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Isaiah 64:6
Verse
Context
A Prayer for God’s Power
5You welcome those who gladly do right, who remember Your ways. Surely You were angry, for we sinned. How can we be saved if we remain in our sins? 6Each of us has become like something unclean, and all our righteous acts are like filthy rags; we all wither like a leaf, and our iniquities carry us away like the wind. 7No one calls on Your name or strives to take hold of You. For You have hidden Your face from us and delivered us into the hand of our iniquity.
Sermons
David Wilkerson
C.H. Spurgeon
Paul Washer
K.P. Yohannan
J. Glyn Owen
Zac PoonenSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
As filthy rags - עדים iddim. Rab. Mosheh ben Maimon interpretatur עדים iddim, vestes quibus mulier se abstergit post congressum cum marito suo. Alii pannus menstruatus. Alii panni mulieris parientis. - And we ben made as unclene alle we: and as the cloth of the woman rooten blode flowing, all our rigtwisnesses. - Old MS. Bible. If preachers knew properly the meaning of this word, would they make such a liberal use of it in their public ministry? And why should any use a word, the meaning of which he does not understand? How many in the congregation blush for the incautious man and his "filthy rags!"
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Universal forgetfulness of God was the consequence of this self-instigated departure from God. "And there was no one who called upon Thy name, who aroused himself to lay firm hold of Thee: for Thou hadst hidden Thy face from us, and didst melt us into the hand of our transgressions." There was no one (see Isa 59:16) who had risen up in prayer and intercession out of this deep fall, or had shaken himself out of the sleep of security and lethargy of insensibility, to lay firm hold of Jehovah, i.e., not to let Him go till He blessed him and his people again. The curse of God pressed every one down; God had withdrawn His grace from them, and given them up to the consequences of their sins. The form ותּמוּגנוּ is not softened from the pilel ותּמגגנוּ, but is a kal like ויכוּננּוּ ekil in Job 31:15 (which see), מוּג being used in a transitive sense, as kūn is there (cf., shūbh, Isa 52:8; mūsh, Zac 3:9). The lxx, Targ., and Syr. render it et tradidisti nos; but we cannot conclude from this with any certainty that they read ותּמגּננוּ, which Knobel follows Ewald in correcting into the incorrect form ותּמגּנּוּ. The prophet himself had the expression miggēn beyad (Gen 14:20, cf., Job 8:4) in his mind, in the sense of liquefecisti nos in manum, equivalent to liquefecisti et tradidisti (παρέδωκας, Rom 1:28), from which it is evident that ביד is not a mere διά (lxx), but the "hand" of the transgressions is their destructive and damning power.
Jamieson-Fausset-Brown Bible Commentary
unclean thing--legally unclean, as a leper. True of Israel, everywhere now cut off by unbelief and by God's judgments from the congregation of the saints. righteousness--plural, "uncleanness" extended to every particular act of theirs, even to their prayers and praises. True of the best doings of the unregenerate (Phi 3:6-8; Tit 1:15; Heb 11:6). filthy rags--literally, a "menstruous rag" (Lev 15:33; Lev 20:18; Lam 1:17). fade . . . leaf-- (Psa 90:5-6).
John Gill Bible Commentary
But we are all as an unclean thing,.... Or "we have been" (t); so all men are in a state of nature: man was made pure and holy, but by sinning became impure; and this impurity is propagated by natural generation, and belongs to all, none are free from it; and there is no cleansing from it but by the grace of God and blood of Christ: all are not sensible of it; some are, as the church here was, and owns it, and the universality of it, and compares herself and members to an "unclean thing", on account of it; so men, defiled with sin, are compared to unclean creatures, dogs, and swine, and to unclean persons; to such as are covered with loathsome diseases, and particularly to leprous persons, and who may be chiefly intended here; they being defiled and defiling, loathsome and abominable, their disease spreading and continuing, and incurable by physicians; hence they were separated from the company of men; and the words may be rendered, "as an unclean person" (u), as such were by the law: or we are, in our own sense and apprehension of things; and this may respect not only the impurity of nature, but a general corruption in doctrine and manners among the professors of religion; such as was in the Jewish church about the time of Christ's coming. And all our righteousnesses are as filthy rags; which is to be understood not of the righteousness of some persons in the church, which lay in outward rites, ceremonies, and sacrifices, which were no righteousness before God, and could not take away sin; and were indeed on many accounts, as they were performed, loathsome and abominable; see Isa 1:11, or of others that lay in outward legal duties and works of the law, which were not done from right principles, as well as not perfect; and so, because of the impurity, imperfection, pride, and vanity, that appeared in them, were abominable to the Lord: but of the righteousnesses of the church herself; not of the righteousness of Christ, which was made hers by imputation; for this is not rags, but a robe, the best robe, and wedding garment; much less filthy, but pure and spotless, beautiful and glorious, as well as a proper covering; but then, though this is the church's, and all true believers', by gift, by imputation and application, yet its is properly Christ's and is in him, and is opposed to their own righteousness; which is what is intended here, even the best of it; such works of righteousness as are done by them in the best manner; they are "rags", not whole, but imperfect, not fit to appear in before God, and by which they cannot be justified in his sight; they are "filthy" ones, being attended with imperfection and sin; and these conversation garments need continual washing in the blood of Jesus; this is the language not of a natural man, or of a Pharisee, but of a sensible sinner, a truly gracious soul. The words may be rendered, "as a menstruous cloth" (w), as some; or "as a garment of spoil or prey" (x), as Aben Ezra, rolled in blood, either in war, or by a beast of prey; or as a foul plaster or cloth taken off a sore, with purulent matter on it (y), as others; or any other impure and nauseous thing. Hottinger (z) thinks the word has some affinity with the Arabic which signifies "running water", such as the water of a fountain or well; so that the sense may be, that the church's righteousness was like a cloth, so polluted and spotted that it could not be washed out clean but with clear and running water; and, in every sense in which it may be taken, it serves to set forth the impurity and imperfection of the best righteousness of men, and to show that their works are not the cause of salvation, the church had an assurance of in the preceding verse: and we all do fade as a leaf; or "fall" (a) as one; as leaves in autumn: this is to be understood of a great part, and perhaps of the greater part, of the visible members of the church; not of true believers and real members, for these are rooted in the love of God, and in Christ, and have the root of the matter in them, the true grace of God; and therefore, though they meet with many blustering storms, yet do not cast their leaf of profession; indeed there may be, as there often are, decays and declensions in them; but rather this is to be interpreted of carnal professors, with which, at this time, the church abounded, who had no true grace in them; and so dropped their profession, and became like trees whose fruit withered, were without fruit; or like trees, in the fall of the year, which are without fruit, and shed their leaves, Jde 1:12, and our iniquities, like the wind, have taken us away; as a leaf falling from the tree is carried away with the wind, which it is not able to withstand; so formal and carnal professors are carried away, through their sins, with the wind of persecution, and apostatize: or rather for their sins the Jews were carried captive, as before, to Babylon; so now by the Romans into various countries, where they are dispersed at this day; to which this passage may have some respect. "Iniquities" are put for the punishment of them; so the Targum, "and, because of our sins, as the wind we are taken away.'' (t) "fuimus", V. L. Montanus. (u) "ut immundus", V. L. Montanus, Junius & Tremellius, Piscator; "tanquam impuruss", Cocceius, Vitringa, (w) "ut vestimentum menstruatum, sive menstruatae", Drusius; a "removit", so V. L. Syr. and Ar. "ut vestis remotionum", Cocceius. (x) "Vestes praedae", Forerius; a "praeda", Gen. xlix. 27. (y) Pittacium, Grotius. So Kimchi, whose interpretation and sense of the word is preferred by Gussetius, Ebr. Comment. p. 581. (z) Smegma Orientale, I. 1. c. 7. p. 181. (a) "et decidimus", V. L. So Ben Melech interprets it of falling.
