sinners there; already have we been long in this state, and shall we be saved?" Instead of hēn ‛attâh (the antithesis of now and formerly), the passage proceeds with hēn 'attâh. There was no necessity for 'attâh with qâtsaphtâ; so that it is used with special emphasis: "Behold, Thou, a God who so faithfully accepts His own people, hast broken out in wrath." The following word ונּחטא cannot mean "and we have sinned," but is a fut. consec., and therefore must mean at least, "then we have sinned" (the sin inferred from the punishment). It is more correct, however, to take it, as in Gen 43:9, in the sense of, "Then we stand as sinners, as guilty persons:" the punishment has exhibited Israel before the world, and before itself, as what it really is (consequently the fut. consec. does not express the logical inference, but the practical consequence). As ונחטא has tsakeph, and therefore the accents at any rate preclude Shelling's rendering, "and we have wandered in those ways from the very earliest times," we must take the next two clauses as independent, if indeed בהם is to be understood as referring to בדרכיך. Stier only goes halfway towards this when he renders it, "And indeed in them (the ways of God, we sinned) from of old, and should we be helped?" This is forced, and yet not in accordance with the accents. Rosenmller and Hahn quite satisfy this demand when they render it, "Tamen in viis tuis aeternitas ut salvemur;" but ‛ōlâm, αἰών, in this sense of αἰωνιότης, is not scriptural. The rendering adopted by Besser, Grotius, and Starck is a better one: "(Si vero) in illis (viis tuis) perpetuo (mansissemus), tunc servati fuerimus" (if we had continued in Thy ways, then we should have been preserved). But there is no succession of tenses here, which could warrant us in taking ונוּשׁע as a paulo-post future; and Hofmann's view is syntactically more correct, "In them (i.e., the ways of Jehovah) eternally, we shall find salvation, after the time is passed in which He has been angry and we have sinned" (or rather, been shown to be guilty). But we question the connection between בהם and רדכיך in any form. In our view the prayer suddenly takes a new turn from hēn (behold) onwards, just as it did with lū' (O that) in Isa 64:1; and רדכיך in Isa 64:5 stands at the head of a subordinate clause. Hence בהם must refer back to ונחטא קצפת ("in Thine anger and in our sins," Schegg). There is no necessity, however, to search for nouns to which to refer בּהם. It is rather to be taken as neuter, signifying "therein" (Eze 33:18, cf., Psa 90:10), like עליהם, thereupon = thereby (Isa 38:16), בּהן therein (Isa 37:16), מהם thereout (Isa 30:6), therefrom (Isa 44:15). The idea suggested by such expressions as these is no doubt that of plurality (here a plurality of manifestations of wrath and of sins), but one which vanishes into the neuter idea of totality. Now we do justice both to the clause without a verb, which, being a logical copula, admits simply of a present sumus; and also to ‛ōlâm, which is the accusative of duration, when we explain the sentence as meaning, "In this state we are and have been for a long time." ‛Olâm is used in other instances in these prophecies to denote the long continuance of the sate of punishment (see Isa 42:14; Isa 57:11), since it appeared to the exiles as an eternity (a whole aeon), and what lay beyond it as but a little while (mits‛âr, Isa 63:18). The following word ונוּשׁע needs no correction. There is no necessity to change it into ונּתע, as Ewald proposes, after the lxx καὶ ἐπλανήθημεν ("and we fell into wandering"), or what would correspond still more closely to the lxx (cf., Isa 46:8, פשׁעים, lxx πεπλανήμενοι), but is less appropriate here, into ונּפשׁע ("and we fell into apostasy"), the reading supported by Lowth and others. If it were necessary to alter the text at all, we might simply transpose the letters, and read וּנשׁוּע, "and cried for help." But if we take it as a question, "And shall we experience salvation - find help?" there is nothing grammatically inadmissible in this (compare Isa 28:28), and psychologically it is commended by the state of mind depicted in Isa 40:27; Isa 59:10-12. Moreover, what follows attaches itself quite naturally to this.
Jamieson-Fausset-Brown Bible Commentary
perceived by the ear--Paul (Co1 2:9) has for this, "nor have entered into the heart of man"; the virtual sense, sanctioned by his inspired authority; men might hear with the outward ear, but they could only by the Spirit "perceive" with the "heart" the spiritual significancy of God's acts, both those in relation to Israel, primarily referred to here, and those relating to the Gospel secondarily, which Paul refers to. O God . . . what he . . . prepared--rather, "nor hath eye seen a god beside thee who doeth such things." They refer to God's past marvellous acts in behalf of Israel as a plea for His now interposing for His people; but the Spirit, as Paul by inspiration shows, contemplated further God's revelation in the Gospel, which abounds in marvellous paradoxes never before heard of by carnal ear, not to be understood by mere human sagacity, and when foretold by the prophets not fully perceived or credited; and even after the manifestation of Christ not to be understood save through the inward teaching of the Holy Ghost. These are partly past and present, and partly future; therefore Paul substitutes "prepared" for "doeth," though his context shows he includes all three. For "waiteth" he has "love Him"; godly waiting on Him must flow from love, and not mere fear.
