For a small moment have I forsaken thee; but with great mercies will I gather thee.
7, 8. Jehovah’s anger was but a momentary interruption of His kindness to Israel; His mercy is everlasting. Comp. Psa 30:5.
will I gather thee ] can hardly mean “draw thee to myself”; it denotes the gathering together of the scattered children of Zion.
Fuente: The Cambridge Bible for Schools and Colleges
For a small moment – The Chaldee and Syriac render this, In a little anger. Lowth has adopted this, but without sufficient authority. The Hebrew means, For a little moment; a very short time. The reference here is probably to the captivity at Babylon, when they were apparently forsaken by Yahweh. Though to them this appeared long, yet compared with their subsequent prosperity, it was but an instant of time. Though this had probably a primary reference to the captivity then, yet there can be no impropriety in applying it to other similar cases. It contains an important principle; that is, that though God appears to forsake his people, yet it will be comparatively but for a moment. He will remember his covenant, and however long their trials may seem to be, yet compared with the subsequent mercies and the favors which shall result from them, they will seem to be but as the sorrows of the briefest point of duration (compare 2Co 4:17).
But with great mercies – The contrast here is not that of duration but of magnitude. The forsaking was little, the mercies would be great. It would be mercy that they would be recalled at all after all their faults and crimes; and the mercy which would be bestowed in the enlargement of their numbers would be inexpressibly great.
Will I gather thee – Will I collect thee from thy dispersions, and gather thee to myself as my own people.
Fuente: Albert Barnes’ Notes on the Bible
Isa 54:7-10
For a small moment have I forsaken thee
Affliction consolation
This is a word of blessed comfort from One who is able to give it.
Here is–
I. TEMPORARY AFFLICTION. Observe–
1. Its Author. I have forsaken. All trial comes from the hand of God Himself. Means may be employed, but He works through and by the means.
2. Its method. Forsaken. The greatest sorrow of Christ was that He was forsaken of God. The terror of hell will be that it is a God-forsaken world.
3. Its duration. A small moment. It is nothing in comparison to time, less than nothing in the face of eternity. Affliction may endure for a moment.
II. PERMANENT CONSOLATION. Here is–
1. The joy of reunion. How blessed the meeting of friends, separated, it may be, by a quarrel, or a sin.
2. The joy of of forgiveness. With great, mercies. etc. The past will be overlooked, the future guaranteed. All this will be undertaken by God. As He sends the trials so He sends the mercies. (Homilist.)
The believer for a small moment forsaken, but with great mercies gathered
I. What is the view here given us of Gods MANIFESTED DISPLEASURE towards the individual mentioned in the text? For a small moment have I forsaken thee. Gods forsaking His people cannot be at all in sovereignty, but must always be in justice; the very next verse tells us, in fact, that it was in wrath–that it was on account of sin. As to the manifestation of displeasure, God speaks here of His forsaking us.
1. He is sometimes said to forsake His people, when He leaves them under temporal affliction. This was very frequently the meaning of such words in reference to Gods ancient people, the Jews.
2. Sometimes this phrase is used, we apprehend, when there seems to be an obstruction of access to the Throne of Grace–when our approach to it seems barred and obstructed.
3. Sometimes the phrase is used in reference to the spiritual declension of Gods people.
II. THE GENTLENESS AND LIGHTNESS OF HIS MANIFESTED DISPLEASURE are likewise referred to: For a small moment. Now, putting these two words together–small moment–and connecting likewise, this verse with the succeeding verse, we may understand, that both the degree and the duration of the punishment are referred to in the text. For a small moment–a moment of smallness, or of lightness; and again, In a little wrath I hidMy face from thee for a moment. This will appear to us more particularly, if we place in comparison with those afflictions to which we have referred certain other circumstances.
1. For instance, only compare the afflictions which you have endured with your deserts.
2. Then compare your sufferings with your mercies.
3. Compare your sufferings with those of others.
4. Compare your sufferings with those of Jesus.
5. Think of your present sufferings compared with everlasting torment.
III. Let us turn to the declaration of God respecting the mercy which He has in reserve for his people–HIS GRACIOUS DESIGN TOWARDS HIS PEOPLE. With great mercies will I gather thee. This gathering, as it has reference to the Church of God, will be seen to have several meanings.