Matthew Henry Bible Commentary
As we have the Lamentations of Jeremiah, so here we have the Lamentations of Isaiah; the subject of both is the same - the destruction of Jerusalem by the Chaldeans and the sin of Israel that brought that destruction - only with this difference, Isaiah sees it at a distance and laments it by the Spirit of prophecy, Jeremiah saw it accomplished. In these verses, I. The people of God in their affliction confess and bewail their sins, thereby justifying God in their afflictions, owning themselves unworthy of his mercy, and thereby both improving their troubles and preparing for deliverance. Now that they were under divine rebukes for sin they had nothing to trust to but the mere mercy of God and the continuance of that; for among themselves there is none to help, none to uphold, none to stand in the gap and make intercession, for they are all polluted with sin and therefore unworthy to intercede, all careless and remiss in duty and therefore unable and unfit to intercede. 1. There was a general corruption of manners among them (Isa 64:6): We are all as an unclean thing, or as an unclean person, as one overspread with a leprosy, who was to be shut out of the camp. The body of the people were like one under a ceremonial pollution, who was not admitted into the courts of the tabernacle, or like one labouring under some loathsome disease, from the crown of the head to the sole of the foot nothing but wounds and bruises, Isa 1:6. We have all by sin become not only obnoxious to God's justice, but odious to his holiness; for sin is that abominable thing which the Lord hates, and cannot endure to look upon. Even all our righteousnesses are as filthy rags. (1.) "The best of our persons are so; we are all so corrupt and polluted that even those among us who pass for righteous men, in comparison with what our fathers were who rejoiced and wrought righteousness (Isa 64:5), are but as filthy rags, fit to be case to the dunghill. The best of them is as a brier." (2.) "The best of our performances are so. There is not only a general corruption of manners, but a general defection in the exercises of devotion too; those which pass for the sacrifices of righteousness, when they come to be enquired into, are the torn, and the lame, and the sick, and therefore are provoking to God, as nauseous as filthy rags." Our performances, though they be ever so plausible, if we depend upon them as our righteousness and think to merit by them at God's hand, are as filthy rags - rags, and will not cover us - filthy rags, and will but defile us. True penitents cast away their idols as filthy rags (Isa 30:22), odious in their sight; here they acknowledge even their righteousness to be so in God's sight if he should deal with them in strict justice. Our best duties are so defective, and so far short of the rule, that they are as rags, and so full of sin and corruption cleaving to them that they are as filthy rags. When we would do good evil is present with us; and the iniquity of our holy things would be our ruin if we were under the law. 2. There was a general coldness of devotion among them, Isa 64:7. The measure was filled by the abounding iniquity of the people, and nothing was done to empty it. (1.) Prayer was in a manner neglected: "There is none that calls on thy name, none that seeks to thee for grace to reform us and take away sin, or for mercy to relieve us and take away the judgments which our sins have brought upon us." Therefore people are so bad, because they do not pray; compare Psa 14:3, Psa 14:4, They have altogether become filthy, for they call not upon the Lord. It bodes ill to a people when prayer is restrained among them. (2.) It was very negligently performed. If there was here and there one that called on God's name, it was with a great deal of indifferency: There is none that stirs up himself to take hold of God. Note, [1.] To pray is to take hold of God, by faith to take hold of the promises and the declarations God has made of his good-will to us and to plead them with him, - to take hold of him as of one who is about to depart from us, earnestly begging of him not to leave us, or of one that has departed, soliciting his return, - to take hold of him as he that wrestles takes hold of him he wrestles with; for the seed of Jacob wrestle with him and so prevail. But when we take hold of God it is as the boatman with his hook takes hold on the shore, as if he would pull the shore to him, but really it is to pull himself to the shore; so we pray, not to bring God to our mind, but to bring ourselves to him. [2.] Those that would take hold of God in prayer so as to prevail with him must stir up themselves to do it; all that is within us must be employed in the duty (and all little enough), our thoughts fixed and our affections flaming. In order hereunto all that is within us must be engaged and summoned into the service; we must stir up the gift that is in us by an actual consideration of the importance of the work that is before us and a close application of mind to it; but how can we expect that God should come to us in ways of mercy when there are none that do this, when those that profess to be intercessors are mere triflers? II. They acknowledge their afflictions to be the fruit and product of their own sins and God's wrath. 1. They brought their troubles upon themselves by their own folly: "We are all as an unclean thing, and therefore we do all fade away as a leaf (Isa 64:6), we not only wither and lose our beauty, but we fall and drop off" (so the word signifies) "as leaves in autumn; our profession of religion withers, and we grow dry and sapless; our prosperity withers and comes to nothing; we fall to the ground, as despicable and contemptible; and then our iniquities like the wind have taken us away and hurried us into captivity, as the winds in autumn blow off, and then blow away, the faded withered leaves," Psa 1:3, Psa 1:4. Sinners are blasted, and then carried away, by the malignant and violent wind of their own iniquity; it withers them and then ruins them. 2. God brought their troubles upon them by his wrath (Isa 64:7): Thou hast hidden thy face from us; hast been displeased with us and refused to afford us any succour. When they made themselves as an unclean thing no wonder that God turned his face away from them, as loathing them. Yet this was not all: Thou hast consumed us because of our iniquities. This is the same complaint with that (Psa 90:7, Psa 90:8), We are consumed by thy anger; thou hast melted us, so the word is. God had put them in the furnace, not to consume them as dross, but to melt them as gold, that they might be refined and new-cast. III. They claim relation to God as their God, and humbly plead it with him, and in consideration of it cheerfully refer themselves to him (Isa 64:8): "But now, O Lord! thou art our Father: though we have conducted ourselves very undutifully and ungratefully towards thee, yet still we have owned thee as our Father; and, though thou hast corrected us, yet thou hast not cast us off. Foolish and careless as we are, poor and despised and trampled upon as we are by our enemies, yet still thou art our Father; to thee therefore we return in our repentance, as the prodigal arose and came to his father; to thee we address ourselves by prayer; from whom should we expect relief and succour but from our Father? It is the wrath of a Father that we are under, who will be reconciled and not keep his anger for ever." God is their Father, 1. By creation; he gave them their being, formed them into a people, shaped them as he pleased: "We are the clay and thou our potter, therefore we will not quarrel with thee, however thou art pleased to deal with us, Jer 18:6. Nay, therefore we will hope that thou wilt deal well with us, that thou who madest us wilt new-make us, new-form us, though we have unmade and deformed ourselves: We are all as an unclean thing, but we are all the work of thy hands, therefore do away our uncleanness, that we may be fit for thy use, the use we were made for. We are the work of thy hands, therefore forsake us not," Psa 138:8. 