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Selected Verse: Isaiah 63:17 - Strong Concordance

Verse	Translation	Text
Isa 63:17	Strong Concordance	O LORD [03068], why hast thou made us to err [08582] from thy ways [01870], and hardened [07188] our heart [03820] from thy fear [03374]? Return [07725] for thy servants [05650]' sake, the tribes [07626] of thine inheritance [05159].
	King James	O LORD, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
made us to err--that is, "suffer" us to err and to be hardened in our heart. They do not mean to deny their own blameworthiness, but confess that through their own fault God gave them over to a reprobate mind (Isa 6:9-10; Psa 119:10; Rom 1:28). Return-- (Num 10:36; Psa 90:13).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

made us to err--that is, "suffer" us to err and to be hardened in our heart. They do not mean to deny their own blameworthiness, but confess that through their own fault God gave them over to a reprobate mind (Isa 6:9-10; Psa 119:10; Rom 1:28).

Return-- (Num 10:36; Psa 90:13).

Notes on the Bible, by Albert Barnes, [1834]
O Lord, why hast thou made us to err from thy ways? - Lowth and Noyes render this, 'Why dost thou suffer us to wander from thy way?' Calvin remarks on the passage, 'The prophet uses a common form of speaking, for it is usual in the Scriptures to say that God gives the wicked over to a reprobate mind, and hardens their hearts. But when the pious thus speak, they do not intend to make God the author of error or sin, as if they were innocent - nolunt Deum erroris aut sceleris facere auctorem, quasi sint innoxii - or to take away their own blameworthiness. But they rather look deeper, and confess themselves, by their own fault, to be alienated from God, and destitute of his Spirit; and hence it happens that they are precipitated into all manner of evils. God is said to harden and blind when he delivers those who are to be blinded to Satan (Satanae excaecandos tradit), who is the minister and the executor of his wrath.' (Commentary in loc.) This seems to be a fair account of this difficult subject. At all events, this is the doctrine which was held by the father of the system of Calvinism; and nothing more should be charged on that system, in regard to blinding and hardening people, than is thus avowed (compare the notes at Isa 6:9-10; Mat 13:14-15). It is not to be supposed that this result took place by direct divine agency. It is not by positive power exerted to harden people and turn them away from God. No man who has any just views of God can suppose that he exerts a positive agency to make them sin, and then punishes them for it; no one who has any just views of man, and of the operations of his own mind, can doubt that a sinner is voluntary in his transgression. It is true, at the same time, that God foresaw it, and that he did not interpose to prevent it. Nay, it is true that the wickedness of people may be favored by his abused providence - as a pirate may take advantage of a fair breeze that God sends, to capture a merchant-man; and true, also, that God foresaw it would be so, and yet chose, on the whole, that the events of his providence should be so ordered. His providential arrangements might be abused to the destruction of a few, but would tend to benefit and save many. The fresh gale that drove on one piratical vessel to crime and bloodshed, might, at the same time, convey many richly freighted ships toward the port. One might suffer; hundreds might rejoice. One pirate might be rendered successful in the commission of crime; hundreds of honest people might be benefited. The providential arrangement is not to compel people to sin, nor is it for the sake of their sinning. It is to do good, and to benefit many - though this may draw along, as a consequence, the hardening and the destruction of a few. He might, by direct agency, prevent it, as he might prevent the growth of the briers and thorns in a field; but the same arrangement, by witcholding suns and dews and rains, would also prevent the growth of flowers and grain and fruit, and turn extended fertile lands into a desert. It is better that the thorns and briers should be suffered to grow, than to convert those fields into a barren waste. Return - That is, return to bless us. The tribes of thine inheritance - The Jewish tribes spoken of as the heritage of God on the earth.

Notes on the Bible, by Albert Barnes, [1834]

O Lord, why hast thou made us to err from thy ways? - Lowth and Noyes render this, 'Why dost thou suffer us to wander from thy way?' Calvin remarks on the passage, 'The prophet uses a common form of speaking, for it is usual in the Scriptures to say that God gives the wicked over to a reprobate mind, and hardens their hearts. But when the pious thus speak, they do not intend to make God the author of error or sin, as if they were innocent - nolunt Deum erroris aut sceleris facere auctorem, quasi sint innoxii - or to take away their own blameworthiness. But they rather look deeper, and confess themselves, by their own fault, to be alienated from God, and destitute of his Spirit; and hence it happens that they are precipitated into all manner of evils. God is said to harden and blind when he delivers those who are to be blinded to Satan (Satanae excaecandos tradit), who is the minister and the executor of his wrath.' (Commentary in loc.) This seems to be a fair account of this difficult subject.