1. As to individuals, it may very fairly express the design of God to gather to Himself those that are far from Him by wicked works.
2. Then, I will gather you to the possession and enjoyment of all the privileges of My people–this, of course, must be included–to the fellowship of the saints.
3. Perhaps this may be very fairly applied to Gods gathering His saints to Himself by death.
4. There will be the final gathering, the universal gathering at His second coming.
IV. WITH GREAT MERCIES, He says, will I gather thee. God, then, is telling His people what are His intentions, and is showing them what are His dispositions to them, in association with these great designs. Let us apply the phrase–
1. To the originating mercy.
2. To the procuring cause.
3. To the efficient cause–the operation of the Spirit.
4. To the providential course of means which God employs.
5. To the nature of the blessings which God has vouchsafed to you, and which He will vouchsafe to you. (J. Griffin.)
The beneficence of apparent alienation
Sometimes it is needful to be forsaken for the moment that we may be properly gathered. We have seen some loving one teaching a child to walk; the arms were taken away from the child, but not far. The child could never be taught to walk if the arms were round about it; it must be left for a little moment, but the protection must be always near. Alienation does not always mean penalty, it sometimes means education. Alienation may mean penalty, and then the arms are in very deed a long way off–indeed, they may be lifted up to smite the transgressor, the wanderer whose heart has gone astray, having loved lies and darkness rather than truth. (J. Griffin.)
Spiritual depression may have physical causes
A good many supposed alienations are merely the result of physical causes. If our physical nature were better understood our spiritual depressions would be a great deal less thought of. Many a man suffers from melancholy who supposes that God has forsaken him, simply because he has inherited a constitution that has been vitiated, or because he has tampered with the laws and ordinances of nature, or because he is undergoing a process which may be absolutely necessary for his purification and strengthening. Do not suppose that God is moved by moods and-whims as we are, that he favours a child to-day, and rebukes the child to-morrow, without any reason or sense of justice. (J. Griffin.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. For a small moment – “In a little anger”] So the Chaldee and Syriac, either reading regaz, for rega; or understanding the latter word as meaning the same with the former, which they both make use of. See Ps 30:5; Ps 35:20, in the Septuagint, where they render rega by , anger.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For a small moment; for the space of some few years, as seventy years in Babylon, and some such intervals, which may well be called a small moment in comparison of Gods everlasting kindness mentioned in the next verse.
Forsaken thee; withdrawn my favour and help from thee, and left thee in thine enemies hands.
With great mercies, such as are most precious and sweet for quality, as is here said, and such as are of long continuance, as is said in the following verse,
will I gather thee from all the places where thou art dispersed, from all the parts of the world.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. small momentas comparedwith Israel’s coming long prosperity (Isa 26:20;Isa 60:10). So the spiritualIsrael (Psa 30:5; 2Co 4:17).
gather theeto Myselffrom thy dispersions.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For a small moment have I forsaken thee,…. The people of God seem to be forsaken by him when he hides his face from them, as it is afterwards explained; when they are in distress, and he does not immediately appear for them; when they are afflicted in body and mind, though these afflictions are but for a moment; nor are they really forsaken, not as to things temporal or spiritual; God never forsakes the work of his own hands, nor his people, at least for ever, or so as that they shall perish. Some interpret this of the seventy years’ captivity of the Jews in Babylon, which was but a very short time; others of the times of ignorance in the Gentile world before the coming of Christ, which God winked at, when he overlooked them, and took no notice of them; but I choose to understand it of the time and state of the Christian church, during the ten persecutions of Rome Pagan, when it seemed to be forsaken of God, and to be triumphed over by her enemies:
but with great mercies will I gather thee; they had been scattered about by persecution, but now should be gathered together in bodies, and have their public assemblies, and worship God openly, none making them afraid; which was fulfilled in Constantine’s time, when Paganism was abolished, and Christianity established throughout the Roman empire; when public places for Christian worship were opened everywhere, the Gospel was freely preached, and multitudes were gathered by effectual calling, and brought into the Gospel church, which was now in a very flourishing condition; for this is not to be understood of the gathering of the captive Jews from Babylon, nor of the calling of the Gentiles by the ministry of the apostles, nor of the restoration and conversion of the Jews in the latter day, though this is more eligible than the former, and much less of the gathering of the saints at the last day.