2. By covenant; this is pleaded (Isa 64:9): "Behold, see, we beseech thee, we are all thy people, all the people thou hast in the world, that make open profession of thy name. We are called thy people, our neighbours look upon us as such, and therefore what we suffer reflects upon thee, and the relief that our case requires is expected from thee. We are thy people; and should not a people seek unto their God? Isa 8:19. We are thine; save us," Psa 119:94. Note, When we are under providential rebukes from God it is good to keep fast hold of our covenant-relation to him. IV. They are importunate with God for the turning away of his anger and the pardoning of their sins (Isa 64:9): "Be not wroth very sore, O Lord! though we have deserved that thou shouldst, neither remember iniquity for ever against us." They do not expressly pray for the removal of the judgment they were under; as to that, they refer themselves to God. But, 1. They pray that God would be reconciled to them, and then they can be easy whether the affliction be continued or removed: "Be not wroth to extremity, but let thy anger be mitigated by the clemency and compassion of a father." They do not say, Lord, rebuke us not, for that may be necessary, but Not in thy anger, not in thy hot displeasure. It is but in a little wrath that God hides his face. 2. They pray that they may not be dealt with according to the desert of their sin: Neither remember iniquity for ever. Such is the evil of sin that it deserves to be remembered for ever; and this is that which they deprecate, that consequence of sin, which is for ever. Those make it to appear that they are truly humbled under the hand of God who are more afraid of the terror of God's wrath, and the fatal consequences of their own sin, than of any judgment whatsoever, looking upon these as the sting of death. V. They lodge in the court of heaven a very melancholy representation, or memorial, of the lamentable condition they were in and the ruins they were groaning under. 1. Their own houses were in ruins, Isa 64:10. The cities of Judah were destroyed by the Chaldeans and the inhabitants of them were carried away, so that there was none to repair them or take any notice of them, which would in a few years make them look like perfect deserts: Thy holy cities are a wilderness. The cities of Judah are called holy cities, for the people were unto God a kingdom of priests. The cities had synagogues in them, in which God was served; and therefore they lamented the ruins of them, and insisted upon this in pleading with God for them, not so much that they were stately cities, rich or ancient ones, but that they were holy cities, cities in which God's name was known, professed, and called upon. "These cities are a wilderness; the beauty of them is sullied; they are neither inhabited nor visited, as formerly. They have burnt up all the synagogues of God in the land," Psa 74:8. Nor was it only the smaller cities that were thus left as a wilderness unfrequented, but even "Zion is a wilderness; the city of David itself lies in ruins; Jerusalem, that was beautiful for situation and the joy of the whole earth, is now deformed, and has become the scorn and scandal of the whole earth; that noble city is a desolation, a heap of rubbish." See what devastations sin brings upon a people; and an external profession of sanctity will be no fence against them; holy cities, if they become wicked cities, will be soonest of all turned into a wilderness, Amo 3:2. 2. God's house was in ruins, Isa 64:11. This they lament most of all, that the temple was burnt with fire; but, as soon as it was built, they were told what their sin would bring it to. Ch2 7:21, This house, which is high, shall be an astonishment. Observe how pathetically they bewail the ruins of the temple. (1.) It was their holy and beautiful house; it was a most sumptuous building, but the holiness of it was in their eye the greatest beauty of it, and consequently the profanation of it was the saddest part of its desolation and that which grieved them most, that the sacred services which used to be performed there were discontinued. (2.) It was the place where their fathers praised God with their sacrifices and songs; what a pity is it that that should lie in ashes which had been for so many ages the glory of their nation! It aggravated their present disuse of the songs of Zion that their fathers had so often praised God with them. They interest God in the cause when they plead that it was the house where he had been praised, and put him in mind too of his covenant with their fathers by taking notice of their fathers' praising him. (3.) With it all their pleasant things were laid waste, all their desires and delights, all those things which were employed by them in the service of God, which they had a great delight in; not only the furniture of the temple, the altars and table, but especially the sabbaths and new moons, and all their religious feasts, which they used to keep with gladness, their ministers and solemn assemblies, these were all a desolation. Note, God's people reckon their sacred things their most delectable things; rob them of holy ordinances and the means of grace, and you lay waste all their pleasant things. What have they more? Observe here how God and his people have their interest twisted and interchanged; when they speak of the cities for their own habitation they call them thy holy cities, for to God they were dedicated; when they speak of the temple wherein God dwelt they call it our beautiful house and its furniture our pleasant things, for they had heartily espoused it and all the interests of it. If thus we interest God in all our concerns by devoting them to his service, and interest ourselves in all his concerns by laying them near our hearts, we may with satisfaction leave both with him, for he will perfect both. VI. They conclude with an affectionate expostulation, humbly arguing with God concerning their present desolations (Isa 64:12): "Wilt thou refrain thyself for these things? Or, Canst thou contain thyself at these things? Canst thou see thy temple ruined and not resent it, not revenge it? Has the jealous God forgotten to be jealous? Psa 74:22, Arise, O God! plead thy own cause. Lord, thou art insulted, thou art blasphemed; and wilt thou hold thy peace and take no notice of it? Shall the highest affronts that can be done to Heaven pass unrebuked?" When we are abused we hold our peace, because vengeance does not belong to us, and because we have a God to refer our cause to. When God is injured in his honour it may justly be expected that he should speak in the vindication of it; his people prescribe not to him what he shall say, but their prayer is (as here) Psa 83:1, Keep not thou silence, O God! and Psa 109:1, "Hold not thy peace, O God of my praise! Speak for the conviction of thy enemies, speak for the comfort and relief of thy people; for wilt thou afflict us very grievously, or afflict us for ever?" It is a sore affliction to good people to see God's sanctuary laid waste and nothing done towards the raising of it out of its ruins. But God has said that he will not contend for ever, and therefore his people may depend upon it that their afflictions shall be neither to extremity nor to eternity, but light and for a moment.
Isaiah 64:6
A Prayer for God’s Power
5You welcome those who gladly do right, who remember Your ways. Surely You were angry, for we sinned. How can we be saved if we remain in our sins? 6Each of us has become like something unclean, and all our righteous acts are like filthy rags; we all wither like a leaf, and our iniquities carry us away like the wind. 7No one calls on Your name or strives to take hold of You. For You have hidden Your face from us and delivered us into the hand of our iniquity.
- Scripture
- Sermons
- Commentary
A Craving for the Presence of the Lord
By David Wilkerson23K57:16Presence of GodEXO 33:18ISA 64:6MRK 12:30In this sermon, the pastor emphasizes the importance of being a watchman and warning the body of Christ. He acknowledges that while there will be encouraging messages about communion with Christ and growth, his role is to warn about the difficult times ahead. The pastor also highlights the potential danger of having all needs miraculously met over a long period of time, as it can lead to complacency and hinder a blessed communion with Jesus. He concludes by expressing his conviction that God will protect and provide for His people in the midst of these challenging times, citing Jesus' assurance that He knows what His people need before they even ask.
