Comments on Isaiah 63 Chapter 63 continues with the imagery presented in ch. 62 of the Lord and the watchmen. The watchman placed on the wall (cf. 62:6) calls out a pair of questions which receives a pair of answers from the one who is approaching Jerusalem (v. 1-6). Verses 7-14 then present the watchman as recounting the general history of Israel and the Lord as deliverer to Israel following the theme of 62:11-12. The watchman then pleads Israel's case to the Lord (v. 15-19b). v1-6 In the previous chapter it is stated that Zion will be redeemed and be made glorious. Only briefly is the disposal of her enemies hinted at (cf. 62:8). Here, the disposal of the wicked is made very plain. The AB comments, "In this poem we are on the verge of apocalyptic literature, which sees the nations of the world as a gigantic power which can be overthrown by no one but Yahweh; and the overthrow is a world cataclysm." The text is arranged as a pair of questions and a pair of replies: Q. (v. 1a-d) Who is this coming from the direction of Edom, dressed in crimson clothing? A. (v. 1e-f) It is I (emphatic pronoun-divine name implied), who contended victoriously. Q. (v. 2) Why is your clothing red, like one who treads grapes? A. (v. 3-6) In My day of anger I alone trampled My enemies under My feet and threw their glory to the ground. v1-9 are paraphrased with some omissions and some additional material in D&C 133:46-53. v1-2 Compare the chiastic parallel of 59:17-18 and the description of the Lord's apparel there. v1 Edom and Bozrah, the capitol of Edom, are referenced in ch. 34 and presented as the wicked world in general, see also 11:14. See my comments on ch. 34. See Ezek. 35:15 where Edom is presented as a usurper of Israel's inheritance and doomed to destruction as a result of it. Also see Judges 5:1-5 for Deborah's song against Edom. v1b "crimsoned", cp. 1:18, 59:3. v2-3 The AB states, "The figure of treading grapes for the judgement of Yahweh appears also in Joel 4:13. The grapes were placed in a large box and were trodden down by men who walked back and forth barefoot." Also cp. Lam. 1:15, Rev. 14:19 and 19:15. v2 Compare 49:26. v3-6 can be arranged as a chiasm: A - (v. 3) I trod out a vintage B - (v. 4) My day of vengeance, My year of redemption C - (v. 5a) I looked, but there was no help C - (v. 5b) I stared, but there was no aid B - (v. 5c-d) My own arm, My own rage A - (v. 6) I trampled peoples The chiasm emphasizes the singular involvement of the Lord in His day of vengeance. On the chiasm center v5a-b, cp. 59:4, 16. The statement in 62:6-7 indicates additional people were assisting the Lord in doing His will. This forces a more spiritual interpretation of Redeemer, Deliverer, Vindicator on these verses as the Lord had physical assistance. The kind of cataclysmic destruction that is visited upon Edom implied by v. 1e-f and v. 3-6 appears to only be paralleled by the Noachide deluge as far as the scope and breadth of destruction. John Taylor contrasted the Lord's first advent "like a lamb to the slaughter", with the second advent in Journal of Discourses, 10:115. v4 Note the mixed time units of "day" and "year". The "Day of the Lord" appears to be a relatively quick and stunning event, but the events leading up to it and the repercussions will doubtless span a long time. Such a verse makes attempts to interpret the time units literally pretty much impossible (unless specifically defined as is apparently the case in Daniel). For general references to the Lord's Day of Vengeance, cp. 2:12, 13:16, 34:8, 61:2. v5a-b Aside from the cross refs. noted above, some christian interpreters like to ref. Matt. 26:40-42 as another OT prophecy of Jesus' ministry fulfilled (using an acontextual interpretation). v5c-d See the chiastic parallel of 59:16. v6 For the cup of the Lord's wrath, cp. 51:17-23, Jer. 25:15-29. v7-14 Here the watchman recounts Israel's general history of rebellion, repentance and delivery at the Lord's hands (the text is largely derivative of Deut. 4, for example cp. v. 9 with Deut. 4:37 and v. 11 with Deut. 4:32-40). The sermon is probably intended to be portrayed as a reminder by the watchman to Israel, as well as the Lord, preceding his plea on their behalf in v. 15-19b. Note this immediately follows the powerful imagery of