John 12:40. Amplified® Darby K.J.V. The King: Who He is and what He will do (Isaiah 11:1-5) 2.The peace and blessing He brings (Isaiah 11:6-10) 3.The gathering of scattered Israel (Isaiah 11:11-16) It is a great vision of the future which this chapter unfolds.The critics deny that the blessed Person mentioned in the opening verses is our Lord Jesus. Isaiah, A Brief Commentary Related Media. It is commonly used in this sense in the Scriptures. But they rebelled — Revolted from him and, as it were, took up arms against him, many instances of which we find in their history; and vexed, or grieved, his Holy Spirit — With their unbelief and murmuring, and continual proneness to idolatry, as well as by their repeated acts of obstinacy and disobedience. And Ezekiel says, "When I came to destroy the city," that is, as it is rendered in the margin of our version, "when I came to prophesy that the city should be destroyed;" Ezekiel 43:3. Isaiah 27 Chapter 26 This chapter is a song of holy joy and praise, in which the great things God had engaged, in the foregoing chapter, to do for his people against his enemies and their enemies are celebrated: it is prepared to be sung when that prophecy should be accomplished; for we must be forward to meet God with our thanksgivings when he is coming towards us with his mercies. 370-386). . Yet if you inquire into the first cause, we must come to the predestination of God. God crawls to the back of the wine cellar to retrieve the best vintage wines, wines that have aged for years, perhaps in preparation for this very occasion … Continue reading "Commentary on Isaiah 25:6-9" Gesenius takes the imperatives as futures. Romans 1:18-32; Hebrews 6:4-6). For the ethical fact, as well as for the phrase, we may (with Cheyne) compare Shakespeareâ. Forasmuch as this people.] be healed—of their spiritual malady, sin (Isa 1:6; Ps 103:3; Jer 17:14). God will justly bring this wasting away on a provoking people, but will graciously set bounds to it. So far from being persuaded when one rose from the dead (Luke 16:31) "the chief priests consulted that they might put Lazarus also to death." Compare John 11:45-46; John 12:10-11. stupid and senseless; for the fat which is in the body is without sense; and fatness in the heart makes it dull and heavy. [Zechariah 7:11] But as a hard heart, so a heavy ear is a singular judgment. And convert.] 10. It is not the duty of the Prophets, therefore, to blind the eyes, but rather to open them. 3 And they were calling to one another: Make the heart of this people fat "Gross" - The prophet speaks of the event, the fact as it would actually happen, not of God's purpose and act by his ministry. (Sanctius) --- Septuagint, "heavy or gross is the heart," &c. The authors of the New Testament quote it thus less harshly. The two are bound up in one another, inasmuch as sin from its very nature bears its own punishment, which consists in the wrath of God excited by sin. “On this mountain,” God labors (God’s self!) "These things Isaiah said, because he saw His glory, and he spoke of Him" (, ". (a). But they are doubly wicked when they not only do not apply to their proper use, but wickedly corrupt and profane, those gifts which God had bestowed on them. Let us not wonder, therefore, if we appear to be like persons talking to the deaf, when we address those who boast of the name of God. [Acts 7:51] Antagoras, reciting his "Thebais," a book that he had made, among the Boeotians, and they little regarding him, he folded up his book, and said, Ye may well be called Boeotians, quia boum habetis aures, for ye have oxes’ ears - playing upon the notation of their name. This prophecy is of the deepest import in Israel"s history. Consequently, God as their Judge hardened their hearts so that they became harder, and eventually it became impossible for them to repent ( Exodus 10:1; cf. They have forsaken Yahweh. Here Isaiah is directed to cause results which will doubtless take place, but are not necessary effects of his action. Those, however, whom God did not ordain to life eternal, He passed by and for their sin ordained to dishonor and wrath." Pelus 2. ep. . âFor when we in our viciousness grow hard, Oh, misery onât, the wise gods seal our eyes.â. ben Melec explains to this sense, in which it is hardly used elsewhere, on the authority of Onkelos. (St. Isidore. And when they shall be converted (98) Here he expressly declares that he did not send the Prophet because he intended to save the people; but, on the contrary, because he intended to destroy them. Those only can with comfort stay upon God, who return to him in truth, not in pretence and profession only. Ver. Then said I, Here am I; send me. The place is named clearly and repeatedly: it is the wilderness. Neither is there any the least injustice in such a proceeding. Isaiah 11:6. But their calumnies will not hinder his justice from being displayed, or hinder him from vindicating itself, and at the same time vindicating us. 2 Above him were seraphim, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. Isaiah may or may not have realized that his words had prophetic significance, in addition to being applicable to his own situation. [Note: Young, 1:261.]. Lord--here Adonai, Jehovah in Isaiah 6:5; Jesus Christ is meant as speaking in Isaiah 6:10, according to John 12:41. Under the influence of these futures the two preterites לו ורפא שׁב affirm what might have been the result if this hardening had not taken place, but what would never take place now. Blind. In simple terms, convert also means "to change," as in ice to water or dollars to pesos. Go back … Continue reading "Commentary on Isaiah 11:1-10" I., sub fin. He says it means closing up the eyes, so that one cannot see; that the root is שוע shava, by which word the Targum has rendered the word טח tach, Leviticus 14:42, בית את וטח vetach eth beith, "and shall plaster the house." Which at times they would not, now they shall not; but having made a match with mischief, they shall henceforth have enough of it; they "love to have it so"; [Jeremiah 5:31] they "forsake their own mercies"; [Jonah 2:8] they are miserable by their own election. The conviction of the prophet. 137, 3), "and one heal it," i.e., "and it be healed:" and it is in accordance with this sense that it is paraphrased in Mark 4:12, whereas in the three other passages in which the words are quoted in the New Testament (viz., Matthew, John, and Acts) the Septuagint rendering is adopted, "and I should heal them" (God Himself being taken as the subject). We may learn here. 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