Isaiah 63:7

r the sake of thy name" - The present text reads, as our translation has rendered it, "Our Redeemer, thy name is from everlasting." But instead of מעולם meolam, from everlasting, an ancient MS. has למען lemaan, for the sake of, which gives a much better sense. To show the impropriety of the present reading, it is sufficient to observe, that the Septuagint and Syriac translators thought it necessary to add עלינו aleynu, upon us, to make out the sense; That is, "Thy name is upon us, or we are called by thy name, from of old." And the Septuagint have rendered גאלנו goalenu, in the imperative mood, ῥυσαι ἡμας, deliver us. - L. Verse 17 Why hast thou made us to err - A mere Hebraism, for why hast thou permitted us to err. So, Lead us not into temptation; do not suffer us to fall into that to which we are tempted. Verse 18 The people of thy holiness have possessed it but a little while "It is little that they have taken possession of thy holy mountain" - The difficulty of the construction in this place is acknowledged on all hands. Vitringa prefers that sense as the least exceptionable which our translation has expressed; in which however there seems to be a great defect; that is, the want of that in the speaker's view must have been the principal part of the proposition, the object of the verb, the land, or it, as our translators supply it, which surely ought to have been expressed, and not to have been left to be supplied by the reader. In a word, I believe there is some mistake in the text; and here the Septuagint help us out; they had in their copy הר har, mountain, instead of עם am, people, του ορους του ἁγιου σου, the mountain of thy Holy One. "Not only have our enemies taken possession of Mount Sion, and trodden down thy sanctuary; even far worse than this has befallen us; thou hast long since utterly cast us off, and dost not consider us as thy peculiar people." - L. Introduction The whole of this chapter, which is very pathetic and tender, may be considered as a formulary of prayer and humiliation intended for the Jews in order to their conversion, Isa 64:1-12. Verse 1 O that thou wouldest rend the heavens - This seems to allude to the wonderful manifestation of God upon Mount Sinai. Verse 2 As when the melting fire burneth "As the fire kindleth the dry fuel" - המסים hamasim. "It means dry stubble, and the root is המס hamas, "says Rabbi Jonah, apud Sal ben Belec in loc. Which is approved by Schultens, Orig. Hebrews p. 30. "The fire kindling the stubble does not seem like enough to the melting of the mountains to be brought as a simile to it. What if thus? - 'That the mountains might flow down at thy presence! As the fire of things smelted burneth, As the fire causeth the waters to boil - ' There is no doubt of the Hebrew words of the second line bearing that version." - Dr. Jubb. I submit these different interpretations to the reader's judgment. For my own part I am inclined to think that the text is much corrupted in this place. The ancient Versions have not the least traces of either of the above interpretations. The Septuagint and Syriac agree exactly together in rendering this line by, "As the wax melted before the fire," which can by no means be reconciled with the present text. The Vulgate, for המסים hamasim, read ימסו yemasu. That the nations - For גוים goyim, the nations, four MSS. (one of them ancient) have הרים harim, the mountains. - L. Verse 4 For since the beginning of the world men have not heard "For never have men heard" - St. Paul is generally supposed to have quoted this passage of Isaiah, 1Cor 2:9; and Clemens Romanus in his first epistle has made the same quotation, very nearly in the same words with the apostle. But the citation is so very different both from the Hebrew text and the version of the Septuagint, that it seems very difficult, if not impossible, to reconcile them by any literal emendation, without going beyond the bounds of temperate criticism. One clause, "neither hath it entered into the heart of man," (which, by the way, is a phrase purely Hebrew, עלה על לב alah al leb, and should seem to belong to the prophet), is wholly left out; and another is repeated without force or propriety; viz., "nor perceived by the ear," after, "never have heard:" and the sense and expression of the apostle is far preferable to that of the Hebrew text. Under these difficulties I am at a loss what to do better, than to offer to the reader this, perhaps disagreeable, alternative: either to consider the Hebrew text and Septuagint in this place as wilfully disguised and corrupted by the Jews; of which practice in regard to other quotations in the New Testament from the Old, they lie under strong suspicions, (see Dr. Owen on the version of the Septuagint, sect. vi.