I will make known the LORD's loving devotion and His praiseworthy acts, because of all that the LORD has done for us--the many good things for the house of Israel according to His great compassion and loving devotion. Sermons
A deep heart-effusion, in which all that the religious imagination, inspired by love, can suggest, is projected upon the picture of Jehovah, the redeeming God of Israel. I. HIS LOVING-KINDNESS. (Cf. Isaiah 55:3; and the Hebrew word in Isaiah 63:7; Psalm 89:28-49; Psalm 107:43; Lamentations 3:22.) The word (הֶסֶד) suggests a world of love. When used of men it implies pity, benignity, especially in circumstances of misfortune, as Genesis 21:23; 1 Samuel 10:2; Job 6:14. How fine is the saying in 2 Samuel 9:3, "I will act kindly toward him like unto God"! So that all human expressions of kindness may be and should be conceived as flowing from the one eternal Fountain. Sometimes, by a figure, God himself is called Favour, Mercy (Psalm 144:2; Jonah 2:9). II. HIS GREAT DEEDS. "Renown," or "deeds of renown." The divorce of feeling from deed, of sentiment from action, that we so often see in feeble humanity, we do not find in God. With him, heart and head are one. His deeds are daily, world-extended, historical, eternal. Every commotion of the nations, every war, every revolution, must be traced to the influence of his Spirit in the last resort. III. HIS GENEROUS BESTOWALS. There is an exuberant outflow of thought, feeling, and language here. Jehovah is to be celebrated "according to that which is due for all that he hath bestowed, according to his compassion and his abundant loving-kindnesses." Were it not that the impression of pain is keener and deeper with us than that of pleasure, it would be seen that at every moment life teems with mercies, gifts from the Giver of all good. IV. His PROVIDENCE IN HISTORY. They were his people in virtue of the primeval covenant. They were his sons by adoption. The great salvation out of Israel was prototypical of all acts in which Jehovah "became unto them a Saviour. Distinct and strong is the representation of the sympathy of God with their suffering; distressed in all their distresses." His love and his clemency are again mentioned. He was ever, in that long and strange history of rebellion, "overcoming evil with good "- a pardoning God. His care was that of a mother's heart - carrying the people, as it were, from their birth, promising to carry them even to hoar hairs. "I bare made, and I will bear; I will carry, and I will deliver you" (Isaiah 46:3, 4). Yet it is part of such providential dealing to chastise. There were especially times when the people did evil in the sight of Jehovah (Judges 2:11; Judges 3:7). Secretly a Holy Spirit, or Spirit of holiness, was striving with them, and they were constantly resisting it. The great covenant with God was founded on this principle of holiness; this was the distinctive characteristic of the people as of their God. By their untruth to the covenant, they changed him as it were from a friend to an enemy. Thwarted love turns to jealousy (Exodus 34:14), and the gracious face of the Father becomes that of the wrathful Judge. - J. I will mention the loving kindnesses of the Lord. The dialogue ended, the prophet's tone changes. In the assurance that the redemption, guaranteed by Jehovah's triumph, will be wrought out, he supplies faithful Israel with a hymn of thanksgiving, supplication and confession, expressive of the frame of mind worthy to receive it ( Isaiah 63:7-64:12). In a stream of surpassing pathos and beauty the prophet, as it were, "leads the devotions (Cheyne) of his nation, and lends words by his eloquence to their repentance. () The passage ( Isaiah 63:7-64:12) is one of the most instructive of Old Testament prayers, and deserves careful study as an expression of the chastened and tremulous type of piety begotten in the sorrows of the Exile. So far as the ideas of the passage are concerned, it might have been composed at any time from the Exile downwards. () 1. In purposing and planning the grit work of redemption, the Eternal Mind was self-moved, uncounselled, unsolicited. 2. This love was wholly disinterested, having no-reward in view but the pleasure of doing good. 3. This love is still more sublimely considered as acting towards inferiors. 4. Redeeming love is still more wonderful as exercised towards enemies. 5. This love appears altogether astonishing when we consider the greatness of the sacrifice it made. 6. The extent of redeeming love further appears in the magnitude of the blessings which it intended for a ruined race. 7. This mercy is heightened by the fact that the Saviour is so necessary, reasonable and all-sufficient. 8. This mercy is still further heightened by the patience and condescending tenderness which He exercises towards His people. He calls them His friends, His brethren, His children, His spouse, the members of His body, the apple of His eye. 9. This wondrous mercy is further expressed in the gift of Sabbaths and sacraments, and especially the written Word. 10. Fresh evidence of this love springs up at every review of God's past providence towards the Church. 11. All these are the more affecting as being marks of distinguishing love. 12. The grace of God appears still greater as being abundant. () I. THE MERCIES TO BE MENTIONED. A complete summary we cannot give, for who can count the sands of the sea or the stars of the sky?1. The list commences with special electing love. In the Hebrew the eighth verse runs, "For He said, they only are My people." 