John Gill Bible Commentary
For since the beginning of the world men have not heard, nor perceived by the ear,.... Not only the things unexpected, undesired, and undeserved, had been done for the Lord's people of old; but there were other things, unheard of and unseen, which God, in his secret counsels, had prepared for them; and for which reason his appearance in his providential dispensations was the more to be desired and entreated. The Apostle Paul has cited this passage in Co1 2:9 and applied it to Gospel times, and to evangelical truths, which are not discoverable by the light of nature; had there not been a revelation from God, the ears of men had never heard them, nor the eyes of men ever seen them: neither hath the eye seen, O God, besides thee; and though there is a revelation made, yet, unless God gives men eyes to see, and ears to hear, divine truths will remain unknown to them; and those who have knowledge of them, it is but imperfect; perfect knowledge of them is reserved to another state. These are mysteries and, though revealed, remain so; the modes of them being unknown, or the manner how they are is inscrutable; such as the mode of each Person's subsisting in the Trinity; and how the two natures, human and divine, are united in the person of Christ. Moreover, under the Old Testament dispensation, these things were not so clearly revealed as now; they were the fellowship of the mystery hid in God, the treasure of Gospel truths hid in the field of the Scriptures; they were wrapped up in the dark figures and shadows of the ceremonial law, and expressed in obscure prophecies; they were kept secret since the beginning of the world, from ages and generations past, and, not so made known, as now, to the holy apostles and prophets; a more full and clear knowledge of them was reserved to Gospel times. This may also include the blessings of grace, more peculiarly prepared and provided for the church of Christ under the Gospel dispensation, especially in the latter part of it, as the promise of the Spirit; more spiritual light and knowledge; peace in abundance, and such as passeth all understanding; and particularly what will be enjoyed in the personal reign of Christ, described in so pompous a manner, Rev 20:1 and it may be applied to the glories of the future state, which are such as the eye of man has never seen, nor his ear heard; and, as the apostle adds, have not entered into the heart of man to conceive of; and, as Jarchi paraphrases the words here, "the eye of any prophet hath not seen what God will do for him that waits for him, except thine eyes, thou, O God;'' having cited a passage of their Rabbins out of the Talmud (o), which interprets the words of the world to come, "all the prophets say, they all of them prophesied only of the days of the Messiah; but as to the world to come, eye hath not seen, &c.'' Some read the words, "neither has the eye seen God besides thee who will do for him that waiteth for him" (p); that is, none besides thee, O Christ, who lay in the bosom of the Father, and was privy to all, Joh 1:18, what he hath prepared for him that waiteth for him; the apostle quotes it, "for them that love him"; which describes the same persons; for those that wait for the Lord love him, and those that love him will wait for him; as Old Testament saints did for the first coming of Christ, and as New Testament saints now wait on him, in the ministry of his word and ordinances, for his spiritual presence, and also are waiting for his second coming, and for the ultimate glory; and for such persons unseen and unheard of things are prepared in the counsels and purposes of God, and in the covenant of his grace; Christ, and all things with him; the Gospel, and the truths of it, ordained before the world was; and all the blessings of grace and glory. The Targum is, "and since the world was, ear hath not heard the voice of mighty deeds, nor hearkened to the speech of trembling; nor hath eye seen, what thy people saw, the Shechinah of the glory of the Lord, for there is none besides thee, what thou wilt do to thy people, the righteous, who were of old, who wait for thy salvation.'' (o) T. Bab. Sabbat, fol. 63. 1. & Sanhedrin, fol. 99. 1. (p) "nono oculus vidit Deum praeter te, faciat expectanti ipsum", Montanus; "qui faciat sic expectanti se", Pagninus, Munster.
Isaiah 64:4
A Prayer for God’s Power
3When You did awesome works that we did not expect, You came down, and the mountains trembled at Your presence. 4From ancient times no one has heard, no ear has perceived, no eye has seen any God besides You, who acts on behalf of those who wait for Him.
- Scripture
- Sermons
- Commentary
(The Mission and Ministry of the Holy Spirit) the Communion of the Holy Spirit
By David Wilkerson29K51:34CommunionISA 64:4MAT 6:331CO 2:92CO 13:14In this sermon, the speaker uses a hypothetical scenario of having the President of the United States visit your house to illustrate the importance of sharing the gospel. The speaker emphasizes the need to share the message of salvation with others, just as one would eagerly share the news of a visit from the President. The sermon also highlights the role of the Holy Spirit in convicting people of sin and drawing them back to God. The speaker encourages listeners to respond to the Holy Spirit's prompting and seek deliverance from sin.
