In the sense that God is in control of all things and that He allows but is not subject to free will, the phrase “You make us wander” is accurate. It is in fact in our wandering that we discover the need for direction.
Isa 63:1 Miy zeh Who is this ba Who comes mei’edom from Edom (red), chamutz in leavened, fermented, dyed crimson begadiym garments mibatzrah from Bozrah (sheepfold), zeh hadur this One Who is splendid, honourable, glorious, majestic bilvusho in His clothing, tzo’eh stooping berov in the greatness kocho of His strength? “Aniy It is I, me’dabeir speaking bitzdakah in righteousness, rav mighty lehoshiya to save.”
There are a number of reasons we understand the speaker in verse 1 to be HaShem, and by extension the Servant King Messiah. First, chapter 62:11 speaks of Salvation the Person (Yeshua) coming to deliver Israel (Zion, Jerusalem), following which the prophet speaks of the redeemed people of Zion and the titles by which the redeemed city of Jerusalem will be described. Therefore, the One described in verse 1 of Isaiah 63 must be the Salvation that comes in 62:11, bringing reward and recompense (just vengeance). Second, only God Himself is capable of truly saving Israel, which alerts us again to the intrinsic connection between the Servant Redeemer, Who is Salvation, and HaShem. In fact, the Salvation personified in the previous chapter is that of God Himself coming as God with us, the King Messiah. He comes with reward for the redeemed and recompense for the wicked.
“Some refer this to Messiah, others to the angel Michael; but more correctly it may be referred to God.” -Iben Ezra
A number of Jewish commentators, both ancient and modern, interpret this portion of Isaiah as referring to the Messiah, specifically in relation to what they understand as His first (only) coming. They also understand Edom as being figurative of Rome, given that the political and physical end of the Edomites actually occured during the Maccabean period (167-160 BCE), when the Edomites were conquered and forced into conversion to Judaism. Following this their land became nothing more than a desert wasteland.
When the King Messiah shall come, he will be clothed in purple, beautiful to look at, which in colour shall be like to wine for the clothing of the King Messiah shall be silk, red as blood; and it shall be worked with the needle in various colours, and he shall be the Head of Israel; and this is what is said in Isa. 63:3 ‘wherefore art thou red in thy apparel?’'' - R. Moses Haddarsan in Bereshit Rabba in Gen. xlix. 11.
“the Ishmaelites or Turks shall fight three battles in the latter day; one in the forest of Arabia; another in the sea; and a third in the great city Rome, which shall be greater than the other two; and from thence shall spring the Messiah, and he shall look upon the destruction of the one and of the other, and from thence shall he come into the land of Israel, as it is said, ‘who is this that comes from Edom?’” - Pirke Eliezer, c. 30. fol. 32. 1.
“the Ishmaelites or Turks shall come against Rome, and destroy it; and then shall be revealed the Messiah, the son of David, and shall complete the redemption of the Lord, according to Dan 12:1 … the son of David, shall be of the Jews that are in the captivity of Edom (or Rome), Isa. 63:1 ‘who is this that comes from Edom?’” – Abarbinel; Mashmiah Yeshuah, fol. 44. 1, 2.
Also the Jewish commentator Kimchi interprets the present verse as prophetic of the time to come (Messianic age). However, although it is true that the King Messiah is intended, the present text relates to His second coming, and not to any current historical event or to His ascension to heaven, after his death and resurrection; which took place in Judea, and on the Mount Olives, near to Jerusalem (not in or from Edom, which is south east of Jerusalem). Therefore, the present text finds its greater fulfilment yet future, when Messiah returns to take vengeance on the anti-messiah, and all the anti-messianic powers (empire of the Beast).
Edom, while being a brother nation to Israel, also symbolises pagan opposition toward God and Israel (Chosen, ethnic, religious) [Isa.34:5; Jer.25:22; 49:17].
Bozrah was once a strong city in Edom on the shore of the Sea of Salt (Dead Sea). Edom is another name for Esau (Gen. 36:8), and comes from the root adom (red), thus, blood stains or wine juice, the blood of grapes. Bozrah, meaning sheepfold, is related to the Hebrew bazir “a vintage” and is therefore an interesting poetic allusion within the wider narrative of Isaiah 63.
Yet another Jewish commentator Yarchi interprets the garments of the One coming from Edom as being dyed in blood, or dipped in it; which agrees with the vesture od Messiah as described in the Revelation:
“On His robe and on His thigh He has a name written, ‘King of kings, and Lord of lords.’ Then I saw a single angel standing in the sun, and with a loud voice he cried out to all the birds flying high in the sky, ‘Come, gather for the great banquet of God--18 to eat the flesh of kings and the flesh of generals and the flesh of mighty men, the flesh of horses and those riding on them, the flesh of all men, both free and slave, both small and great!’” -Revelation 19:16-18 (TLV)
Ultimately the King Messiah will return as the warring Mashiyach Ben David, coming with reward for the righteous and bringing judgement upon the wicked:
“These kings are of one mind, and they give their power and authority to the beast. They will make war against the Lamb, and the Lamb will overcome them—because He is Lord of lords and King of kings, and those with Him are called and chosen and faithful.” -Revelation 17:13-14 (TLV)
Isa 63:2 Madua Why adom lilvushecha is your clothing red, uve’gadeycha and your garments kedoreich be’gat like one who treads in the winepress?