An Appeal to Sinners
By C.H. Spurgeon6.3K48:56JOB 8:14JOB 39:13ISA 64:6MAT 6:33MRK 10:47LUK 15:2JHN 11:43In this sermon, the preacher emphasizes the benevolence of God and His desire to save sinners. He describes how Jesus, out of love and sorrow, willingly went to the grave in mortal flesh to dwell among the dead. The preacher urges sinners to look at the cross and see the sacrifice Jesus made for them, shedding His blood and experiencing immense suffering. He exhorts the listeners to acknowledge their own sinfulness and trust in Jesus for salvation, emphasizing the importance of repentance and belief in Christ. The preacher also addresses those who consider themselves righteous, stating that his message is primarily for those who recognize their need for salvation.
Great Men by the Grace of God
By Paul Washer3.2K44:53Grace Of GodPSA 51:17ISA 64:6EZK 36:22MAT 6:33JHN 3:161CO 1:26PHP 1:6In this sermon, the speaker reflects on the cultural significance of the film "What Dreams May Come" and how it portrays heaven. He emphasizes that even in our modern culture, there is a recognition of the existence of God. The speaker also shares a personal anecdote about his wife's conversion and highlights the importance of true faith in God. He concludes by reminding the audience of God's sovereignty and the need to continually seek Him in prayer.
Dependence Upon the Lord
By K.P. Yohannan3.1K25:59Dependence1SA 16:7PRO 16:18ISA 64:6MAT 23:121CO 3:7PHP 3:8JAS 4:10In this sermon, the speaker reflects on the destruction of a printing press and the loss of valuable materials. He emphasizes the importance of humility and exalting God in all aspects of life. The speaker cautions against using external accomplishments to make oneself important or special, as God values the why behind our actions more than the results. The sermon concludes with a story about a man named William Curry who experienced great loss but ultimately learned to depend on the Lord rather than his own abilities.
Sermon at Barbara Washer's (Paul's Mother) Funeral Service
By Paul Washer3.1K19:07ISA 64:6MAT 6:33JHN 14:6ROM 1:21ROM 3:23ROM 6:23EPH 2:8In this sermon, the preacher discusses the story of a prince in C.S. Lewis' book "The Silver Chair" who is captured by a wicked witch. The prince lives a life of luxury and entertainment, but every night he goes mad for a few minutes, realizing the vanity of his existence. The preacher relates this story to our own lives, highlighting how we often get caught up in the pleasures and comforts of the world, but occasionally have moments of clarity where we recognize the fallen nature of humanity and the reality of death. He emphasizes that death is not natural, but a result of sin and God's judgment. The preacher challenges the audience to question the common beliefs about the afterlife and to seek the truth.
A Tree and Its Fruit
By J. Glyn Owen3.0K50:08FruitfulnessISA 64:6MAT 7:28MAT 12:9MRK 1:27LUK 4:36JHN 3:3EPH 2:8In this sermon, the preacher discusses the concept of producing apples in a garden as a metaphor for spiritual growth. He emphasizes the importance of planting good seeds in order to produce good fruit. The preacher draws examples from the Bible, highlighting how Jesus often used everyday situations to convey spiritual truths. He challenges the audience, especially those who consider themselves religious, to examine their beliefs and actions, reminding them that eternal life is a gift from God and not earned through their own righteousness. The sermon encourages introspection and reflection on the quality of one's spiritual fruit.
(Basics) 6. Why Christ Had to Die
By Zac Poonen3.0K12:57ISA 64:6JHN 3:16ROM 3:23ROM 6:231CO 15:31CO 15:551PE 1:18In this sermon, the preacher emphasizes the importance of ensuring that our lives are right with God and that our sins are forgiven before Jesus Christ returns to judge the world. The invitation is extended to all to acknowledge their sins, believe in Christ's sacrifice on the cross, receive Him into their lives, ask for forgiveness, and confess Him as Lord. The preacher explains that Jesus' death on the cross paid the punishment for all our sins, and the proof of this is His resurrection after three days. The uniqueness of the Christian gospel lies in the fact that it acknowledges humanity's lost state and offers a way to salvation through Christ's sacrifice and resurrection.
Intimacy With God
By Carter Conlon2.9K34:17Intimacy With GodISA 64:6MAT 6:33JHN 3:16REV 20:11In this sermon, the preacher emphasizes the importance of a moment that is yet to come, when all people, both living and dead, will stand before Jesus Christ for judgment. Many will realize at that moment what they have missed out on in their lives. The preacher shares his personal experience of longing for something beyond what his family could provide, and how he found fulfillment in a relationship with God through Jesus Christ. He highlights the eternal nature of this relationship and the hope, joy, and purpose it brings. The sermon also emphasizes God's love and sacrifice in sending his Son to die for our sins, offering forgiveness and the opportunity for intimate fellowship with God.
(Names of Jehovah) 5. Jehovah Shalom
By Roy Hession2.1K38:07God's NameISA 64:6JER 8:6In this sermon, the speaker discusses the story of Gideon from the book of Judges. Gideon, a seemingly insignificant man, is called by God to save Israel from the Midianites. Despite his doubts and insecurities, God assures Gideon that he will be with him and gives him peace. The speaker also shares examples of individuals who have experienced victory and peace through humbling themselves before God. The sermon concludes with a reference to Ezekiel, where the prophet sees a vision of the future rebuilt temple and declares that the city will be called "The Lord is there."
Peachtree Baptist Church - Part 3
By Paul Washer2.0K1:08:55PSA 51:5PSA 115:1ISA 64:6MAT 7:13MAT 7:15ROM 3:23EPH 2:8In this sermon, the preacher emphasizes the importance of entering through the straight gate, which represents Jesus Christ as the only way to heaven. He highlights that conservative Baptists firmly believe in this biblical truth. The preacher explains that salvation is a supernatural work of God, transforming believers into new creations. He emphasizes that true believers will begin to walk in the narrow way, even if they stumble at times, and God will lovingly discipline them to keep them on the right path. The sermon also includes a personal anecdote about a girl who had destroyed her life but was confronted with the reality that she had already heard the gospel and needed to make a personal decision for salvation.
Jesus Took Our Place
By Paul Washer1.7K1:19:02PropitiationNUM 6:23ISA 64:6MAT 6:33JHN 14:62CO 5:21EPH 2:8In this sermon, the preacher reflects on the story of Abraham and Isaac from the Bible. He describes the dramatic moment when God stops Abraham from sacrificing his son and emphasizes the profound love God has for humanity. The preacher encourages the audience to respond to this love by taking action and not wasting their time. He challenges them to continue running the race of faith and not retire, as there is an eternity to enjoy the rewards. The preacher also addresses the importance of loving God and acknowledges that it is not something one can force themselves to do, but rather something that happens to them through experiencing the awe-inspiring presence of God.
