What does it mean that God's hand is stretched out still (Isaiah 9:12, 17)?

The Spirit of God has given in the preceding chapters the Messiah (hope of the remnant and deliverer from the Assyrian), whose presentation to the Jews changes all the condition of the nation. He resumes now the prophetic history of the people of Israel. God has chastised His people, but this has not yet dealt with their pride: they confide yet in themselves (v.8-12). The anger of Jehovah is not yet turned away, but His hand is stretched out still, for the people do not turn to Him that smites them, and have not discerned His hand. And till this is seen, there is resistance and a strengthening of self in one's own power.

There are three things in the chastenings of God's people first, the instrument; second, the enemy's malice; third, the hidden intention of God. If one looks at the instrument, it is only to accuse, or to be discontented. But even behind the malice of Satan there is the goodness of God. Sometimes the heart avows that the chastening is come in consequence of known evil, and then would just reform itself a little. But the hand of God abides stretched out still because there is no return to Him that smites, but the effort by a certain quantity of hypocrisy to appease God. The conscience has not been put in direct relation with God.

Here we take up again (compare Isa. 5:25) the general strain, but with allusion to some of the instruction, as for instance to Rezin and the Assyrian, in the parenthetical part. Vers. 8-12 contain the renewed announcement of divine displeasure, which began with the sin of Jerusalem and Judah, as was fitting; now it passes to Ephraim and Samaria. "The Lord sent a word to Jacob, and it has lighted upon Israel. And all the people shall know, even Ephraim and the inhabitant of Samaria, that say in pride and stoutness of heart, The bricks are fallen down, but we will build with hewn stones: the sycamores are cut down, but we will replace [them] with cedars. And Jehovah will set up the adversaries of Rezin against him, and stir up his enemies, the Syrians before and the Philistines behind; and they shall devour Israel with open mouth." It is clear that as yet the ten rebellious tribes are the object of judgement, and emphatically their pride of heart in despising Jehovah's rebuke and confiding in their own powers. For this is their fond hope and vainglorious arrogance, turning their breach into an occasion of greater strength and display than ever. "The bricks are fallen down, but we will build with hewn stones: the sycamores are cut down, but we will replace [them] with cedars." But here came the retributive dealing of God. Had Syria's king, Rezin, joined them in unholy league against Judah? "Therefore Jehovah shall set up the adversaries of Rezin against him, and join his enemies together; the Syrians before and the Philistines behind; and they shall devour Israel with open mouth." So it ever is. The unfaithful people seek the world's alliance against those with whom God's testimony is, but prove ere long that the friendship of the world is not only enmity against God but destruction to themselves. "For all this his anger is not turned away, but his hand [is] stretched out still."

The next view of their judgement (vv. 13-17) is not so much judicial retribution from without, but, because His chastening was slighted, Jehovah's giving up Israel to utter internal demoralization. "But the people turns not to him that smites them, neither do they seek Jehovah of hosts. And Jehovah will cut off from Israel head and tail, palm-branch and rush, in one day. The elder and honourable, he [is] the head; and the prophet that teaches lies, he [is] the tail. For the leaders of this people mislead [them]; and [they that are] led by them are swallowed up." The ruin is universal in one day on all classes, from the highest to the lowest of Israel, "palm-branch and rush": all plunged into common destruction, leaders and led. What a picture! and how much more dismal and hopeless, when the righteous Lord, indignant at the abounding falsehood and wrong under the highest pretensions to sanctity alike shuts up His affections, and even His compassion! "Therefore the Lord will not rejoice in their young men, neither will he have mercy on the fatherless and widows." Neither youth and vigour are pleasant to Him, nor can orphanage or widowhood touch His heart longer in a people so depraved. "For everyone [is] a hypocrite and an evil-doer, and every mouth speaks folly. For all this his anger is not turned away, but his hand [is] stretched out still."

When the people of God are in a good state, they have at heart the glory of God without which they cannot be satisfied. It is not enough for them that there is no evil going on - this suffices man, but not the glory of God. There are still divisions and miseries because of their iniquities (v. 18-20). But the people is not yet turned to God, and His hand is stretched out still - (v. 21). God does not crush His people even when He smites. He leaves some consolation. Nevertheless His people take up their pride again (chap. 10:1-4). At last God calls the great instrument of His anger. (chap. 10:5, etc.). The Assyrian is the rod of His wrath.