As alluded to previously, adom and edom are easily related and convey the extent of the punishment of the wicked who oppose God and His purposes for redeeming Israel. The treading of the winepress and the act of harvesting are figurative Biblical pictures of judgement against the wicked (Joel 3:13; Isa. 63:2-3; Rev. 14:19).
Isa 63:3 “Purah darachtiy levadiy The winepress I have trodden alone, umei’amiym and from the tribes eiyn-iysh no man (one) itiy with me; ve’edrecheim I trod on them be’apiy in My anger ve’ermeseim and trampled them bachamatiy in My rage; ve’yeiz nitzcham their lifeblood spattered al-begaday on my garments, vechol-malbushay and all My attire egaletiy I will stain.
Both the literal and figurative judgements that God executes over Edom are His doing alone accomplished without the assistance of anyone from among the tribes of Israel (with the exception of Yeshua of course).
He treads on Edom, the enemies of God and of His chosen people Israel. The wine press is a wine press of wrath, and the trampling results in the garments of HaShem being spattered with blood like stains. The life sap (nitscham) is symbolic of the blood of the enemies of God.
“He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God.” -Revelation 19:13 (ESV)
The context of this correlating passage from Revelation is one of God’s wrath meted out through the Messiah. Therefore, the blood of the Messiah’s robe in this context is the blood of vengeance and not the Messiah’s own shed blood of redemption
Isa 63:4 Kiy For yom a day nakam of vengeance belibiy is in My heart, ushenat and My year geulay of redemption ba’ah is come.
Once again we note that God’s vengeance is brief (a day) and His redemption is wide (a year).
In order that Israel might be redeemed, Edom, both the literal and figurative, perpetual enemy of Israel must be wiped out.
Isa 63:5 Veabiyt And I looked, ve’eiyn but there was no ozer help; ve’eshtomeim I was appalled, ve’eiyn but there was no someich one to uphold; vatusha liy zeroiy so My own arm brought Me salvation, vachamatiy and My rage hiy He semachateniy upheld Me.
God needs no help from man, thus the meaning is related to the fact that there was no one without sin. Nor is any man capable of redeeming himself, let alone bringing salvation to all Israel.
“He saw that there was no man, and wondered that there was no one to intercede; then His own arm brought him salvation, and His righteousness upheld him.” -Isaiah 59:16 (ESV)
The arm of God is the King Messiah Who brings salvation and the rage of God against sin and death is the force that upholds and renders His righteous judgement.
Isa 63:6 Ve’avus And I trampled down (rejected) amiym the tribes be’apiy in My anger; va’ashakereim making them drunk bachamatiy in My rage, veoriyd and descending la’aretz to the land nitzcham their lifeblood (grape juice).”
Israel will also suffer under the anger and wrath of God as a result of her sin and rebellion. At this point HaShem has come up from trampling Edom and is bringing just punishment against Israel as a precursor to her redemption and the remembrance of His covenant promises, His loving kindness and mercy toward her.
“For in the hand of the LORD there is a cup with foaming wine, well mixed, and he pours out from it, and all the wicked of the earth shall drain it down to the dregs.” -Psalm 75:8 (ESV)
Isa 63:7 Chasdeiy The kindnesses of HaShem (YHVH: Mercy), azkiyr I will remember, tehilot the praises of HaShem (YHVH: Mercy), ke’al because upon kol all asher-gemalanu HaShem (YHVH: Mercy) that the LORD has recompensed, ve’rav-tov and the great good le’veiyt to the house Yisrael of Israel asher-gemalam that He has granted them kerachamayv according to His compassion, uchero and according to the abundance of chasadayv His steadfast kindness.
From 63:7- 64:12 the prophet Isaiah cries out in humble confession and from a place of great desperation, on behalf of his people Israel: seeking forgiveness and restoration to right relationship with God.
“Chasdeiy” is plural and indicates the many miraculous works of deliverance and loving kindnesses of God toward Israel.
This verse begins and ends with “Chesed” loving kindness, the action of love.
Isa 63:8 Vayomer And He said, “Ach-amiy Indeed they are My tribe, heimah baniym lo yeshakeiru children who will not deal falsely.” Vayhiy And I became lahem to them le’moshiya their Saviour.