2. Pass on to the next sweet token of Divine lovingkindness which is found in the Fatherly confidence which the Lord has manifested towards His people. "Children that will not lie. ' 3. His great sympathy with us. "In all their affliction He was affected (ver. 9). 4. His intimate intercourse with us. "The Angel of His presence saved them." 5. The gracious interpositions of God on behalf of His people. "In His love and in His pity He redeemed them." 6. God provided for, led, protected and upheld His people by a wondrous special providence while they were in the wilderness. "He bare them," etc. (ver. 9). 7. The prophet further goes on to mention the Lord's chastening. It is to be sorrowed over that we need chastening, but God is to be praised that He does not withhold it from us (ver. 10). 8. The next thing the prophet sings about is God's faithfulness, for though He did smite His people, yet in a very short time we find that "He remembered the days of old," etc. (vers. 11-13). We will close this catalogue with one more choice mercy, for the prophet tells us of God's giving His people rest after all (ver. 14). II. CERTAIN POINTS WORTHY OF SPECIAL MENTION. 1. Whatever has been bestowed upon us by God reveals His lovingkindness. 2. The consequent praise which is due to God on account of this. 3. The uniform nature of all God's dealings with us. "According to all that the Lord hath bestowed on us." Let us praise Him according to all that the Lord hath bestowed upon us, blessing Him for bitters and sweets, for blacks and whites, for storms and calms. 4. The grandeur of the goodness which is shown in every mercy. "The great goodness toward the house of Israel." Ingratitude makes little of much, but gratitude sees much in little. 5. We ought to take peculiar note in our song of the condescending tenderness and pity of God, for such is the force of the next expression, "which He hath bestowed on them according to His mercies," — a clearer rendering would be, "according to His compassion." 6. One other special note demands to be heard, and that is the multitudinous displays of His love. "According to the multitude of His lovingkindnesses," of all shapes, and at all times, and in all ways, and from all points of the compass. III. PRACTICAL REASONS WHY WE SHOULD THUS MENTION THE LOVINGKINDNESSES OF THE LORD. 1. That we may have pleas in prayer. This is the best way of praying: "Lord, Thou hast done this for Thy servant, Thou hast done that for Thy servant, therefore I beseech Thee do more. This is not after the manner of men, for when we once relieve a man's necessities we say to him, "Do not come again;" but every gift which God gives is an invitation to come again, and the best way in which we can show our gratitude is to seek for further gifts. 2. These memories will act as stays to your faith. 3. They will minister to your present comfort. 4. The thought of all this would make us love God more, and obey Him better. 5. To mention the Lord's goodness enables us to cheer others, for we do not know who may be standing by. 6. It will glorify Him, and this should always be your master motive. () The Lord rinse your mouths out if you have a bitter way of talking about other people, or about His providence, and lead you henceforth to glory in His holy name.()
People IsaiahPlaces Bozrah, Edom, ZionTopics Abundance, Acts, Bestowed, Compassion, Compassions, Deeds, Goodness, Grace, Granted, Kind, Kindnesses, Love, Loving, Lovingkindnesses, Loving-kindnesses, Mention, Mercies, Mercy, Multitude, News, Praised, Praises, Record, Recount, Steadfast, Towards, Unnumbered, YesOutline 1. Christ shows who he is
2. 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 63:7 1030 God, compassion
5972 unkindness
8203 character
8291 kindness
8296 love, nature of
8352 thankfulness
8444 honouring God
8496 witnessing, importance Isaiah 63:7-9 6688 mercy, demonstration of God's 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 ScriptureThe Sympathy of God
'In all their afflictions He was afflicted, and the angel of His presence saved them'--ISAIAH lxiii. 9. I. The wonderful glimpse opened here into the heart of God. It is not necessary to touch upon the difference between the text and margin of the Revised Version, or to enter on the reason for preferring the former. And what a deep and wonderful thought that is, of divine sympathy with human sorrow! We feel that this transcends the prevalent tone of the Old Testament. It is made the more striking …
Alexander Maclaren—Expositions of Holy Scripture The Winepress and Its Treader
'Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat? I have trodden the winepress alone.'--ISAIAH lxiii. 2, 3. The structure of these closing chapters is chronological, and this is the final scene. What follows is epilogue. The reference of this magnificent imagery to the sufferings of Jesus is a complete misapprehension. These sufferings were dealt with once for all in chapter liii., and it is Messiah triumphant who has filled the prophet's vision since …
Alexander Maclaren—Expositions of Holy Scripture A Mighty Saviour
That he is mighty we need not inform you; for as readers of the Scriptures you all believe in the might and majesty of the Incarnate Son of God. You believe him to be the Regent of providence, the King of death, the Conqueror of hell, the Lord of angels, the Master of storms, and the God of battles, and, therefore, you can need no proof that he is mighty. The subject of this morning is one part of his mightiness. He is "mighty to save." May God the Holy Spirit help us in briefly entering upon this …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857 Where is the Lord?