Fuente: John Gill’s Exposition of the Entire Bible
Thus does Jehovah’s displeasure towards Jerusalem pass quickly away; and all the more intense is the manifestation of love which follows His merely momentary anger. “For a small moment have I forsaken thee, and with great mercy will I gather thee. In an effusion of anger I hid my face from thee for a moment, and with everlasting grace I have compassion upon thee, saith Jehovah thy Redeemer.” “For a small moment” carries us to the time of the captivity, which was a small moment in comparison with the duration of the tender and merciful love, with which Jehovah once more received the church into His fellowship in the person of its members. in Isa 54:8 is not an adverb, meaning momentarily, as in Isa 47:9, but an accusative of duration, signifying a single moment long. Ketseph signifies wrath regarded as an outburst ( fragor ), like the violence of a storm or a clap of thunder; shetseph , which rhymes with it, is explained by A. Schultens, after the Arabic, as signifying durum et asperum esse : and hence the rendering adopted by Hitzig, “in hard harshness.” But this yields no antithesis to “everlasting kindness,” which requires that shetseph should be rendered in some way that expresses the idea of something transitory or of short duration. The earlier translators felt this, when like the lxx for example, they adopted the rendering , and others of a similar kind; and Ibn Labrt , in his writing against Menahem b. Zerk , who gives c hor , burning heat, as a gloss to shetseph , explains it by (as Kimchi and others did afterwards). But, as Jakob Tam correctly observes, “this makes the sense purely tautological.” In all probability, shatsaph is a form allied to shataph , as nashabh (Isa 40:7) is to nashaph (Isa 40:24), and qamat (Job 16:8) to qamats , which stand in the same relation to one another, so far as the sense is concerned, as bubbling over to flowing over: so that the proper rendering would not be “in the overflowing of glowing heat,” as Umbreit thinks, which would require (Pro 27:4), but in the gushing up of displeasure, the overflowing of indignation (Meier). The ketseph is only a shetseph , a vanishing moment (Jer. in momento indignationis ), when compared with the true feeling of Jehovah towards Jerusalem, which is c hesed olam , everlasting kindness.
Fuente: Keil & Delitzsch Commentary on the Old Testament
7. For a little moment I forsook thee. The Prophet explains more fully the former statement, and shows what will be the nature of this divorce, namely, that she shall be speedily restored to her former condition. He magnifies the mercy of God, and extenuates the sorrow by which the hearts of believers might be oppressed. It was not enough for believers to expect some revival, if they were not convinced that God’s wrath would be of short duration. We quickly lose courage and faint, if the Lord be not nigh, and if he do not quickly stretch out his hand to us. For this reason Isaiah, after having spoken of restoring the Church, adds that this divorce shall last but “for a moment,” but that his mercy shall be everlasting
When he says that he forsook his people, it is a sort of admission of the fact. (67) We are adopted by God in such a manner that we cannot be rejected by him on account of the treachery of men; for he is faithful, so that he will not cast off or abandon his people. What the Prophet says in this passage must therefore refer to our feelings and to outward appearance, because we seem to be rejected by God when we do not perceive his presence and protection. And it is necessary that we should thus feel God’s wrath, even as a wife divorced by her husband deplores her condition, that we may know that we are justly chastised. But we must also perceive his mercy; and because it is infinite and eternal, we shall find that all afflictions in comparison of it are light and momentary. Whenever, therefore, we are pressed by adversity, we ought to betake ourselves to this consolation. At the same time it ought to be observed, that what was said was actually true as to the whole body of the people, who had been divorced on account of their wickedness; and although God did not receive all of them indiscriminately into favor with him, but only the elect remnant, yet there is nothing absurd or improper in addressing his discourse as if it had been to the same persons. (68)
(67) “ C’est comme s’il accordoit qu’il fust ainsi.” “It is as if he admitted that this was actually the case.”
