Ісая 63:18

But the existing condition of Israel looks like a withdrawal of this grace; and it is impossible that these contrasts should cease, unless Jehovah comes down from heaven as the deliverer of His people. Isa 63:8, Isa 63:19 (Isa 64:1). "For a little time Thy holy people was in possession. Our adversaries have trodden down Thy sanctuary. We have become such as He who is from everlasting has not ruled over, upon whom Thy name was not called. O that Thou wouldst rend the heaven, come down, the mountains would shake before thy countenance." It is very natural to try whether yâreshū may not have tsârēnū for its subject (cf., Jer 49:2); but all the attempts made to explain the words on this supposition, show that lammits‛âr is at variance with the idea that yâreshū refers to the foes. Compare, for example, Jerome's rendering "quasi nihilum (i.e., ad nihil et absque allo labore) possederunt populum sanctum tuum;" that of Cocceius, "propemodum ad haereditatem;" and that of Stier, "for a little they possess entirely Thy holy nation." Mits‛âr is the harsher form for miz‛âr, which the prophet uses in Isa 10:25; Isa 16:14; Isa 29:17 for a contemptibly small space of time; and as ל is commonly used to denote the time to which, towards which, within which, and through which, anything occurs (cf., Ch2 11:17; Ch2 29:17; Ewald, 217, d), lammits‛âr may signify for a (lit. the well-known) short time (per breve tempus; like εἰς ἐπ ̓κατ ̓ ἐνιαυτόν, a year long). If miqdâsh could mean the holy land, as Hitzig and others suppose, miqdâshekhâ might be the common object of both sentences (Ewald, 351, p. 838). But miqdash Jehovah (the sanctuary of Jehovah) is the place of His abode and worship; and "taking possession of the temple" is hardly an admissible expression. On the other…

In this chapter we have, I. God coming towards his people in ways of mercy and deliverance, and this is to be joined to the close of the foregoing chapter, where it was said to Zion, "Behold, thy salvation comes;" for here it is shown how it comes (Isa 63:1-6). II. God's people meeting him with their devotions, and addressing themselves to him with suitable affections; and this part of the chapter is carried on to the close of the next. In this we have, 1. A thankful acknowledgment of the great favours God had bestowed upon them (Isa 63:7). 2. The magnifying of these favours, from the consideration of God's relation to them (Isa 63:8), his compassionate concern for them (Isa 63:9), their unworthiness (Isa 63:10), and the occasion which it gave both him and them to call to mind former mercies (Isa 63:11-14). 3. A very humble and earnest prayer to God to appear for them in their present distress, pleading God's mercy (Isa 63:15), their relation to him (Isa 63:16), their desire towards him (Isa 63:17), and the insolence of their enemies (Isa 63:18, Isa 63:19). So that, upon the whole, we learn to embrace God's promises with an active faith, and then to improve them, and make use of them, both in prayers and praises.

63:18 The people were supposed to be holy, but their lack of holiness had led to destruction. • The holy place was the Temple, which the Babylonians destroyed in 586 BC (64:11; 2 Kgs 25:1-21).