-ix.); or to look upon St. Paul's quotation as not made from Isaiah, but from one or other of the two apocryphal books, entitled, The Ascension of Esaiah, and the Apocalypse of Elias, in both of which this passage was found; and the apostle is by some supposed in other places to have quoted such apocryphal writings. As the first of these conclusions will perhaps not easily be admitted by many, so I must fairly warn my readers that the second is treated by Jerome as little better than heresy. See his comment on this place of Isaiah. - L. I would read the whole verse thus; "Yea, from the time of old they have not heard, they have not hearkened to, an eye hath not seen a God besides thee. He shall work for that one that waiteth for him." This I really think on the whole to be the best translation of the original. The variations on this place are as follows: for שמעו shameu, they have heard, a MS. and the Septuagint read שמענו shamanu, we have heard: for the second לא lo, not, sixty-nine MSS. and four editions have ולא velo, and not, and the Syriac, Chaldee, and Vulgate. And so ועין veayin, and eye, Septuagint and Syriac. את eth, the, (emphatic), is added before אלהים Elohim, God, in MS. Bodleian. למחכי limechakkey, to them that wait, plural, two MSS. and all the ancient Versions. - L. Verse 5 Thou meetest him that rejoiceth and worketh righteousness "Thou meetest with joy those who work righteousness" - The Syriac reads פוגע אתה שש בעשי poga attah shesh baashi, as above. In those is continuance, and we shall be saved "Because of our deeds, for we have been rebellious" - בהם עולם ונושע bahem olam venivvashea. I am fully persuaded that these words as they stand in the present Hebrew text are utterly unintelligible; there is no doubt of the meaning of each word separately; but put together they make no sense at all. I conclude, therefore, that the copy has suffered by mistakes of transcribers in this place. The corruption is of long standing, for the ancient interpreters were as much at a loss for the meaning as the moderns, and give nothing satisfactory. The Septuagint render these words by δια τουτο επλανηθημεν, therefore we have erred: they seem to have read עליהם נפשע aleyhem niphsha, without helping the sense. In this difficulty what remains but to have recourse to conjecture? Archbishop Secker was dissatisfied with the present reading: he proposed הבט עלינו ונושע hebet aleynu venivvashea; "look upon us, and we shall, or that we may, be saved:" which gives a very good sense, but seems to have no sufficient foundation. Besides, the word ונושע venivvashea, which is attended with great difficulties, seems to be corrupted as well as the two preceding; and the true reading of it is, I think, given by the Septuagint, ונפשע veniphsha, επλανηθημεν, we have erred, (so they render the verb פשע pasha, Isa 46:8, and Eze 23:12 ), parallel to ונחטא vannecheta, ἡμαρτομεν, we have sinned. For בהם עולם bahem olam, which means nothing, I would propose המעללינו hammaaleleynu, "because of our deeds;" which I presume was first altered to במעלליהם bemaaleleyhem, an easy and common mistake of the third person plural of the pronoun for the first, (see note on Isa 33:2 ), and then with some farther alteration to בהם עולם behem olam. The עליהם aleyhem, which the Septuagint probably found in their copy, seems to be a remnant of במעלליהם bemaaleleyhem. This, it may be said, is imposing your sense upon the prophet. It may be so; for perhaps these may not be the very words of the prophet: but however it is better than to impose upon him what makes no sense at all; as they generally do, who pretend to render such corrupted passages. For instance, our own translators:" in those is continuance, and we shall be saved:" in those in whom, or what? There is no antecedent to the relative. "In the ways of God," say some: "with our fathers," says Vitringa, joining it in construction with the verb, קעפת katsaphta, "thou hast been angry with them, our fathers;" and putting ונחטא vannecheta, "for we have sinned," in a parenthesis. But there has not been any mention of our fathers: and the whole sentence, thus disposed, is utterly discordant from the Hebrew idiom and construction. In those is continuance; עולם olam means a destined but hidden and unknown portion of time; but cannot mean continuation of time, or continuance, as it is here rendered. Such forced interpretations are equally conjectural with the boldest critical emendation; and generally have this farther disadvantage, that they are altogether unworthy of the sacred writers. - L. Coverdale renders the passage thus: - But lo, thou art angrie, for we offende, and have been ever in synne; and there is not one whole. This is, I am afraid, making a sense. After all that this very learned