(68) ” En ce qu’il addresse sa parole a tous.” “In addressing his discourse to all.”
Fuente: Calvin’s Complete Commentary
LITTLE WRATH AND EVERLASTING KINDNESS
Isa. 54:7-10. For a small moment have I forsaken thee, &c.
This precious passage is the property of all true believers in Christ (Isa. 54:17). The people of God are often very severely afflicted. At such times there is powerful comfort for them in the fact that whatever the Lord may do unto them, He cannot be wroth with them, nor rebuke them, in the weightiest sense of those words. There may be much that is bitter in their cup, but since Jesus has made atonement on their behalf, there cannot be in it even a single drop of judicial punishment of sin, because Christ has borne all that justice could inflict. The Lord may be angry with us as a father is angry with his child, but never as a judge is angry with a criminal. Gods little wrath may light upon His beloved, but there is a great wrath which burns as a consuming fire; and this cannot fall upon them, for He has sworn that He will not be wroth with them nor rebuke them. Consider
I. WHAT THE LORD CALLS HIS LITTLE WRATH..
1. Our view of it, and Gods view of it may differ very greatly. To a child of God in a right state even the most modified form of the Divine anger is very painful. This may lead us to over-estimate
(1.) Its severity, and, unless we are on our guard, we may fall into despair.
(2.) Its duration. The time during which God withdraws Himself from His people is very short: For a moment, He says; yea, He puts it less than that, For a small moment!
2. After the little wrath comes abundant mercies. Not merely mercy, nor mercies, but great mercies. Gods dealings never seem so merciful to us as after a time of trial. With great mercies will the Lord come to us, silence our fears, and help us to gather up our scattered hopes and confidences. These great favours are not to be sent to us by angels or external providences, but He Himself will bring them.
3. The wrath is in itself little. Gods wrath against His own people, as compared with that which burns against the ungodly, is little, and it can never get beyond that point. It is the wrath of a husband against his wife (Isa. 54:5); not the wrath of a king against rebellious subjects, not that of an enemy against his foe, but the tender jealousy, the affectionate grief of a loving husband when his wife has treated him ill. It is the wrath of a Redeemer against those He has redeemed (ver, 8). It is, moreover, the anger of One who pities us (Isa. 54:10). Saith the Lord, that hath mercy upon thee, is in the Hebrew, Saith the Lord thy Pitier. It is the wrath of one who is tender and compassionate, and pities while He smites.
4. The expression of His little anger is after all not so severe. I hid my face. Why? It is because the sight of it would be pleasant to us. It is a face of love; for if it were a face of anger, He would not need to hide it from His erring child.
5. This little wrath is perfectly consistent with everlasting love (Isa. 54:8.) The Lords own people are as dear to Him in the furnace of affliction as on the mount of communion. You have no right to infer from the greatness of your grief that God is ceasing to love you, or that He loves you less.
II. THE GREAT WRATH OF GOD AND OUR SECURITY AGAINST IT.
This is given in Isa. 54:8. As the waters of Noah shall no more go over the earth, so if you believe in Christ, the Lord will never be wroth with you, nor rebuke you, so as to destroy you.
1. The oath of God is our security.
2. Guaranteed by a covenant (Isa. 54:10; Eze. 11:19-20; Eze. 37:26). Christ has fulfilled His side of the covenant by bearing all the penalty for His peoples sin, and fulfilling all righteousness, and now that covenant stands fast to be assuredly executed on the Fathers side.
3. What blessed illustrations of our security are added in Isa. 54:10.C. H. Spurgeon: Metropolitan Tabernacle Pulpit, No. 1306.
THE DEPARTING MOUNTAINS AND THE EVERLASTING LOVE
Isa. 54:10. For the mountains shall depart, &c.