v. 1-6 where the Lord is in His rage and has just arrived from Edom after destroying them. Consider the fear and awe filling the watchman in seeing such an image of the Lord dressed in red after treading His enemies under His feet in anger. The watchman then recounts the "kind acts of the Lord" (v. 7-14) and pleads with the Lord on Israel's behalf (v. 15-19b), which is then followed by Israel's plea on their own behalf (ch. 64). Thus, I would interpret this section as the watchman indicating to the Lord that there are some present worthy of kindness rather than destruction, and appealing to His merciful side. Exodus imagery is invoked repeatedly in this section serves a twofold purpose. First, to remind Israel and the Lord of the past miracles and mercy shown forth as noted above. The secondary purpose is to recall the role of Moses as prophet/intercessor. In several instances during the exodus and the wandering in the wilderness Israel's provocations were such that the Lord was ready to annihilate Israel. However, at the behest of Moses, the Lord relented (the establishment of the role of the intercessor, and obvious type of Christ). Given the theme of this chapter and the next, the watchman/prophet/intercessor context fits nicely as he pleads Israel's case before the Lord. The WB offers the following arrangement for v. 7-17: 7a-b Introduction: I will remember the gracious deeds.... 7c-9 God, Deliverer and preserver of His chosen people. 10 Israel turns against God, whereupon God turns against Israel 11-14 In their extremity they thought about God's deeds in the past. v7a-b The speaker wants to recall and remember the deeds of the Lord, he is to be a remembrancer, cf. 62:6. Compare Ps. 89:1 for a similar statement. v7c Compare 26:12. v8c-9b Note the JPS footnote indicates a difference between the Masorah and the ancient versions: Ancient versions Masorah ---------------- ------- So He was their Deliverer So He was their Deliverer. In all their troubles. In all their troubles He was troubled, No angel or messenger, And the angel of His own presence delivered them. His presence delivered them. The JPS then refers the reader to Deut. 4:37. The AB and WB favor the Ancient version, the NAS and KJV favor the Masorah. By context of v. 4-8 I would tend to favor the Ancient versions rendition, cp. 50:2, 59:16, as well as 43:25, 44:22. In favor of the Masoretic version, cp. 37:36. v9-10 emphasizes Israel's responsibility for their current position. The Lord did everything He could, and was troubled in everything Israel was troubled in, and they rebelled against Him, cp. 65:1-2. v9 One cannot help but notice the emphatic usage of beneficent descriptors: love, pity, redeemed, raised, exalted. Probably done to contrast the rather opposite emphatic description of the Lord in v. 1- 6. v9a-b The AB states, "In the Exodus traditions there are variations between the messenger (angel) of Yahweh who leads the Israelites (Exod. 23:20-23) and the leadership of Yahweh himself, his presence (Exod 33:15-17). In later OT books and in Judaism a distinction was made between various words signifying Yahweh's presence and activity, such as the angel, the presence, the dwelling, and the name. The prophet here chooses the word that signifies an immediate association, the presence (literally "face")." v9c-f See my notes on 46:3-4 for related references. v9f Compare Ps. 44:1 v10 Compare 1:2, 24. v10a "rebelled", cp. 30:1, Num. 20:10, Ezek. 2:8, ct. 50:5. v10b "holy spirit", cp. Ps. 51:10-12. v10c-d When His covenant people rebel against the covenants they have made and spurn Him, He becomes their enemy, cp. 45:7, Num. 23:32, Lev. 26, Deut. 28. v11-14 On the purpose of recollecting these various events, see 46:8- 9 for the reason why. v11-12 There references to Moses obviously invoke the exodus theme. It also serves to contrast Moses the deliverer (Num. 9) with the Lord as Deliverer. In the text it is noted (v. 11) the Lord was acting vicariously through Moses. Contrast this with v. 1-6 where it is the Lord Himself, and not some servant or messenger (v. 9). The Lord as Deliverer is not like Moses, and not like Cyrus (cf. 44:24-45:1) in that they are primarily physical deliverers. The Lord is the Vindicator and Redeemer of Israel, the destroyer of His enemies (cf. 27:1, 51:9-16, Ps. 74). v11a That they are having to remember the ancient days indicates the Lord has turned away or against them so there are no paralleled contemporary saving acts and no indwelling spirit as described in v. 11-14. These people are living and have been living in such a way as to not be in the Lord's favor, so the acts are historical events of previous generations. v11d "shepherd", here the reference appears to be to Moses. See 40:11 for the Lord being called a "shepherd". v11e "In their midst His holy spirit", see v. 14 and cp. Num. 11:17. v12 The first two lines of the verse are obscure. It may refer to Aaron, holding the Priesthood, being at Moses' right hand. It may refer to the angelic ministrants who participated in the various miraculous deeds of the exodus. The Lord established His Name by performing great and miraculous works in the eyes of all nations, cf. Exod. 9:16. v13-14 The AB says of the horse in the desert, "signifies sureness of foot on level ground", and of the cattle in the valley, "the valley is the place of grass and water to which cattle are easily led". Overall, the intent here is to recollect the exodus account where they passed through the water on sure ground and the various miracles and so forth which occurred on the way to the ultimate arrival in the promised land. v13a "through the deeps", while the literal historical exodus imagery is obvious, a more figurative eschatological interpretation can be developed using 51:9-10. v14d Compare 12:4-6. v15-19b The watchman acts as intercessor between Israel and the Lord by pleading on their behalf. v15a-b Israel confesses that the Lord is above them, and highly exalted. Indicative of humility. Compare 57:15 for another description of the Lord's abode. See 59:9-10 for a description of the condition of the people the text is referring to. v15c-d Compare Ps. 44:23-26 and 89:38. v16 The intent of this verse is not entirely clear. It may be a statement that the early patriarchs are dead and long gone and therefore unable to assist Israel in its plight, but the Lord is alive and able to help. It may be saying that the early patriarchs would have rejected their offspring for their rebellion and are therefore not their sons (cf. John. 8:39), but the Lord is merciful. In any case, the verse devalues the physical lineage based claims to protection and salvation and emphasizes the spiritual nature of the worshipper. v17a The JST/IV and KJV differ in this verse: KJV JST/IV --- ------ O Lord, O Lord, why hast thou made us to err why hast thou suffered us to err from thy ways, from thy ways, and hardened our heart and to harden our heart from thy fear? from thy fear? Return for thy servants' sake, Return for thy servants' sake, the tribes of thine inheritance. the tribes of thine inheritance. The standard translation is interpreted as being something like a mild rebuke to the Lord for not being quicker to act on behalf of His people by the AB. I find this interpretation strained given the generally penitent attitude of the speakers. Instead, I would interpret the standard translation as being in reference to the subject of 6:9-10 where the Lord hardens Israel by revealing their wickedness to them. The JST/IV changes the tone entirely and makes it much more conformal to the general tone of the humbled Israel speaking in this chapter. In this case, Israel would be appealing to the Lord using the context of Lev. 26/Deut. 28 where the Lord states He will chasten Israel until they return to Him. Thus, Israel would be asking the Lord why He did not chastise them more. v17c-d The Lord is here asked to relent on account of Israel's role as servant to Him and the commission He has given them, cf. 65:8, also cp. 41:8, 42:19, 62:1-2. v18 is a verse that has the commentators who favor historical interpretations stumped because they cannot fit a sacking of the temple into the historical setting. I would tend to interpret this verse eschatologically using the context of v. 1-6 being the Day of the Lord. Making that assumption, this verse would be referring to the second fulfillment of Daniel's abomination that maketh desolate, cf. JS-Matt. 24. Compare 64:10-11. v19a-b Compare 43:26-28. v19c-d are probably best grouped with the first verse of the next chapter.