Isaiah 63:12 Komentář

In this chapter we have, I. God coming towards his people in ways of mercy and deliverance, and this is to be joined to the close of the foregoing chapter, where it was said to Zion, "Behold, thy salvation comes;" for here it is shown how it comes (Isa 63:1-6). II. God's people meeting him with their devotions, and addressing themselves to him with suitable affections; and this part of the chapter is carried on to the close of the next. In this we have, 1. A thankful acknowledgment of the great favours God had bestowed upon them (Isa 63:7). 2. The magnifying of these favours, from the consideration of God's relation to them (Isa 63:8), his compassionate concern for them (Isa 63:9), their unworthiness (Isa 63:10), and the occasion which it gave both him and them to call to mind former mercies (Isa 63:11-14). 3. A very humble and earnest prayer to God to appear for them in their present distress, pleading God's mercy (Isa 63:15), their relation to him (Isa 63:16), their desire towards him (Isa 63:17), and the insolence of their enemies (Isa 63:18, Isa 63:19). So that, upon the whole, we learn to embrace God's promises with an active faith, and then to improve them, and make use of them, both in prayers and praises.

INTRODUCTION TO ISAIAH 63 This chapter contains a prophecy of the vengeance of Christ upon the enemies of his church in the latter day, whereby complete salvation would be obtained for them; and this illustrated by the mercies of God to the people of Israel of old; and is concluded with the church s prayer to him. The account of the vengeance taken by Christ on his enemies is introduced by a colloquy between him and his church; who puts a question, in which he is described by the places from whence he came, by his apparel, and by his manner of walking; to which he returns an answer, Isa 63:1, then a second question is put, about the colour of his garments; for which he gives a reason, Isa 63:2 it being the time of his vengeance on his enemies, and of the redemption of his people, Isa 63:4 the manner in which he performed both is observed, Isa 63:5 and the thorough work he would make; and the entire riddance of all his enemies is determined upon, Isa 63:6, which puts the prophet, or the church, in mind of former mercies bestowed upon Israel of old, the peculiar people and children of God, the Lord had a great opinion of, and favour for, whom he dealt very tenderly with, and redeemed, and saved, and preserved, Isa 63:7 though they acted an ungrateful part to him, which is aggravated by the various kind steps of Providence, in leading them through the Red sea, guiding them in the wilderness, and bringing them to rest safely in Canaan's land, for his own glory, Isa 63:10 and all is closed with the church's prayer to God, imploring his grace and mercy; pleading relation to him; expostulating with him about their present case, and observing the difference between them and their enemies, Isa 63:15 and which prayer is continued in the next chapter.

That led them by the right hand of Moses with his glorious arm,.... That is, through the Red sea, as the next clause shows: this was done by the right hand of Moses, and the rod in it, to which Kimchi thinks respect is had; who, by divine order, lifted up his rod, and stretched out his hand over the sea, and divided it, and so led the people through it: but, lest this should be attributed to Moses and his rod, the glorious arm of the Lord is made mention of, which held and guided the right hand of Moses, and from whence came all that power that was exerted on this occasion. Aben Ezra interprets this of the Angel of the Lord, that went before them: it seems to design the arm of omnipotence, which was gloriously displayed, Exo 15:6, dividing the water before them; the waters of the sea, so that they rose up as a wall on each side them, through which they passed as on dry land: to make himself an everlasting name? or to get himself everlasting honour and glory, as he did on Pharaoh, his chariots, and his horsemen, Exo 14:17 and which wonderful action of his has been and ever will be spoken of to the glory of his name, which was the end he had in view.

(Vers. 11 seqq.) And he remembered the days of old, Moses and his people. Where is he who brought them up from the sea with the shepherds of his flock? Where is he who put his holy Spirit in the midst of them? He who caused his glorious arm to go at the right hand of Moses, who divided the waters before them to make for himself an everlasting name. He led them through the depths like a horse in the desert, they did not stumble. Like a beast going down into the valley, the Spirit of the Lord was their guide. So you led your people, to make for yourself a glorious name. LXX: And he remembered the days of old, Moses and his people, saying: Where is he that brought them up out of the sea with the shepherd of his flock? where is he that put in the midst of them the spirit of his Holy One? He led them by the right hand of Moses with his glorious arm, dividing the waters before them, to make himself an everlasting name. He led them through the deep, as a horse in the wilderness, they stumbled not. As a beast goeth down into the valley, the spirit of the Lord caused him to rest: so didst thou lead thy people, to make thyself a glorious name. The Lord, who became the protector of the adversaries of the people of Judah, who provoked his Holy Spirit to anger, and he defeated them: he remembered the ancient days, when Moses interceded for them in the wilderness, saying: Either forgive them this sin, or if you do not, blot me out from the book which you have written (Exodus 32:31-32). So Isaiah, recalling the story of old, says: Where is the Moses who led them out of the Red Sea? Where is the shepherd of the sheep? Where is he who labored with the other shepherds of the flock of the Lord? Who obtained and bestowed the Spirit of God through his prayers and supplications on the flock of the Lord? Or surely should it be understood this way: Where is that mercy of the Lord, by which he once had pity on his people, so that he would also grant them the grace of the Holy Spirit? He who led Moses, his servant, with the arm of his majesty to the right side, not to the left; he who split the waters before them, to make for himself an everlasting name, so that his power would be spoken of even to this day? For He led His people through the immense depths of water, like a horse through a wilderness, and beasts through a plain, and the Spirit of the Lord was their guide, that is, the flock of the Lord. (Exodus 14). Now by this Spirit we must understand the Angel, who was the guide of the people of Israel, according to what is written: He makes His angels spirits, and His ministers a flaming fire (Psalm 104:4). And in the Letter to the Hebrews: Are they not all ministering spirits, sent forth to minister for those who will inherit salvation? (Hebrews 1:14). Let us consider that which is written in the Acts of the Apostles: The Spirit of the Lord caught away Philip, and the eunuch saw him no more (Acts 8:39). Should we understand this as referring to an angel? There are those who testify that it was an angel working through the Holy Spirit. We are exploring the obvious in order to dwell on the obscure.

