Isaiah 63:18 Commentaries: Your holy people possessed Your sanctuary for a little while, Our adversaries have trodden it down.

◄ Isaiah 63:18 ►

The people of thy holiness have possessed it but a little while: our adversaries have trodden down thy sanctuary.

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EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(18) The people of thy holiness . . .—Better, For a little while have they possessed thy sanctuary, or, with a various reading, thy holy mountain. The plea is addressed to Jehovah, on the ground of His promise that the inheritance was to be an everlasting one. Compared with that promise, the period of possession, from Joshua and David to the fall of the monarchy, was but as a “little while.” (Comp. Psalm 90:4.) The seeming failure of the promise was aggravated by the fact that the enemies of Israel had trodden down the sanctuary.

Matthew Henry's Concise Commentary

63:15-19 They beseech him to look down on the abject condition of their once-favoured nation. Would it not be glorious to his name to remove the veil from their hearts, to return to the tribes of his inheritance? The Babylonish captivity, and the after-deliverance of the Jews, were shadows of the events here foretold. The Lord looks down upon us in tenderness and mercy. Spiritual judgments are more to be dreaded than any other calamities; and we should most carefully avoid those sins which justly provoke the Lord to leave men to themselves and to their deceiver. Our Redeemer from everlasting is thy name; thy people have always looked upon thee as the God to whom they might appeal. The Lord will hear the prayers of those who belong to him, and deliver them from those not called by his name.

Barnes' Notes on the Bible

The people of thy holiness - The people who have been received into solemn covenant with thee.

Have possessed it but a little while - That is, the land meaning that the time during which they had enjoyed a peaceable possession of it, compared with the perpetuity of the promise made, was short. Such is the idea given to the passage by our translators. But there is considerable variety in the interpretation of the passage among expositors. Lowth renders it:

It is little, that they have taken possession of thy holy mountain;

That our enemies have trodden down thy sanctuary.

Jerome renders it, 'It is as nothing (quasi nihilum), they possess thy holy people; our enemies have trodden down thy sanctuary.' The Septuagint renders it, 'Return on account of thy servants, on account of the tribes of thine inheritance, that we may inherit thy holy mountains for a little time' ἵνα μικρὸν κληρονομήσωμεν τοῦ ὄρους τοῦ ἁγίου hina mikron klēronomēsōmen tou orous tou hagiou). It has been generally felt that there was great difficulty in the place. See Vitringa. The sense seems to be that which occurs in our translation. The design is to furnish an argument for the divine interposition, and the meaning of the two verses may be expressed in the following paraphrase: 'We implore thee to return unto us, and to put away thy wrath. As a reason for this, we urge that thy temple thy holy sanctuary - was possessed by thy people but a little time. For a brief period there we offered praise, and met with our God, and enjoyed his favor. Now thine enemies trample it down. They have come up and taken the land, and destroyed thy holy place Isaiah 64:11. We plead for thine interposition, because we are thy covenant people. Of old we have been thine. But as for them, they were never thine. They never yielded to thy laws. They were never called by thy name. There is, then, no reason why the temple and the land should be in their possession, and we earnestly pray that it may be restored to the tribes of thine ancient inheritance.'

Our adversaries - This whole prayer is supposed to be offered by the exiles near the close of their captivity. Of course the language is such as they would then use. The scene is laid in Babylon, and the object is to express the feelings which they would have then, and to furnish the model for the petitions which they would then urge. We are not, therefore, to suppose that the temple when Isaiah 54ed and wrote was in ruins, and the land in the possession of his foes. All this is seen in vision; and though a hundred and fifty years would occur before it would be realized, yet, according to the prophetic manner, he describes the scene as actually passing before him (see the Introduction, Section 7; compare the notes at Isaiah 64:11).

Jamieson-Fausset-Brown Bible Commentary

18. people of … holiness—Israel dedicated as holy unto God (Isa 62:12; De 7:6).

possessed—namely, the Holy Land, or Thy "sanctuary," taken from the following clause, which is parallel to this (compare Isa 64:10, 11; Ps 74:6-8).

thy—an argument why God should help them; their cause is His cause.

