But they rebelled and grieved His Holy Spirit. So He turned and became their enemy, and He Himself fought against them. Sermons
I. THE MEMORY OF GOD. If God is thought of, as he must be thought of, after the analogy of human experiences, he must be thought of as remembering, calling the past to mind, and as undergoing changes of mind in consequence. These are ways of representing first to thought, then in language, an infinite love, which must be capable of all the scale and gamut of feeling - anger, wrath, jealousy, and the revulsion almost to the tenderness of tears. So in the wilderness, he, being full of compassion, forgave the iniquity of the rebels in the wilderness, turning his anger away, because he remembered that they were flesh, or but as the passing wind; he called to mind his covenant; he repented according to the multitude of his mercies (Leviticus 26:45; Psalm 78:39; Psalm 106:45). In the history of Israel there was nothing more memorable than the coming up out of Egypt, and the leadership of Moses and Aaron. II. THE HISTORY OF ISRAEL EXPLAINED FROM THE GOVERNMENT OF GOD. The outward wonders, the deeds of might, were but the manifestation of an inward waking of his Spirit in the breast el the people. A Spirit of instruction, of "providential guidance and sagacious government" - "Thy good Spirit to instruct them" (Nehemiah 9:20). A holy light seemed in the retrospect to rest upon that period. It was said that the people "served the Lord all the days of Joshua, and all the days of the elders that over-lived Joshua," for "they had known all the works of the Lord, that he had done for Israel." The next generation knew not the works of the Lord, nor the works he bad done for Israel (Joshua 24:31; Judges 2:6-10). The Spirit of Jehovah appears to mean much the same as the face of Jehovah above (cf. Exodus 33:14; Haggai 2:4, 5; cf. Numbers 11:10-30). The term "holiness" reminds of the covenant, and the covenant of the obligations of fidelity on the part of the people, in response to the oath-keeping of God. Another image, almost carrying the same meaning, is that of the "arm of Jehovah's splendour" (Isaiah 40:10; Isaiah 45:1), ready to support Moses, to hold him up from falling (Isaiah 41:10-13). Then the sublime picture of the crossing of the Red Sea rises up in imagination (Exodus 14:21; cf. Psalm 106:9; Psalm 77:16), and the wide and dreary steppe. Finally, as a herd goes down from the mountain-side into the pasture-land of the plain, so, under the same guidance, the people came to their rest - a beloved word (Exodus 33:14; Deuteronomy 3:20; Deuteronomy 12:9; Joshua 1:13; Joshua 22:4; Psalm 95:11; Jeremiah 31:2; Hebrews 4:1, 9). The spiritual sum and substance of all is, "Thus thou didst guide thy people to make unto thyself a monument of glory." By his work he became for ever known among the heathen. It was a work not to be executed by any false god, nor by any human arm. "Egypt was at this time the centre of all science, art, and culture; arid what occurred there would be known in other lands. God designed to make a signal demonstration of his existence and power, that should be known in all lands and should never be forgotten." God's glory is the grand end of all he does, and consequently ought to be likewise of all that we either do or suffer. And whatever, therefore, befalls any man makes for God's glory and for his own good, if he be a child of God. We should learn, then, to estimate things by their use and tendency. Poison may enter into the composition of an antidote; and things essentially good may, under certain circumstances, become pernicious. Prosperity may harden and adversity may humble us; the one may prepare us for judgment, the other for mercy. - J.