"Then he remembered the days of old Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? Where is he that put his holy Spirit within him? That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name? That led them through the deep, as an horse in the wilderness, that they should not stumble? As a beast goeth down into the valley, the Spirit of the Lord caused him to rest: …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892 Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Organic and Individual.
"Where is He that put His Holy Spirit among them?" --Isa. lxiii. 11. The subsequent activity of the Holy Spirit lies in the realm of grace. In nature the Spirit of God appears as creating, in grace as re-creating. We call it re-creation, because God's grace creates not something inherently new, but a new life in an old and degraded nature. But this must not be understood as tho grace restored only what sin had destroyed. For then the child of God, born anew and sanctified, must be as Adam was in …
Abraham Kuyper—The Work of the Holy Spirit Temporary Hardening.
"Lord, why hast Thou hardened our heart? "--Isa. lxiii. 17. That there is a hardening of heart which culminates in the sin against the Holy Spirit can not be denied. When dealing with spiritual things we must take account of it; for it is one of the most fearful instruments of the divine wrath. For, whether we say that Satan or David or the Lord tempted the king, it amounts to the same thing. The cause is always in man's sin; and in each of these three cases the destructive fatality whereby sin poisons …
Abraham Kuyper—The Work of the Holy Spirit Additional Note.
(Passage not easy to identify, p. 390, note 14.) Easy enough, by the LXX. See Isaiah lxiii. 3. kai ton ethnon ouk estin aner met' emou. The first verse, referring to Edom, leads our author to accentuate this point of Gentile ignorance. …
Tertullian—The Five Books Against Marcion The First Thing Suggested at the Very Outset Is...
The first thing suggested at the very outset is, as we have already said (sec. 17-19), that all our prayers to God ought only to be presented in the name of Christ, as there is no other name which can recommend them. In calling God our Father, we certainly plead the name of Christ. For with what confidence could any man call God his Father? Who would have the presumption to arrogate to himself the honour of a son of God were we not gratuitously adopted as his sons in Christ? He being the true Son, …
John Calvin—Of Prayer--A Perpetual Exercise of Faith The Holy Spirit in the New Testament Other than in the Old.
"By His Spirit which dwelleth in you."--Rom. viii. 11. In order to understand the change inaugurated on Pentecost we must distinguish between the various ways in which the Holy Ghost enters into relationship with the creature. With the Christian Church we confess that the Holy Spirit is true and eternal God, and therefore omnipresent; hence no creature, stone or animal, man or angel, is excluded from His presence. With reference to His omniscience and omnipresence, David sings: "Whither shall I go …
Abraham Kuyper—The Work of the Holy Spirit Perea. Beyond Jordan.
"The length of Perea was from Macherus to Pella: the breadth from Philadelphia to Jordan." "The mountainous part of it was mount Macvar, and Gedor," &c. "The plain of it was Heshbon, with all its cities, which are in the plain, Dibon, and Bamoth-Baal, and Beth-Baal-Meon," &c. "The valley of it is Beth-Haran, and Beth-Nimrah, and Succoth," &c. The mention of the mountains of Macvar occurs in that hyperbolical tradition of R. Eleazar Ben Diglai, saying, "The goats in the mountains of Macvar sneezed …
John Lightfoot—From the Talmud and Hebraica Some Man May Say: "If There be not in the Dead any Care For...
17. Some man may say: "If there be not in the dead any care for the living, how is it that the rich man, who was tormented in hell, asked father Abraham to send Lazarus to his five brothers not as yet dead, and to take course with them, that they should not come themselves also into the same place of torments?" [2750] But does it follow, that because the rich man said this, he knew what his brethren were doing, or what they were suffering at that time? Just in that same way had he care for the living, …
St. Augustine—On Care to Be Had for the Dead. God Seeks Intercessors
"I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night. Ye that are the Lord's remembrancers, keep not silence, and give Him no rest till He make Jerusalem a praise in the earth."--ISA. lxii. 6, 7. "And He saw that there was no man, and wondered that there was no intercessor."--ISA. lix. 16. "And I looked, and there was none to help; and I wondered, and there was none to uphold."--ISA. lxiii. 5. "There is none that calleth upon Thy name, that …
Andrew Murray—The Ministry of Intercession Why Should we not Believe These to be Angelic Operations through Dispensation of The...