prelate has done to reduce these words to sense and meaning, I am afraid we are still far from the prophet's mind. Probably בהם bahem, in them, refers to דרכיך deracheycha, thy ways, above. עולם olam may be rendered of old, or during the whole of the Jewish economy; and ונושע venivvashea, "and shall we be saved?" Thus: - Thou art wroth, for we have sinned in them (thy ways) of old; and can we be saved? For we are all as an unclean thing, etc. Verse 6 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!" Verse 7 There is none - Twelve MSS. have אין ein, without the conjunction ו vau prefixed; and so read the Chaldee and Vulgate. And hast consumed us because of our iniquities "And hast delivered us up into the hands of our iniquities" - For ותמוגנו vattemugenu, "hast dissolved us," the Septuagint, Syriac, and Chaldee had in their copies תמגננו temaggenenu, "hast delivered us up." Houbigant. Secker. Verse 8 But, now, O Lord, thou art our Father "But thou, O Jehovah, thou art our Father" - For ועתה veattah, and now, five MSS., one of them ancient, and the two oldest editions, 1486 and 1488, have ואתה veattah, and thou, and so the Chaldee seems to have read. The repetition has great force. The other word may be well spared. "But now, O Lord, thou art our Father." How very affectionate is the complaint in this and the following verses! But how does the distress increase, when they recollect the desolations of the temple, and ruin of public worship, Isa 64:11: "Our holy and beautiful house, where our fathers praised thee, is burnt up with fire," etc. We all are the work of thy hand - Three MSS. (two of them ancient) and the Septuagint read מעשה maaseh, the work, without the conjunction ו vau prefixed. And for ידך yadecha, thy hand, the Bodleian, and two others MSS., the Septuagint, Syriac, and Vulgate read ידיך yadeycha, thy hands, in the plural number. - L. Verse 9 Neither remember iniquity - For לעד תזכר laad tizcor, one of my MSS. has לעד תקצף laad tiktsoph, "be not angry," as in the preceding clause. This has been partially obliterated, and תזכר tizcor, written in the margin by a later hand: but this MS. abounds with words of this kind, all altered by later hands. Introduction We have here a vindication of God's dealings with the Jews, Isa 65:1, Isa 65:2. To this end the prophet points out their great hypocrisy, and gives a particular enumeration of their dreadful abominations, many of which were committed under the specious guise of sanctity, Isa 65:3-5. For their horrid impieties, (recorded in writing before Jehovah), the wrath of God shall certainly come upon them to the uttermost; a prediction which was exactly fulfilled in the first and second centuries in the reigns of the Roman emperors Vespasian, Titus, and Hadrian, when the whole Jewish polity was dissolved, and the people dispersed all over the world, Isa 65:6, Isa 65:7. Though God had rejected the Jews, and called the Gentiles, who sought him not, ( Rom 9:24-26 ), yet a remnant from among the former shall be preserved, to whom he will in due time make good all his promises, Isa 65:8-10. Denunciation of Divine vengeance against those idolaters who set in order a table for Gad, and fill out a libation to Meni, ancient idolatries, which, from the context, and from the chronological order of the events predicted, have a plain reference to the idolatries practiced by Antichrist under the guise of Christianity, Isa 65:11, Isa 65:12. Dreadful fate which awaits these gross idolaters beautifully contrasted with the great blessedness reserved for the righteous, Isa 65:13-16. Future restoration of the posterity of Jacob, and the happy state of the world in general from that most glorious epoch, represented by the strong figure of the creation of new heavens and a new earth, wherein dwelleth righteousness, and into which no distress shall be permitted to enter, Isa 65:17-19. In this new state of things the term of human life shall be greatly protracted, and shall possess none of that uncertainty which attaches to it in "the heavens and the earth which are now." This is elegantly illustrated by the longevity of a tree; manifestly alluding to the oak or cedar of Lebanon, some individuals of which are known to have lived from seven to ten centuries, Isa 65:20-23. Beautiful figures shadowing forth the profound peace and harmony of the Church of Jesus Christ, which shall immediately follow the total overthrow of Antichrist; with a most gracious promise that the great chain of Omnipotence shall be put upon every adversary, so that none will be able any longer to hurt and destroy in all God's holy mountain, Isa 65:24, Isa 65:25. This chapter contains a defense of God's proceedings in regard to the Jews, with reference to their complaint in the chapter