Henceforward from Isaiah's prophecy there is no semblance of repentance in Judah; for although Jotham, the son of Uzziah did that which was right in the sight of the Lord, it is expressly said, "And the people did yet corruptly" (2 Chron. 27:2). Even the bright moments in the reign of Hezekiah and of Josiah were only an outward reformation, a veil drawn over the evil of idolatry, so that it was compelled to hide its hydra head. And the Lord said by the mouth of His prophet, "For as much as this people draw near Me with their mouth and with their lips do honour Me, but have removed their heart far from Me; and their fear toward Me is taught by the precept of men" (Isa. 29:13). It was by the command of Hezekiah that the people pretended to draw near, but He Who searches the heart knew that it was far removed. This was God's word in the prophet's day; and the word is confirmed by our Lord Jesus Who applies the same word to the Jews in His day (Matt. 15:7-9). Hypocrisy was characteristic of them, and was dominant in the time of the prophet. "Every one is a hypocrite" (Isa. 9:17). "I will send him against a hypocritical nation" (chap. 6). The people would please Hezekiah, but they followed their own evil; and the natural effect of a good example on an evil nature is to make persecutors, or, if the good example be that of a man in authority, it very probably will make hypocrites. This the nation became and were so when our Lord was here below. Not but what some also became persecutors (Heb. 11:36-38), but hypocrisy perhaps the more prevalent. And what more hateful than hypocrisy? While to the publicans and harlots the Lord said Come, to the hypocrites He said Woe.

And yet the Lord had His own chosen ones among the nation of hypocrites and idolaters, and while the prophets came armed with God's judgments against the wicked, they were also the messengers of peace to the afflicted few. The prophets were laden with assurances of God's mercy, and His remembrance of them. The godly might have had desponding moments when Ahaz reigned, yet what a distinct and definite promise is given, and given too to "that king Ahaz!" Not for his sake is it given, but to tell the nation what God will do for them, and to cheer and brighten the lives of the oppressed remnant. There is the destruction of their enemies (Pekah and Rezin), and afterwards the advent of the Son, of Whose government there should be no end. "For unto us a child is born etc." (Isa. 9:6-7). How evident that two classes in Judah are before the mind of the prophet, the righteous and the wicked! To the former is given the glorious promise; to the latter although their calamities are great, and will be greater, yet the words of the prophet, the knell of their utter ruin, are "For all this His anger is not turned away, but His hand is stretched out still!" Even the great prophecy, the promise of a Son, could not turn away the Lord's anger, nor was it intended so, but to give a sure word of prophecy where the righteous might rest their hope, laying a foundation on which the righteous could build all through the time of judgment.

At this point the prophet resumed the denunciation of the people and their sins, which had been suspended that he might relate his vision of Jehovah of Hosts and give the prediction concerning Immanuel. We now learn how God's hand was stretched out upon them in anger and discipline. In Isaiah 5, woe was pronounced upon them six times, and now we get the hand of God stretched out in wrath four times over — verses 12, 17, 21, and Isaiah 10:4. There seems to be an increase of severity as we proceed.

The ten tribes had been chastised with much destruction, but in their pride they declared that it gave them the opportunity to rebuild on a much improved scale. They spoke then just as men are speaking today as they view the destruction wrought in the recent war. The Lord warned them that their ally, Rezin of Syria, would be overthrown, a token of the overthrow coming upon themselves.

In Isaiah 9:8 the Spirit, having given the great leading facts as to Messiah, Immanuel, resumes the general history of Israel without any special introduction of the Messiah till towards the end. This prophecy closes with Isaiah 12. Although the pride of Ephraim is mentioned, yet Jacob or Israel is looked at as a whole. The different phases of chastisement or of distress are in verses 8-12, 13-17, 18-21, and Isaiah 10:1-4. The Assyrian then re-appears, as being properly the rod of Jehovah; and it is announced, that when God shall have accomplished all that He had determined with respect to Zion (an accomplishment not here revealed), He will break the rod that He has used, and then the remnant shall seek Jehovah, and shall "stay upon" Him. This is the final act of the great drama of God's dealings with respect to Israel. There is a consumption decreed of God for the land. But when at length the Assyrian lifts up his hand, Jehovah comes in and smites him. And the indignation of Jehovah, and His anger against Israel, which till now had never been turned away, will come to an end in the destruction of this rod that magnified itself against the Lord who used it. Verse 25 is in contrast with Isaiah 9:12, 17, 21, and Isaiah 10:4. Sennacherib was a type of this. But it is a prophecy of the destruction of the Assyrian in the last days, when the indignation against Israel shall cease.