Practical Issues of Kingdom Living - Part 1
By Stephen Kaung1.7K1:19:15Kingdom Of GodISA 64:6MAT 6:1JHN 3:16ACT 6:1HEB 13:15In this sermon, the preacher discusses the difference in attitude towards eating, drinking, and dressing between believers and the world. The two keywords highlighted are "serve" and "seek." The preacher emphasizes that believers cannot serve both God and mammon, and encourages them to prioritize serving God. He also mentions the importance of seeking the kingdom of God and His righteousness first, and assures believers that if they do so, all their needs will be provided for. The preacher acknowledges that believers still need to work and make a living in this world, but advises them to be wise with their earnings, save, and give generously.
Righteousness From God
By J. Glyn Owen1.6K39:07RighteousnessISA 64:6MAT 6:33ROM 3:21In this sermon, the speaker discusses the universal predicament of the human race, highlighting the failure of all people to produce the righteousness required by God's law. He divides mankind into three categories: the pagan populace, the moralists, and the Jews, and charges them all with ungodliness and unrighteousness. The speaker emphasizes that no one is right with God by nature and that all are under the judgment of God. However, he introduces the good news that a righteousness from God, apart from the law, has been made known, offering salvation to all who believe.
Jap-03 the King at the Gate
By Art Katz1.6K56:13JapaneseEXO 33:18PSA 24:3PSA 24:9PSA 122:1ISA 64:6MAT 6:33In this sermon, the preacher emphasizes the importance of seeking God's face and being jealous for His glory. He refers to the psalm that speaks about ascending into the hill of the Lord and standing in His holy place as the key to authority and power in God. The preacher highlights the need for clean hands and pure hearts in order to open the gates for the King of Glory to come in. He also expresses his jealousy for the Muslims' theocratic view of life and their desire for God's glory. The sermon concludes with the reminder that it is not through force or power, but through a disposition of heart and spirit that the King of Glory can enter and flood the earth with His light.
Dependence on the Lord - Alternate 1
By K.P. Yohannan1.6K25:59Dependence2CH 16:9PSA 127:1PRO 16:5ISA 64:6MAT 6:331CO 3:13JAS 4:3In this sermon, the speaker emphasizes the importance of keeping our actions separate from our identity. He warns against using our positions or accomplishments to make ourselves feel important or special, as God is the one who truly exalts us. The speaker also highlights the significance of our motives and intentions, stating that God is more concerned with why we do things rather than just the external results. He shares a story about William Carey, a missionary whose printing press was destroyed, but who continued to serve the Lord with unwavering commitment and dependence on Him. The lesson is that our dependence should be on God, not on our own abilities or achievements.
God Helps Those Who Cannot Help Themselves by Jeff Nobit
By Jeff Noblit1.6K46:33ISA 64:6JER 17:9JHN 3:18ROM 5:6ROM 5:10ROM 8:31EPH 1:6
This sermon delves into the profound truths of God's holiness, man's sinful nature, and the helpless state of humanity apart from Christ. It emphasizes the ungodliness, sinfulness, enmity, and helplessness of individuals before a holy God, highlighting the desperate need for God's intervention and salvation. Through the lens of Romans 5:6-10, the message reveals the depth of God's love in reaching out to the ungodly, sinners, enemies, and helpless ones through the sacrificial death of Christ, showcasing the incomprehensible grace and mercy of God in saving unworthy souls.
Only One Way to Attain Righteousness
By Tim Conway1.6K09:26PSA 119:172ISA 64:6MAT 7:23ROM 3:22ROM 5:17ROM 9:331CO 1:30PHP 3:9
This sermon emphasizes the personal righteousness of Christ for every believer, highlighting that God's acceptance into heaven is not based on dropping the standard but on Christ meeting the standard. It discusses how God's mercy fulfills His justice for believers, removing their sin debt and showering them with righteousness. The sermon warns against stumbling over Christ due to self-righteousness and emphasizes the necessity of merit through Jesus Christ for salvation.
Religion or Relationship
By David Legge1.5K51:59ISA 64:6HAB 2:4LUK 15:25ACT 15:1ROM 5:1GAL 1:6GAL 2:16GAL 3:11HEB 11:6
This sermon delves into the book of Galatians, emphasizing the importance of life in the Spirit and the liberty experienced by Christians. It highlights the dangers of legalism, the significance of faith in Christ alone for salvation and sanctification, and the need to cultivate a personal relationship with God based on grace. The message challenges believers to move beyond performance-based Christianity and embrace a faith-driven life empowered by the Holy Spirit.
Letting Christ Cleanse the Heart
By Reuben Walter1.5K42:54CleansingISA 64:6LUK 6:451JN 3:11JN 3:18In this sermon, the speaker encourages the audience to reflect on the circumstances that God allows in their lives. He compares the surface of the ocean to the human heart, emphasizing that God wants to purify and transform our hearts to be like His Son. The speaker challenges the audience to think about a sin that humbles them and breaks them, and to consider the nature of that sin. He then discusses the importance of not judging others and highlights how interpersonal relationships can reveal our own weaknesses and shortcomings. The speaker concludes by reminding the audience that God uses these circumstances to draw us closer to Him and encourages them to trust in His answers to their prayers.
A Heart Cleansed by Faith
By Ernest O'Neill1.5K33:18ISA 64:6LUK 24:47ROM 3:20ROM 5:8ROM 7:15GAL 2:16COL 3:9In this sermon, the preacher addresses the issue of feeling helpless and unable to overcome personal struggles. He emphasizes that saying "I can't" is tragic because it implies a lack of faith in God's power to help. The preacher explains that when we realize that not doing what we know is right is actually sin against God, it changes our perspective. He encourages listeners to turn away from relying on people, things, and circumstances for their needs and instead depend on God. By putting off the old nature and looking to God for security, the preacher assures that God will fill us with His Holy Spirit and cleanse our hearts.
Sermon on the Mount: Hunger & Thrist for Righteousness
By J. Glyn Owen1.3K46:09Sermon on the MountPSA 42:1PSA 63:1ISA 64:6MAT 5:3JHN 4:14In this sermon, the speaker emphasizes the importance of hungering and thirsting for righteousness. He highlights that Jesus is the preacher of this sermon and brings good news to humanity. The speaker mentions that the world has changed since Jesus' time and wonders how Jesus would depict the world today. He emphasizes the need for believers to have a deep hunger and thirst for righteousness and encourages prayer for a new hunger and thirst for the souls of oneself, family, and church. The sermon concludes by emphasizing that the Word of God and the Holy Spirit have the power to transform and create a deep longing for righteousness within believers.
Prideful Men Will Go to Hell
By Tim Conway1.2K06:12ISA 64:6ROM 3:23ROM 6:23EPH 2:8PHP 3:9
This sermon emphasizes the danger of pride and self-righteousness, highlighting how many individuals believe they deserve salvation based on their own goodness and actions, leading them to reject the righteousness of God. It delves into the necessity of humbling oneself before God, acknowledging one's sinfulness, and accepting that true righteousness comes only from God through faith in Jesus Christ for salvation.