preceding. God is introduced declaring that he had called the Gentiles, though they had not sought him; and had rejected his own people for their refusal to attend to his repeated call; for their obstinate disobedience, their idolatrous practices, and detestable hypocrisy. That nevertheless he would not destroy them all; but would preserve a remnant, to whom he would make good his ancient promises. Severe punishments are threatened to the apostates; and great rewards are promised to the obedient in a future flourishing state of the Church. - L. Verse 1 I am sought of them that asked not for me "I am made known to those that asked not for me" - נדרשתי nidrashti, εμφανης εγενομην, the Septuagint, Alexandrian, and St. Paul, Rom 10:20; who has however inverted the order of the phrases, εμφανης εγενομην, "I was made manifest, "and ευρεδην, "I was found, "from that which they have in the Septuagint. נדרשתי nidrashti means, "I am sought so as to be found." Vitringa. If this be the true meaning of the word, then שאלו shaalu, "that asked," which follows, should seem defective, the verb wanting its object: but two MSS., one of them ancient, have שאלוני shealuni, "asked me;" and another MS. שאלו לי shealu li, "asked for me;" one or other of which seems to be right. But Cocceius in Lex., and Vitringa in his translation, render נדרש

Mention - Here begins a new matter, which contains the prophet's prayer, to the end of chap. 64, wherein he begins with mentioning the great kindnesses that God had shewn the Jews, and that emphatically, setting them forth with the greatest advantages.

Acknowledgments of Divine Goodness. ( b. c. 706.) 7 I will mention the lovingkindnesses of the Lord , and the praises of the Lord , according to all that the Lord hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses. 8 For he said, Surely they are my people, children that will not lie: so he was their Saviour. 9 In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old. 10 But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them. 11 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? 12 That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name? 13 That led them through the deep, as a horse in the wilderness, that they should not stumble? 14 As a beast goeth down into the valley, the Spirit of the Lord caused him to rest: so didst thou lead thy people, to make thyself a glorious name. The prophet is here, in the name of the church, taking a review, and making a thankful recognition, of God's dealings with his church all along, ever since he founded it, before he comes, in the latter end of this chapter and in the next, as a watchman upon the walls, earnestly to pray to God for his compassion towards her in her present deplorable state; and it was usual for God's people, in their prayers, thus to look back. I. Here is a general acknowledgment of God's goodness to them all along, v. 7 . It was said, in general, of God's prophets and people ( ch. lxii. 6 ) that they made mention of the Lord; now here we are told what it is in God that they do especially delight to make mention of, and that is his goodness, which the prophet here so makes mention of as if he thought he could never say enough of it. He mentions the kindness of God (which never appeared so evident, so eminent, as in his love to mankind in sending his Son to save us, Tit. iii. 4 ), his loving-kindness, kindness that shows itself in every thing that is endearing; nay, so plenteous are the springs, and so various the streams, of divine mercy, that he speaks of it in the plural number— his loving-kindnesses; for, if we would count the fruits of his loving-kindness, they are more in number than the sand. With his loving-kindnesses he mentions his praises, that is, the thankful acknowledgments which the saints make of his loving-kindness, and the angels too. It must be mentioned, to God's honour, what a tribute of praise is paid to him by all his creatures in consideration of his loving-kindness. See how copiously he speaks, 1. Of the goodness that is from God, the gifts of his loving-kindness— all that the Lord has bestowed on us in particular, relating to life and godliness, in our personal and family capacity. Let every man speak for himself, speak as he has found, and he must own that he has had a great deal bestowed upon him by the divine bounty. But we must also mention the favours bestowed upon his church, his great goodness towards the house of Israel, which he has bestowed on them. Note, We must bless God for the mercies enjoyed by others as well as for those enjoyed by ourselves, and reckon that bestowed on ourselves which is bestowed on the house of Israel. 