16. Why should we not believe these to be angelic operations through dispensation of the providence of God, Who maketh good use of both good things and evil, according to the unsearchable depth of His judgments? whether thereby the minds of mortals be instructed, or whether deceived; whether consoled, or whether terrified: according as unto each one there is to be either a showing of mercy, or a taking of vengeance, by Him to Whom, not without a meaning, the Church doth sing "of mercy and of judgment." …
St. Augustine—On Care to Be Had for the Dead. Prayer
But I give myself unto prayer.' Psa 109: 4. I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer: he who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit, and we go up to him by prayer. What is prayer? It is an offering …
Thomas Watson—The Ten Commandments The Wonderful.
Isaiah ix:6. HIS name shall be called "Wonderful" (Isaiah ix:6). And long before Isaiah had uttered this divine prediction the angel of the Lord had announced his name to be Wonderful. As such He appeared to Manoah. And Manoah said unto the angel of Jehovah, What is thy name, that when thy sayings come to pass we may do thee honor. And the angel of Jehovah said unto Him "why askest thou thus after my name, seeing it is Wonderful" (margin, Judges xiii:17-18). This angel of Jehovah, the Person who …
Arno Gaebelein—The Lord of Glory His Passion and Crucifixion.
AS all active virtues meet in Jesus, so he unites the active or heroic virtues with the passive and gentle. He is the highest standard of all true martyrdom. No character can become complete without trial and suffering; and a noble death is the crowning act of a noble life. Edmund Burke said to Fox, in the English Parliament, "Obloquy is a necessary ingredient of all true glory, Calumny and abuse are essential parts of triumph." The ancient Greeks and Romans admired a good man struggling with misfortune, …
Philip Schaff—The Person of Christ Sense in Which, and End for which all Things were Delivered to the Incarnate Son.
For whereas man sinned, and is fallen, and by his fall all things are in confusion: death prevailed from Adam to Moses (cf. Rom. v. 14), the earth was cursed, Hades was opened, Paradise shut, Heaven offended, man, lastly, corrupted and brutalised (cf. Ps. xlix. 12), while the devil was exulting against us;--then God, in His loving-kindness, not willing man made in His own image to perish, said, Whom shall I send, and who will go?' (Isa. vi. 8). But while all held their peace, the Son [441] said, …
Athanasius—Select Works and Letters or Athanasius Malachy's Pity for his Deceased Sister. He Restores the Monastery of Bangor. His First Miracles.
11. (6). Meanwhile Malachy's sister, whom we mentioned before,[271] died: and we must not pass over the visions which he saw about her. For the saint indeed abhorred her carnal life, and with such intensity that he vowed he would never see her alive in the flesh. But now that her flesh was destroyed his vow was also destroyed, and he began to see in spirit her whom in the body he would not see. One night he heard in a dream the voice of one saying to him that his sister was standing outside in the …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh The Ascension of Messiah to Glory
Lift up your head, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The LORD of hosts, he is the King of glory. T he institutions of the Levitical law were a "shadow" or "sketch" of good things to come. They exhibited a faint and general outline …
John Newton—Messiah Vol. 2 How Shall one Make Use of Christ as the Life, when Wrestling with an Angry God Because of Sin?
That we may give some satisfaction to this question, we shall, 1. Shew what are the ingredients in this case, or what useth to concur in this distemper. 2. Shew some reasons why the Lord is pleased to dispense thus with his people. 3. Shew how Christ is life to the soul in this case. 4. Shew the believer's duty for a recovery; and, 5. Add a word or two of caution. As to the first, There may be those parts of, or ingredients in this distemper: 1. God presenting their sins unto their view, so as …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life A Divine Colloquy Between the Soul and Her Saviour Upon the Effectual Merits of his Dolorous Passion.
Soul. Lord, wherefore didst thou wash thy disciples' feet? Christ. To teach thee how thou shouldst prepare thyself to come to my supper. Soul. Lord, why shouldst thou wash them thyself? (John xiii. 4.) Christ. To teach thee humility, if thou wilt be my disciple. Soul. Lord, wherefore didst thou before thy death institute thy last supper? (Luke xxii. 19, 20.) Christ. That thou mightst the better remember my death, and be assured that all the merits thereof are thine. Soul. Lord, wherefore wouldst …
Lewis Bayly—The Practice of Piety Links Isaiah 63:7 NIV
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