Once again God is quoted as calling Israel His tribe and Himself her Saviour. However, this becomes an indictment against the people of Israel who should have acted rightly toward their God. None the less, He has and will continue to be a Saviour to them.
Isa 63:9 Be-chol In all tzaratam their affliction (distress, trouble, rival wives) lo tzar He was afflicted (distress, trouble, a rival wife), umalach and the messenger (angel) of panayv His face hoshiyam saved them; beahavato in His love uvechemlato and in His mercy hu ge’alam He redeemed them; vaynateleim He lifted them up vaynaseim and carried them kol-yemeiy all the days olam in perpetuity.
“In all tzaratam their affliction (distress, trouble) lo tzar He was afflicted (distressed, troubled)…” God suffers because of, with, and for His people, both emotionally and literally (Messiah Yeshua). The Hebrew “tzarah” (affliction, distress, trouble) can also mean “rival wife”. Thus, there is a sense in which the prophet is making a comparison between the hurt Israel feels at being rejected by God and God’s hurt at being rejected by His people.
“and the messenger (angel) of panayv His face hoshiyam saved them…” We have previously read that HaShem’s own arm will bring Salvation (v.5). Therefore, the Messenger of the Face of God must also be God with us. In fact, the Angel of the presence that went before and behind Israel as she fled Egyptian bondage was none other than Yeshua the transcendent resurrected King Messiah.
“Behold, I am sending an angel before you, to guard you on the way and to bring you into the place that I have prepared. 21 Watch for Him and listen to His voice. Do not rebel against Him because He will not pardon your transgression, for My Name is in Him. 22 But if you listen closely to His voice, and do everything I say, I will be an enemy to your enemies and an adversary to your adversaries.” -Exodus 23:20-22 (TLV)
“in His love uvechemlato and in His mercy hu ge’alam He redeemed them; vaynateleim He lifted them up vaynaseim and carried them kol-yemeiy all the days olam perpetuity.” The nearest previous subject is the Angel of the Face, therefore, God with us, the King Messiah is meant, none other qualifies to action the love, mercy, and redemption of Hashem, nor did anyone other than Hashem lift up and carry Israel perpetually.
Isa 63:10 Ve’heimah And they maru rebelled ve’itzevu and grieved et-ruach kadosho His Holy Spirit; vayeihafeich therefore He turned to become lahem leoyeiv their enemy, hu nilcham-bam He fought against them.
“Remember and do not forget how you provoked the LORD your God to wrath in the wilderness. From the day you came out of the land of Egypt until you came to this place, you have been rebellious against the LORD.” -Deut. 9:7 (ESV)
“Some understand by the Holy Spirit the Angel of the Lord.” -Iben Ezra
“But they rebelled against the word of His holy prophets, and blasphemed, and His Word became their enemy, and He waged war against them.” -Targum Yonatan (2nd Centruy CE)
“Now if in spite of these things you will not be chastened by Me, but walk contrary to Me instead, 24 then I will also walk contrary to you. Then I will strike you, I Myself, seven times for your sins. 25 I will bring a sword upon you that will execute the vengeance of the covenant, and you will be gathered together inside your cities. I will send the pestilence among you and you will be given into the hand of the enemy.” -Leviticus 26:23-25 (TLV)
Isa 63:11 Vayizkor Then bringing to remembrance (recalling) yemeiy-olam the days of perpetuity, Mosheh of Moses, amo His people. Ayeih Where hama’aleim is He Who brought them up out mi’yam from the sea eit roeiy with the shepherd tzono of His flock? Ayeih Where is He Who hasham put bekirbo in the midst of them et-ruach kadesho His Holy Spirit,
“And He had compassion for the glory of His name, because of the remembrance of His goodness of old, the mighty works which He did by the hands of Moses for His people; lest the Gentiles should say, Where is He that brought them up out of the sea? Where is He that led them through the wilderness, as a shepherd his flock? Where is He that made the word of His holy prophets to dwell amongst them?” - Targum Yonatan (2nd Centruy CE)
“Where is He?” The greater answer is that He never left them or truly forsook them. While the reference to a shepherd (shepherds) may refer to Moses, or Moses and Aaron collectively, it is equally likely to refer to the Angel of the presence and or God Himself. It is also acceptable to understand the shepherds to be all the aforementioned.
“You gave your good Spirit to instruct them and did not withhold your manna from their mouth and gave them water for their thirst.” -Nehemiah 9:20 (ESV)
Isa 63:12 Moliych liymiyn Mosheh zeroa tifarto Who caused His glorious arm to go at the right hand of Moses, bokei’a who divided (split, broke open, tore up) mayim the waters mipeneiyhem from before their faces la’asot to make for lo sheim olam Himself an everlasting name,
“Your right hand, O Lord, has become glorious in power;
Your right hand, O Lord, has dashed the enemy in pieces.
