Introduction to Isaiah 63:11-19
The commentaries such as John Oswalt at this point lament over the idea that Isaiah 40-66 are not original. There are significant scholarly efforts going into trying to reconstruct the text and its historical setting, which undermines the prophetic nature of the text and the inspiration of the Word of God to Isaiah. The search for the historical context of Isaiah chapters 40–66, especially when it involves reconstructing detailed settings not explicitly provided by the text, can significantly undermine the concepts of prophecy and divine inspiration of the Scriptures. This approach affects one’s faith by challenging the traditional understanding of these passages as divinely inspired prophecies. Let’s discuss this a little bit further.
Firstly, modern scholars undermine the concept of prophecy by suggesting that these chapters were composed after the events they describe. Contemporary scholarship often posits that Isaiah 40–66 was written during or after the Babylonian exile (circa 580–540 B.C.) rather than during Isaiah’s lifetime (740–700 B.C.). If these texts were authored after the fact, they would not be predictive prophecies but reflections on past or current circumstances. This challenges the traditional view of prophecy as foretelling future events through divine revelation. For instance, Isaiah 44:28 mentions Cyrus by name long before his birth, stating, “who says of Cyrus, ‘He is my shepherd, and he shall fulfill all my purpose’; saying of Jerusalem, ‘She shall be built, and of the temple, ‘Your foundation shall be laid.’” If one assumes this was written after Cyrus’s rise to power, it will negate the prophetic nature of the text.
Secondly, this method questions divine inspiration by emphasizing human authorship and context over the timeless messages intended by the Scriptures. The Bible presents prophecy as originating from God, not from human interpretation. 2 Peter 1:20-21 affirms this, stating: “Above all, you must understand that no prophecy of Scripture came about by the prophet’s own interpretation of things. For prophecy never had its origin in the human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit.” Focusing on hypothetical historical contexts suggests the texts are products of their time, potentially diminishing the role of divine inspiration.
Thirdly, this approach to the scriptures can have a profound impact on one’s faith. Challenging the prophetic and inspired nature of the Scriptures can lead believers to question the reliability and authority of the Bible. Paul writes in Romans 15:4 emphasizing the purpose of Scripture, “For everything that was written in the past was written to teach us, so that through the endurance taught in the Scriptures and the encouragement they provide we might have hope.” If the Scriptures are seen merely as human reflections, the hope and encouragement derived from them may be diminished. We note that Hebrews 11:1 defines faith as “the assurance of things hoped for, the conviction of things not seen.” Undermining the prophetic nature of Scripture can shake this assurance and conviction.
The modern critique of scholars today focus on the tendency to reconstruct detailed historical settings for Isaiah 40–66 that exceed what the text offers. These commentaries argue that such reconstructions defy the way the text asks to be read, as originating from the historical setting of Judah during Isaiah’s lifetime, even if the issues addressed resonate with later periods. By avoiding specific historical details, the text maintains a sense of timelessness and universal applicability. Isaiah 55:11 underscores this, declaring, “So is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it.” Imposing historical reconstructions into the prophetic texts of Isaiah presents a major conflict with this intended purpose of trusting in God and reduces the divine inspiration of the message.
The consequences for faith are significant. Accepting that key portions of the Bible are not prophetic or divinely inspired can lead believers to reassess their view of the entire Scripture. We note what Paul wrote in 2 Timothy 3:16-17, “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.” Undermining the inspiration of Scripture challenges its authority and usefulness in guiding faith and practice. Additionally, many doctrines rely on fulfilled prophecies as evidence of God’s sovereignty and the reliability of His Word. If prophecies are reinterpreted as non-predictive, it can unsettle foundational theological beliefs and dismantle one’s faith in the Word of God. Basically, everything comes into question!
In summary, searching for a detailed historical context in Isaiah 40–66 beyond what the text reveals can undermine the concepts of prophecy and divine inspiration by reframing these chapters as writings composed after the events they describe. This recontextualization challenges the traditional belief in the Scripture’s divine origin and its role as a conduit for God’s messages to humanity. Hebrews 4:12 reminds believers of the living and active nature of God’s Word saying, “For the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.” For believers, maintaining confidence in the prophetic and inspired nature of these texts is closely tied to the integrity and vitality of faith. Undermining this can lead to doubts about the reliability of the Scriptures, the nature of God, and the foundational doctrines of truth.
Isaiah 63:11-19 marks the beginning of the prophet’s lament, following his reflection on God’s past mercies in Isaiah 63:7-14. In this passage, the prophet speaks on behalf of the people, much like in Isaiah 53:2-6, and calls upon God, whose power was vividly displayed in verses 1-6 and whose covenantal love was recounted in verses 7-14, to intervene once more on behalf of His people. Verses 15-16 contain a heartfelt plea for God not to remain distant but to show compassion to those who are more truly His children than they ever were descendants of Abraham or Jacob. The prophet implores, “Look down from heaven and see from Your holy and glorious habitation. Where are Your zeal and Your mighty deeds? The stirrings of Your heart and Your compassion are restrained toward me.” He emphasizes that even if their forefathers might not acknowledge them, God is their true Father and Redeemer from of old.