2. Of the goodness that is in God. God does good because he is good; what he bestowed upon us must be traced up to the original; it is according to his mercies (not according to our merits) and according to the multitude of his loving-kindnesses, which can never be spent. Thus we should magnify God's goodness, and speak honourably of it, not only when we plead it (as David, Ps. li. 1 ), but when we praise it. II. Here is particular notice taken of the steps of God's mercy to Israel ever since it was formed into a nation. 1. The expectations God had concerning them that they would conduct themselves well, v. 8 . When he brought them out of Egypt and took them into covenant with himself he said, " Surely they are my people, I take them as such, and am willing to hope they will approve themselves so, children that will not lie, " that will not dissemble with God in their covenantings with him, nor treacherously depart from him by breaking their covenant and starting aside like a broken bow. They said, more than once, All that the Lord shall say unto us we will do and will be obedient; and thereupon he took them to be his peculiar people, saying, Surely they will not lie. God deals fairly and faithfully with them, and therefore expects they should deal so with him. They are children of the covenant ( Acts iii. 25 ), children of those that clave unto the Lord, and therefore it may be hoped that they will tread in the steps of their fathers' constancy. Note, God's people are children that will not lie; for those that will are not his children but the devil's. 2. The favour he showed them with an eye to these expectations: So he was their Saviour out of the bondage of Egypt and all the calamities of their wilderness-state, and many a time since he had been their Saviour. See particularly ( v. 9 ) what he did for them as their Saviour. (1.) The principle that moved him to work salvation for them; it was in his love and in his pity, out of mere compassion to them and a tender affection for them, not because he either needed them or could be benefited by them. This is strangely expressed here: In all their affliction he was afflicted; not that the Eternal Mind is capable of grieving or God's infinite blessedness of suffering the least damage or diminution (God cannot be afflicted); but thus he is pleased to show forth the love and concern he has for his people in their affliction; thus far he sympathizes with them, that he takes what injury is done to them as done to himself and will reckon for it accordingly. Their cries move him ( Exod. iii. 7 ), and he appears for them as vigorously as if he were pained in their pain. Saul, Saul, why persecutest thou me? This is matter of great comfort to God's people in their affliction that God is so far from afflicting willingly ( Lam. iii. 33 ) that, if they humble themselves under his hand, he is afflicted in their affliction, as the tender parents are in the severe operations which the case of a sick child calls for. There is another reading of these words in the original: In all their affliction there was no affliction; though they were in great affliction, yet the property of it was so altered by the grace of God sanctifying it to them for their good, the rigour of it was so mitigated and it was so allayed and balanced with mercies, they were so wonderfully supported and comforted under it, and it proved so short, and ended so well, that it was in effect no affliction. The troubles of the saints are not that to them which they are to others; they are not afflictions, but medicines; saints are enabled to call them light, and but for a moment, and, with an eye to heaven as all in all, to make nothing of them. (2.) The person employed in their salvation— the angel of his face, or presence. Some understand it of a created angel. The highest angel in heaven, even the angel of his presence, that attends next the throne of his glory, is not thought too great, too good, to be sent on this errand. Thus the little ones' angels are said to be those that always behold the face of our Father, Matt. xviii. 10 . But this is rather to be understood of Jesus Christ, the eternal Word, that angel of whom God spoke to Moses ( Exod. xxiii. 20, 21 ), whose voice Israel was to obey. He is called Jehovah, Exod. xiii. 21 ; xiv. 21, 24 . He is the angel of the covenant, God's messenger to the world, Mal. iii. 1 . He is the angel of God's face, for he is the express image of his person; and the glory of God shines in the face of Christ. He that was to work out the eternal salvation, as an earnest of that, wrought out the temporal salvations that were typical of it. (3.) The progress and perseverance of this favour. He not only redeemed them out of their bondage, but he bore them and carried them all the days of old; they were weak, but he supported them by his power, sustained them by his bounty; when they were burdened, and ready to sink, he bore them up; in the wars they made upon the nations he stood by them and bore them out; though they were peevish, he bore with them and suffered their manners, Acts xiii. 18 . He carried them as the nursing father does the child, though they would have tired any arms but his; he carried them as the eagle her young upon her wings, Deut. xxxii. 