7 And in the greatness of Your excellence
You have overthrown those who rose against You;
You sent forth Your wrath;
It consumed them like stubble.
8 And with the blast of Your nostrils
The waters were gathered together;
The floods stood upright like a heap;
The depths congealed in the heart of the sea.
9 The enemy said, ‘I will pursue,
I will overtake,
I will divide the spoil;
My desire shall be satisfied on them.
I will draw my sword,
My hand shall destroy them.’
10 You blew with Your wind,
The sea covered them;
They sank like lead in the mighty waters.” -Exodus 15:6-10
Isa 63:13 Moliycham Who led batehomot them in the depths? Kasus Like a horse bamidbar in the desert (ba in, mi from, davar word, essence) lo yikashelu they did not stumble.
A poetic way of referring to Israel’s escape through the depths of the Red sea and her journey through the desert to the promised land.
Isa 63:14 Kabeheimah Like livestock babikah tered going into the valley, Ruach-YHVH the Spirit of the LORD teniychenu gave them rest. Kein So nihageta you drove, led, guided amecha Your tribe, la’asot to make lecha for Yourself sheim tifaret a glorious name.
We note that the Spirit of the Lord, Who is called “Comforter” in the Brit HaChadashah (NT), is described here as the One Who gives Israel rest.
The strong theme of the glorification of God’s Name is significant because it is through the recognition of the saving God of Israel that all who seek redemption are saved in the Messiah and reconciled to the God of Israel.
Isa 63:15 Habet Look (regard, consider) mishamayim from the heavens ure’eih and see, mizevul kodshecha from the lofty habitation of Your holiness vetifartecha and Your Glory, Majesty, Splendour. Ayeih Where are kinatecha Your zeal, jealousy ugevurotecha and Your strength? Hamon The roar (stirring, tumult, sound) me’eicha from Your intestines (inner parts) verachameycha and Your womb (compassion) eilay hitapaku are held back from me.
The prophet expresses the people’s feelings of abandonment. Though the prophet knows that God is ever present, he uses distancing language to show both the Lofty glory and all powerful nature of God and His seeming rejection of the people of Israel who have acted so wickedly toward Him.
We note that the literal Hebrew translation reveals both the masculine and feminine nature of God. “The roar me’eicha from Your intestines (masculine), verachameycha and your womb (feminine)…”
Isa 63:16 Kiy-atah For You are Avinu our Father, kiy Avraham lo yeda’anu for Abraham does not know us, ve’yisrael and Israel (The individual progenitor Jacob) lo yakiranu does not acknowledge us; Atah You, HaShem (YHVH: Mercy), Avinu are our Father, Goaleinu our Redeemer mei’olam she’meicha from perpetuity is Your name.
The prophet reminds himself and Israel that they are generations from the patriarchs and must remember that from before the beginning of Israel’s existence God has been her Father and Redeemer.
I recall a foolish Christian teacher who once told me that “Jews don’t understand God as Father but Christians do because Jesus taught us to prayer which says, ‘Our Father Who is in Heaven’”. I responded, “You obviously know very little about Jewish people and the Bible (present text not withstanding). One of the central prayers of Rosh Hashanah begins, ‘Our Father, Our King’”.
Isa 63:17 Lamah tateinu YHVH mideracheycha, Why do You make us wander from your ways HaShem, takshiach hardening libeinu our core being (heart), miyiratecha from fearing You? Shuv Turn back lema’an for the sake avadeycha of your servants, shivteiy the branches of nachalatecha Your inheritance (heritage, possession, property).
“Why hast Thou cast us off, Lord, that we should go astray from the paths which are right in Thy sight, as the nations which have no part in the instruction of Thy law? Our heart is not turned away from Thy fear: return Thy Shekinah unto Thy people, for the sake of Thy righteous servants, unto whom Thou hast sworn by Thy Word to make the tribes amongst them Thine inheritance.” - Targum Yonatan (2nd Centruy CE)
In the sense that God is in control of all things and that He allows but is not subject to free will, the phrase “You make us wander” is accurate. It is in fact in our wandering that we discover the need for direction.
Though God had never truly left Israel, Isaiah asks Him to turn back toward her for the sake of His righteous servants the prophets and the Patriarchs of Israel, the branches of God’s inheritance.
Isa 63:18 Lamitzar For a little while yareshu am-kodshecha Your tribe took hold of Your Holiness; tzareinu our adversaries bossu have trampled mikdashecha Your sanctuary.
This refers to the dwelling of God’s presence in a manifest way upon the Temple in Jerusalem during Solomon’s reign and the subsequent withdrawal of His glory during Israel’s years of idolatry and debauchery.
Isa 63:19 Hayiynu meiolam lo-mashalta ba lo-nikra shimcha We have become from perpetuity, like those not ruled by You, like those not called by Your name.