Watching Men Die
By Rolfe Barnard1.1K58:37ECC 12:5ISA 64:6MAT 7:24MRK 4:35ACT 2:47ROM 10:14EPH 2:14In this sermon, the preacher discusses the concept of death and what happens to a person's body and spirit after they die. He emphasizes that according to the Bible, when a person dies, their body returns to the earth and their spirit returns to God. The preacher shares a personal story of a conversation with a guard in a death row prison, who witnessed a condemned woman's fear of death. The preacher highlights the importance of understanding and accepting the reality of death, and encourages listeners to seek comfort and assurance in the teachings of the Bible.
Behold 01-the Wonderment!
By Neil Dougal1.0K41:53ISA 64:6JHN 3:16ACT 3:1ACT 3:6ROM 3:23ROM 10:9In this sermon, the preacher talks about the power of the touch of the Master's hand. He uses the analogy of an old violin, a mess of putty, and a glass of wine to illustrate how people often underestimate the worth of a soul. The preacher also emphasizes the importance of putting trust in the Lord Jesus Christ and finding new partners in the fellowship of God's people. He shares a personal story about a blind woman who prays fervently for the servants and claims to hear angels sing. The sermon encourages listeners to pray more and live in a spiritual dimension.
Corinthians: Christian Conduct
By Stephen Kaung9971:04:24ISA 64:6MAT 6:331CO 1:101CO 6:71CO 6:121CO 10:231CO 10:31In this sermon, the preacher discusses the importance of understanding our position as believers in Christ. He emphasizes that we are free from the bondage of the law and have been saved by grace. However, he warns against abusing this freedom and causing division among fellow believers. The preacher encourages practicing four principles in our daily conduct: knowing our position, living in love, relying on the power of the Holy Spirit, and glorifying God in our bodies. He reminds us that we are called to be witnesses and testimonies to the Lord, and that our actions should reflect this.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
As filthy rags - עדים iddim. Rab. Mosheh ben Maimon interpretatur עדים iddim, vestes quibus mulier se abstergit post congressum cum marito suo. Alii pannus menstruatus. Alii panni mulieris parientis. - And we ben made as unclene alle we: and as the cloth of the woman rooten blode flowing, all our rigtwisnesses. - Old MS. Bible. If preachers knew properly the meaning of this word, would they make such a liberal use of it in their public ministry? And why should any use a word, the meaning of which he does not understand? How many in the congregation blush for the incautious man and his "filthy rags!"
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Universal forgetfulness of God was the consequence of this self-instigated departure from God. "And there was no one who called upon Thy name, who aroused himself to lay firm hold of Thee: for Thou hadst hidden Thy face from us, and didst melt us into the hand of our transgressions." There was no one (see Isa 59:16) who had risen up in prayer and intercession out of this deep fall, or had shaken himself out of the sleep of security and lethargy of insensibility, to lay firm hold of Jehovah, i.e., not to let Him go till He blessed him and his people again. The curse of God pressed every one down; God had withdrawn His grace from them, and given them up to the consequences of their sins. The form ותּמוּגנוּ is not softened from the pilel ותּמגגנוּ, but is a kal like ויכוּננּוּ ekil in Job 31:15 (which see), מוּג being used in a transitive sense, as kūn is there (cf., shūbh, Isa 52:8; mūsh, Zac 3:9). The lxx, Targ., and Syr. render it et tradidisti nos; but we cannot conclude from this with any certainty that they read ותּמגּננוּ, which Knobel follows Ewald in correcting into the incorrect form ותּמגּנּוּ. The prophet himself had the expression miggēn beyad (Gen 14:20, cf., Job 8:4) in his mind, in the sense of liquefecisti nos in manum, equivalent to liquefecisti et tradidisti (παρέδωκας, Rom 1:28), from which it is evident that ביד is not a mere διά (lxx), but the "hand" of the transgressions is their destructive and damning power.
Jamieson-Fausset-Brown Bible Commentary
unclean thing--legally unclean, as a leper. True of Israel, everywhere now cut off by unbelief and by God's judgments from the congregation of the saints. righteousness--plural, "uncleanness" extended to every particular act of theirs, even to their prayers and praises. True of the best doings of the unregenerate (Phi 3:6-8; Tit 1:15; Heb 11:6). filthy rags--literally, a "menstruous rag" (Lev 15:33; Lev 20:18; Lam 1:17). fade . . . leaf-- (Psa 90:5-6).
John Gill Bible Commentary
But we are all as an unclean thing,.... Or "we have been" (t); so all men are in a state of nature: man was made pure and holy, but by sinning became impure; and this impurity is propagated by natural generation, and belongs to all, none are free from it; and there is no cleansing from it but by the grace of God and blood of Christ: all are not sensible of it; some are, as the church here was, and owns it, and the universality of it, and compares herself and members to an "unclean thing", on account of it; so men, defiled with sin, are compared to unclean creatures, dogs, and swine, and to unclean persons; to such as are covered with loathsome diseases, and particularly to leprous persons, and who may be chiefly intended here; they being defiled and defiling, loathsome and abominable, their disease spreading and continuing, and incurable by physicians; hence they were separated from the company of men; and the words may be rendered, "as an unclean person" (u), as such were by the law: or we are, in our own sense and apprehension of things; and this may respect not only the impurity of nature, but a general corruption in doctrine and manners among the professors of religion; such as was in the Jewish church about the time of Christ's coming. And all our righteousnesses are as filthy rags; which is to be understood not of the righteousness of some persons in the church, which lay in outward rites, ceremonies, and sacrifices, which were no righteousness before God, and could not take away sin; and were indeed on many accounts, as they were performed, loathsome and abominable; see Isa 1:11, or of others that lay in outward legal duties and works of the law, which were not done from right principles, as well as not perfect; and so, because of the impurity, imperfection, pride, and vanity, that appeared in them, were abominable to the Lord: but of the righteousnesses of the church herself; not of the righteousness of Christ, which was made hers by imputation; for this is not rags, but a robe, the best robe, and wedding garment; much less filthy, but pure and spotless, beautiful and glorious, as well as a proper covering; but then, though this is the church's, and all true believers', by gift, by imputation and application, yet its is properly Christ's and is in him, and is opposed to their own righteousness; which is what is intended here, even the best of it; such works of righteousness as are done by them in the best manner; they are "rags", not whole, but imperfect, not fit to appear in before God, and by which they cannot be justified in his sight; they are "filthy" ones, being attended with imperfection and sin; and these conversation garments need continual washing in the blood of Jesus; this is the language not of a natural man, or of a Pharisee, but of a sensible sinner, a truly gracious soul. The words may be rendered, "as a menstruous cloth" (w), as some; or "as a garment of spoil or prey" (x), as Aben Ezra, rolled in blood, either in war, or by a beast of prey; or as a foul plaster or cloth taken off a sore, with purulent matter on it (y), as others; or any other impure and nauseous thing. Hottinger (z) thinks the word has some affinity with the Arabic which signifies "running water", such as the water of a fountain or well; so that the sense may be, that the church's righteousness was like a cloth, so polluted and spotted that it could not be washed out clean but with clear and running water; and, in every sense in which it may be taken, it serves to set forth the impurity and imperfection of the best righteousness of men, and to show that their works are not the cause of salvation, the church had an assurance of in the preceding verse: and we all do fade as a leaf; or "fall" (a) as one; as leaves in autumn: this is to be understood of a great part, and perhaps of the greater part, of the visible members of the church; not of true believers and real members, for these are rooted in the love of God, and in Christ, and have the root of the matter in them, the true grace of God; and therefore, though they meet with many blustering storms, yet do not cast their leaf of profession; indeed there may be, as there often are, decays and declensions in them; but rather this is to be interpreted of carnal professors, with which, at this time, the church abounded, who had no true grace in them; and so dropped their profession, and became like trees whose fruit withered, were without fruit; or like trees, in the fall of the year, which are without fruit, and shed their leaves, Jde 1:12, and our iniquities, like the wind, have taken us away; as a leaf falling from the tree is carried away with the wind, which it is not able to withstand; so formal and carnal professors are carried away, through their sins, with the wind of persecution, and apostatize: or rather for their sins the Jews were carried captive, as before, to Babylon; so now by the Romans into various countries, where they are dispersed at this day; to which this passage may have some respect. "Iniquities" are put for the punishment of them; so the Targum, "and, because of our sins, as the wind we are taken away.'' (t) "fuimus", V. L. Montanus. (u) "ut immundus", V. L. Montanus, Junius & Tremellius, Piscator; "tanquam impuruss", Cocceius, Vitringa, (w) "ut vestimentum menstruatum, sive menstruatae", Drusius; a "removit", so V. L. Syr. and Ar. "ut vestis remotionum", Cocceius. (x) "Vestes praedae", Forerius; a "praeda", Gen. xlix. 27. (y) Pittacium, Grotius. So Kimchi, whose interpretation and sense of the word is preferred by Gussetius, Ebr. Comment. p. 581. (z) Smegma Orientale, I. 1. c. 7. p. 181. (a) "et decidimus", V. L. So Ben Melech interprets it of falling.