There is something of music in the very sound of these words. The stately march of the grand English translation lends itself with wonderful beauty to the melody of Isaiahs words. But the thought that lies below them, sweeping as it does through the whole creation, and parting all things into the transient and eternal, the mortal and immortal, is still greater than the music of the wordsthese are removedthis abides. And the thing in God which abides is all gentle tenderness, that strange love mightier than all the powers of Deity beside, permanent with the permanence of His changeless heart. And grander than all that, we have the revelation of the inmost nature and character of God in its bearing upon men: Saith the Lord that hath mercy on you,
I. THE CONTRAST BETWEEN THE APPARENTLY ENDURING WHICH PASSES, AND THAT WHICH TRULY ABIDES.
1. The mountains shall depart. And so we begin to think that humanity is small and life insignificant, and sometimes we feel as if we were ruined and there was nothing left to us, and so my text comes and says, The mountains shall depart, and the hills be removed; but my loving-kindness shall not depart from thee, &c.
2. The other side of that great truth. There rises high above all that is mortal, which although it counts its existence by millenniums, is but for an instant, and there appears to the eye of faith the Great Spirit who moves all the material universe Himself unmoved, and lives undiminished by creation, and undiminished if creation were swept out of existence. Let that which may pass, pass; let that which can perish, perish; let the mountains crumble and the hills melt away; beyond the smoke and conflagration, and rising high above destruction and chaos stands the calm throne of God, with a living heart upon it, with a council of peace and purpose of mercy for you and for me, the creatures of a day, but that shall live when the days shall cease to be. And so look how wonderfully there come out in these words phases of that Divine revelation to us, which are meant to strengthen us in the contemplation of that that changes. My kindness! The tender-heartedness of an infinite love, the abounding favour of the Father of my spirit, &c. What a revelation of God! If only our hearts could open to the right acquaintance of that thought, sorrow and care and anxiety, and every other form of trouble, would fade away and we should be at rest. The infinite, undying, imperishable love of God is mine.
3. And then there is the other side to the same thought. The consequent outcoming of the imperishable and immovable loving-kindness is what my text calls the covenant of my peacethat is to say, we are to think of this great, tender, changeless, love of God, which underlies all things and towers above all things, as being placed, so to speak, under the guarantee of a solemn obligation. Gods covenant is the great thought of Scripture which we far too little apprehend in the depth and power of its meaning; and this covenant with you and me, poor creatures, is this, I promise that My love shall never leave thee. Have you entered into this covenant of peace with God? Then you may be sure that that covenant will stand for evermore, though the mountains depart and the hills be removed.
II. A FEW PRACTICAL LESSONS WE MAY GATHER FROM THESE GREAT CONTRASTS HERE, BETWEEN THE PERISHABLE MORTAL AND THE IMMORTAL DIVINE LOVE.
1. To warn you and me from setting our hearts upon these perishable things.
What folly it is, looked at from the last point of view, for a man to risk his peace and the strength of the joy of his life upon things that crumble and change, when all the while there is lying before him open for his entrance, and wooing him to come into the eternal home of his spirit, this covenant!
2. To stay the soul in seasons which come to everybody sometimes, when we are made painfully conscious of the transientness of this present. Whatever comes thou canst not be desolate if thou hast Gods loving-kindness.
3. To give to us hopes of years as immortal as itself. We are immortal as the tenderness that encloses us. Gods endless love must have undying creatures on whom to pour itself out. The hope that is built upon the eternal love of God in Christ is the true guarantee to me of immortal existence, and this all turns on the one thing. Come into the covenantthe covenant of peace. Take the covenant God offers you, close with the offer, and then life and death, principalities and powers, things to come, height and depth, and every other creature shall be impotent to separate us from the love of God that is in Christ Jesus our Lord.A. Maclaren, D.D.: The Freeman, April 29, 1881.
I. THE TEXT ASSUMES THE MUTABLE AND EVANESCENT NATURE OF ALL EARTHLY THINGS.
1. The Lord fixes not on things most evanescent, but on those which are obviously the most enduring.
2. Even these stupendous works shall be shaken and removed. The discoveries of modern science. The Bible assumes it.
3. May be regarded as a type of the evanescence of all earthly things. Of human nature itself. All flesh is grass, &c. Of our earthly possessions, &c.