It’s as if Israel has become like a goy (foreign nation) who have never known God. The weight of this statement is lost on the modern reader. The nation God chose and to whom He revealed His glory, power, might and Holy fearful presence, has now become like those who never knew Him. Tragic, beyond appalling. The prophet is distraught, gutted, grieved to the core of his being by this sobering realisation.
Copyright 2019 Yaakov Brown
There are a number of reasons we understand the speaker in verse 1 to be HaShem, and by extension the Servant King Messiah. First, chapter 62:11 speaks of Salvation the Person (Yeshua) coming to deliver Israel (Zion, Jerusalem), following which the prophet speaks of the redeemed people of Zion and the titles by which the redeemed city of Jerusalem will be described. Therefore, the One described in verse 1 of Isaiah 63 must be the Salvation that comes in 62:11, bringing reward and recompense (just vengeance). Second, only God Himself is capable of truly saving Israel, which alerts us again to the intrinsic connection between the Servant Redeemer, Who is Salvation, and HaShem. In fact, the Salvation personified in the previous chapter is that of God Himself coming as God with us, the King Messiah. He comes with reward for the redeemed and recompense for the wicked.
“Some refer this to Messiah, others to the angel Michael; but more correctly it may be referred to God.” -Iben Ezra
A number of Jewish commentators, both ancient and modern, interpret this portion of Isaiah as referring to the Messiah, specifically in relation to what they understand as His first (only) coming. They also understand Edom as being figurative of Rome, given that the political and physical end of the Edomites actually occured during the Maccabean period (167-160 BCE), when the Edomites were conquered and forced into conversion to Judaism. Following this their land became nothing more than a desert wasteland.
When the King Messiah shall come, he will be clothed in purple, beautiful to look at, which in colour shall be like to wine for the clothing of the King Messiah shall be silk, red as blood; and it shall be worked with the needle in various colours, and he shall be the Head of Israel; and this is what is said in Isa. 63:3 ‘wherefore art thou red in thy apparel?’'' - R. Moses Haddarsan in Bereshit Rabba in Gen. xlix. 11.
“the Ishmaelites or Turks shall fight three battles in the latter day; one in the forest of Arabia; another in the sea; and a third in the great city Rome, which shall be greater than the other two; and from thence shall spring the Messiah, and he shall look upon the destruction of the one and of the other, and from thence shall he come into the land of Israel, as it is said, ‘who is this that comes from Edom?’” - Pirke Eliezer, c. 30. fol. 32. 1.
“the Ishmaelites or Turks shall come against Rome, and destroy it; and then shall be revealed the Messiah, the son of David, and shall complete the redemption of the Lord, according to Dan 12:1 … the son of David, shall be of the Jews that are in the captivity of Edom (or Rome), Isa. 63:1 ‘who is this that comes from Edom?’” – Abarbinel; Mashmiah Yeshuah, fol. 44. 1, 2.
Also the Jewish commentator Kimchi interprets the present verse as prophetic of the time to come (Messianic age). However, although it is true that the King Messiah is intended, the present text relates to His second coming, and not to any current historical event or to His ascension to heaven, after his death and resurrection; which took place in Judea, and on the Mount Olives, near to Jerusalem (not in or from Edom, which is south east of Jerusalem). Therefore, the present text finds its greater fulfilment yet future, when Messiah returns to take vengeance on the anti-messiah, and all the anti-messianic powers (empire of the Beast).
Edom, while being a brother nation to Israel, also symbolises pagan opposition toward God and Israel (Chosen, ethnic, religious) [Isa.34:5; Jer.25:22; 49:17].
Bozrah was once a strong city in Edom on the shore of the Sea of Salt (Dead Sea). Edom is another name for Esau (Gen. 36:8), and comes from the root adom (red), thus, blood stains or wine juice, the blood of grapes. Bozrah, meaning sheepfold, is related to the Hebrew bazir “a vintage” and is therefore an interesting poetic allusion within the wider narrative of Isaiah 63.
Yet another Jewish commentator Yarchi interprets the garments of the One coming from Edom as being dyed in blood, or dipped in it; which agrees with the vesture od Messiah as described in the Revelation:
“On His robe and on His thigh He has a name written, ‘King of kings, and Lord of lords.’ Then I saw a single angel standing in the sun, and with a loud voice he cried out to all the birds flying high in the sky, ‘Come, gather for the great banquet of God--18 to eat the flesh of kings and the flesh of generals and the flesh of mighty men, the flesh of horses and those riding on them, the flesh of all men, both free and slave, both small and great!’” -Revelation 19:16-18 (TLV)
Ultimately the King Messiah will return as the warring Mashiyach Ben David, coming with reward for the righteous and bringing judgement upon the wicked:
“These kings are of one mind, and they give their power and authority to the beast. They will make war against the Lamb, and the Lamb will overcome them—because He is Lord of lords and King of kings, and those with Him are called and chosen and faithful.” -Revelation 17:13-14 (TLV)
Isa 63:2 Madua Why adom lilvushecha is your clothing red, uve’gadeycha and your garments kedoreich be’gat like one who treads in the winepress?
