(Skinner.)I will run against no man, namely, that I should need to give way to him.

(Stier.)I will not intervene as a man.

(Ruetschi.)I shall not meet a man, so depopulated will Babylon be.

(Hahn.)I shall encounter no one who can resist Me.

(Cheyne.)It means to encounter, meet, hit upon one, not only in a hostile, but also, as here and Isaiah 64:5, in a friendly sense; so I will befriend no one, pardon no one.

(Delitzsch.)Vengeance I take, and strike treaty with none.

(G. A. Smith.)Possibly, "I will take vengeance, and will not spare, saith our Redeemer."

(A. B. Davidson, D. D.)Independently of these minuter questions, it is clear that the whole clause is a laconic explanation of the figures which precede, and which are summed up in the simple, but terrific notion of resistless and inexorable vengeance.

(J. A. Alexander.)

(R. Macculloch.)

I. Let us begin with those OPERATIONS OF THE HOLY GHOST, through which God may emphatically be said to "meet" us, to come in contact with us. There is much of mystery around these operations; we recognise them by their effects. Not only are these operations hidden from others, but the very party himself, within whose breast they are making themselves felt, can give little or no account whence they come, or how they work. He resolves whatever he experiences into the strugglings of his own mind, and the wrestlings of his own conscience. Would it be for our advantage, that, in meeting us, God should meet us as a God, and not "as a man"? We could not have borne that God should have spoken with us by unearthly voices, and warned us by unearthly spectacles, and approached us through unearthly avenues. Hence, the evidence that God has dealt lovingly with us, when we observe the appointed method in which the Spirit operates — it is, that Divinity may be said to identify itself with humanity.

II. The mind turns naturally to THE GREAT SCHEME OF REDEMPTION, and finds at once in that scheme full material of demonstration. Does it not commend itself to us as an arrangement beautifully indicative of the tenderness of God. that the "great High Priest of our profession," who was essentially Divine,-was, at the same time, "a man"? I the Divine nature had entered union with the angelic so that God had met us, not "as a man," but as a cherub or seraph, we should have had no power, comparatively, of estimating what had been done on our behalf. We have little or no knowledge of higher orders of being, and there could consequently have been nothing which came home to the heart in the tidings of a Mediator, who, though essentially God, had assumed, for our sake, the likeness of one of those ranks. But when, in order to the meeting us in love in place of vengeance, God has become man, we can judge, we can feel the stupendousness of this humiliation.

III. WHEN CHRISTIANS COME TO DIE, how are they accompanied through the dark valley and across the dark waters? God still meets them "as a man." "Thy rod and Thy staff" — a sheperd's implements, a man's implements — "they comfort me."

IV. What shall we say to THE JUDGMENT SEAT, occupied by One so terrible in His splendour that the very earth and heavens flee away at His presence? This is the last great display of the mercy of that appointment through which a man has been given as a Mediator. How could an angel, with all his purity and his equity, make due allowance for human infirmity, or place himself in our circumstances, so as to decide with reference to our powers and opportunities, and thus throw into his verdict that consideration for our trials and temptations, without which, if there may be the strictness of justice, there can scarcely be the admixture of mercy? But the Man who hath "borne our griefs and carried our sorrows" this is the Being who is to gather all nations before Him, and determine the eternal condition of each individual.

V. We may draw one more striking illustration of the text from THE APPOINTED MEANS THROUGH WHICH THE GOSPEL IS PROPAGATED. In the great work of gathering in the nations, and shrining the religion of Christ in the households and hearts of the human population, the Almighty makes not use of lofty angels, who have "kept their first estate," but of persons who are themselves in peril, themselves but wrestlers for immortality. God, in the person of His ambassadors, might have met us as an angel, and not "as a man." You could not, as you listened to the angel, or reflected on his preaching, put from you the feeling that he knew nothing experimentally of your trials, nothing of your difficulties — that he had no evil heart to struggle with, no mighty foes to withstand him in a course of obedience; and very easy you would think it, for one pure as this exalted creature to urge upon men the practice of righteousness, and to declaim with lofty vehemence on the vanity and worthlessness of the best earthly pleasures; very easy to recommend that to which he is prompted by his nature, and to denounce that for which he has neither inclination nor capacity. And this feeling would tell quickly and fatally on the moral hold which he might gain on an audience; making them suspicious that he spake on a matter of which he was no fair judge, and giving to the whole discourse the aspect of an airy speculation. Therefore is it in love to you that God meets you "as a man."

(H. Melvill, B. D.)

     5146   covering
     5169   nakedness
     5947   shame

Isaiah 47:1-4

     6722   redemption, OT

Isaiah 47:1-15

     4215   Babylon

The Iranian Conquest
Drawn by Boudier, from the engraving in Coste and Flandin. The vignette, drawn by Faucher-Gudin, from a statuette in terra-cotta, found in Southern Russia, represents a young Scythian. The Iranian religions--Cyrus in Lydia and at Babylon: Cambyses in Egypt --Darius and the organisation of the empire. The Median empire is the least known of all those which held sway for a time over the destinies of a portion of Western Asia. The reason of this is not to be ascribed to the shortness of its duration: …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 9

How Christ is the Way in General, "I am the Way. "
We come now to speak more particularly to the words; and, first, Of his being a way. Our design being to point at the way of use-making of Christ in all our necessities, straits, and difficulties which are in our way to heaven; and particularly to point out the way how believers should make use of Christ in all their particular exigencies; and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fulness of Christ …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as …
John Edgar McFadyen—Introduction to the Old Testament