Real Revival
By Denny Kenaston4.1K53:19Biblical RevivalISA 64:4MAT 6:33ACT 2:17ROM 8:191CO 2:9EPH 3:19COL 1:27In this sermon, the speaker shares a series of events that occurred during a prayer meeting at their church. They initially planned to listen to a tape, but rocks started coming through the windows, thrown by someone hiding in a cornfield. The speaker and the congregation called out to the person in the name of Jesus, and they eventually ran away. Despite the disturbance, the speaker emphasizes the importance of being obedient to God's will and allowing Him to rule over their services. They stress the need for believers to be filled with the fullness of Christ, as this is what will truly transform their hearts and lives. The speaker references the prayer of Paul for the church at Ephesus and encourages the congregation to seek this fullness of Christ.
(Secret of Paul's Authority) 1. Paul Was a Bondslave
By Zac Poonen3.0K44:43AuthorityISA 64:4MAT 6:33MAT 26:39ROM 1:1ROM 8:14ROM 12:11CO 2:9In this sermon, the speaker emphasizes the importance of living as a bond slave to Jesus Christ. He uses the example of the apostle Paul, who considered himself a bon slave of Jesus Christ. Paul's mindset was not filled with his own ideas or the suggestions of others, but he waited for his heavenly master to tell him what to do. The speaker highlights that the most important thing about a servant is to do just what the master tells them to do. The sermon encourages listeners to live in the will of God and to finish the work that He has given them to do.
Winning God's Approval - Part 6
By Zac Poonen2.1K51:26Approval1SA 16:6ISA 49:23ISA 64:4MAT 1:1REV 22:16In this sermon, the speaker emphasizes that God is in control of every aspect of our lives, including our relationships, jobs, and homes. He argues that if God, who runs the universe, cannot provide us with what we need, then He is not the God of the Bible. The speaker uses the example of David and Saul to illustrate the importance of not taking matters into our own hands and seeking revenge. He also highlights the need for humility and surrendering to God's will, acknowledging that even if we are at fault, God can redeem us and work things out for our good.
The Ark of the Covenant: Around Jericho Part Iii
By Roy Hession1.9K53:54Ark Of The CovenantEXO 3:5JOS 6:13JOS 6:20ISA 64:4MRK 11:24EPH 6:12COL 2:14In this sermon, the speaker emphasizes the importance of cooperating with God's instructions, even when they seem feeble or unlikely to bring about victory. He uses the story of Joshua and the battle of Jericho as an example. The speaker highlights the significance of shouting and praising God in faith, even before seeing the walls of opposition come down. He also shares a personal anecdote about the power of prayer and waiting on God's timing. The sermon concludes with the reminder that leaders are servants before God and that Jesus is the ultimate captain of the hosts of the Lord.
New Beginnings - the Hidden Manna Ii
By George Warnock1.6K1:19:59BeginningsEXO 16:35PSA 42:1ISA 64:4LAM 3:251CO 2:21CO 2:9In this sermon, the speaker emphasizes the importance of living in the realm of God's gifts and abiding in Him. He references the story of Caleb and Joshua returning from Canaan with a foretaste of the promised land, highlighting the excitement and anticipation they felt. The speaker also discusses the concept of abiding in God, drawing from John 15 and emphasizing the need to rely on Him completely. Additionally, the sermon touches on the idea of timing and waiting for God's perfect timing in our lives, using the example of the astronauts needing to press a button at the precise moment to return to Earth.
Havner at Moody
By Vance Havner1.5K39:54ConferenceGEN 15:1JOS 1:2PSA 30:5PSA 127:2ISA 64:42CO 1:22HEB 11:6HEB 12:6The sermon transcript discusses the idea that God does not reveal all the details of what is to come in order to prevent us from being distracted from our current responsibilities and challenges. The speaker uses the analogy of a boy being tempted by a chocolate cake while eating spinach to illustrate this point. The sermon also emphasizes the importance of recognizing and wrestling against the powers of darkness, comparing it to the intensity of a wrestling match. The speaker encourages listeners to be aware of their adversary and to rejoice in the blessings they have in Jesus Christ. The sermon concludes with the reminder to learn from our troubles and to close the door behind us, referencing the story of Mr. Lloyd George closing a gate behind him.
Christian Fellowship
By Paris Reidhead91036:19FellowshipPSA 119:11PRO 3:5ISA 64:4ROM 8:141CO 2:92TI 2:151JN 1:3In this sermon, the preacher emphasizes the importance of the Holy Spirit as the ultimate teacher of the Word of God. He explains that while he can provide outlines and definitions, only God can bring these truths to life in our hearts and make them a part of our Christian experience. The preacher also highlights the role of believers in sharing the truth they have learned with others in need. He references the verse from 1 Corinthians 2:9, which states that "no eye has seen, no ear has heard, and no mind has imagined what God has prepared for those who love him," emphasizing the need for the Holy Spirit to reveal these things to us.
