*Minor differences ignored. Grouped by changes, with first version listed as example.
Truly thou art a God that hidest thyself. Isaiah now exclaims, that there is need of long exercise of patience, that we may enjoy the promises of God; for the people might have been prompted to despair, when the wicked had everything to their wish, and when everything adverse befell themselves. I am aware that some expound it differently. The Jewish writers commonly interpret it to mean, that the Lord will hide himself from the Gentiles, but will reveal himself to his people. Christian interpreters bring forward a different sense, but too far-fetched. There is ingenuity, indeed, in what they say, that Christ is a hidden God, because his divinity lies concealed under the infirmity of the flesh. But it does not agree with the Prophet's meaning; for he calls himself "a hidden God," because he appears to withdraw, [1] and, in some measure, to conceal himself, when he permits his people to be afflicted and oppressed by various calamities; and, therefore, our hearts ought to be encouraged by hope. Now, as Paul says, (Romans 8:24,) "hope is not directed to those things which are seen;" and in this sense Isaiah calls him "a hidden God," because those things which he promised are not immediately visible to our eyes. Thus he intended that we should withdraw our minds from present objects, and raise them above the heavens, which we must do, [2] if we wish to receive and accept of his aid. There is "need of patience," (Hebrews 10:36,) therefore, that we may continue to direct our desires towards him, when he delays the execution of his promises. He had said, a little before, that unbelievers, though at that time they were blind and stupid, would feel the presence of God; but, because the time of manifestation was not yet at hand, this exclamation is appropriately introduced, that God, before he displays his glory, conceals his power in order to try our faith. God the Savior of Israel. That the Prophet does not speak of the essence of God, but of his assistance, may be easily inferred from the epithet which is now added, when he calls God "the Savior." He explains that God "hides himself" in the method which he takes for saving his Church, because he conceals his hand for a time in such a manner as if he had intended totally to abandon them. He wishes that our salvation should remain, as it were, hidden in darkness, that, if we desire to enjoy it, we may know that we must go out of this world, [3] for it will not all at once present itself to us, or become visible to our eyes. We ought, therefore, to look for it with unshaken steadfastness; for it is highly advantageous that in this manner God should try and prove our faith, that, when we shall be oppressed by various afflictions on every hand, we may nevertheless rely on God and on his promises.
1 - By a reference to the human form anthropomorphos God is said, in the ordinary language of Scripture, to hide himself when he refuses assistance, does not answer prayers, and withdraws himself, that is, withdraws his power from the wishes of men. There is, as Hensler has justly observed, a beautiful contrast between msttr,(mistatter,) hiding, and mvsy, (moshiang,) saving." -- Doederlein.
2 - "Ce qu' aussi nous devons faire."
3 - "Hors de ce monde."
Verily thou art a God that hidest thyself - That is, that hidest thy counsels and plans. The idea is, that the ways of God seems to be dark until the distant event discloses his purpose; that a long series of mysterious events seem to succeed each other, trying to the faith of his people, and where the reason of his doings cannot be seen. The remark here seems to be made by the prophet, in view of the fact, that the dealings of God with his people in their long and painful exile would be to them inscrutable, but that a future glorious manifestation would disclose the nature of his designs, and make his purposes known (see Isaiah 55:8-9): 'My thoughts are not your thoughts, neither are your ways my ways' (compare Psalm 44:24; the notes at Isaiah 8:17).
The Saviour - Still the Saviour of his people, though his ways are mysterious and the reasons of his dealings are unknown. The Septuagint renders this, 'For thou art God, though we did not know it, O God of Israel the Saviour.' This verse teaches us that we should not repine or complain under the mysterious allotments of Providence. They may be dark now. But in due time they will be disclosed, and we shall be permitted to see his design, and to witness results so glorious, as shall satisfy us that his ways are all just, and his dealings right.
Verily thou art a God that hidest thyself - At present, from the nations of the world.
O God of Israel, the Savior - While thou revealest thyself to the Israelites and savest them.
Verily thou [art] a God that (t) hidest thyself, O God of Israel, the Saviour.
(t) By this he exhorts the Jews to patience, though their deliverance is deferred for a time: showing that they would not repent their long patience, but the wicked and idolaters will be destroyed.
Verily thou art a God that hideth thyself,.... Who hid himself from the Gentile world for some hundreds of years, who had no knowledge of the true God, lived without him in the world, and whose times of ignorance God overlooked, and suffered them to walk in their own ways; though now he would make himself known by his Gospel sent among them, and blessed for the conversion of them. He is also a God that hides himself from his own people at times, withdraws his gracious presence, and withholds the communication of his love and grace. These seem to be the words of the prophet, speaking his own experience, and that of other saints: or rather of the church, upon the access of the Gentiles to her, declaring what the Lord had been to them in former times; but now had showed himself to them in a way of grace and mercy. Some render it "thou art the hidden God" (z); invisible in his nature; incomprehensible in his essence; not to be found out to perfection, nor to be traced in his providential dispensations; his judgments are unsearchable, and his ways past finding out. It may be applied to Christ in his state of humiliation; for though he was God manifest in the flesh, yet the glory of his deity was seen but by a few, being hid in the coarse veil of humanity; he appearing in the form of a servant, who was in the form of God, and equal to him; and to him the following words agree:
O God of Israel, the Saviour; for he is God over all, and the God of his spiritual Israel in an especial manner; and the Saviour of them from sin, wrath, condemnation, and death, by his obedience, sufferings, and death; or if it is to be understood of God the Father, who is the God of Israel, he is the Saviour of them by his Son.
(z) "tu es Deus absconditus", V. L. Tigurine version; "tu es abditus Deus Israelis", Syr.
God that hidest thyself--HORSLEY, after JEROME, explains this as the confession of Egypt, &c., that God is concealed in human form in the person of Jesus. Rather, connected with Isaiah 45:9-10, the prophet, contemplating the wonderful issue of the seemingly dark counsels of God, implies a censure on those who presume to question God's dealings (Isaiah 55:8-9; Deuteronomy 29:29). Faith still discerns, even under the veil, the covenant-keeping "God of Israel, the Saviour" (Isaiah 8:17).
What follows in Isaiah 45:15 is not a continuation of the words of the Gentiles, but a response of the church to their confession. The nations that have been idolatrous till now, bend in humble spontaneous worship before the church and its God; and at the sight of this, the church, from whose soul the prophet is speaking, bursts out into an exclamation of reverential amazement. "Verily Thou art a mysterious God, Thou God of Israel, Thou Savour." Literally, a God who hides Himself (mistattēr: the resemblance to μυστηρ-ιώδης is quite an accidental one; the ē is retained in the participle even in pause). The meaning is, a God who guides with marvellous strangeness the history of the nations of the earth, and by secret ways, which human eyes can never discern, conducts all to a glorious issue. The exclamation in Romans 11:33, "O the depth of the riches," etc., is a similar one.
Verily - These are the words of the prophet, on contemplation of the various dispensations of God towards his church, and in the world. Hidest - Thy counsels are deep and incomprehensible, thy ways are past finding out.
*More commentary available at chapter level.