Continuing in verses 17-19, the people acknowledge their helplessness in the face of their sinfulness and recognize that only God can lead them back to the right path. The prophet questions, “Why, O LORD, do You cause us to stray from Your ways and harden our heart from fearing You? Return for the sake of Your servants, the tribes of Your heritage.” They admit that their holy sanctuary has been possessed for only a little while and that adversaries have trampled it down. Feeling like those over whom God has never ruled or who were not called by His name, they express a profound sense of alienation. The stanza concludes with a reference to the divine name, just as in verse 14 and again in 64:6 (English 64:7), highlighting the significance of God’s identity and reputation.
The entire passage is unified by the lamenting questions about God’s activities, which pervade both parts of the stanza. These inquiries reflect a deep yearning for God to display His zeal and might as He did in the past and an earnest desire for restoration of the relationship between God and His people. By recalling God’s historical acts of deliverance and expressing their current distress, the prophet and the people seek to move God to action, appealing to His enduring covenant and love. This section poignantly captures the tension between the people’s recognition of their own failings and their hope in God’s unchanging character, serving as a profound expression of communal repentance and longing for divine intervention. Let’s dig a little deeper into the Hebrew text and see what we can learn.
Masoretic Text (MSS) on Isaiah 63:11-19
Isaiah continues saying the following according to ISaiah 63:11-15.
ספר ישעיה פרק סג
יא וַיִּזְכֹּר יְמֵי-עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה | הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת-רוּחַ קָדְשׁוֹ: יב מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ בּוֹקֵעַ מַיִם מִפְּנֵיהֶם לַעֲשֹוֹת לוֹ שֵׁם עוֹלָם: יג מוֹלִיכָם בַּתְּהֹמוֹת כַּסּוּס בַּמִּדְבָּר לֹא יִכָּשֵׁלוּ: יד כַּבְּהֵמָה בַּבִּקְעָה תֵרֵד רוּחַ יְהֹוָה תְּנִיחֶנּוּ כֶּן נִהַגְתָּ עַמְּךָ לַעֲשֹוֹת לְךָ שֵׁם תִּפְאָרֶת: טו הַבֵּט מִשָּׁמַיִם וּרְאֵה מִזְּבֻל קָדְשְׁךָ וְתִפְאַרְתֶּךָ אַיֵּה קִנְאָתְךָ וּגְבוּרֹתֶךָ הֲמוֹן מֵעֶיךָ וְרַחֲמֶיךָ אֵלַי הִתְאַפָּקוּ:
Isaiah 63:11 states, “Then 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 his holy Spirit within him? (וַיִּזְכֹּר יְמֵי-עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה | הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת-רוּחַ קָדְשׁוֹ)” Isaiah 63:12 “That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name? (מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ בּוֹקֵעַ מַיִם מִפְּנֵיהֶם לַעֲשֹוֹת לוֹ שֵׁם עוֹלָם)” Isaiah 63:13 “That led them through the deep, as an horse in the wilderness, that they should not stumble? (מוֹלִיכָם בַּתְּהֹמוֹת כַּסּוּס בַּמִּדְבָּר לֹא יִכָּשֵׁלוּ)” Isaiah 63:14 “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. (כַּבְּהֵמָה בַּבִּקְעָה תֵרֵד רוּחַ יְהֹוָה תְּנִיחֶנּוּ כֶּן נִהַגְתָּ עַמְּךָ לַעֲשֹוֹת לְךָ שֵׁם תִּפְאָרֶת)” Isaiah 63:15 “Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where is thy zeal and thy strength, the sounding of thy bowels and of thy mercies toward me? are they restrained? (הַבֵּט מִשָּׁמַיִם וּרְאֵה מִזְּבֻל קָדְשְׁךָ וְתִפְאַרְתֶּךָ אַיֵּה קִנְאָתְךָ וּגְבוּרֹתֶךָ הֲמוֹן מֵעֶיךָ וְרַחֲמֶיךָ אֵלַי הִתְאַפָּקוּ)”
Cross References for Isaiah 63:11-15: Ge 43:30–31; 45:1; 49:24; Ex 2:5; 3:20; 6:6; 13:1–7, 17–22; 14:9–22, 29–30; 15:6, 16; 23:18–25; 32:11–12; 33:14; Nu 10:33; 11:17, 25, 29; 14:13–16; Dt 12:9; 26:15, 17–19; 32:12; Jos 3:16; 21:44; 23:1; 2 Sa 7:23; 1 Ki 3:26; 22:19; Ne 2:5; 9:10, 20; Ps 25:6; 33:14; 68:5; 74:13; 77:7–9, 11–20; 78:34, 52; 80:1, 14; 102:12; 106:9, 44–45; 119:9–16; 123:1; Is 9:7; 11:15–12:2, 16:11; 26:11; 37:32; 42:13; 51:10; 55:13; 59:17; 63:12, 14; 64:12; Je 2:6; 13:11; 31:9, 20; La 3:50; Da 4:8; Ho 11:8; Hab 3:15; Hag 2:5; Zec 1:14; Wis 19:9; Bar 2:16, 19–20; Mt 6:7–18; 23:1–11; Lk 11:1–8; Jn 14:2; Heb 13:20
In Isaiah 63:11-15, the Hebrew text offers rich linguistic features that deepen our interpretation and application of these verses to our lives. The passage reflects on God’s past mercies and expresses a yearning for His renewed intervention. In Isaiah 63:11 we find the phrase וַיִּזְכֹּר יְמֵי־עוֹלָם מֹשֶׁה עַמּוֹ (then he remembered the days of old, Moses and his people) utilizing the Hebrew verb וַיִּזְכֹּר (and he remembered), this is the act of remembrance (זָכַר) which is significant because this emphasizes the importance of recalling God’s past deeds as a foundation for faith. The term עוֹלָם (eternity, world, ancient times) underscores the timeless nature of God’s actions and faithfulness. The question אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ (Where is He who brought them up out of the sea with the shepherds of His flock?) uses the word אַיֵּה (where) expressing a deep longing for