Return. This verse is explained in various ways; for the Hebrew commentators explain it thus, "Return to the Lord, for you have multiplied revolts." But, in my opinion, the meaning is more simple: "Return according as you have made a deep revolt; [1] for l'sr (laashEr) is, I think, employed in the same sense as k'sr (kaashEr), "according as." [2] He means that the aggravated nature of their wickedness does not shut the door against them from returning to God, if they repent; that, although they have been sunk into the deepest wickedness, still God will pardon them. Yet, at the same time, he makes use of this spur to stimulate them to earnest grief and hatred of their sins, that they may not carelessly and lightly, as frequently happens, aim at a half repentance. He therefore bids them consider attentively with what fearful destruction they have cast themselves down to hell, that they may abhor themselves on account of their aggravated transgressions. It ought first to be observed, that the Prophet does not lessen the guilt of the people. They who need to be brought back to the Lord must first be made to have a deep and painful conviction of their guilt; for they who flatter themselves in their iniquities are very far from obtaining pardon, and therefore there is nothing better than to lay open the alarming nature of the disease, when a remedy must be applied. Yet, that their hearts may not be led to despair, they must be encouraged and comforted by holding out to them the mercy of God; for Satan aims at nothing else than to cut us off from all hope of pardon. Accordingly, Isaiah declares that, although by their wickedness they have sunk down to hell, God is ready to forgive; for not in vain does the Lord invite us to repentance, but he likewise offers pardon. Hence also, to such exhortations the Scripture always adds promises of grace, that, whenever we are called to repentance, we may know that the hope of pardon is also held out to us. As you have made a deep revolt. Instead of this rendering, the word mq, (gnamak,) which signifies to be deep, is explained by some as meaning to multiply and the metaphor is supposed to be borrowed from heaps, "As you have heaped up your sins, so return now." But I prefer the former exposition. srh (sarah) signifies "revolt." Others explain it to mean here "depravity," but the word "revolt" is more appropriate. The Prophet therefore invites them to return to the Lord. [3] O children of Israel. In calling them by this name, he does not intend to shew them respect, but reproaches them for their ingratitude; for they were degenerate sons [4] who had revolted from the faith and obedience of their fathers, and therefore this title contains an indirect reproach. Yet he means that the Lord had not forgotten the covenant which he made with their fathers, though they had departed widely from him by their treachery; for he declares, that he will acknowledge them to be "the children of Israel," and will fulfill all that he promised to Abraham and the other patriarchs, if they return to him with all their heart.

Footnotes

1 - "Return to him against whom you have entertained deep thoughts; in the same manner as you revolted, and have still revolted, from him, return now to him." -- Jarchi. Among the commentators who belonged to the Hebrew nation, or wrote in the Hebrew language, Jarchi was probably held, on the ground of the first part of his paraphrase, to support that view which our Author condemns; but the second part of it, beginning with "in the same manner as" approaches very closely to the Reformer's own words. -- Ed

2 - Piscator and others construe l'sr (laashEr) as equivalent to 'sr mmnv 'lyv, (elaiv ashEr mImmEnnu,) "to him from whom." Vitringa does not reject this exposition, which he acknowledges to be supported by an analogous use of m'sr, (meashEr,) in Ruth 2:9; but he pronounces the rendering, "according as." to be more elegant and probably more correct. Modern critics, however, approve of the meaning given in our common version. "The syntax may be solved either by supposing to him' to be understood, and giving l'sr (laashEr) the sense of with respect to whom,' or by assuming that, as both these ideas could be expressed by this one phrase, it was put but once in order to avoid the tautology." -- Alexander. The other mode of resolving the syntax, by bringing out the sense, "to him from whom," appears to adhere more closely to the usage of the Hebrew language. -- Ed

3 - hmyqv srh (hEgnEmikusarah) literally signifies, "they have deepened revolt;" and Professor Alexander justly remarks that the substitution of the second person for the third, in the ancient versions, and in Barnes, (ye have revolted), is wholly arbitrary. -- Ed

4 - "Enfans rebelles;" -- "Rebellious children."

Turn ye unto him - In view of the fact that he will assuredly defend Jerusalem, commit yourselves unto him rather than seek the aid of Egypt.
Have deeply revolted - For the meaning of this phrase, see the note at Isaiah 29:15.

Have deeply revolted "Have so deeply engaged in revolt" - All the ancient Versions read תעמיקו taamiku, in the second person, instead of העמיקו heemiku, they have deeply revolted, etc.

Turn ye to [him from] whom the children of Israel have (f) deeply revolted.
(f) He touches their conscience that they might earnestly feel their grievous sins, and so truly repent, for as much as now they are almost drowned and past recovery.

Turn ye unto him,.... From the Egyptians, to whom they sought for help, unto the Lord, they had neglected; from evil ways and practices, idolatry and impiety, by repentance and reformation; to the true worship of God, to his word and ordinances, statutes and commands. The Targum is,
"turn to the law;''
which they had rejected and broken. These are the words of the prophet, a call of his to the people to repentance, to which they might be induced by the gracious declaration of the Lord unto them, in the preceding verses, promising them preservation and safety:
from whom the children of Israel have deeply revolted: or, "made deep a revolt" (u); had gone very far back from God, and deep into sin and ruin, that their recovery was difficult; and yet their return was absolutely necessary, which ought to be done both speedily and heartily. Some think reference is had to the deep schemes they had laid, those political ones, at least, which they thought were such, in applying to Egypt for help, when they, as it is said, Isaiah 29:15 sought "deep to hide their counsel front the Lord"; in doing which they deeply departed from him, and are here called to return to him. This is said not of the ten tribes, that were gone into captivity, but of the Jews, who were the posterity of Israel also; which is mentioned, to put them in mind of their descent, as an aggravation of their sin, and as an argument for their return.
(u) Hebrews. "profundam fecerunt recessionem", Piscator; "profundaverunt defevtionem", Montanus.

They have been backsliding children, yet children; let them return, and their backslidings shall be healed, though they have sunk deep into misery, and cannot easily recover. Many make an idol of their silver and gold, and by the love of that are drawn from God; but those who turn to God, will be ready to part with it. Then, when they have cast away their idols, shall the Assyrian fall by the sword of an angel, who strikes more strongly than a mighty man, yet more secretly than a mean man. God can make the stoutest heart to tremble. But if we keep up the fire of holy love and devotion in our hearts and houses, we may depend upon God to protect us and them.

The power and love of Jehovah, just mentioned, are the strongest incentives for returning to Him (Ezekiel 16:62-63; Hosea 6:1).
ye . . . Israel--The change of person marks that when they return to the Lord, He will address them in more direct terms of communion in the second person; so long as they were revolters, God speaks of them, as more at a distance, in the third person, rather than to them.

On the ground of this half terrible, half comforting picture of the future, the call to repentance is now addressed to the people of the prophet's own time. "Then turn, O sons of Israel, to Him from whom men have so deeply departed." Strictly speaking, "to Him with regard to whom (אשׁר) ye are deeply fallen away" (he‛ĕmı̄q, as in Hosea 9:9, and sârâh, that which is alienated, alienation, as in Isaiah 1:5); the transition to the third person is like the reverse in Isaiah 1:29. This call to repentance the prophet strengthens by two powerful motives drawn from the future.