1Kdo to přichází z Edomu, z Bosry, v zářivém šatě, nádherně zahalený ve svém plášti, a jde kupředu v plnosti své síly? „Jsem to já, jenž mluvím spravedlivě a mám moc, abych zachraňoval.“ 2- Proč ta červeň na tvém plášti, proč jsi oblečený jako ten, kdo šlape v lisu? 3- Sám jsem šlapal v kádi a z mužů mého lidu se mnou nebyl ani jeden. A tak jsem je pošlapal ve svém hněvu, dupal jsem po nich ve svém rozlícení, jejich krev vystřikovala na můj šat a potřísnil jsem si celý oděv. 4Neboť mám v srdci den hněvu, přichází rok mé odplaty. 5Dívám se: není nikdo, kdo by mi pomohl! Ukazuji svou úzkost: není nikdo, kdo by mě podpořil! Tu mi přišla na pomoc má paže, podpořila mě má rozlícenost. 6Rozdrtil jsem ve svém hněvu národy, roztříštil jsem je ve své rozlícenosti a způsobil jsem, že na zem crčela jejich krev. 7Jahvovy milosti budu oslavovat, Jahvovy chvály, za všechno, co pro nás Jahve vykonal, za jeho velkou dobrotu vůči Izraelovu domu, za všechno, co vykonal ve svém milosrdenství, za hojnost jeho milostí. 8Vždyť on řekl: „Zajisté, je to můj lid, synové, kteří mě nezklamou“; a byl pro ně zachráncem. 9Ve všech jejich úzkostech, ne snad posel nebo anděl, nýbrž jeho tvář je zachránila. Ve své lásce a svém slitování je vykoupil on, ujal se jich a nesl je po všechny minulé dny. 10Ale oni se bouřili a hněvali jeho svatého Ducha. Proto si je zošklivil a dokonce proti nim sám bojoval. 11Rozpomenul se však na minulé dny, na svého služebníka Mojžíše. Kde je ten, jenž je zachránil z moře, pastýř svého stáda? Kde je ten, jenž vkládal do jejich středu svého svatého Ducha? 12Ten, jenž provázel Mojžíšovu pravici svou proslavenou paží, jenž před nimi rozpoltil vody, aby si získal věčnou proslulost; 13jenž je provedl propastmi, jako když probíhá kůň pouští; oni neklopýtali o nic víc 14než zvíře, jež schází do údolí; Jahvův Duch je vedl k odpočinku. Tak jsi vodil svůj lid, aby sis získal slavné jméno. 15Shlédni z nebe a viz, ze svého svatého a slavného příbytku. Kde je tvá žárlivost a tvá moc? Chvění tvých útrob a tvé slitování nade mnou jsou potlačeny? 16Přece jsi náš otec. I když nás nepoznal Abrahám, i když si na nás už nevzpomíná Izrael, ty, Jahve, jsi náš otec, náš vykupitel, to je tvé jméno odevždy. 17Proč jen nás, Jahve, necháváš bloudit daleko od svých cest a zatvrzuješ naše srdce, že odmítáme bázeň před tebou? Vrať se kvůli svým služebníkům a kmenům svého dědictví. 18Velmi krátce se tvůj svatý lid těšil ze svého dědictví, naši nepřátelé podupali tvou svatyni. 19Jsme již dlouho lidé, nad nimiž už nevládneš a kteří už nenosí tvé jméno. Ach! Kdybys tak roztrhl nebesa a sestoupil - před tvou tváří by se otřásly hory;
Jamieson Fausset Brown Bible Commentary 1 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-
Isa 63:3;
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.