God’s presence. The term הַמַּעֲלֵם (to go up or ascend) references God’s deliverance of Israel from Egypt, highlighting His role as Redeemer. רֹעֵי צֹאנוֹ (shepherds of His flock) is also mentioned which alludes to leaders like Moses and Aaron, emphasizing guidance and care. This metaphor רֹעֵי צֹאנוֹ emphasizes guidance, care, and leadership, qualities essential to the roles of Moses and Aaron in leading the Israelites. In the Hebrew Bible, the image of a shepherd is frequently used to depict the relationship between leaders and their people. Shepherds are responsible for guiding, protecting, and nurturing their flock, ensuring their well-being and safety. This metaphor is applied to Moses and Aaron, who were divinely appointed to lead Israel out of Egypt and through the wilderness to the Promised Land. David wrote in Psalm 77:20 “You led your people like a flock by the hand of Moses and Aaron.” This verse explicitly connects their leadership to the shepherding metaphor, highlighting their guidance and care. We also note what the Torah states in Numbers 27:17 which further emphasizes this concept, “Who shall go out before them and come in before them, who shall lead them out and bring them in, so that the congregation of the LORD will not be like sheep which have no shepherd.” This passage underscores the importance of having divinely appointed leaders to prevent the people from being directionless and vulnerable. In the NT, the metaphor of shepherding is continued and finds its ultimate fulfillment in Yeshua the Messiah. John 10:11 records Yeshua saying, “I am the good shepherd. The good shepherd lays down his life for the sheep.” This statement emphasizes the sacrificial nature of true leadership and care, aligning with the shepherding metaphor of the Tanakh in Isaiah and the Psalms. In 1 Peter 5:2, Peter exhorts church leaders to “Be shepherds of God’s flock that is under your care, watching over them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve.” These parallels demonstrate that the shepherding metaphor, used in Isaiah 63:11 to refer to Moses and Aaron, emphasizes the essential qualities of guidance, protection, and nurturing that characterize godly leadership. The leaders are seen as stewards of God’s flock, tasked with ensuring their well-being and guiding them according to God’s will. This rich imagery continues to inform our understanding of good leadership, highlighting the importance of caring and dedicated leaders in guiding communities in faith and life.
In Isaiah 63:12, מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ (who led them by the right hand of Moses with His glorious arm) features the words זְרוֹעַ תִּפְאַרְתּוֹ (the arm of His splendor/glory), arm symbolizes strength and power, while His glory or splendor portray the majestic way God exercises His might / strength / authority. Isaiah 63:13 describes God Himself leading the people, מוֹלִיכָם בַּתְּהֹמוֹת כַּסּוּס בַּמִּדְבָּר (who led them through the depths like a horse in the wilderness) where תְּהֹמוֹת (depths) refers to the chaotic waters, symbolizing obstacles or challenges. The comparison כַּסּוּס (like a horse) conveys swiftness and confidence, suggesting that God made their difficult journey manageable. In Isaiah 63:14, רוּחַ יְהוָה תְּנִיחֶנּוּ (The Spirit of the LORD gave them rest) introduces רוּחַ (spirit), and תְּנִיחֶנּוּ (to rest) which depicts the Spirit not only as a guide but also as a source of rest and tranquility. The imagery כַּבְּהֵמָה בַּבִּקְעָה תֵרֵד (like cattle that go down into the valley) emphasizes the peaceful and secure movement under God’s guidance.
Isaiah 63:15 shifts to an earnest plea saying, הַבֵּט מִשָּׁמַיִם וּרְאֵה מִזְּבֻל קָדְשְׁךָ וְתִפְאַרְתֶּךָ (Look down from heaven and see from Your holy and glorious habitation) where הַבֵּט (look) is an imperative verb expressing urgency. זְבֻל (habitation) refers to a lofty dwelling place, emphasizing God’s transcendence. The repetition of תִּפְאַרְתֶּךָ (your glory, see Isaiah 63:14 and 63:15) reinforces the appeal to God’s majestic character. He is high above all and deserves the glory and praise! The use of אַיֵּה (where) in verses 11 and 15 reflects a heartfelt search for God’s active presence, resonating with moments when individuals feel abandoned or distant from the Lord. This linguistic choice conveys a deep yearning for God’s intervention based on His known character and past actions. Applying these verses to our lives encourage us to remember* (זָכַר) God’s past faithfulness as a foundation for trust during challenging times. The emphasis on God’s Spirit (רוּחַ) is also a significant observation as Isaiah is telling us how the Spirit of God guides and comforts us to seek and rely on the God of Israel for direction and peace. The plea for God to look down reminds us of the power of earnest prayer and the importance of approaching the Lord God with humility and urgency when we face difficulties in life.