Holy Spirit 1
By William MacDonald88940:09Holy SpiritGEN 1:16PSA 104:30ISA 11:1ISA 64:4ISA 64:111CO 2:91CO 2:12In this sermon, the speaker addresses the frustration and confusion that arises when believers witness blessings and growth in churches that do not adhere to biblical truth. He emphasizes the importance of allowing the Holy Spirit to work in His own way and rejoicing in the glorification of Christ, even in challenging circumstances. The speaker references the story of the Samaritan woman and highlights the transformative power of the Holy Spirit in bringing salvation and eternal life to individuals and flowing out to others. The sermon also explores biblical references to the Holy Spirit as fire, oil, and dew, emphasizing the sovereign nature of His movement and the need to trust His guidance rather than relying on human strategies.
Holy Spirit 10
By William MacDonald68644:32Holy SpiritISA 64:4ACT 19:1In this sermon, the speaker discusses the concept of inspiration in relation to the writing of the Bible. He emphasizes that the Apostle Paul did not simply give a summary or his own interpretation of what the Lord revealed to him, but rather wrote down the exact words given to him. The speaker also highlights the importance of using one's talents for the glory of God and not for self-promotion. Additionally, he encourages Christian parents to guide their children towards the work of the Lord and to present it as a desirable way of life. The sermon also touches on the topics of revelation and illumination, explaining how the Spirit of God revealed the truths of the New Testament to the Apostles and Prophets.
Even the Devil Believes the Bible
By John Piper62246:49PSA 19:1ISA 64:4JHN 1:12ROM 1:192CO 4:4
This sermon emphasizes the importance of recognizing the divine glory in the Scriptures as a means to confirm their truthfulness and authenticity. It draws parallels between seeing the glory of God in creation, in Jesus Christ, and in the gospel, to understanding and affirming the truth of the Bible. The speaker highlights the need for God to open our spiritual eyes to perceive His glory in the Scriptures, leading to a well-grounded confidence in the Word of God.
Jesus, the Warrior King, and Israel's Continual Lament (Isa. 63-64)
By Mike Bickle241:06:21Jesus as Warrior KingLament and IntercessionISA 59:20ISA 63:1ISA 63:15ISA 64:1ISA 64:4JOL 3:2ZEC 12:9REV 19:11Mike Bickle explores Isaiah 63 and 64, emphasizing the duality of Jesus as the Warrior King and the lament of Israel over their spiritual barrenness. He highlights Isaiah's prophecy of the Messiah's return to deliver Jerusalem from its enemies, portraying Him as a powerful figure who will execute judgment and establish righteousness. Despite the promises of glory, Bickle addresses the painful reality of Israel's sin and weakness, leading to a communal lament for mercy and intervention. The sermon encourages believers to recognize God's deep emotional connection with His people and to persist in prayer for revival and transformation. Ultimately, Bickle calls for a deeper understanding of God's character, combining His love with His righteous judgment.
Fellowship With the Father and With the Son.
By Edward Payson0ISA 64:4JHN 4:23JHN 14:23ROM 8:151CO 3:16GAL 2:20PHP 4:7HEB 12:231JN 1:3REV 5:12Edward Payson preaches about the intimate fellowship and communion that true Christians have with God and Jesus Christ, highlighting the similarity between the church on earth and the church in heaven in their worship and enjoyment of God. He emphasizes that even in this world, believers experience the revelation of God's glory through His Spirit. Payson explains that communion with God is a blessed reality, enjoyed by those who are reconciled to Him through Christ, and that this communion involves mutual giving and receiving through Jesus Christ as the mediator. He encourages believers to seek and maintain this communion with God in various aspects of life, such as in creation, providence, His word, public worship, and private meditation, prayer, and praise.
Fire From Heaven
By Del Fehsenfeld Jr.01KI 18:38ISA 64:4MAL 3:2HEB 12:29JAS 4:8Del Fehsenfeld Jr. preaches about the desperate need for the fire of God to fall upon the church today, drawing parallels between the story of Elijah and the current state of spiritual dryness and lack of power. He emphasizes the importance of experiencing the manifest presence and glory of God, the supernatural power that cannot be explained by human effort, and the deep conviction and repentance that come when the fire falls. Fehsenfeld challenges believers to examine their hearts, surrender all to God, and be willing to pay the price for revival, highlighting the necessity of sacrificing anything that hinders God's presence in their lives.
Oh, God Wants to Bless You in a Way Beyond What You Expect. From the Beginning, Ear Hath Not Heard, Neither Hath the Eye Seen, What God Hath Prepared for Them That Wait for Him. God Has Prepared Unheard-of-Things, Blessings Much More Wonderful Than You Ca
By Andrew Murray0God's BlessingsSurrenderISA 64:4ROM 12:11CO 2:9JAS 4:7Andrew Murray emphasizes that God desires to bless us beyond our expectations, but this requires our complete surrender to Him. He illustrates that just as nature is fully surrendered to God's will, so too must we be if we wish to receive His blessings. Murray argues that God, being the source of all goodness and life, cannot work through us unless we are wholly yielded to Him. The lack of total surrender is what hinders God's work in our lives, and He calls us to give ourselves entirely to Him. Ultimately, God delights in sharing His life and blessings with those who are fully prepared to receive Him.