Matthew Poole's Commentary

The people of thy holiness; or, thy holy people, as being set apart for his servants; holiness being to be understood for a covenant separation from other people.

But a little while. i.e.

1. Comparatively to the promise, which was for ever, though they had possessed it about one thousand four hundred years. Or,

2. It seeming to them so, as things, especially such as are desirable, seem when they are past, Job 9:25,26 Psa 90 4. Or,

3. They enjoyed but small spaces of time in quietness, so they had small enjoyment of it. Or,

4. It may respect the temple, which stood but four hundred years.

Have trodden down thy sanctuary; the temple, called the sanctuary from the holiness of it; this our adversaries the Babylonians have trodden down, 2 Chronicles 36:19; and this also implies their ruining of their whole ecclesiastical policy.

Gill's Exposition of the Entire Bible

The people of thy holiness have possessed it but a little while,.... Either the land of Canaan, which the Jews, the Lord's holy people, whom he had separated from others, possessed about fourteen hundred years, which was but a little while in comparison of "for ever", as was promised; or they enjoyed it but a little while in peace and quiet, being often disturbed by their neighbours; or else the sanctuary, the temple, as it is to be supplied from the next clause, which stood but little more than four hundred years:

our adversaries have trodden down thy sanctuary; the temple; the first temple was destroyed by Nebuchadnezzar; and the second temple by the Romans; and Antiochus, and Pompey, and others, profaned it, by treading in it.

Geneva Study Bible

The people of thy holiness have possessed it but a little {x} while: our adversaries have trodden down thy sanctuary.

(x) That is, in respect to the promise, which is perpetual: even though they had now possessed the land of Canaan for 1400 years: and thus they lament, to move God rather to remember his covenant, than to punish their sins.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

18. The people … while] The want of an acc. to the verb excites suspicion, for it is hardly possible to take “thy sanctuary” as the obj. common to the two clauses. The text of the LXX., which reads “mountain” instead of “people” and has the verb in the first pers. plu., is perhaps to be preferred: For a little while have we possessed Thy holy mountain. Comp. ch. Isaiah 57:13.

The second part of the verse speaks of a desecration of the Temple, which apparently followed the possession of the land. The difficulty of reconciling these two facts has been pointed out in the Introductory Note above. If any destruction of the second Temple were known to have taken place about the time of Ezra, the circumstances would be explained. But the stronger statements in Isaiah 64:10-11 make it unlikely that if such a calamity had really happened it should not have been expressly mentioned, even in the meagre historical records which have been preserved of that period.

Pulpit Commentary

Verse 18. - The people of thy holiness; or, thy holy people (comp. Isaiah 62:9; Isaiah 63:15: 64:11). Some critics read har, "mountain," instead of ' am, "people," and translate, "But for a little while have they" (i.e. thy servants) "had possession of thy holy mountain." The general meaning is the same in either case. "Israel, God's people, has held Palestine but for a little while" - a few centuries - and now the heathen have been allowed to make themselves masters of it, (comp. Ezra 10:8). Isaiah 63:18

Keil and Delitzsch Biblical Commentary on the Old Testament

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. Isaiah 63:8, Isaiah 63:19 (Isaiah 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., Jeremiah 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 Isaiah 10:25; Isaiah 16:14; Isaiah 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., 2 Chronicles 11:17; 2 Chronicles 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 hand, yârash hâ'ârets, to take possession of the (holy) land, is so common a phrase (e.g., Isaiah 60:21; Isaiah 65:9; Psalm 44:4), that with the words "Thy holy people possessed for a little (time)" we naturally supply the holy land as the object. The order of the words in the two clauses is chiastic. The two strikingly different subjects touch one another as the two inner members. Of the perfects, the first expresses the more remote past, the second the nearer past, as in Isaiah 60:10. The two clauses of the v. rhyme - the holiest thing in the possession of the people, which was holy according to the choice and calling of Jehovah, being brought into the greatest prominence; bōsēs equals πατεῖν, Luke 21:24; Revelation 11:2. Hahn's objection, that the time between the conquest of the land and the Chaldean catastrophe could not be called mits‛âr (a little while), may be answered, from the fact that a time which is long in itself shrinks up when looked back upon or recalled, and that as an actual fact from the time of David and Solomon, when Israel really rejoiced in the possession of the land, the coming catastrophe began to be foreboded by many significant preludes.