Parallels in the NT text echo these themes. For example, in Acts 7:35-36, Stephen recounts Moses leading Israel out of Egypt, performing wonders and signs, linking to the remembrance of God’s deliverance (This Moses… led them out, performing wonders and signs in Egypt and at the Red Sea and in the wilderness for forty years.). The reference to the Holy Spirit in Isaiah corresponds with Romans 8:14, “For all who are led by the Spirit of God are sons of God,” emphasizing guidance by God’s Spirit. In addition, the yearning for God’s intervention mirrors the Lord’s Prayer in Matthew 6:9-10 “Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven,” expressing a desire for God’s heavenly will to manifest on earth. The appeal to the God of Israel dwelling in heaven (שָּׁמַיִם) and His holy habitation resonates with passages like Hebrews 4:16, encouraging believers to “approach God’s throne of grace with confidence.” In essence, the Hebrew text of Isaiah 63:11-15 enriches our understanding by highlighting themes of remembrance, divine guidance, the work of the Holy Spirit, and earnest prayer. The linguistic nuances emphasize God’s unchanging character and the appropriate human response of trust and supplication. Recognizing these features encourages us to actively recall God’s faithfulness, seek His guidance, and earnestly pray for His intervention in our lives, confident that He hears and responds to the pleas of His people.
Isaiah continues saying the following according to ISaiah 63:16-19.
ספר ישעיה פרק סג
טז כִּי-אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְֹרָאֵל לֹא יַכִּירָנוּ אַתָּה יְהֹוָה אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ: יז לָמָּה תַתְעֵנוּ יְהֹוָה מִדְּרָכֶיךָ תַּקְשִׁיחַ לִבֵּנוּ מִיִּרְאָתֶךָ שׁוּב לְמַעַן עֲבָדֶיךָ שִׁבְטֵי נַחֲלָתֶךָ: יח לַמִּצְעָר יָרְשׁוּ עַם-קָדְשֶׁךָ צָרֵינוּ בּוֹסְסוּ מִקְדָּשֶׁךָ: יט הָיִינוּ מֵעוֹלָם לֹא-מָשַׁלְתָּ בָּם לֹא-נִקְרָא שִׁמְךָ עֲלֵיהֶם לוּא-קָרַעְתָּ שָׁמַיִם יָרַדְתָּ מִפָּנֶיךָ הָרִים נָזֹלּוּ:
Isaiah 63:16 states, “Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, art our father, our redeemer; thy name is from everlasting. (כִּי-אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְֹרָאֵל לֹא יַכִּירָנוּ אַתָּה יְהֹוָה אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ)” Isaiah 63:17 “O LORD, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants’ sake, the tribes of thine inheritance. (לָמָּה תַתְעֵנוּ יְהֹוָה מִדְּרָכֶיךָ תַּקְשִׁיחַ לִבֵּנוּ מִיִּרְאָתֶךָ שׁוּב לְמַעַן עֲבָדֶיךָ שִׁבְטֵי נַחֲלָתֶךָ)” Isaiah 63:18 “The people of thy holiness have possessed it but a little while: our adversaries have trodden down thy sanctuary. (לַמִּצְעָר יָרְשׁוּ עַם-קָדְשֶׁךָ צָרֵינוּ בּוֹסְסוּ מִקְדָּשֶׁךָ)” Isaiah 63:19 “We are thine: thou never barest rule over them; they were not called by thy name. (הָיִינוּ מֵעוֹלָם לֹא-מָשַׁלְתָּ בָּם לֹא-נִקְרָא שִׁמְךָ עֲלֵיהֶם לוּא-קָרַעְתָּ שָׁמַיִם יָרַדְתָּ מִפָּנֶיךָ הָרִים נָזֹלּוּ)”
Cross References for Isaiah 63:16-19: Ge 20:13; Ex 4:21–22; 19:18; 34:9; Le 26:31; Nu 10:36; Dt 4:25–26; 7:6; 11:17; 26:17–19; 28:10; 32:6; Jdg 5:5; 2 Sa 22:10; 2 Ki 25:9; 1 Ch 29:10; Job 14:21; Ps 18:9; 68:8; 74:2–7; 79:1; 90:13; 119:9–16; 144:5; Ec 9:5; Is 1:2; 6:9–10; 28:18; 29:13–14, 22; 30:28; 41:8, 14; 43:7, 14; 44:6; 51:2; 57:17; 59:20; 60:16; 62:12; 63:19–65:1; Je 3:4; 14:8–9; La 3:9; Eze 14:7–9; Da 8:13, 24; Mic 1:3–4; Na 1:5, Hab 3:13; Bar 2:19–20; Mt 6:7–18; 23:1–11; Mk 1:10; Lk 11:1–8; 21:24; Jn 8:41; 12:40; 1 Co 2:1–16; Re 11:2