As alluded to previously, adom and edom are easily related and convey the extent of the punishment of the wicked who oppose God and His purposes for redeeming Israel. The treading of the winepress and the act of harvesting are figurative Biblical pictures of judgement against the wicked (Joel 3:13; Isa. 63:2-3; Rev. 14:19).
Isa 63:3 “Purah darachtiy levadiy The winepress I have trodden alone, umei’amiym and from the tribes eiyn-iysh no man (one) itiy with me; ve’edrecheim I trod on them be’apiy in My anger ve’ermeseim and trampled them bachamatiy in My rage; ve’yeiz nitzcham their lifeblood spattered al-begaday on my garments, vechol-malbushay and all My attire egaletiy I will stain.
Both the literal and figurative judgements that God executes over Edom are His doing alone accomplished without the assistance of anyone from among the tribes of Israel (with the exception of Yeshua of course).
He treads on Edom, the enemies of God and of His chosen people Israel. The wine press is a wine press of wrath, and the trampling results in the garments of HaShem being spattered with blood like stains. The life sap (nitscham) is symbolic of the blood of the enemies of God.
“He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God.” -Revelation 19:13 (ESV)
The context of this correlating passage from Revelation is one of God’s wrath meted out through the Messiah. Therefore, the blood of the Messiah’s robe in this context is the blood of vengeance and not the Messiah’s own shed blood of redemption
Isa 63:4 Kiy For yom a day nakam of vengeance belibiy is in My heart, ushenat and My year geulay of redemption ba’ah is come.
Once again we note that God’s vengeance is brief (a day) and His redemption is wide (a year).
In order that Israel might be redeemed, Edom, both the literal and figurative, perpetual enemy of Israel must be wiped out.
Isa 63:5 Veabiyt And I looked, ve’eiyn but there was no ozer help; ve’eshtomeim I was appalled, ve’eiyn but there was no someich one to uphold; vatusha liy zeroiy so My own arm brought Me salvation, vachamatiy and My rage hiy He semachateniy upheld Me.
God needs no help from man, thus the meaning is related to the fact that there was no one without sin. Nor is any man capable of redeeming himself, let alone bringing salvation to all Israel.
“He saw that there was no man, and wondered that there was no one to intercede; then His own arm brought him salvation, and His righteousness upheld him.” -Isaiah 59:16 (ESV)
The arm of God is the King Messiah Who brings salvation and the rage of God against sin and death is the force that upholds and renders His righteous judgement.
Isa 63:6 Ve’avus And I trampled down (rejected) amiym the tribes be’apiy in My anger; va’ashakereim making them drunk bachamatiy in My rage, veoriyd and descending la’aretz to the land nitzcham their lifeblood (grape juice).”
Israel will also suffer under the anger and wrath of God as a result of her sin and rebellion. At this point HaShem has come up from trampling Edom and is bringing just punishment against Israel as a precursor to her redemption and the remembrance of His covenant promises, His loving kindness and mercy toward her.
“For in the hand of the LORD there is a cup with foaming wine, well mixed, and he pours out from it, and all the wicked of the earth shall drain it down to the dregs.” -Psalm 75:8 (ESV)
Isa 63:7 Chasdeiy The kindnesses of HaShem (YHVH: Mercy), azkiyr I will remember, tehilot the praises of HaShem (YHVH: Mercy), ke’al because upon kol all asher-gemalanu HaShem (YHVH: Mercy) that the LORD has recompensed, ve’rav-tov and the great good le’veiyt to the house Yisrael of Israel asher-gemalam that He has granted them kerachamayv according to His compassion, uchero and according to the abundance of chasadayv His steadfast kindness.
From 63:7- 64:12 the prophet Isaiah cries out in humble confession and from a place of great desperation, on behalf of his people Israel: seeking forgiveness and restoration to right relationship with God.
“Chasdeiy” is plural and indicates the many miraculous works of deliverance and loving kindnesses of God toward Israel.
This verse begins and ends with “Chesed” loving kindness, the action of love.
Isa 63:8 Vayomer And He said, “Ach-amiy Indeed they are My tribe, heimah baniym lo yeshakeiru children who will not deal falsely.” Vayhiy And I became lahem to them le’moshiya their Saviour.
Once again God is quoted as calling Israel His tribe and Himself her Saviour. However, this becomes an indictment against the people of Israel who should have acted rightly toward their God. None the less, He has and will continue to be a Saviour to them.