The lamentation in Isaiah 63:19 proceeds from the same feeling which caused the better portion of the past to vanish before the long continuance of the mournful present. Hitzig renders היינוּ "we were;" Hahn, "we shall be;" but here, where the speaker is not looking back, as in Isaiah 26:17, at a state of things which has come to an end, but rather at one which is still going on, it signifies "we have become." The passage is rendered correctly in S.: ἐγενήθημεν (or better, γεγόναμεν) ὡς ἀπ ̓αἰῶνος ὧν οὐκ ἐξουσίασας οὐδὲ ἐπικλήθη τὸ ὄνομά σου αὐτοῖς. The virtual predicate to hâyı̄nū commences with mē‛ōlâm: "we have become such (or like such persons) as," etc.; which would be fully expressed by אשׁר כּעם, or merely כּעשׁר, or without אשׁר, and simply by transposing the words, וגו משׁלתּ כּלא (cf., Obadiah 1:16): compare the virtual subject אהבו יהוה in Isaiah 48:14, and the virtual object בשׁמי יקרא in Isaiah 41:25 (Ewald, 333, b). Every form of "as if" is intentionally omitted. The relation in which Jehovah placed Himself to Israel, viz., as its King, and as to His own people called by His name, appears not only as though it had been dissolved, but as though it had never existed at all. The existing state of Israel is a complete practical denial of any such relation. Deeper tones than these no lamentation could possibly utter, and hence the immediate utterance of the sigh which goes up to heaven: "O that Thou wouldst rend heaven!" It is extremely awkward to begin a fresh chapter with כּקדח ("as when the melting fire burneth"); at the same time, the Masoretic division of the vv. is unassailable.

(Note: In the Hebrew Bibles, Isaiah 64:1-12 commences at the second v. of our version; and the first v. is attached to Isaiah 63:19 of the previous chapter. - Tr.)

For Isaiah 63:19 (Isaiah 64:1) could not be attached to Isaiah 64:1-2, since this v. would be immensely overladen; moreover, this sigh really belongs to Isaiah 63:19 (Isaiah 63:19), and ascends out of the depth of the lamentation uttered there. On utinam discideris equals discinderes, see at Isaiah 48:18. The wish presupposes that the gracious presence of God had been withdrawn from Israel, and that Israel felt itself to be separated from the world beyond by a thick party-wall, resembling an impenetrable black cloud. The closing member of the optative clause is generally rendered (utinam) a facie tua montes diffluerent (e.g., Rosenmller after the lxx τακήσονται), or more correctly, defluerent (Jerome), as nâzal means to flow down, not to melt. The meaning therefore would be, "O that they might flow down, as it were to the ground melting in the fire" (Hitzig). The form nâzollu cannot be directly derived from nâzal, if taken in this sense; for it is a pure fancy that nâzōllū may be a modification of the pausal נזלוּ with ō for ā, and the so-called dagesh affectuosum). Stier invents a verb med. o. נזל. The more probable supposition is, that it is a niphal formed from zâlāl equals nâzal (Ewald, 193, c). But zâlal signifies to hang down slack, to sway to and fro (hence zōlēl, lightly esteemed, and zalzallı̄m, Isaiah 18:5, pliable branches), like zūl in Isaiah 46:6, to shake, to pour down;

(Note: Just as the Greek has in addition to σαλ-εὐειν the much simpler and more root-like σεἰ-ειν; so the Semitic has, besides זל, the roots זא, זע: compare the Arabic סלסל, זאזע, זעזע, all three denoting restless motion.)

and nâzōllu, if derived from this, yields the appropriate sense concuterentur (compare the Arabic zalzala, which is commonly applied to an earthquake). The nearest niphal form would be נזלּוּ (or resolved, נזלוּ, Judges 5:5); but instead of the a of the second syllable, the niphal of the verbs ע has sometimes o, like the verb ע ו (e.g., נגלּוּ, Isaiah 34:4; Ges. 67, Anm. 5).

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