In Isaiah 63:16, there is a declaration stating, אַתָּה יְהוָה אָבִינוּ (You, LORD, are our Father) where we see the term אָבִינוּ (our Father), this designation emphasizes the intimate relationship that we have with the God of Israel, He is our Father. This highlights the divine care and protection that the Lord God provides for us His people. We note how the statement כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְֹרָאֵל לֹא יַכִּירָנוּ (though Abraham does not know us and Israel does not acknowledge us) reflects a sense of alienation from the patriarchs. Why do you think there is a statement here on the alienation from the patriarchs? Isaiah is grappling with the immense distance that has grown between the people and their spiritual heritage due to their sins. The mention of Abraham and Israel (Jacob) not recognizing them isn’t about physical alienation but is a statement about the profound spiritual disconnect as the people have walked away from the God of Israel and His holy and righteous ways. The people have strayed so far from their faith and the values of their ancestors that even the patriarchs would find them unrecognizable. This alludes to how the people have fallen into patterns of behavior that are contrary to the covenant established with their forefathers. Idolatry, injustice, and neglect of the commandments have caused a rift not just between them and God, but also with their foundational identity as a people chosen to embody certain God’s divine principles. This is a statement of the severity of their situation. We note the statement אַתָּה יְהֹוָה אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ (you LORD are our father, our redeemer; your name is from everlasting) where it is acknowledged that God Almighty is גֹּאֲלֵנוּ (our Redeemer). This speaks of God’s role as a deliverer and savior, a theme that resonates deeply throughout the Hebrew Bible. It seems in the same breath; the people appeal directly to God as their true Father and Redeemer. This indicates a deep yearning for restoration and a recognition that redemption doesn’t come from lineage alone but from a direct relationship with the God of Israel.
Isaiah 63:17 poses a poignant question saying, לָמָּה תַתְעֵנוּ יְהֹוָה מִדְּרָכֶיךָ תַּקְשִׁיחַ לִבֵּנוּ מִיִּרְאָתֶךָ (Why, LORD, do You cause us to stray from Your ways and harden our hearts from fearing You?). Analyzing this sentence, the verb תַתְעֵנוּ is from the root תָּעָה (to wander or to stray) and indicates a sense of spiritual waywardness. תַּקְשִׁיחַ is from the root word קָשָׁה (to harden) suggesting an internal resistance to divine influence. At first glance, it seems startling by what is written here. Why would the prophet suggest that God causes the people to stray from His own ways? We note that this verse is part of a larger prayer where Isaiah is voicing the collective lament of Israel. They’re experiencing a deep sense of abandonment and spiritual exile. The claim that God causes them to go astray isn’t an accusation in the literal sense, but rather a poetic expression of their desperation and acknowledgment of their own shortcomings. The idea here hinges on the interplay between divine sovereignty and human responsibility. By phrasing it this way, Isaiah is emphasizing just how far the people have drifted. It’s as if their estrangement is so severe that only God’s intervention can bring them back. The hardening of hearts is a motif that appears elsewhere in the Hebrew Bible such as in the case of Pharaoh in Exodus. In those instances, it serves to highlight God’s ultimate control over human affairs. We note in the book of Exodus, the narrative describes how God interacts with Pharaoh during the plagues inflicted upon Egypt. Repeatedly, the text mentions that God hardens Pharaoh’s heart, preventing him from releasing the Israelites from bondage. For instance:
- Exodus 9:12: “But the LORD hardened the heart of Pharaoh, and he did not listen to them, just as the LORD had spoken to Moses.” (וַיְחַזֵּ֤ק יְהוָה֙ אֶת־לֵ֣ב פַּרְעֹ֔ה וְלֹ֥א שָׁמַ֖ע אֲלֵהֶ֑ם כַּאֲשֶׁ֛ר דִּבֶּ֥ר יְהוָ֖ה אֶל־מֹשֶֽׁה׃ ס)
This deliberate hardening serves multiple purposes:
- Demonstration of Divine Power: By hardening Pharaoh’s heart, God creates a scenario where His power can be displayed through the miraculous signs and wonders, showcasing His supremacy over the gods of Egypt.
- Judgment and Justice: Pharaoh’s persistent refusal is also seen as just recompense for his oppression and the suffering inflicted on the Israelites. His hardened heart leads to judgments that correspond to his hardened stance.