But they rebelled, and vexed His holy Spirit. Except here and in ver. 11 and Psalm 2:11 the predicate "holy" is never in the Old Testament used of the Spirit of Jehovah. It is, perhaps, impossible to determine the exact connotation of the word in this connection. It cannot be accidental that in all three cases the holy Spirit is a principle of religious life; hence the phrase hardly signifies so little as merely "His Divine Spirit'; as Jehovah's "holy arm' may mean no more than His Divine arm. Nor is it likely that it describes the Spirit as the influence that imparts to Israel the quality of holiness, i.e. separateness from other nations, and consecration to Jehovah. The idea rather is that the Spirit is holy in the same sense as Jehovah Himself is holy — a principle which is both pure and inviolable, which resents and draws back from the contact of human impurity and especially of wilful opposition. This Spirit is a national endowment, residing in the community (ver. 11); it is the Spirit of prophecy, resting on Moses, but manifesting its presence also through other organs of revelation (Deuteronomy 34:9; Numbers 11:25 ft.). Hence it is said to have led the people (ver. 14), and to "vex" the Spirit is to resist His guidance by disobeying the Divine word which He inspires. The use of this verb marks the highest degree of personification of the Spirit attained in the Old Testament, preparing the way for the New Testament doctrine concerning Him.(Prof. J. Skinner, D. D.) (F. Delitzsch, D. D.) (J. A. Alexander.) I. INQUIRE CONCERNING THE EVIL DONE.1. The nature of it. We are not to understand it as if the blessed Spirit of God was capable of real perturbation or passion. That, common reason will tell us, the Divine nature is not capable of. But yet there is some great thing lies under this expression, which we may conceive of in these two particulars.(1) His will is really crossed.(2) He doth apprehend and resent this matter; though without any commotion, or perturbation. He resents it so as not to look upon it as a matter of indifference. This He keeps by Him as the just matter era controversy, which He will manage; and will animadvert upon it in His own time, and when a fit and proper season shall come. 2. The cause of this vexation. We may well understand in the general that sin does so; being in its own nature a direct contrariety to His good, and holy, and acceptable will. But especially rebellion against the Spirit of God is vexatious, which is a higher pitch of sin, and implies a continued course of disobedience. We may understand what sin is more especially vexing to the Spirit of God, if we allow ourselves to consider what the titles and attributes of this Spirit in Scripture are.(1) The Spirit of God is styled the Spirit of truth (John 14:17). It is therefore very grievous and vexing to this Spirit, to have a light esteem of Divine truth; to be indifferently affected towards it; to have a loose adherence to it; an easiness to part with it; and much more a proneness to oppose it, and run away from it.(2) The Spirit of grace (Hebrews 10:29). It is therefore very vexing to this blessed Spirit when that grace, of which it is the Author, and which it is its office and business to convey and apply, or effectually to reveal, is rejected.(3) The Spirit of faith (2 Corinthians 4:13). When persons continue under the Gospel in obstinate unbelief; and the great things there revealed and discovered to us are but as a tale that is told, or regarded no more than we would regard the word of a child; a most vexing thing to the Spirit of God this must be understood to be.(4) A Spirit of contrition and repentance (Zechariah 12:10). We cannot conceive a greater vexation to Him than to find hearts hard as rocks and stones, under the dispensation of the everlasting Gospel.(5) The Spirit of love (2 Timothy 1:7); which is the great principle that disposes and inclines the soul towards God. A cold heart, then, towards God; a heart that is disaffected to Him, that keeps at a distance from Him, that will not be engaged in sweet communion with Him through love, is a most vexing thing to His Spirit.(6) A Spirit of power and of life (John 6:63; 2 Timothy 1:7). It is a very vexatious thing to this Spirit when any indulge themselves in deadness of heart; when they allow themselves to be formal, lukewarm, and indifferent.(7) The Spirit of holiness (Romans 1:4). Here it is said, "They rebelled and vexed His holy Spirit. Thin is a most vexing thing, when persons professing the Christian name indulge themselves in a liberty to walk at random.(8) A heavenly Spirit, and the design of all its gracious operations upon souls is to fit them for heaven (2 Corinthians 5:5). A worldly heart, therefore, is a vexation to this Spirit.(9) A Spirit of prayer (Zechariah 12:10). It is the great business of this Spirit to actuate souls, and to raise them to God, in the way of prayer. It is a very great vexation, therefore, to the Holy Spirit, when persons grow to a prayerless disposition.(10) A Spirit of sincerity and uprightness; and wherever it obtains, it makes men upright and sincere. Thus it is called the Spirit of a sound mind (2 Timothy 1:7). Hypocrisy, therefore, or a deceitful dealing with the blessed God in matters of religion, is a most vexatious thing to his Spirit.