11 . And it was a long time that he was troubled with them (if we may so speak): it was all the days of old; his care of them was not at an end even when they had grown up and were settled in Canaan. All this was in his love and pity, ex mero motu—of his mere good-will; he loved them because he would love them, as he says, Deut. vii. 7, 8 . 3. Their disingenuous conduct towards him, and the trouble they thereby brought upon themselves ( v. 10 ): But they rebelled. Things looked very hopeful and promising; one would have thought that they should have continued dutiful children to God, and then there was no doubt but he would have continued a gracious Father to them; but here is a sad change on both sides, and on them be the breach. (1.) They revolted from their allegiance to God and took up arms against him: They rebelled, and vexed his Holy Spirit with their unbelief and murmuring, besides the iniquity of the golden calf; and this had been their way and manner ever since. Though he was ready to say of them, They will not lie, though he had done so much for them, borne them and carried them, yet they thus ill requited him, like foolish people and unwise, Deut. xxxii. 6 . This grieved him, Ps. cxv. 10 . The ungrateful rebellions of God's children against him are a vexation to his Holy Spirit. (2.) Thereupon he justly withdrew his protection, and not only so, but made war upon them, as a prince justly does upon the rebels. He who had been so much their friend was turned to be their enemy and fought against them, by one judgment after another, both in the wilderness and after their settlement in Canaan. See the malignity and mischievousness of sin; it makes God an enemy even to those for whom he has done the part of a good friend, and makes him angry who was all love and pity. See the folly of sinners; they wilfully lose him for a friend who is the most desirable friend, and make him their enemy who is the most formidable enemy. This refers especially to those calamities that were of late brought upon them by their captivity in Babylon for their idolatries and other sins. That which is both the original and the great aggravation of their troubles was that God was turned to be their enemy. 4. A particular reflection made, on this occasion, upon what God did for them when he first formed them into a people: Then he remembered the days of old, v. 11 . (1.) This may be understood either of the people or of God. [1.] We may understand it of the people. Israel then (spoken of as a single person) remembered the days of old, looked into their Bibles, read the story of God's bringing their fathers out of Egypt, considered it more closely than ever they did before, and reasoned upon it, as Gideon did ( Judg. vi. 13 ), Where are all the wonders that our fathers told us of? "Where is he that brought them up out of Egypt? Is he not as able to bring us up out of Babylon? Where is the Lord God of Elijah? Where is the Lord God of our fathers? " This they consider as an inducement and an encouragement to them to repent and return to him; their fathers were a provoking people and yet found him a pardoning God; and why may not they find him so if they return to him? They also use it as a plea with God in prayer for the turning again of their captivity, like that ch. li. 9, 10 . Note, When the present days are dark and cloudy it is good to remember the days of old, to recollect our own and others' experiences of the divine power and goodness and make use of them, to look back upon the years of the right hand of the Most High ( Ps. lxxvii. 5 , 10 ), and remember that he is God, and changes not. [2.] We may understand it of God; he put himself in mind of the days of old, of his covenant with Abraham ( Lev. xxvi. 42 ); he said, Where is he that brought Israel up out of the sea? stirring up himself to come and save them with this consideration, "Why should not I appear for them now as I did for their fathers, who were as undeserving, as ill-deserving, as they are?" See how far off divine mercy will go, how far back it will look, to find out a reason for doing good to his people, when no present considerations appear but what make against them. Nay, it makes that a reason for relieving them which might have been used as a reason for abandoning them. He might have said, "I have delivered them formerly, but they have again brought