The medieval Jewish commentator Rashi notes that when it comes to Pharaoh, the hardening of his heart was a response to his own stubbornness. Initially, Pharaoh hardened his own heart, and eventually, God reinforced his disposition as a form of judgment. Maimonides discusses how persistent sin can lead to a state where repentance becomes more difficult, not because God prevents it, but because the sinner has ingrained their own resistance. In Isaiah 63:17, the prophet voices a communal cry: “Why, O LORD, do You cause us to stray from Your ways and harden our hearts from fearing You? Return for the sake of Your servants, the tribes of Your heritage.” Here, Israel is experiencing exile and feels a deep separation from God. The “hardening” of their hearts signifies a spiritual numbness or insensitivity towards God’s guidance. In Isaiah’s case, the prophet might be using rhetorical language to express the depth of despair and the need for divine intervention. The people feel so lost that they attribute their waywardness to God’s allowance, emphasizing their dependence on His mercy. We note how God plays a role in the condition of the human heart. This isn’t to absolve individuals of responsibility but to highlight the mysterious interplay between human choices and divine will. We note in Exodus how the hardening led to a greater revelation of God’s power and the eventual liberation of Israel. In Isaiah, the hardening reflects the people’s estrangement due to their sins, but it also sets the stage for a heartfelt plea for reconciliation. These things illustrate how there is a tension between God’s control and human autonomy. The suggestion is that while we make choices, God can influence situations to fulfill a greater purpose. We note in Isaiah 63:17 the plea שׁוּב לְמַעַן עֲבָדֶיךָ (Return for the sake of Your servants) highlights a desire for God’s involvement through restoration and guidance.
In Isaiah 63:18 we read, לַמִּצְעָר יָרְשׁוּ עַם-קָדְשֶׁךָ צָרֵינוּ בּוֹסְסוּ מִקְדָּשֶׁךָ (For a little while Your holy people possessed Your sanctuary; our adversaries have trampled it). This word קָדְשֶׁךָ (Your holy people) to emphasizes the sacredness of our lives and the sanctified status of God’s people. These things speak to how God’s people are to walk in His ways, being representatives of His glory to the world. We note however the term צָרֵינוּ (our adversaries) and בּוֹסְסוּ (have trampled) convey a sense of desecration and defeat.
Isaiah 63:19 continues the lament saying, הָיִינוּ מֵעוֹלָם לֹא-מָשַׁלְתָּ בָּם לֹא-נִקְרָא שִׁמְךָ עֲלֵיהֶם (We have become like those You never ruled, like those not called by Your name). The phrase לֹא-נִקְרָא שִׁמְךָ עֲלֵיהֶם (not called by Your name) emphasizes a profound sense of disconnection from their identity as God’s people. Those who are not called by Your name refers to the Gentile nations, the non-Israelite peoples who did not have a covenant relationship with God. Here they are expressing a profound sense of estrangement from God, feeling as though they’ve become indistinguishable from nations that do not know the Lord. Being “called by God’s name” symbolizes ownership and a sacred bond. By admitting not being called by His name, they reveal their awareness of the intimate connection they’ve lost. It’s not a casual statement but a profound expression of spiritual desolation. They feel abandoned, recognizing that they’ve strayed so far from God’s ways that they no longer experience His guidance and protection. Similar themes appear in other parts of the Bible. For instance, Psalm 137 expresses the sorrow of exile: “By the rivers of Babylon, there we sat down and wept when we remembered Zion.” This collective mourning highlights the depth of their displacement. In times of crisis—societal upheaval, personal loss, or existential angst—people often feel disconnected from their foundations. This passage invites us to ponder how we can reconnect with purpose when we feel our identity slipping away. What steps can we take to reunite with the core values or beliefs of the faith? How does being part of a community help mitigate feelings of isolation? In what ways can collective reflection and action restore a sense of belonging? We note the plea לוּא-קָרַעְתָּ שָׁמַיִם יָרַדְתָּ (Oh, that You would rend the heavens and come down) expresses a deep longing for divine intervention, with קָרַעְתָּ (rend) evoking a dramatic and powerful action. We note how the ancient Isaiah text delves into emotions and experiences that remain deeply relevant for us today. Whether through personal introspection or communal efforts, the journey back to our core beliefs such that we would be “called by His name” continues to be relevant for us! Exploring these feelings can lead to profound personal and spiritual growth.
There are parallels in the NT text that have similar themes. For example, Romans 8:15 states, “For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption as sons, by whom we cry, ‘Abba! Father!'” This echoes the intimate relationship and reliance on God as Father. The notion of God hardening hearts is reflected in Romans 9:18, “So then He has mercy on whom He desires, and He hardens whom He desires.” The NT also speaks of believers being God’s people, called by His name, as in 1 Peter 2:9 “But you are a chosen race, a royal priesthood, a holy nation, a people for His own possession…” Lastly, the longing for God’s presence and intervention parallels the prayer in Revelation 22:20 “He who testifies to these things says, ‘Surely I am coming soon.’ Amen. Come, Lord Jesus!” In essence, Isaiah 63:16-19 and the rich Hebrew language call us to recognize our need for God’s fatherly guidance, our tendency to stray, and our earnest plea for His powerful intervention. The parallels in the New Testament reinforce these themes, highlighting the continuity of God’s relationship with His people and the ongoing need for His presence and restoration in our lives.
Rabbinic Commentary on Isaiah 63:11-19
The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!