The Manifestation of God’s Presence
By Sadhu Sundar Singh0GEN 1:31ISA 64:4MAT 3:11JHN 1:9JHN 4:24JHN 6:63JHN 10:28JHN 14:21COL 1:15REV 1:8Sadhu Sundar Singh preaches about the importance of spiritual vision and the true happiness that comes through the heart rather than mere physical sight. He emphasizes the need for believers to have a personal relationship with Jesus in order to truly know Him and experience His presence. Through various analogies, he illustrates how sin can hinder our spiritual perception and the importance of receiving the Holy Spirit to drive away the darkness of sin. Sadhu Sundar Singh also highlights the significance of loving God and others, understanding the spiritual language of the Bible, and seeking God's manifestation in nature with spiritual insight.
Revealed Things for a Reserved Remnant
By Thomas Bradbury0PSA 139:23ISA 64:4MAT 11:28JHN 16:131CO 2:9Thomas Bradbury preaches about the mysteries of God's revelations to His people, highlighting the inability of the natural eye, ear, and heart to comprehend spiritual truths, and the necessity of the Holy Spirit to reveal these mysteries. He emphasizes the preparedness of God's elect, the Church of God, formed by His power and grace, distinct from worldly standards and denominational divisions. Bradbury delves into the pleasant truths of salvation, righteousness, redemption, and the glory of the Church, contrasting them with the painful realities of human sinfulness, pride, and division within the Church. He concludes with the assurance of victory through Christ, the mystery of the resurrection, and the eternal blessings prepared for those who love God.
He Is the Blessed Soul!
By Thomas Brooks0RighteousnessSpiritual HungerISA 64:4MAT 5:6PHP 3:7Thomas Brooks emphasizes the profound necessity of Christ's righteousness for justification and sanctification, illustrating that true blessedness comes from a deep hunger and thirst for this righteousness. He contrasts the believer's own unrighteousness, likening it to filthy rags, with the perfect righteousness of Christ, which is freely offered to sinners. Brooks encourages believers to earnestly seek both imputed and imparted righteousness, as this pursuit leads to spiritual fulfillment and transformation. He highlights that those who genuinely desire the qualities of the new nature, as described in Galatians, are indeed the blessed souls who will ultimately be satisfied. The sermon calls for a sincere longing for Christ's righteousness, akin to a desperate need for food and water.
Hope vs. Fear
By Charles E. Cowman0PSA 23:1PSA 32:8ISA 41:13ISA 64:4ZEP 3:17MAT 28:201CO 2:9EPH 3:201PE 5:7Charles E. Cowman preaches about the unwavering presence and care of God in our lives, emphasizing the need to trust in His guidance and provision. He encourages believers to hold fast to God's hand, knowing that He will lead them safely through all circumstances and provide strength when needed. By focusing on the present moment and entrusting tomorrow to the faithful Father, we can find peace and rest in His constant shepherding. The sermon highlights the assurance that God, as our loving Shepherd, is with us every day, in every situation, and will intricately plan and unfold His purposes for our lives with love and care.
Profiting From the Word 3. the Scriptures and Christ
By A.W. Pink0The Role of ScriptureKnowing ChristISA 64:4MAT 9:12JHN 5:39JHN 14:21PHP 3:10JAS 4:71PE 2:72PE 3:181JN 3:2REV 19:12A.W. Pink emphasizes the necessity of recognizing our own depravity before we can truly appreciate the perfections of God and the role of Christ as our Savior. He explains that the Scriptures reveal our need for Christ, making Him more real and precious to us, and that true knowledge of Him is spiritual and experiential rather than merely intellectual. Pink encourages believers to seek a deeper relationship with Christ through the Scriptures, which leads to increased faith, a desire to please Him, and a longing for His return. Ultimately, he challenges listeners to reflect on their relationship with Christ and the extent to which they are profiting from the Word.
The Scriptures and Christ
By A.W. Pink0The Role of ScripturesKnowing ChristPSA 73:25ISA 64:4MAT 9:12JHN 5:39JHN 14:21PHP 3:10HEB 11:19JAS 4:72PE 3:181JN 3:2A.W. Pink emphasizes the transformative power of the Scriptures in revealing our need for Christ and deepening our relationship with Him. He explains that true knowledge of Christ is not merely intellectual but spiritual, cultivated through the Holy Spirit's work in our hearts. As we engage with the Scriptures, we become more aware of our imperfections and Christ's perfections, leading to a growing desire to please Him and a longing for His return. Pink encourages believers to reflect on their spiritual growth and the reality of Christ in their lives, urging them to seek a deeper communion with Him through the Word.
Thou Shalt Be Gathered Intothou Shalt Be Gathered Into
By F.B. Meyer0God's PromisesThe Consequences of ChoicesNUM 14:342KI 22:202CH 35:20PSA 78:41ISA 64:4MAT 23:37JHN 10:10ROM 8:28EPH 3:20HEB 3:12F.B. Meyer discusses the paradox of Josiah's death, which was prophesied to be peaceful yet ended in conflict due to his own choices. He emphasizes that while God desires to bless His people, their actions and unbelief can lead to missed blessings and consequences. Meyer warns against having an 'evil heart of unbelief' that can frustrate God's purposes for our lives. He reminds us that God's plans for us are often greater than we can imagine, but we must not limit Him through our own decisions. Ultimately, we have the choice to align with God's will for a life of peace or to face the repercussions of our own folly.