Matthew Henry Bible Commentary
As we have the Lamentations of Jeremiah, so here we have the Lamentations of Isaiah; the subject of both is the same - the destruction of Jerusalem by the Chaldeans and the sin of Israel that brought that destruction - only with this difference, Isaiah sees it at a distance and laments it by the Spirit of prophecy, Jeremiah saw it accomplished. In these verses, I. The people of God in their affliction confess and bewail their sins, thereby justifying God in their afflictions, owning themselves unworthy of his mercy, and thereby both improving their troubles and preparing for deliverance. Now that they were under divine rebukes for sin they had nothing to trust to but the mere mercy of God and the continuance of that; for among themselves there is none to help, none to uphold, none to stand in the gap and make intercession, for they are all polluted with sin and therefore unworthy to intercede, all careless and remiss in duty and therefore unable and unfit to intercede. 1. There was a general corruption of manners among them (Isa 64:6): We are all as an unclean thing, or as an unclean person, as one overspread with a leprosy, who was to be shut out of the camp. The body of the people were like one under a ceremonial pollution, who was not admitted into the courts of the tabernacle, or like one labouring under some loathsome disease, from the crown of the head to the sole of the foot nothing but wounds and bruises, Isa 1:6. We have all by sin become not only obnoxious to God's justice, but odious to his holiness; for sin is that abominable thing which the Lord hates, and cannot endure to look upon. Even all our righteousnesses are as filthy rags. (1.) "The best of our persons are so; we are all so corrupt and polluted that even those among us who pass for righteous men, in comparison with what our fathers were who rejoiced and wrought righteousness (Isa 64:5), are but as filthy rags, fit to be case to the dunghill. The best of them is as a brier." (2.) "The best of our performances are so. There is not only a general corruption of manners, but a general defection in the exercises of devotion too; those which pass for the sacrifices of righteousness, when they come to be enquired into, are the torn, and the lame, and the sick, and therefore are provoking to God, as nauseous as filthy rags." Our performances, though they be ever so plausible, if we depend upon them as our righteousness and think to merit by them at God's hand, are as filthy rags - rags, and will not cover us - filthy rags, and will but defile us. True penitents cast away their idols as filthy rags (Isa 30:22), odious in their sight; here they acknowledge even their righteousness to be so in God's sight if he should deal with them in strict justice. Our best duties are so defective, and so far short of the rule, that they are as rags, and so full of sin and corruption cleaving to them that they are as filthy rags. When we would do good evil is present with us; and the iniquity of our holy things would be our ruin if we were under the law. 2. There was a general coldness of devotion among them, Isa 64:7. The measure was filled by the abounding iniquity of the people, and nothing was done to empty it. (1.) Prayer was in a manner neglected: "There is none that calls on thy name, none that seeks to thee for grace to reform us and take away sin, or for mercy to relieve us and take away the judgments which our sins have brought upon us." Therefore people are so bad, because they do not pray; compare Psa 14:3, Psa 14:4, They have altogether become filthy, for they call not upon the Lord. It bodes ill to a people when prayer is restrained among them. (2.) It was very negligently performed. If there was here and there one that called on God's name, it was with a great deal of indifferency: There is none that stirs up himself to take hold of God. Note, [1.] To pray is to take hold of God, by faith to take hold of the promises and the declarations God has made of his good-will to us and to plead them with him, - to take hold of him as of one who is about to depart from us, earnestly begging of him not to leave us, or of one that has departed, soliciting his return, - to take hold of him as he that wrestles takes hold of him he wrestles with; for the seed of Jacob wrestle with him and so prevail. But when we take hold of God it is as the boatman with his hook takes hold on the shore, as if he would pull the shore to him, but really it is to pull himself to the shore; so we pray, not to bring God to our mind, but to bring ourselves to him. [2.] Those that would take hold of God in prayer so as to prevail with him must stir up themselves to do it; all that is within us must be employed in the duty (and all little enough), our thoughts fixed and our affections flaming. In order hereunto all that is within us must be engaged and summoned into the service; we must stir up the gift that is in us by an actual consideration of the importance of the work that is before us and a close application of mind to it; but how can we expect that God should come to us in ways of mercy when there are none that do this, when those that profess to be intercessors are mere triflers? II. They acknowledge their afflictions to be the fruit and product of their own sins and God's wrath. 1. They brought their troubles upon themselves by their own folly: "We are all as an unclean thing, and therefore we do all fade away as a leaf (Isa 64:6), we not only wither and lose our beauty, but we fall and drop off" (so the word signifies) "as leaves in autumn; our profession of religion withers, and we grow dry and sapless; our prosperity withers and comes to nothing; we fall to the ground, as despicable and contemptible; and then our iniquities like the wind have taken us away and hurried us into captivity, as the winds in autumn blow off, and then blow away, the faded withered leaves," Psa 1:3, Psa 1:4. Sinners are blasted, and then carried away, by the malignant and violent wind of their own iniquity; it withers them and then ruins them. 2. God brought their troubles upon them by his wrath (Isa 64:7): Thou hast hidden thy face from us; hast been displeased with us and refused to afford us any succour. When they made themselves as an unclean thing no wonder that God turned his face away from them, as loathing them. Yet this was not all: Thou hast consumed us because of our iniquities. This is the same complaint with that (Psa 90:7, Psa 90:8), We are consumed by thy anger; thou hast melted us, so the word is. God had put them in the furnace, not to consume them as dross, but to melt them as gold, that they might be refined and new-cast. III. They claim relation to God as their God, and humbly plead it with him, and in consideration of it cheerfully refer themselves to him (Isa 64:8): "But now, O Lord! thou art our Father: though we have conducted ourselves very undutifully and ungratefully towards thee, yet still we have owned thee as our Father; and, though thou hast corrected us, yet thou hast not cast us off. Foolish and careless as we are, poor and despised and trampled upon as we are by our enemies, yet still thou art our Father; to thee therefore we return in our repentance, as the prodigal arose and came to his father; to thee we address ourselves by prayer; from whom should we expect relief and succour but from our Father? It is the wrath of a Father that we are under, who will be reconciled and not keep his anger for ever." God is their Father, 1. By creation; he gave them their being, formed them into a people, shaped them as he pleased: "We are the clay and thou our potter, therefore we will not quarrel with thee, however thou art pleased to deal with us, Jer 18:6. Nay, therefore we will hope that thou wilt deal well with us, that thou who madest us wilt new-make us, new-form us, though we have unmade and deformed ourselves: We are all as an unclean thing, but we are all the work of thy hands, therefore do away our uncleanness, that we may be fit for thy use, the use we were made for. We are the work of thy hands, therefore forsake us not," Psa 138:8. 