2 The prophet asks why His garments are "dyed" and "red."
winefat--rather, the "wine-press," wherein the grapes were trodden with the feet; the juice would stain the garment of him who trod them (
Rev 14:19-
Rev 14:20;
Rev 19:15). The image was appropriate, as the country round Bozrah abounded in grapes. This final blow inflicted by Messiah and His armies (
Rev 19:13-
Rev 19:15) shall decide His claim to the kingdoms u surped by Satan, and by the "beast," to whom Satan delegates his power. It will be a day of judgment to the hostile Gentiles, as His first coming was a day of judgment to the unbelieving Jews.
3 Reply of Messiah. For the image, see
Lam 1:15. He "treads the wine-press" here not as a sufferer, but as an inflicter of vengeance.
will tread . . . shall be . . . will stain--rather preterites, "I trod . . . trampled . . . was sprinkled . . . I stained."
blood--literally, "spirited juice" of the grape, pressed out by treading [GESENIUS].
4 is--rather, "was." This assigns the reason why He has thus destroyed the foe (
Zeph 3:8).
my redeemed--My people to be redeemed.
day . . . year--here, as in
Isa 34:8;
Isa 61:2, the time of "vengeance" is described as a "day"; that of grace and of "recompense" to the "redeemed," as a "year."
5 The same words as in
Isa 59:16, except that there it is His "righteousness," here it is His "fury," which is said to have upheld Him.
6 Rather, preterites, "I trod down . . . made them drunk." The same image occurs
Isa 51:17,
Isa 51:21-
Isa 51:23;
Ps 75:8;
Jer 25:26-
Jer 25:27.
will bring down . . . strength to . . . earth--rather, "I spilled their life-blood (the same Hebrew words as in
Isa 63:3) on the earth" [LOWTH and Septuagint].
7 Israel's penitential confession and prayer for restoration (
Ps 102:17,
Ps 102:20), extending from Isa. 63:7-64:12.
loving-kindnesses . . . praises . . . mercies . . . loving-kindnesses--The plurals and the repetitions imply that language is inadequate to express the full extent of God's goodness.
us--the dispersed Jews at the time just preceding their final restoration.
house of Israel--of all ages; God was good not merely to the Jews now dispersed, but to Israel in every age of its history.
8 he--Jehovah "said," that is, thought, in choosing them as His covenant-people; so "said" (
Ps 95:10). Not that God was ignorant that the Jews would not keep faith with Him; but God is here said, according to human modes of thought to say within Himself what He might naturally have expected, as the result of His goodness to the Jews; thus the enormity of their unnatural perversity is the more vividly set forth.
lie--prove false to Me (compare
Ps 44:17).
so--in virtue of His having chosen them, He became their Saviour. So the "therefore" (
Jer 31:33). His eternal choice is the ground of His actually saving men (
Eph 1:3-
Eph 1:4).
9 he was afflicted--English Version reads the Hebrew as the Keri (Margin), does, "There was affliction to Him." But the Chetib (text) reads, "There was no affliction" (the change in Hebrew being only of one letter); that is, "In all their affliction there was no (utterly overwhelming) affliction" [GESENIUS]; or, for "Hardly had an affliction befallen them, when the angel of His presence saved them" [MAURER]; or, as best suits the parallelism, "In all their straits there was no straitness in His goodness to them" [HOUBIGANT], (
Judg 10:16;
Mic 2:7;
2Cor 6:12).
angel of his presence--literally, "of His face," that is, who stands before Him continually; Messiah (
Exod 14:19;
Exod 23:20-
Exod 23:21;
Pro 8:30), language applicable to no creature (
Exod 32:34;
Exod 33:2,
Exod 33:14;
Num 20:16;
Mal 3:1).
bare them-- (
Isa 46:3-
Isa 46:4;
Isa 40:11;
Exod 19:4;
Deut 32:11-
Deut 32:12).
10 vexed--grieved (
Ps 78:40;
Ps 95:10;
Acts 7:51;
Eph 4:30;
Heb 3:10,
Heb 3:17).
he fought--rather, "He it was that fought," namely, the angel of His presence [HORSLEY], (
Lam 2:5).