Blessings From Surrender
By Andrew Murray0SurrenderDivine BlessingsPSA 37:7ISA 64:4ROM 12:11CO 2:9EPH 3:20Andrew Murray emphasizes that God desires to bless us in extraordinary ways that surpass our expectations. He reminds us that the blessings prepared for those who wait on God are beyond human comprehension and are divine in nature. Murray encourages a complete surrender to God's will, asserting that it is through God's strength that we can achieve this surrender. The call to give ourselves entirely to God opens the door to experiencing these magnificent blessings.
Daniel 8:27
By Chuck Smith0AmbassadorshipKingdom Of GodISA 64:4MAT 5:16JHN 15:19ROM 12:21CO 9:162CO 5:20PHP 3:20JAS 4:41PE 2:9REV 21:4Chuck Smith emphasizes the role of believers as ambassadors for Christ, highlighting the importance of representing God's kingdom on earth. He draws parallels between Daniel's position in Babylon and the Christian's duty to call others to reconciliation with God. Smith reminds the congregation that their citizenship is in heaven and that they are tasked with sharing the glories of God's eternal kingdom while warning of the impending judgment on earthly kingdoms. He stresses the honor and responsibility of being a representative of Jesus, urging believers to reflect His love and character in their actions. The sermon concludes with a call to actively engage in the King's business, just as Daniel did.
God's Way to Revival
By Walter Beuttler0PSA 85:6ISA 43:19ISA 57:15ISA 64:4HOS 14:7JOL 1:2JOL 2:12JOL 2:25HAB 3:2ACT 3:19Walter Beuttler preaches on the concept of revival, highlighting the various expressions in the Bible that convey the idea of revival as a return to a previous state or relationship with God through divine intervention. He emphasizes the need for confession of failure as a step towards restoration, pointing out that God's plan is for steady growth and constant communion with Him. Beuttler draws parallels between Israel's historical cycles of sin, judgment, repentance, and restoration, and the need for revival in the Church and in individuals today.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
For since the beginning of the world men have not heard "For never have men heard" - St. Paul is generally supposed to have quoted this passage of Isaiah, Co1 2:9; and Clemens Romanus in his first epistle has made the same quotation, very nearly in the same words with the apostle. But the citation is so very different both from the Hebrew text and the version of the Septuagint, that it seems very difficult, if not impossible, to reconcile them by any literal emendation, without going beyond the bounds of temperate criticism. One clause, "neither hath it entered into the heart of man," (which, by the way, is a phrase purely Hebrew, עלה על לב alah al leb, and should seem to belong to the prophet), is wholly left out; and another is repeated without force or propriety; viz., "nor perceived by the ear," after, "never have heard:" and the sense and expression of the apostle is far preferable to that of the Hebrew text. Under these difficulties I am at a loss what to do better, than to offer to the reader this, perhaps disagreeable, alternative: either to consider the Hebrew text and Septuagint in this place as wilfully disguised and corrupted by the Jews; of which practice in regard to other quotations in the New Testament from the Old, they lie under strong suspicions, (see Dr. Owen on the version of the Septuagint, sect. vi.-ix.); or to look upon St. Paul's quotation as not made from Isaiah, but from one or other of the two apocryphal books, entitled, The Ascension of Esaiah, and the Apocalypse of Elias, in both of which this passage was found; and the apostle is by some supposed in other places to have quoted such apocryphal writings. As the first of these conclusions will perhaps not easily be admitted by many, so I must fairly warn my readers that the second is treated by Jerome as little better than heresy. See his comment on this place of Isaiah. - L. I would read the whole verse thus; "Yea, from the time of old they have not heard, they have not hearkened to, an eye hath not seen a God besides thee. He shall work for that one that waiteth for him." This I really think on the whole to be the best translation of the original. The variations on this place are as follows: for שמעו shameu, they have heard, a MS. and the Septuagint read שמענו shamanu, we have heard: for the second לא lo, not, sixty-nine MSS. and four editions have ולא velo, and not, and the Syriac, Chaldee, and Vulgate. And so ועין veayin, and eye, Septuagint and Syriac. את eth, the, (emphatic), is added before אלהים Elohim, God, in MS. Bodleian. למחכי limechakkey, to them that wait, plural, two MSS. and all the ancient Versions. - L.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