At all events, this is the doctrine which was held by the father of the system of Calvinism; and nothing more should be charged on that system, in regard to blinding and hardening people, than is thus avowed (compare the notes at Isa 6:9-10; Mat 13:14-15). It is not to be supposed that this result took place by direct divine agency. It is not by positive power exerted to harden people and turn them away from God. No man who has any just views of God can suppose that he exerts a positive agency to make them sin, and then punishes them for it; no one who has any just views of man, and of the operations of his own mind, can doubt that a sinner is voluntary in his transgression. It is true, at the same time, that God foresaw it, and that he did not interpose to prevent it. Nay, it is true that the wickedness of people may be favored by his abused providence - as a pirate may take advantage of a fair breeze that God sends, to capture a merchant-man; and true, also, that God foresaw it would be so, and yet chose, on the whole, that the events of his providence should be so ordered.

His providential arrangements might be abused to the destruction of a few, but would tend to benefit and save many. The fresh gale that drove on one piratical vessel to crime and bloodshed, might, at the same time, convey many richly freighted ships toward the port. One might suffer; hundreds might rejoice. One pirate might be rendered successful in the commission of crime; hundreds of honest people might be benefited. The providential arrangement is not to compel people to sin, nor is it for the sake of their sinning. It is to do good, and to benefit many - though this may draw along, as a consequence, the hardening and the destruction of a few. He might, by direct agency, prevent it, as he might prevent the growth of the briers and thorns in a field; but the same arrangement, by witcholding suns and dews and rains, would also prevent the growth of flowers and grain and fruit, and turn extended fertile lands into a desert. It is better that the thorns and briers should be suffered to grow, than to convert those fields into a barren waste.

Return - That is, return to bless us.

The tribes of thine inheritance - The Jewish tribes spoken of as the heritage of God on the earth.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
fear (See Scofield) - (Psa 19:9).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
But the in the existing state of things there was a contrast which put their faith to a severe test. "O Jehovah, why leadest Thou us astray from Thy ways, hardenest our heart, so as not to fear Thee? Return for Thy servants' sake, the tribes of Thine inheritance." When men have scornfully and obstinately rejected the grace of God, God withdraws it from them judicially, gives them up to their wanderings, and makes their heart incapable of faith (hiqshı̄ăch, which only occurs again in Job 39:16, is here equivalent to hiqshâh in Psa 95:8; Deu 2:30). The history of Israel from Isa 6:1-13 onwards has been the history of such a gradual judgment of hardening, and such a curse, eating deeper and deeper, and spreading its influence wider and wider round. The great mass are lost, but not without the possibility of deliverance for the better part of the nation, which now appeals to the mercy of God, and sighs for deliverance from this ban. Two reasons are assigned for this petition for the return of the gracious presence of God: first, that there are still "servants of Jehovah" to be found, as this prayer itself actually proves; and secondly, that the divine election of grace cannot perish.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Made us - Suffered us to err. Hardened - Suffered it to be hardened. Thy fear - The fear of thee. Servants sake - For our sakes, that little remnant that are thy servants. Inheritance - The land of Canaan, which God gave them as an inheritance.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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.

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¹³ Return [07725], O LORD [03068], how long? and let it repent [05162] thee concerning thy servants [05650].

³⁶ And when it rested [05117], he said [0559], Return [07725], O LORD [03068], unto the many [07233] thousands [0505] of Israel [03478].

²⁸ And [2532] even as [2531] they did [1381] not [3756] like [1381] to retain [2192] God [2316] in [1722] their knowledge [1922], God [2316] gave [3860] them [846] over [3860] to [1519] a reprobate [96] mind [3563], to do [4160] those things which are [2520] not [3361] convenient [2520];

¹⁰ With my whole heart [03820] have I sought [01875] thee: O let me not wander [07686] from thy commandments [04687].

⁹ And he said [0559], Go [03212], and tell [0559] this people [05971], Hear [08085] ye indeed [08085], but understand [0995] not; and see [07200] ye indeed [07200], but perceive [03045] not.
¹⁰ Make the heart [03820] of this people [05971] fat [08080], and make their ears [0241] heavy [03513], and shut [08173] their eyes [05869]; lest they see [07200] with their eyes [05869], and hear [08085] with their ears [0241], and understand [0995] with their heart [03824], and convert [07725], and be healed [07495].