תרגום יונתן בן עוזיאל אל ישעיה פרק סג:יא-יט
יא וְחָס עַל יְקַר שְׁמֵהּ בְּדִיל דוּכְרָן טַבְוָתֵהּ דְמִן עַלְמָא גְבוּרָן דַעֲבַד עַל יְדֵי מֹשֶׁה לְעַמֵהּ דִלְמָא יֵימַר אָן דְאַסְקִינוּן מִן יַמָא אָן דְדַבְּרִינוּן בְּמַדְבְּרָא כְּרַעֲיָא לְעָנֵהּ אָן דְאַשְׁרֵי בֵינֵיהוֹן יַת מֵימַר נְבִיֵי קוּדְשֵׁהּ: יב דַבֵּר לְיַמִינָא דְמֹשֶׁה דְרַע תּוּשְׁבַּחְתֵּהּ בְּזַע מֵי יַמָא דְסוּף מִן קֳדָמֵיהוֹן לְמֶעְבַּד לֵיהּ שׁוּם עֲלָם: יג דַבְּרִינוּן בֵּין תְּחוֹמַיָא כְּסוּסְיָא דִי בְמַדְבְּרָא לָא מַתְקַל כֵּן אַף אִינוּן לָא אִתְקִילוּ: יד כִּבְעִירָא דִי בְּמֵישְׁרָא מַדְבְּרָא מֵימְרָא דַייָ דַבְּרִינוּן כֵּן דִבַּרְתֵּהּ לְעַמָךְ לְמֶעְבַּד לָךְ שׁוּם דְתוּשְׁבְּחָא: טו אִסְתְּכֵי מִן שְׁמַיָא וְאִתְגְלֵי מִמְדוֹר קוּדְשָׁךְ וְתוּשְׁבַּחְתָּךְ אָן פּוּרְעֲנוּתָךְ וְגִבַּרְוָתָךְ הֲמוֹן טַבְוָתָךְ וְסַגְיוּת רַחֲמָךְ עֲלַי יֶחְסְנוּן: טז אֲרֵי אַתְּ הוּא דְרַחֲמָךְ עֲלָנָא סַגִיאִין כְּאָב עַל בְּנִין אֲרֵי אַבְרָהָם לָא אַסְקָנָא מִמִצְרַיִם וְיִשְׂרָאֵל לָא עָבַד לָנָא פְּרִישָׁן בְּמַדְבְּרָא אַתְּ הוּא יְיָ וְרַחְמָךְ עֲלָנָא סַגִיאִין כְּאָב עַל בְּנִין פִּרְקְנָא מַעֲלַם שְׁמָךְ: יז לְמָה תְרַחֲקִינָנָא יְיָ לְמִטְעֵי מֵאוֹרְחָן דְתַקְנָן קֳדָמָךְ כְּעַמְמַיָא דְלֵית לְהוֹן חוּלַק בְּאוּלְפַן אוֹרַיְתָךְ לָא יִתְפְּנֵי לִבָּנָא מִדְחַלְתָּךְ אֲתֵיב שְׁכִנְתָּךְ לְעַמָךְ בְּדִיל עַבְדָךְ צַדִיקַיָא דְקַיֵמְתָּא לְהוֹן בְּמֵימְרָךְ לְמֶעְבַּד בֵּינֵיהוֹן שִׁבְטֵי אַחְסַנְתָּךְ: יח בִּזְעֵיר דִירִיתוּ עַמָא דְקוּדְשָׁךְ בַּעֲלֵי דְבָבָנָא דוֹשִׁישׁוּ מַקְדָשָׁךְ: יט הָא אֲנַחְנָא עַמָךְ דְמִן עַלְמָא לָא לְעַמְמַיָא יְהַבְתְּ אוּלְפַן אוֹרַיְתָךְ לָא אִתְקְרֵי שְׁמָךְ עֲלֵיהוֹן לָא לְהוֹן אַרְכֵינְתָּא שְׁמַיָא אִתְגְלֵיתָא מִן קֳדָמָךְ טוּרַיָא זָעוּ:
Targum Jonathan son of Uziel Isaiah 63:11-19
63:11 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? 63:12 That led them by the right hand of Moses, the arm of His glory, dividing the waters of the Red Sea before them, to make Himself an everlasting name? 63:13 That led them through the depths, as a horse that stumbleth not in the plain? thus also they stumbled not. 63:14 As a beast is led in a plain, the WORD of the Lord led them; so didst Thou lead Thy people to make Thyself a glorious name. 63:15 Look down from heaven, and reveal Thyself from the habitation of Thy holiness and of Thy glory: where is Thy vengeance, and Thy great might? the multitude of Thy mercies and Thy compassion towards me are restrained. 63:16 For Thou art He, whose mercies towards us are as many as a father’s towards his children: for Abraham hath not brought us up out of Egypt, and Israel hath not wrought for us wonderful works in the wilderness; Thou art the Lord; Thy mercies towards us are many, like a father’s towards his children, O, our Redeemer; Thy name is from everlasting. 