trouble upon themselves ( Prov. xix. 19 ); there I will deliver them no more, " Judg. x. 13 . But no; mercy rejoices against judgment, and turns the argument the other way: "I have formerly delivered them and therefore will now." (2.) Which way soever we take it, whether the people plead it with God or God with himself, let us view the particulars, and they agree very much with the confession and prayer which the children of the captivity made upon a solemn fast-day ( Neh. ix. 5 , &c.), which may serve as a comment on these verses which call to mind Moses and his people, that is, what God did by Moses for his people, especially in bringing them through the Red Sea, for that is it that is here most insisted on; for it was a work which he much gloried in and which his people therefore may in a particular manner encourage themselves with the remembrance of. [1.] God led them by the right hand of Moses ( v. 12 ) and the wonder-working rod in his hand. Ps. lxxvii. 20 , Thou leddest thy people like a flock by the hand of Moses. It was not Moses that led them, any more than it was Moses that fed them ( John vi. 32 ), but God by Moses; for it was he that qualified Moses for, called him to, assisted and prospered him in that great undertaking. Moses is here called the shepherd of his flock; God was the owner of the flock and the chief shepherd of Israel ( Ps. lxxx. 1 ); but Moses was a shepherd under him, and he was inured to labour and patience, and so fitted for this pastoral care, by his being trained up to keep the flock of his father Jethro. Herein he was a type of Christ the good shepherd, that lays down his life for the sheep, which was more than Moses did for Israel, though he did a great deal for them. [2.] He put his holy Spirit within him; the Spirit of God was among them, and not only his providence, but his grace, did work for them. Neh. ix. 20 , Thou gavest thy good Spirit to instruct them. The spirit of wisdom and courage, as well as the Spirit of prophecy, was put into Moses, to qualify him for that service among them to which he was called; and some of his spirit was put upon the seventy elders, Num. xi. 17 . This was a great blessing to Israel, that they had among them not only inspired writings, but inspired men. [3.] He carried them safely through the Red Sea, and thereby saved them out of the hands of Pharaoh. First, He divided the water before them ( v. 12 ), so that it gave them not only passage, but protection, not only opened them a lane, but erected them a wall on either side. Secondly, He led them through the deep as a horse in the wilderness, or in the plain ( v. 13 ); they and their wives and children, with all their baggage, went as easily and readily through the bottom of the sea (though we may suppose it muddy or stony, or both) as a horse goes along upon even ground; so that they did not stumble, though it was an untrodden path, which neither they nor any one else ever went before. If God make us a way, he will make it plain and level; the road he opens to his people he will lead them in. Thirdly, To complete the mercy, he brought them up out of the sea, v. 11 . Though the ascent, it is likely, was very steep, dirty, slippery, and unconquerable (at least by the women and children, and the men, considering how they were loaded, Exod. xii. 34 , and how fatigued), yet God by his power brought them up from the depths of the earth; and it was a kind of resurrection to them; it was as life from the dead. [4.] He brought them safely to a place of rest: As a beast goes down into the valley, carefully and gradually, so the Spirit of the Lord caused him to rest. Many a time in their march through the wilderness they had resting-places provided for them by the direction of the Spirit of the Lord in Moses, v. 11 . And at length they were made to rest finally in Canaan, and the Spirit of the Lord gave them that rest according to the promise. It is by the Spirit of the Lord that God's Israel are caused to return to God and repose in him as their rest. [5.] All this he did for them by his own power, for his own praise. First, It was by his own power, as the God of nature, that has all the powers of nature at his command; he did it with his glorious arm, the arm of his gallantry, or bravery; so the word signifies. It was not Moses's rod, but God's glorious arm, that did it. Secondly, It was for his own praise, to make himself an everlasting name ( v. 12 ), a glorious name ( v. 14 ), that he might be glorified, everlastingly glorified, upon this account. This is that which God is doing in the world with his glorious arm, he is making to himself a glorious name, and it shall last to endless ages, when the most celebrated names of the great ones of the earth shall be written in the dust.