II. THE TEXT ASSERTS THE DURABLE AND IMMUTABLE NATURE OF HEAVENLY AND INVISIBLE THINGS.
These are put strikingly in contrast with the objects of time and sense (Heb. 12:28, and others).
1. The benefits comprehended in the engagement. The favour of Jehovahthe love which He bears to His redeemed people. This love is traced up to eternity, and gave birth to the covenant of peace.
2. The nature of the affirmation. His covenant shall not be broken, His favour not removed. We are tempted to fear the reverse. He sometimes appears to withdraw His favour. His covenant is established on immutable principles. His regard for His people is unchangeable.
III. THE MOST AMPLE AND CONSOLING ASSURANCE IS AFFORDED OF THE CERTAINTY OF THIS FACT.
No higher kind of evidence could be afforded or even desired than that contained in the text.
1. We have the assurance of the word of Jehovah: Saith the Lord.
2. We have an appeal to the exercise of former mercy.
3. We have an assurance of a personal kind, and therefore most encouraging.
The personal pronoun, more than once employed, may well encourage our hearts. When the mind is oppressed with a consciousness of guilt; in times of affliction; in the hour of death; in anticipation of the judgment.
Such, then, are the glorious privileges of true believers. Are you one of them? Have you obtained mercy, &c.? Incline your ear, &c.George Smith, D.D.
I. THE PERPETUITY AND UNCHANGE ABLENESS OF GODS REGARD TO HIS CHURCH, WHATEVER BE THE REVOLUTIONS AND VICISSITUDES WHICH OBTAIN IN THE WORLD.
1. That God should be unchangeable in His own nature is a necessary property of His infinite perfection.
2. Of equal importance is the doctrine of the Divine unchangeableness to the general interests of religion. Hence the incalculable importance of those Scriptures which speak of Gods incapacity of change, and hence the value of the assurance of the text, as establishing our confidence in the Divine character, and furnishing a basis of certainty for our present and future hopes. Whatever else perishes the Church shall live, &c. You may take the text figurativelyor comparativelyor in its most direct and literal sense. What is true respecting the Church as a whole is true of every individual of which it is composed. The promise of the text is sure to all the seed. Many things may depart, and hope and life itself may depart, but Gods loving-kindness shall never depart.
II. THE FAITHFULNESS OF GOD TO THE PROMISES RECORDED IN HIS WORD. The covenant of grace. The promises are made to Christ, and in the application of it they are made to us in Him. Confirmed by an oath (Heb. 6:17-18). Think of Gods condescension in giving such a pledge. Come and rest your all upon this great foundation. By faith in Christ you become a party to this covenant, and have a claim to all its stupendous blessings, &c.
CONCLUSION.
1. Appropriate the character in order to share the consolation.
2. Expect faith and hope to be put to the test.
3. Walk worthy of your high expectations.Samuel Thodey.
All earthly things are uncertain. But we have here something unchangeable. God speaks of Himself as having entered into a covenant respecting man; and He pledges Himself that it shall not be changed. Contemplate
I. ITS NATURE.
In what sense can the Divine Being be properly said to enter into covenant with man? Certainly not in the sense in which equal parties bind themselves to do certain things on given conditions. Man has no claim on God, nor right to bind Him to anything. If God enters into covenant with sinful man it is an act of grace. He binds Himself. And mans interest is to accept the conditions imposed upon him. Accordingly, in the Scriptures, the term covenant is variously used to express the Divine purposes, promises, laws, dispensations, institutions, relations to man, established through the operation of Gods grace. Thus the covenant may be viewed
1. In relation to God. Then, it is an infinite purpose and plan of the Godhead that sinners should be saved in a certain way.
2. In relation to the Mediator. Then it is the inscrutable arrangement that He should have a people saved out of the world as the result of His redeeming death.
3. In relation to man. Then, it is Gods gracious promise, His purpose revealed and made known, that He will bestow the blessing on the persons described. It is, therefore, Gods gracious purpose, plan, and promise to save sinners through the Gospel of Christ
II. ITS PROVISIONS.
In covenanting to bestow salvation He meant all that leads to it
1. The sending the Redeemer.
2. The gift of the Holy Spirit.
3. The communication of spiritual blessings. The sinner is justified, and sanctified, and will be glorified.
III. ITS STABILITY.
It is assured to us
1. By the pledged word of God. Better than the word of a king, which has often been falsified. Better than the word of a father, which he may be unable to perform. Better than mans word of honour, which is not always respected.