After the long period governed by לוּא has thus been followed by the retrospect in Isa 64:3 (4.), it is absolutely impossible that Isa 64:4 (5a) should be intended as an optative, in the sense of "O that thou wouldst receive him that," etc., as Stier and others propose. The retrospect is still continued thus: "Thou didst meet him that rejoiceth to work righteousness, when they remembered Thee in Thy ways." צדק ועשׂה שׂשׂ is one in whom joy and right action are paired, and is therefore equivalent to לעשׂות שׂשׂ. At the same time, it may possibly be more correct to take צדק as the object of both verses, as Hofmann does in the sense of "those who let what is right be their joy, and their action also;" for though שׂוּשׂ (שׂישׂ) cannot be directly construed with the accusative of the object, as we have already observed at Isa 8:6 and Isa 35:1, it may be indirectly, as in this passage and Isa 65:18. On pâga‛, "to come to meet," in the sense of "coming to the help of," see at Isa 47:3; it is here significantly interchanged with בּדרכיך of the minor clause bidrâkhekhâ yizkerūkhâ, "those who remember Thee in Thy ways" (for the syntax, compare Isa 1:5 and Isa 26:16): "When such as love and do right, walking in Thy ways, remembered Thee (i.e., thanked Thee for grace received, and longed for fresh grace), Thou camest again and again to meet them as a friend." But Israel appeared to have been given up without hope to the wrath of this very God. Isa 64:4 (5b). "Behold, Thou, Thou art enraged, and we stood as sinners there; already have we been long in this state, and shall we be saved?" Instead of hēn ‛attâh (the antithesis of now and formerly), the passage proceeds with hēn 'attâh. There was no necessity for 'attâh with qâtsaphtâ; so that it is used with special emphasis: "Behold, Thou, a God who so faithfully accepts His own people, hast broken out in wrath." The following word ונּחטא cannot mean "and we have sinned," but is a fut. consec., and therefore must mean at least, "then we have sinned" (the sin inferred from the punishment). It is more correct, however, to take it, as in Gen 43:9, in the sense of, "Then we stand as sinners, as guilty persons:" the punishment has exhibited Israel before the world, and before itself, as what it really is (consequently the fut. consec. does not express the logical inference, but the practical consequence). As ונחטא has tsakeph, and therefore the accents at any rate preclude Shelling's rendering, "and we have wandered in those ways from the very earliest times," we must take the next two clauses as independent, if indeed בהם is to be understood as referring to בדרכיך. Stier only goes halfway towards this when he renders it, "And indeed in them (the ways of God, we sinned) from of old, and should we be helped?" This is forced, and yet not in accordance with the accents. Rosenmller and Hahn quite satisfy this demand when they render it, "Tamen in viis tuis aeternitas ut salvemur;" but ‛ōlâm, αἰών, in this sense of αἰωνιότης, is not scriptural. The rendering adopted by Besser, Grotius, and Starck is a better one: "(Si vero) in illis (viis tuis) perpetuo (mansissemus), tunc servati fuerimus" (if we had continued in Thy ways, then we should have been preserved). But there is no succession of tenses here, which could warrant us in taking ונוּשׁע as a paulo-post future; and Hofmann's view is syntactically more correct, "In them (i.e., the ways of Jehovah) eternally, we shall find salvation, after the time is passed in which He has been angry and we have sinned" (or rather, been shown to be guilty). But we question the connection between בהם and רדכיך in any form. In our view the prayer suddenly takes a new turn from hēn (behold) onwards, just as it did with lū' (O that) in Isa 64:1; and רדכיך in Isa 64:5 stands at the head of a subordinate clause. Hence בהם must refer back to ונחטא קצפת ("in Thine anger and in our sins," Schegg). There is no necessity, however, to search for nouns to which to refer בּהם. It is rather to be taken as neuter, signifying "therein" (Eze 33:18, cf., Psa 90:10), like עליהם, thereupon = thereby (Isa 38:16), בּהן therein (Isa 37:16), מהם thereout (Isa 30:6), therefrom (Isa 44:15). The idea suggested by such expressions as these is no doubt that of plurality (here a plurality of manifestations of wrath and of sins), but one which vanishes into the neuter idea of totality. Now we do justice both to the clause without a verb, which, being a logical copula, admits simply of a present sumus; and also to ‛ōlâm, which is the accusative of duration, when we explain the sentence as meaning, "In this state we are and have been for a long time." ‛Olâm is used in other instances in these prophecies to denote the long continuance of the sate of punishment (see Isa 42:14; Isa 57:11), since it appeared to the exiles as an eternity (a whole aeon), and what lay beyond it as but a little while (mits‛âr, Isa 63:18). The following word ונוּשׁע needs no correction. There is no necessity to change it into ונּתע, as Ewald proposes, after the lxx καὶ ἐπλανήθημεν ("and we fell into wandering"), or what would correspond still more closely to the lxx (cf., Isa 46:8, פשׁעים, lxx πεπλανήμενοι), but is less appropriate here, into ונּפשׁע ("and we fell into apostasy"), the reading supported by Lowth and others. If it were necessary to alter the text at all, we might simply transpose the letters, and read וּנשׁוּע, "and cried for help." But if we take it as a question, "And shall we experience salvation - find help?" there is nothing grammatically inadmissible in this (compare Isa 28:28), and psychologically it is commended by the state of mind depicted in Isa 40:27; Isa 59:10-12. Moreover, what follows attaches itself quite naturally to this.