11 remembered--Notwithstanding their perversity, He forgot not His covenant of old; therefore He did not wholly forsake them (
Lev 26:40-
Lev 26:42,
Lev 26:44-
Lev 26:45;
Ps 106:45-
Ps 106:46); the Jews make this their plea with God, that He should not now forsake them.
saying--God is represented, in human language, mentally speaking of Himself and His former acts of love to Israel, as His ground for pitying them notwithstanding their rebellion.
sea--Red Sea.
shepherd--Moses; or if the Hebrew be read plural, "shepherds," Moses, Aaron, and the other leaders (so
Ps 77:20).
put . . . Spirit . . . within him--Hebrew, "in the inward parts of him," that is, Moses; or it refers to the flock, "in the midst of his people" (
Num 11:17,
Num 11:25;
Neh 9:20;
Hag 2:5).
12 The right hand of Moses was but the instrument; the arm of God was the real mover (
Exod 15:6;
Exod 14:21).
dividing the water-- (
Neh 9:11;
Ps 78:13).
13 deep--literally, "the tossing and roaring sea."
wilderness--rather, the "open plain" [HORSLEY], wherein there is no obstacle to cause a horse in its course the danger of stumbling.
14 As a beast . . . rest--image from a herd led "down" from the hills to a fertile and well-watered "valley" (
Ps 23:2); so God's Spirit "caused Israel to rest" in the promised land after their weary wanderings.
to make . . . name--(So
Isa 63:12;
2Sam 7:23).
15 Here begins a fervent appeal to God to pity Israel now on the ground of His former benefits.
habitation of . . . holiness-- (
Isa 57:15;
Deut 26:15;
2Chr 30:27;
Ps 33:14;
Ps 80:14).
zeal . . . strength--evinced formerly for Thy people.
sounding of . . . bowels--Thine emotions of compassion (
Isa 16:11;
Jer 31:20;
Jer 48:36;
Hos 11:8).
16 thou . . . father--of Israel, by right not merely of creation, but also of electing adoption (
Isa 64:8;
Deut 32:6;
1Chr 29:10).
though Abraham . . . Israel--It had been the besetting temptation of the Jews to rest on the mere privilege of their descent from faithful Abraham and Jacob (
Matt 3:9;
John 8:39;
John 4:12); now at last they renounce this, to trust in God alone as their Father, notwithstanding all appearances to the contrary. Even though Abraham, our earthly father, on whom we have prided ourselves, disown us, Thou wilt not (
Isa 49:15;
Ps 27:10). Isaac is not mentioned, because not all his posterity was admitted to the covenant, whereas all Jacob's was; Abraham is specified because he was the first father of the Jewish race.
everlasting--an argument why He should help them, namely, because of His everlasting immutability.
17 made us to err--that is, "suffer" us to err and to be hardened in our heart. They do not mean to deny their own blameworthiness, but confess that through their own fault God gave them over to a reprobate mind (
Isa 6:9-
Isa 6:10;
Ps 119:10;
Rom 1:28).
Return-- (
Num 10:36;
Ps 90:13).
18 people of . . . holiness--Israel dedicated as holy unto God (
Isa 62:12;
Deut 7:6).
possessed--namely, the Holy Land, or Thy "sanctuary," taken from the following clause, which is parallel to this (compare
Isa 64:10-
Isa 64:11;
Ps 74:6-
Ps 74:8).
thy--an argument why God should help them; their cause is His cause.
19 thine . . . never--rather, "We are Thine from of old; Thou barest not rule over them" [BARNES]. LOWTH translates, "We for long have been as those over whom Thou hast not ruled, who are not called by Thy name"; "for long" thus stands in contrast to "but a little while" (
Isa 63:18). But the analogy of
Isa 63:18 makes it likely that the first clause in this verse refers to the Jews, and the second to their foes, as English Version and BARNES translate it. The Jews' foes are aliens who have unjustly intruded into the Lord's heritage.