2. By the past acts of God.
(1.) He prepared for it by prophecies, types, historic events.
(2.) He ratified it. Each form of it by blood (Genesis 15; Exo. 24:6-8; Heb. 9:15-26).
(3.) He sealed it. By His Spirit, which is the earnest in our hearts.
3. By the revealed nature of God. Consider the love, the faithfulness, the immutability of the Divine nature.
CONCLUSION.Have you an interest in this covenant? Will you accept its blessings? You are free to do so. You are freely invited. Those who are willing can have no greater encouragement as to the certainty of obtaining anything than the certainty of salvation.J. Rawlinson.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(7) For a small moment.Historically the words point to the seventy years of exile, as being but a transient interruption of the manifestation of the everlasting mercies. Spiritually they have wider and manifold fulfilments in the history of individuals, of the Church, of mankind.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7, 8. For a small moment These verses continue the same course of thought. See Isa 26:20, where the same words appear, and with same meaning. The period is short compared with the now unending reunion.
Have I forsaken thee Better, Did I forsake thee. For thy wicked deeds made it needful.
But with great mercies Now in this grand Messianic age; that is, the day of the everlasting Gospel.
Will I gather thee Will restore my people with fulness of love and blessing.
In a little wrath In an outbreak quick but brief.
I hid my face Temporarily. The wrath was overflowing, as many render it; exercised, perhaps, in the trial of captivity at Babylon; but it was of short duration; the Lord soon made his face to shine in approval on signs of utter abandonment of idol worship. In contrast with this moment, or little time, the divine kindness shall be everlasting. The divorcement forced upon Jehovah was brief; the reunion is to be perpetual.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 54:7. For a small moment, &c. The contrast, or antithesis, used in this and the following verse, illustrates in the most pathetic manner the mercy and affection of God toward his servants in general. Vitringa is of opinion, that the little time of dereliction here spoken of, refers to the yoke of the law, and the legal principles with which the first believers were incumbered, before they were entirely emancipated into the liberty of the Gospel.
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 54:7 For a small moment have I forsaken thee; but with great mercies will I gather thee.
Ver. 7. For a small moment have I forsaken thee. ] I have made thee believe so, at least, by suffering thee to “fall into manifold temptations,” Jam 1:2 but for thy greatest good: Heb 12:11 as (1.) For probation; (2.) For prevention; (3.) For purgation; (4.) For preparation to mercy. And although it should last as long as life, yet that were but for a moment. For what is life but a spot of time between two eternities? And God therefore taketh liberty to do it, because he hath such an eternity of time to reveal his kindness in; time enough for kisses and embraces. But usually God taketh off the smarting plaster as soon as it hath eaten away the proud flesh.
But with great mercies.
Will I gather thee.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
gather thee = gather thee out.
Fuente: Companion Bible Notes, Appendices and Graphics
a small: Isa 26:20, Isa 60:10, Psa 30:5, 2Co 4:17, 2Pe 3:8
with: Isa 11:11, Isa 27:12, Isa 40:11, Isa 43:5, Isa 43:6, Isa 56:8, Isa 60:4, Isa 66:18, Deu 30:3, Psa 106:47, Eze 36:24, Mic 4:6, Mat 23:37, Eph 1:10
Reciprocal: Psa 57:10 – truth Psa 85:3 – taken Isa 10:25 – For yet Isa 14:1 – the Lord Isa 51:22 – I have Isa 62:4 – shalt no Jer 31:10 – He Lam 3:31 – General Eze 36:11 – will do Zec 11:13 – Cast Luk 1:71 – we Joh 14:27 – Peace I leave Joh 16:22 – and your
Fuente: The Treasury of Scripture Knowledge
The Lord’s brief separation from His people, because of their sins, was short compared to the long relationship of intimacy that lay ahead for them (due to the salvation that the Servant provided).