Jamieson-Fausset-Brown Bible Commentary
perceived by the ear--Paul (Co1 2:9) has for this, "nor have entered into the heart of man"; the virtual sense, sanctioned by his inspired authority; men might hear with the outward ear, but they could only by the Spirit "perceive" with the "heart" the spiritual significancy of God's acts, both those in relation to Israel, primarily referred to here, and those relating to the Gospel secondarily, which Paul refers to. O God . . . what he . . . prepared--rather, "nor hath eye seen a god beside thee who doeth such things." They refer to God's past marvellous acts in behalf of Israel as a plea for His now interposing for His people; but the Spirit, as Paul by inspiration shows, contemplated further God's revelation in the Gospel, which abounds in marvellous paradoxes never before heard of by carnal ear, not to be understood by mere human sagacity, and when foretold by the prophets not fully perceived or credited; and even after the manifestation of Christ not to be understood save through the inward teaching of the Holy Ghost. These are partly past and present, and partly future; therefore Paul substitutes "prepared" for "doeth," though his context shows he includes all three. For "waiteth" he has "love Him"; godly waiting on Him must flow from love, and not mere fear.
John Gill Bible Commentary
For since the beginning of the world men have not heard, nor perceived by the ear,.... Not only the things unexpected, undesired, and undeserved, had been done for the Lord's people of old; but there were other things, unheard of and unseen, which God, in his secret counsels, had prepared for them; and for which reason his appearance in his providential dispensations was the more to be desired and entreated. The Apostle Paul has cited this passage in Co1 2:9 and applied it to Gospel times, and to evangelical truths, which are not discoverable by the light of nature; had there not been a revelation from God, the ears of men had never heard them, nor the eyes of men ever seen them: neither hath the eye seen, O God, besides thee; and though there is a revelation made, yet, unless God gives men eyes to see, and ears to hear, divine truths will remain unknown to them; and those who have knowledge of them, it is but imperfect; perfect knowledge of them is reserved to another state. These are mysteries and, though revealed, remain so; the modes of them being unknown, or the manner how they are is inscrutable; such as the mode of each Person's subsisting in the Trinity; and how the two natures, human and divine, are united in the person of Christ. Moreover, under the Old Testament dispensation, these things were not so clearly revealed as now; they were the fellowship of the mystery hid in God, the treasure of Gospel truths hid in the field of the Scriptures; they were wrapped up in the dark figures and shadows of the ceremonial law, and expressed in obscure prophecies; they were kept secret since the beginning of the world, from ages and generations past, and, not so made known, as now, to the holy apostles and prophets; a more full and clear knowledge of them was reserved to Gospel times. This may also include the blessings of grace, more peculiarly prepared and provided for the church of Christ under the Gospel dispensation, especially in the latter part of it, as the promise of the Spirit; more spiritual light and knowledge; peace in abundance, and such as passeth all understanding; and particularly what will be enjoyed in the personal reign of Christ, described in so pompous a manner, Rev 20:1 and it may be applied to the glories of the future state, which are such as the eye of man has never seen, nor his ear heard; and, as the apostle adds, have not entered into the heart of man to conceive of; and, as Jarchi paraphrases the words here, "the eye of any prophet hath not seen what God will do for him that waits for him, except thine eyes, thou, O God;'' having cited a passage of their Rabbins out of the Talmud (o), which interprets the words of the world to come, "all the prophets say, they all of them prophesied only of the days of the Messiah; but as to the world to come, eye hath not seen, &c.'' Some read the words, "neither has the eye seen God besides thee who will do for him that waiteth for him" (p); that is, none besides thee, O Christ, who lay in the bosom of the Father, and was privy to all, Joh 1:18, what he hath prepared for him that waiteth for him; the apostle quotes it, "for them that love him"; which describes the same persons; for those that wait for the Lord love him, and those that love him will wait for him; as Old Testament saints did for the first coming of Christ, and as New Testament saints now wait on him, in the ministry of his word and ordinances, for his spiritual presence, and also are waiting for his second coming, and for the ultimate glory; and for such persons unseen and unheard of things are prepared in the counsels and purposes of God, and in the covenant of his grace; Christ, and all things with him; the Gospel, and the truths of it, ordained before the world was; and all the blessings of grace and glory. The Targum is, "and since the world was, ear hath not heard the voice of mighty deeds, nor hearkened to the speech of trembling; nor hath eye seen, what thy people saw, the Shechinah of the glory of the Lord, for there is none besides thee, what thou wilt do to thy people, the righteous, who were of old, who wait for thy salvation.'' (o) T. Bab. Sabbat, fol. 63. 1. & Sanhedrin, fol. 99. 1. (p) "nono oculus vidit Deum praeter te, faciat expectanti ipsum", Montanus; "qui faciat sic expectanti se", Pagninus, Munster.