God used the Syrians and the Philistines to "devour Israel with open mouth;" He allowed tribal warfare between Ephraim and Manasseh, and also conflict between the ten tribes and the house of David (Isa. 9:12, 21); but the Assyrian was the chief instrument of God for the chastisement of both the houses of Israel. In chapter 10 God says, "O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him … I will give him a charge … to tread them down like the mire of the streets" (Isa. 10:5-6). The proud Assyrian does not realise that he is God's instrument, and thinks he is accomplishing his own will.

Isa. 5 opens a new prophetic deliverance. It is evidently incomplete if taken alone; for under "a song of my beloved touching his vineyard" the faithlessness of the house of Israel is solemnly set out, notwithstanding all Jehovah's gracious care. It was so flagrant, that He could appeal to the proudest of themselves to judge in their own conscience. Judgment must ensue. Accordingly, after six successive woes from 8-24, Jehovah's hand is declared to be stretched forth unto them, so that the hills tremble and their carcasses are as refuse in the midst of the streets; and that solemn refrain of ominous chastisement begins, (ver. 25) "For all this his anger is not turned away, but his hand is stretched out still." And a still heavier blow is announced (to the end of the chapter) from distant nations rushing swiftly and roaring against them, with nothing but darkness — distress — for the land, and the light darkened with its clouds. It is no less evident that Isa. 6, already noticed, briefly interrupts the strain; and also Isa. 7-9:7: so that only in Isa. 9:8 do we find the resumption of the dirge begun in Isa. 5 when four times is repeated the knell of coming judgment (v. 12, v. 17, v. 21, Isa. 10:4).

"Therefore is the anger of Jehovah kindled against his people and he has stretched forth his hand against them, and has smitten them, and the hills did tremble, and their carcasses [were] as refuse in the midst of the streets. For all this his anger is not turned away, but his hand [is] stretched out still. And he will lift up an ensign to the nations afar off, and will hiss for them from the end of the earth: and, behold, they shall come with speed swiftly: none shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken: their arrows [are] sharp, and all their bows bent; their horses' hoofs shall be counted like flint, and their wheels like a whirlwind. Their roaring [shall be] like a lioness, they shall roar like young lions: yea, they shall growl, and lay hold of the prey, and carry [it] away safe, and there shall be none to deliver. And they shall roar against them in that day like the roaring of the sea. And if [one] look to the land, behold darkness [and] distress, and the light is darkened in the clouds thereof" (vv. 25-30).

He had dealt with them already, but the strokes are not exhausted. "For all this his anger is not turned away, but his hand [is] stretched out still." Such is the sad and recurring burden, as may be seen in chapters 9, 10. The avenging nations may be far away; but He would give the signal to them and the hiss (as for one far off), and "behold, they shall come with speed lightly." A most graphic picture follows of their vigour and promptness, their equipment and fierce determination from which none can shield or escape. Against Israel shall these foes roar. But they are not yet defined by name. "And if one look to the land, behold darkness [and] distress, and the light is darkened in the heavens (or clouds) thereof." Such is the lot of man, or rather here of Israel, where Christ is not. There is no deliverance, only judgement after judgement on the people and the land. Unrelieved darkness rests there. Such is the issue of Israel in their land, of Judah and Jerusalem tried under law, no matter what the favours of Jehovah on His vineyard and the plant of His pleasures. If He waited for judgement, behold bloodshed; if for righteousness, behold a cry. What on this ground could follow but woe upon woe?

The last of these disciplinary inflictions is given in Isa. 10. Here (vv. 1-4) it is the unrighteousness of the judges, who stood in the place of God Himself, and were called Elohim or gods (Ps. 82:6), but who most grievously misrepresented His character and wronged His people, specially the defenceless. "Woe to them that decree unrighteous decrees, and to the writers that prescribe oppression; to turn aside the needy from judgement, and to take away the right from the afflicted of my people, that widows may be their prey, and [that] they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation [which] shall come from far? to whom will ye flee for help! and where will ye leave your glory? "And this is His sentence on them: "Without me they shall bow down under the prisoners, and they shall fall under the slain." The most exalted shall be most abased; and those shall fare worst whom it least became to turn their high estate and large power to God-dishonouring greed, and to oppression of the weak and wretched. "For all this his anger is not turned away, but his hand [is] stretched out still."