2. By covenant; this is pleaded (Isa 64:9): "Behold, see, we beseech thee, we are all thy people, all the people thou hast in the world, that make open profession of thy name. We are called thy people, our neighbours look upon us as such, and therefore what we suffer reflects upon thee, and the relief that our case requires is expected from thee. We are thy people; and should not a people seek unto their God? Isa 8:19. We are thine; save us," Psa 119:94. Note, When we are under providential rebukes from God it is good to keep fast hold of our covenant-relation to him. IV. They are importunate with God for the turning away of his anger and the pardoning of their sins (Isa 64:9): "Be not wroth very sore, O Lord! though we have deserved that thou shouldst, neither remember iniquity for ever against us." They do not expressly pray for the removal of the judgment they were under; as to that, they refer themselves to God. But, 1. They pray that God would be reconciled to them, and then they can be easy whether the affliction be continued or removed: "Be not wroth to extremity, but let thy anger be mitigated by the clemency and compassion of a father." They do not say, Lord, rebuke us not, for that may be necessary, but Not in thy anger, not in thy hot displeasure. It is but in a little wrath that God hides his face. 2. They pray that they may not be dealt with according to the desert of their sin: Neither remember iniquity for ever. Such is the evil of sin that it deserves to be remembered for ever; and this is that which they deprecate, that consequence of sin, which is for ever. Those make it to appear that they are truly humbled under the hand of God who are more afraid of the terror of God's wrath, and the fatal consequences of their own sin, than of any judgment whatsoever, looking upon these as the sting of death. V. They lodge in the court of heaven a very melancholy representation, or memorial, of the lamentable condition they were in and the ruins they were groaning under. 1. Their own houses were in ruins, Isa 64:10. The cities of Judah were destroyed by the Chaldeans and the inhabitants of them were carried away, so that there was none to repair them or take any notice of them, which would in a few years make them look like perfect deserts: Thy holy cities are a wilderness. The cities of Judah are called holy cities, for the people were unto God a kingdom of priests. The cities had synagogues in them, in which God was served; and therefore they lamented the ruins of them, and insisted upon this in pleading with God for them, not so much that they were stately cities, rich or ancient ones, but that they were holy cities, cities in which God's name was known, professed, and called upon. "These cities are a wilderness; the beauty of them is sullied; they are neither inhabited nor visited, as formerly. They have burnt up all the synagogues of God in the land," Psa 74:8. Nor was it only the smaller cities that were thus left as a wilderness unfrequented, but even "Zion is a wilderness; the city of David itself lies in ruins; Jerusalem, that was beautiful for situation and the joy of the whole earth, is now deformed, and has become the scorn and scandal of the whole earth; that noble city is a desolation, a heap of rubbish." See what devastations sin brings upon a people; and an external profession of sanctity will be no fence against them; holy cities, if they become wicked cities, will be soonest of all turned into a wilderness, Amo 3:2. 2. God's house was in ruins, Isa 64:11. This they lament most of all, that the temple was burnt with fire; but, as soon as it was built, they were told what their sin would bring it to. Ch2 7:21, This house, which is high, shall be an astonishment. Observe how pathetically they bewail the ruins of the temple. (1.) It was their holy and beautiful house; it was a most sumptuous building, but the holiness of it was in their eye the greatest beauty of it, and consequently the profanation of it was the saddest part of its desolation and that which grieved them most, that the sacred services which used to be performed there were discontinued. (2.) It was the place where their fathers praised God with their sacrifices and songs; what a pity is it that that should lie in ashes which had been for so many ages the glory of their nation! It aggravated their present disuse of the songs of Zion that their fathers had so often praised God with them. They interest God in the cause when they plead that it was the house where he had been praised, and put him in mind too of his covenant with their fathers by taking notice of their fathers' praising him. (3.) With it all their pleasant things were laid waste, all their desires and delights, all those things which were employed by them in the service of God, which they had a great delight in; not only the furniture of the temple, the altars and table, but especially the sabbaths and new moons, and all their religious feasts, which they used to keep with gladness, their ministers and solemn assemblies, these were all a desolation. Note, God's people reckon their sacred things their most delectable things; rob them of holy ordinances and the means of grace, and you lay waste all their pleasant things. What have they more? Observe here how God and his people have their interest twisted and interchanged; when they speak of the cities for their own habitation they call them thy holy cities, for to God they were dedicated; when they speak of the temple wherein God dwelt they call it our beautiful house and its furniture our pleasant things, for they had heartily espoused it and all the interests of it. If thus we interest God in all our concerns by devoting them to his service, and interest ourselves in all his concerns by laying them near our hearts, we may with satisfaction leave both with him, for he will perfect both. VI. They conclude with an affectionate expostulation, humbly arguing with God concerning their present desolations (Isa 64:12): "Wilt thou refrain thyself for these things? Or, Canst thou contain thyself at these things? Canst thou see thy temple ruined and not resent it, not revenge it? Has the jealous God forgotten to be jealous? Psa 74:22, Arise, O God! plead thy own cause. Lord, thou art insulted, thou art blasphemed; and wilt thou hold thy peace and take no notice of it? Shall the highest affronts that can be done to Heaven pass unrebuked?" When we are abused we hold our peace, because vengeance does not belong to us, and because we have a God to refer our cause to. When God is injured in his honour it may justly be expected that he should speak in the vindication of it; his people prescribe not to him what he shall say, but their prayer is (as here) Psa 83:1, Keep not thou silence, O God! and Psa 109:1, "Hold not thy peace, O God of my praise! Speak for the conviction of thy enemies, speak for the comfort and relief of thy people; for wilt thou afflict us very grievously, or afflict us for ever?" It is a sore affliction to good people to see God's sanctuary laid waste and nothing done towards the raising of it out of its ruins. But God has said that he will not contend for ever, and therefore his people may depend upon it that their afflictions shall be neither to extremity nor to eternity, but light and for a moment.