(11) A Spirit of union, peace and meekness, among them that belong to God. Animosities among the people of God are the most vexing things imaginable to the Spirit of God(12) A Spirit of sobriety and temperance, in opposition to grossly sensual lusts. It is a very vexatious thing to the Spirit of God, when among a people that profess His name, there is a general profusion, and running into vile sensual lusts (Jude 1:19). II. INQUIRE CONCERNING THE EVIL SUFFERED HEREUPON. Namely, His turning against them so as to become their enemy. 1. The nature of this evil. It is implied that He shall cease doing for such a people as He hath done. Have we vexed[ the Spirit of God? then it is natural to expect that the Spirit of God will retire. Then these words express some positive evils against such persons. 2. Consider how justly this penal evil does ensue in this case.(1) This is very despiteful dealing, to do that which will vex His very Spirit.(2) This is a wickedness wherein the most immediate kind of affront is offered unto God.(3) Sinning so as more directly to vex the Spirit of God, does carry with it a withstanding of the Spirit in that which is its proper office; which is a great aggravation of the wickedness. It is one thing when I withstand a person in a thing which he does casually and by the bye; and another when I withstand him in that which is his stated business.Inferences: 1. Among a people professing the name of God, the Spirit of God is wont to be at work; and where it is not doing any work, we cannot but suppose it to be thus vexatiously resisted and contended against. 2. Consider whether this may not be much our case and the case of the generality at this time, even thus like the Jews to have vexed the holy Spirit of God, which hath been for a long season dealing with us. 3. Let us be persuaded to hasten the taking up this controversy by humbling and abasing ourselves in the dust before the Lord; for ourselves on our own account, and on the behalf of the generality of those among whom we dwell. 4. Let us apply ourselves particularly and with great earnestness to supplicate the continuance of the Spirit, where it remains breathing in us; and the restoring it, where it had been in any measure restrained. (John Howe, M. A.) I. SOME OF THE WAYS IN WHICH MEN MAY BE SAID TO VEX THE HOLY SPIRIT. This sin is committed —1. When the all-important office executed by the Spirit in the Church, as sent by Christ to quicken, convert and sanctify the soul, is not duly recognized and honoured. 2. When the means and instruments by which He carries on His work are despised or abused. 3. By the unwarrantable doubts and fears which sometimes depress the minds of the people of God. 4. When any good motions or purposes which He excites in the heart are suppressed, or not followed out. 5. When the grace and energy which He imparts are not actively and faithfully exercised. II. THE DANGEROUS CONSEQUENCES OF VEXING THE HOLY SPIRIT. 1. One result of the Spirits "turning against" any one would be His withdrawing altogether the instruments and means and opportunities of grace which men have despised or abused; and as they sought not to arrive at the knowledge of the truth, leaving them to perish in the darkness which they have loved. 2. Another thing obviously implied is, HIS ceasing to work and make the means of grace effectual for conviction and conversion. (A. B. Davidson, D. D.) People IsaiahPlaces Bozrah, Edom, ZionTopics Causing, Enemy, Fought, Grief, Grieved, Holy, Rebelled, Spirit, Turneth, Vexed, WarOutline 1. Christ shows who he is2. What his victory over his enemies 7. And what his mercy toward his church 10. In his just wrath he remembers his free mercy 15. The church, in her prayer 17. And complaint, professes her faith Dictionary of Bible Themes Isaiah 63:10 3025 Holy Spirit, personality 3035 Holy Spirit, presence of Library Mighty to Save'Mighty to save.'--ISAIAH lxiii. 1. We have here a singularly vivid and dramatic prophecy, thrown into the form of a dialogue between the prophet and a stranger whom he sees from afar striding along from the mountains of Edom, with elastic step, and dyed garments. The prophet does not recognise him, and asks who he is. The Unknown answers, 'I that speak in righteousness, mighty to save.' Another question follows, seeking explanation of the splashed crimson garments of the stranger, and its answer … Alexander Maclaren—Expositions of Holy Scripture The Sympathy of God The Winepress and Its Treader A Mighty Saviour Where is the Lord? Exposition of Chap. Iii. (ii. 28-32. ) Organic and Individual. Temporary Hardening. Additional Note. The First Thing Suggested at the Very Outset Is... The Holy Spirit in the New Testament Other than in the Old. Perea. Beyond Jordan. Some Man May Say: "If There be not in the Dead any Care For... God Seeks Intercessors Why Should we not Believe These to be Angelic Operations through Dispensation of The... Prayer The Wonderful. His Passion and Crucifixion. Sense in Which, and End for which all Things were Delivered to the Incarnate Son. Malachy's Pity for his Deceased Sister. He Restores the Monastery of Bangor. His First Miracles. The Ascension of Messiah to Glory How Shall one Make Use of Christ as the Life, when Wrestling with an Angry God Because of Sin? A Divine Colloquy Between the Soul and Her Saviour Upon the Effectual Merits of his Dolorous Passion. Links Isaiah 63:10 NIVIsaiah 63:10 NLT Isaiah 63:10 ESV Isaiah 63:10 NASB Isaiah 63:10 KJV Isaiah 63:10 Bible Apps Isaiah 63:10 Parallel Isaiah 63:10 Biblia Paralela Isaiah 63:10 Chinese Bible Isaiah 63:10 French Bible Isaiah 63:10 German Bible Isaiah 63:10 Commentaries Bible Hub |
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