Isa 63:9 Be-chol In all tzaratam their affliction (distress, trouble, rival wives) lo tzar He was afflicted (distress, trouble, a rival wife), umalach and the messenger (angel) of panayv His face hoshiyam saved them; beahavato in His love uvechemlato and in His mercy hu ge’alam He redeemed them; vaynateleim He lifted them up vaynaseim and carried them kol-yemeiy all the days olam in perpetuity.
“In all tzaratam their affliction (distress, trouble) lo tzar He was afflicted (distressed, troubled)…” God suffers because of, with, and for His people, both emotionally and literally (Messiah Yeshua). The Hebrew “tzarah” (affliction, distress, trouble) can also mean “rival wife”. Thus, there is a sense in which the prophet is making a comparison between the hurt Israel feels at being rejected by God and God’s hurt at being rejected by His people.
“and the messenger (angel) of panayv His face hoshiyam saved them…” We have previously read that HaShem’s own arm will bring Salvation (v.5). Therefore, the Messenger of the Face of God must also be God with us. In fact, the Angel of the presence that went before and behind Israel as she fled Egyptian bondage was none other than Yeshua the transcendent resurrected King Messiah.
“Behold, I am sending an angel before you, to guard you on the way and to bring you into the place that I have prepared. 21 Watch for Him and listen to His voice. Do not rebel against Him because He will not pardon your transgression, for My Name is in Him. 22 But if you listen closely to His voice, and do everything I say, I will be an enemy to your enemies and an adversary to your adversaries.” -Exodus 23:20-22 (TLV)
“in His love uvechemlato and in His mercy hu ge’alam He redeemed them; vaynateleim He lifted them up vaynaseim and carried them kol-yemeiy all the days olam perpetuity.” The nearest previous subject is the Angel of the Face, therefore, God with us, the King Messiah is meant, none other qualifies to action the love, mercy, and redemption of Hashem, nor did anyone other than Hashem lift up and carry Israel perpetually.
Isa 63:10 Ve’heimah And they maru rebelled ve’itzevu and grieved et-ruach kadosho His Holy Spirit; vayeihafeich therefore He turned to become lahem leoyeiv their enemy, hu nilcham-bam He fought against them.
“Remember and do not forget how you provoked the LORD your God to wrath in the wilderness. From the day you came out of the land of Egypt until you came to this place, you have been rebellious against the LORD.” -Deut. 9:7 (ESV)
“Some understand by the Holy Spirit the Angel of the Lord.” -Iben Ezra
“But they rebelled against the word of His holy prophets, and blasphemed, and His Word became their enemy, and He waged war against them.” -Targum Yonatan (2nd Centruy CE)
“Now if in spite of these things you will not be chastened by Me, but walk contrary to Me instead, 24 then I will also walk contrary to you. Then I will strike you, I Myself, seven times for your sins. 25 I will bring a sword upon you that will execute the vengeance of the covenant, and you will be gathered together inside your cities. I will send the pestilence among you and you will be given into the hand of the enemy.” -Leviticus 26:23-25 (TLV)
Isa 63:11 Vayizkor Then bringing to remembrance (recalling) yemeiy-olam the days of perpetuity, Mosheh of Moses, amo His people. Ayeih Where hama’aleim is He Who brought them up out mi’yam from the sea eit roeiy with the shepherd tzono of His flock? Ayeih Where is He Who hasham put bekirbo in the midst of them et-ruach kadesho His Holy Spirit,
“And He had compassion for the glory of His name, because of the remembrance of His goodness of old, the mighty works which He did by the hands of Moses for His people; lest the Gentiles should say, Where is He that brought them up out of the sea? Where is He that led them through the wilderness, as a shepherd his flock? Where is He that made the word of His holy prophets to dwell amongst them?” - Targum Yonatan (2nd Centruy CE)
“Where is He?” The greater answer is that He never left them or truly forsook them. While the reference to a shepherd (shepherds) may refer to Moses, or Moses and Aaron collectively, it is equally likely to refer to the Angel of the presence and or God Himself. It is also acceptable to understand the shepherds to be all the aforementioned.
“You gave your good Spirit to instruct them and did not withhold your manna from their mouth and gave them water for their thirst.” -Nehemiah 9:20 (ESV)
Isa 63:12 Moliych liymiyn Mosheh zeroa tifarto Who caused His glorious arm to go at the right hand of Moses, bokei’a who divided (split, broke open, tore up) mayim the waters mipeneiyhem from before their faces la’asot to make for lo sheim olam Himself an everlasting name,
“Your right hand, O Lord, has become glorious in power;
Your right hand, O Lord, has dashed the enemy in pieces.
7 And in the greatness of Your excellence
You have overthrown those who rose against You;
You sent forth Your wrath;
It consumed them like stubble.
8 And with the blast of Your nostrils
The waters were gathered together;
The floods stood upright like a heap;
The depths congealed in the heart of the sea.
9 The enemy said, ‘I will pursue,
I will overtake,
I will divide the spoil;
My desire shall be satisfied on them.
