Komentaryong Sumisipi para sa Isaias 25:1

Convinced of his own innocence and that has neither sinned nor transgressed, he deems these visitations to be both unjustified and unwarranted. Notwithstanding, he continues, and with integrity, (Job 2:9) to believe in true faith (Isaiah 25:1), that no injustice, lack of knowledge, power or will can be attributed to God, Blessed be He, whose Perfection is absolute. He is thus driven to conclude that this evil could not have ensued from God's Providence; that He does not oversee the deeds of individual persons, nor does He mete out their reward or punishment, their benefaction or their hurt. For He has delegated this task to the universal governance ordained during the six days of Creation—the governance of the Cosmos.⁵הנהגת המערכת - governance of the Cosmos. As Malbim uses the term, it encompasses both Natural Astrology, which determines the movement of celestial bodies, and Judicial Astrology which determines how these movements affect sublunar (terrestrial) life. Thus, God remains just and true (Deuteronomy 32:4) and no guilt is to be found in Him (Psalms 92:16; Ezekiel 28:15). For since a person's deeds, whether righteous or evil, are all determined and apportioned by the governance of the Cosmos, he has no freedom of action and deserves neither reward nor punishment for his acts of volition, just as mill-stones, turned by flowing water, are neither rewarded if they grind the corn nor punished if they crush the head of someone who comes too close. And so, Job sets forth to campaign, and stringing his arrows, he lets fly (Psalms 11:2), and employing powerful philosophical arguments, founded on pillars of inquiry and study, he attacks belief in Providence, in Divine reward and punishment, physical or spiritual, and in the existence of free-will.

סרו מהר, “they have quickly departed, etc.” This term 'quickly' was most appropriate seeing that the people had apparently forgotten the miracles they had seen at the revelation only forty days ago and had committed idolatry at a time when the Shechinah was still present amongst them on Mount Sinai. Solomon paraphrased this when he said (Song of Songs 1,12 as interpreted in Shabbat 88) ”while the king was still at the table (Sinai), my nard gave forth its (foul) smell.” The words used by the Torah here have also been paraphrased by David in Psalms 106,13: “but they soon forgot His deeds; they would not wait to learn His plan.” The word עצתו, “His plan,” in that psalm refers to the Torah which Moses would bring with him on the morrow. Cf. Isaiah 25 for a similar usage of the word עצה.

באלהי אמן In the God whom all the world will acknowledge to be the true God, and that there is none besides Him.²⁰A. V., In the God of truth. אמן is an adjective ^20aI. E. seems to overlook that the adjective אמן demands the absolute state before it, not the construct. If, however, אמן is referred by him to the, people, to the faithful, and not to God, the construct state would be explained hereby, but the use of the singular אמן instead of the plural, would still require some explanation. of the same root as אמונה truth (25:1); יתברך ונו׳ Shall bless himself, etc. He shall thankfully acknowledge that this²¹That God is recognised by all people as the Lord of the universe. is true, or wish and pray that it may become true.