¹⁴ And [2532] in [1909] them [846] is fulfilled [378] the prophecy [4394] of Esaias [2268], which [3588] saith [3004], By hearing [189] ye shall hear [191], and [2532] shall [4920] not [3364] understand [4920]; and [2532] seeing [991] ye shall see [991], and [2532] shall [1492] not [3364] perceive [1492]:
¹⁵ For [1063] this [5127] people's [2992] heart [2588] is waxed gross [3975], and [2532] their ears [3775] are dull [917] of hearing [191], and [2532] their [846] eyes [3788] they have closed [2576]; lest at any time [3379] they should see [1492] with their eyes [3788], and [2532] hear [191] with their ears [3775], and [2532] should understand [4920] with their heart [2588], and [2532] should be converted [1994], and [2532] I should heal [2390] them [846].

⁹ The fear [03374] of the LORD [03068] is clean [02889], enduring [05975] for ever [05703]: the judgments [04941] of the LORD [03068] are true [0571] and righteous [06663] altogether [03162].

¹ In the year [08141] that king [04428] Uzziah [05818] died [04194] I saw [07200] also [0853] the Lord [0136] sitting [03427] upon a throne [03678], high [07311] and lifted up [05375], and his train [07757] filled [04392] [0853] the temple [01964].
² Above [04605] it stood [05975] the seraphims [08314]: each one [0259] had six [08337] wings [03671]; with twain [08147] he covered [03680] his face [06440], and with twain [08147] he covered [03680] his feet [07272], and with twain [08147] he did fly [05774].
³ And one cried [07121] unto another, and said [0559], Holy [06918], holy [06918], holy [06918], is the LORD [03068] of hosts [06635]: the whole earth [0776] is full [04393] of his glory [03519].
⁴ And the posts [0520] of the door [05592] moved [05128] at the voice [06963] of him that cried [07121], and the house [01004] was filled [04390] with smoke [06227].
⁵ Then said [0559] I, Woe [0188] is me! for I am undone [01820]; because I am a man [0376] of unclean [02931] lips [08193], and I dwell [03427] in the midst [08432] of a people [05971] of unclean [02931] lips [08193]: for mine eyes [05869] have seen [07200] the King [04428], the LORD [03068] of hosts [06635].
⁶ Then flew [05774] one [0259] of the seraphims [08314] unto me, having a live coal [07531] in his hand [03027], which he had taken [03947] with the tongs [04457] from off the altar [04196]:
⁷ And he laid [05060] it upon my mouth [06310], and said [0559], Lo, this hath touched [05060] thy lips [08193]; and thine iniquity [05771] is taken away [05493], and thy sin [02403] purged [03722].
⁸ Also I heard [08085] the voice [06963] of the Lord [0136], saying [0559], Whom shall I send [07971], and who will go [03212] for us? Then said [0559] I, Here am I; send [07971] me.
⁹ And he said [0559], Go [03212], and tell [0559] this people [05971], Hear [08085] ye indeed [08085], but understand [0995] not; and see [07200] ye indeed [07200], but perceive [03045] not.
¹⁰ Make the heart [03820] of this people [05971] fat [08080], and make their ears [0241] heavy [03513], and shut [08173] their eyes [05869]; lest they see [07200] with their eyes [05869], and hear [08085] with their ears [0241], and understand [0995] with their heart [03824], and convert [07725], and be healed [07495].
¹¹ Then said [0559] I, Lord [0136], how long? And he answered [0559], Until the cities [05892] be wasted [07582] without inhabitant [03427], and the houses [01004] without man [0120], and the land [0127] be utterly [08077] desolate [07582],
¹² And the LORD [03068] have removed [07368] men [0120] far away [07368], and there be a great [07227] forsaking [05805] in the midst [07130] of the land [0776].
¹³ But yet in it shall be a tenth [06224], and it shall return [07725], and shall be eaten [01197]: as a teil tree [0424], and as an oak [0437], whose substance [04678] is in them, when they cast [07995] their leaves: so the holy [06944] seed [02233] shall be the substance [04678] thereof.

³⁰ But Sihon [05511] king [04428] of Heshbon [02809] would [014] not let us pass [05674] by him: for the LORD [03068] thy God [0430] hardened [07185] his spirit [07307], and made his heart [03824] obstinate [0553], that he might deliver [05414] him into thy hand [03027], as appeareth this day [03117].

⁸ Harden [07185] not your heart [03824], as in the provocation [04808], and as in the day [03117] of temptation [04531] in the wilderness [04057]:

¹⁶ She is hardened [07188] against her young ones [01121], as though they were not [03808] hers: her labour [03018] is in vain [07385] without fear [06343];