I will draw my sword,
My hand shall destroy them.’
10 You blew with Your wind,
The sea covered them;
They sank like lead in the mighty waters.” -Exodus 15:6-10
Isa 63:13 Moliycham Who led batehomot them in the depths? Kasus Like a horse bamidbar in the desert (ba in, mi from, davar word, essence) lo yikashelu they did not stumble.
A poetic way of referring to Israel’s escape through the depths of the Red sea and her journey through the desert to the promised land.
Isa 63:14 Kabeheimah Like livestock babikah tered going into the valley, Ruach-YHVH the Spirit of the LORD teniychenu gave them rest. Kein So nihageta you drove, led, guided amecha Your tribe, la’asot to make lecha for Yourself sheim tifaret a glorious name.
We note that the Spirit of the Lord, Who is called “Comforter” in the Brit HaChadashah (NT), is described here as the One Who gives Israel rest.
The strong theme of the glorification of God’s Name is significant because it is through the recognition of the saving God of Israel that all who seek redemption are saved in the Messiah and reconciled to the God of Israel.
Isa 63:15 Habet Look (regard, consider) mishamayim from the heavens ure’eih and see, mizevul kodshecha from the lofty habitation of Your holiness vetifartecha and Your Glory, Majesty, Splendour. Ayeih Where are kinatecha Your zeal, jealousy ugevurotecha and Your strength? Hamon The roar (stirring, tumult, sound) me’eicha from Your intestines (inner parts) verachameycha and Your womb (compassion) eilay hitapaku are held back from me.
The prophet expresses the people’s feelings of abandonment. Though the prophet knows that God is ever present, he uses distancing language to show both the Lofty glory and all powerful nature of God and His seeming rejection of the people of Israel who have acted so wickedly toward Him.
We note that the literal Hebrew translation reveals both the masculine and feminine nature of God. “The roar me’eicha from Your intestines (masculine), verachameycha and your womb (feminine)…”
Isa 63:16 Kiy-atah For You are Avinu our Father, kiy Avraham lo yeda’anu for Abraham does not know us, ve’yisrael and Israel (The individual progenitor Jacob) lo yakiranu does not acknowledge us; Atah You, HaShem (YHVH: Mercy), Avinu are our Father, Goaleinu our Redeemer mei’olam she’meicha from perpetuity is Your name.
The prophet reminds himself and Israel that they are generations from the patriarchs and must remember that from before the beginning of Israel’s existence God has been her Father and Redeemer.
I recall a foolish Christian teacher who once told me that “Jews don’t understand God as Father but Christians do because Jesus taught us to prayer which says, ‘Our Father Who is in Heaven’”. I responded, “You obviously know very little about Jewish people and the Bible (present text not withstanding). One of the central prayers of Rosh Hashanah begins, ‘Our Father, Our King’”.
Isa 63:17 Lamah tateinu YHVH mideracheycha, Why do You make us wander from your ways HaShem, takshiach hardening libeinu our core being (heart), miyiratecha from fearing You? Shuv Turn back lema’an for the sake avadeycha of your servants, shivteiy the branches of nachalatecha Your inheritance (heritage, possession, property).
“Why hast Thou cast us off, Lord, that we should go astray from the paths which are right in Thy sight, as the nations which have no part in the instruction of Thy law? Our heart is not turned away from Thy fear: return Thy Shekinah unto Thy people, for the sake of Thy righteous servants, unto whom Thou hast sworn by Thy Word to make the tribes amongst them Thine inheritance.” - Targum Yonatan (2nd Centruy CE)
In the sense that God is in control of all things and that He allows but is not subject to free will, the phrase “You make us wander” is accurate. It is in fact in our wandering that we discover the need for direction.
Though God had never truly left Israel, Isaiah asks Him to turn back toward her for the sake of His righteous servants the prophets and the Patriarchs of Israel, the branches of God’s inheritance.
Isa 63:18 Lamitzar For a little while yareshu am-kodshecha Your tribe took hold of Your Holiness; tzareinu our adversaries bossu have trampled mikdashecha Your sanctuary.
This refers to the dwelling of God’s presence in a manifest way upon the Temple in Jerusalem during Solomon’s reign and the subsequent withdrawal of His glory during Israel’s years of idolatry and debauchery.
Isa 63:19 Hayiynu meiolam lo-mashalta ba lo-nikra shimcha We have become from perpetuity, like those not ruled by You, like those not called by Your name.
It’s as if Israel has become like a goy (foreign nation) who have never known God. The weight of this statement is lost on the modern reader. The nation God chose and to whom He revealed His glory, power, might and Holy fearful presence, has now become like those who never knew Him. Tragic, beyond appalling. The prophet is distraught, gutted, grieved to the core of his being by this sobering realisation.
Copyright 2019 Yaakov Brown
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