By the right hand, prosperously; where is the spirit that divided the waters before them? Who divided the Red Sea into parts (Ps 135[136]:13).

The prophet, (or rather the Church he represents), sees the great Deliverer, long promised and expected, making his appearance, after having crushed his enemies, like grapes in the wine-vat. The comparison suggests a lively idea of the wrath of Omnipotence, which its unhappy objects can no more resist than the grapes can resist the treader. Indeed, there is so much pathos, energy, and sublimity in this remarkable passage, as hardly any thing can be conceived to exceed. The period to which it refers must be the same with that predicted in the nineteenth chapter of the Revelation, some parts of which are expressed in the same terms with this, and plainly enough refer to the very sudden and total overthrow of Antichrist, and of all his adherents and auxiliaries, of which the destruction of Babylon, the capital of Chaldea, and of Bozra, the chief city of the Edomites, was the prototype, Isa 63:1-6. At the seventh verse commences a penitential confession and supplication of the Jews, as uttered in their present dispersion, Isa 63:7-19. The very remarkable passage with which this chapter begins seems to me to be, in a manner, detached from the rest, and to stand singly by itself; having no immediate connection with what goes before, or with what follows, otherwise than as it may pursue the general design, and stand in its proper place in the order of prophecy. It is by many learned interpreters supposed that Judas Maccabeus and his victories make the subject of it. What claim Judas can have to so great an honor will, I think, be very difficult to make out; or how the attributes of the great person introduced can possibly suit him. Could Judas call himself the announcer of righteousness, mighty to save? Could he talk of the day of vengeance being in his heart, and the year of his redeemed being come? or that his own arm wrought salvation for him? Besides, what were the great exploits of Judas in regard to the Idumeans? He overcame them in battle, and slew twenty thousand of them. And John Hyrcanus, his brother Simon's son and successor, who is called in to help out the accomplishment of the prophecy, gave them another defeat some time afterward, and compelled them by force to become proselytes to the Jewish religion, and to submit to circumcision: after which they were incorporated with the Jews, and became one people with them. Are these events adequate to the prophet's lofty prediction? Was it so great an action to win a battle with considerable slaughter of the enemy or to force a whole nation by dint of the sword into Judaism? or was the conversion of the Idumeans, however effected, and their admission into the Church of God, equivalent to a most grievous judgment and destruction, threatened in the severest terms? But here is another very material circumstance to be considered, which, I presume, entirely excludes Judas Maccabeus, and even the Idumeans, properly so called. For the Idumea of the prophet's time was quite a different country from that which Judas conquered. For during the Babylonish captivity the Nabatheans had driven the Edomites out of their country; who upon that took possession of the southern parts of Judea, and settled themselves there; that is, in the country of the whole tribe of Simeon and in half of that of Judah. See Prideaux, ad. an. 740 and 165. And the metropolis of the Edomites, and of the country thence called Idumea, which Judas took, was Hebron 1 Maccabees 5:65, not Bozrah. I conclude, therefore, that this prophecy has not the least relation to Judas Maccabeus. It may be asked, to whom, and to what event does it relate? I can only answer, that I know of no event in history to which, from its importance and circumstances, it can be applied: unless, perhaps, to the destruction of Jerusalem and the Jewish polity; which in the Gospel is called the coming of Christ and the days of vengeance, Mat 16:28; Luk 21:22. But though this prophecy must have its accomplishment, there is no necessity for supposing that it has been already accomplished. There are prophecies, which intimate a great slaughter of the enemies of God and his people, which remain to be fulfilled; these in Ezekiel, chap. 38, and in the Revelation of St. John, Rev 20:1-15, are called Gog and Magog. This prophecy of Isaiah may possibly refer to the same or the like event. We need not be at a loss to determine the person who is here introduced, as stained with treading the wine-press, if we consider how St. John in the Revelation has applied this image of the prophet, Rev 19:13, Rev 19:15, Rev 19:16. Compare chap. 34. - L.

MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19) Who--the question of the prophet in prophetic vision. dyed--scarlet with blood (Isa 63:2-3; Rev 19:13). Bozrah--(See on Isa 34:6). travelling--rather, stately; literally, "throwing back the head" [GESENIUS]. speak in righteousness--answer of Messiah. I, who have in faithfulness given a promise of deliverance, am now about to fulfil it. Rather, speak of righteousness (Isa 45:19; Isa 46:13); salvation being meant as the result of His "righteousness" [MAURER]. save--The same Messiah that destroys the unbeliever saves the believer.

The right hand of Moses was but the instrument; the arm of God was the real mover (Exo 15:6; Exo 14:21). dividing the water-- (Neh 9:11; Psa 78:13).