No antecedent is mentioned, and expositors have been greatly perplexed with the passage. He renders it, ‹because of our deeds, for we have been rebellious;‘ changing entirely the text - though following substantially the sense of the Septuagint. Conclusion: There are two kinds of meeting God. Their sins had brought them under His anger, not under His favour. Or rather there is continuance in the ways of God, in the ways of his grace and mercy; in them there is constancy, perpetuity, and eternity, as the word signifies; his love is an everlasting love; his mercy is from everlasting to everlasting, and endures for ever; he is unchangeable in his grace and promises, and hence his people shall not be consumed in their sins by his wrath, but shall be everlastingly saved; which is entirely owing to his permanent and immutable grace, and not to their works of righteousness, as appears by what follows. “Who, making war, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? For if there is anything that breaks our communion with God, it is that there linger in our lives evils which make it impossible for God and us to come close together. The godly man. This shows the English words related to the source biblical texts along with brief definitions. You remember our Lord’s parable where He traces idleness to fear: “I knew thee that thou wast an austere man, gathering where thou didst not strew, and I was afraid, and I went and hid thy talent.” No work was got out of that servant because “there was no joy in him. Copyright StatementThe Keil & Delitzsch Commentary on the Old Testament is a derivative of a public domain electronic edition. Noyes says of his own translation of the last member of the verse, ‹I am not satisfied with this or any other translation of the line which I have seen.‘ Lowth says, ‹I am fully persuaded that these words as they stand at present in the Hebrew text are utterly unintelligible. And worketh righteousness - Hebrew, ‹And him that doeth righteousness;‘ that is, ‹thou art accustomed to meet the just with joy, and him that does right.‘ It was a pleasure for God to do it, and to impart to them his favors. 1871-8. 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, Isaiah 46:8, and Ezekiel 23:12;), parallel to ונחטא vannecheta, ἡμαρτομεν, we have sinned. “Thou meetest him that rejoiceth, and”--because he does--“worketh righteousness.” Every master knows how much more work can be got out of a servant that works with a cheery heart than out of one that is driven reluctantly to his task. 1905. And it is by a loving gaze upon that ‘way’ that we learn to know Him for what He is. Only remember, if there is the practice of evil, there cannot be the sunshine of the Presence of God. Behold, thou art wroth - This is language of deep feeling on the part of the suppliants. The people of God sin, and this is taken notice of by him, and resented; and which is the cause of all their afflictions, in which the Lord appears to be "wroth" with them; not that he is properly so, for afflictions to them are not in vindictive wrath; but he seems to be wroth with them, he carries it towards them as if he was, when he chastises them, and hides his face from them. BibliographyWesley, John. "Commentary on Isaiah 64:5". 1874-1909. To what does the word ‹those‘ refer? "Commentary on Isaiah 64:5". --- Sinned. 1840-57. 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. He wondered if there was any hope of Israel being saved, since she had sinned so much for so long, and since this sinning had angered God. Thou meetest him = Thou didst meet him. But it seems to me that Castellio has given an intelligible and obvious interpretation by regarding it as a question: ‹Jamdiu peccavimus, et serv-abimur?‘ ‹Long time have we sinned, and shall we be saved?‘ That is, we have sinned so long, our offences have been so aggravated, how can we hope to be saved?