63:17 Why hast Thou cast us off, O 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. 63:18 The people of Thy holiness have possessed Thy sanctuary but a little time, our adversaries have trodden it down. 63:19 We are Thy people that were of old: not unto the Gentiles hast Thou given the doctrine of Thy law, neither is Thy name invoked upon them; not unto them hast Thou inclined the heavens and revealed Thyself; the mountains quaked before Thee. (TgJ)
| ספר ישעיה פרק סג יא וַיִּזְכֹּר יְמֵי-עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה | הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת-רוּחַ קָדְשׁוֹ: יב מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ בּוֹקֵעַ מַיִם מִפְּנֵיהֶם לַעֲשֹוֹת לוֹ שֵׁם עוֹלָם: יג מוֹלִיכָם בַּתְּהֹמוֹת כַּסּוּס בַּמִּדְבָּר לֹא יִכָּשֵׁלוּ: יד כַּבְּהֵמָה בַּבִּקְעָה תֵרֵד רוּחַ יְהֹוָה תְּנִיחֶנּוּ כֶּן נִהַגְתָּ עַמְּךָ לַעֲשֹוֹת לְךָ שֵׁם תִּפְאָרֶת: טו הַבֵּט מִשָּׁמַיִם וּרְאֵה מִזְּבֻל קָדְשְׁךָ וְתִפְאַרְתֶּךָ אַיֵּה קִנְאָתְךָ וּגְבוּרֹתֶךָ הֲמוֹן מֵעֶיךָ וְרַחֲמֶיךָ אֵלַי הִתְאַפָּקוּ: | לוגוס יא וְחָס עַל יְקָר שְמֵיה בְדִיל דֻכרַן טָבוָתֵיה דְמִן עָלְמָא גְבוּרָן דַעְבַד עַל יְדֵי מֹשַה לְעַמֵיה דִלמָא יֵימְרוּן אָן דְאַסֵיקִנוּן מִיַמָא אָן דְדַבְרִינוּן בְמַדבְרָא כְרָעְיָא לְעָנֵיה אָן דְאַשרִי בֵינֵיהֹון יָת מֵימַר נְבִיֵי קוּדשֵיה׃ יב דַבַר לְיַמִינָא דְמֹשַה דְרָע תוּשבַחתֵיה בַזַע מֵי יַמָא דְסוּף מִן קֳדָמֵיהֹון לְמַעְבַד לֵיה שוּם עָלַם׃ יג דַבְרִינוּן בֵין תְהֹומַיָא כְסוּסיָא דִבמַדבְרָא לָא מִיתְקֵיל כֵין אַף אִינוּן לָא אִיתְקִילוּ׃ יד כִבעִירָא דִבמֵישְרָא מִידַבְרָא מֵימְרָא דַיוי דַבְרִינוּן כֵין דַבַרתָהִי לְעַמָך לְמַעְבַד לָך שוּם דְתוּשבְחָא׃ טו אִסתַכִי מִן שְמַיָא וְאִתגְלִי מִמְדֹור קֻדשָך וְתֻשבַחתָך אָן פֹורְעָנוּתָך וְגִיבָרְוָתָך הְמֹון טָבוָתָך וְסַגִיאוּת רַחֲמַך עְלַנָא יִתחַסְנוּן׃ | ספריה יא וְחָס עַל יְקַר שְׁמֵהּ בְּדִיל דוּכְרָן טַבְוָתֵהּ דְמִן עַלְמָא גְבוּרָן דַעֲבַד עַל יְדֵי מֹשֶׁה לְעַמֵהּ דִלְמָא יֵימַר אָן דְאַסְקִינוּן מִן יַמָא אָן דְדַבְּרִינוּן בְּמַדְבְּרָא כְּרַעֲיָא לְעָנֵהּ אָן דְאַשְׁרֵי בֵינֵיהוֹן יַת מֵימַר נְבִיֵי קוּדְשֵׁהּ: יב דַבֵּר לְיַמִינָא דְמֹשֶׁה דְרַע תּוּשְׁבַּחְתֵּהּ בְּזַע מֵי יַמָא דְסוּף מִן קֳדָמֵיהוֹן לְמֶעְבַּד לֵיהּ שׁוּם עֲלָם: יג דַבְּרִינוּן בֵּין תְּחוֹמַיָא כְּסוּסְיָא דִי בְמַדְבְּרָא לָא מַתְקַל כֵּן אַף אִינוּן לָא אִתְקִילוּ: יד כִּבְעִירָא דִי בְּמֵישְׁרָא מַדְבְּרָא מֵימְרָא דַייָ דַבְּרִינוּן כֵּן דִבַּרְתֵּהּ לְעַמָךְ לְמֶעְבַּד לָךְ שׁוּם דְתוּשְׁבְּחָא: טו אִסְתְּכֵי מִן שְׁמַיָא וְאִתְגְלֵי מִמְדוֹר קוּדְשָׁךְ וְתוּשְׁבַּחְתָּךְ אָן פּוּרְעֲנוּתָךְ וְגִבַּרְוָתָךְ הֲמוֹן טַבְוָתָךְ וְסַגְיוּת רַחֲמָךְ עֲלַי יֶחְסְנוּן: |
Isaiah continues saying the following according to the TgJ on Isaiah 63:11-15 saying, יא וְחָס עַל יְקַר שְׁמֵהּ בְּדִיל דוּכְרָן טַבְוָתֵהּ דְמִן עַלְמָא גְבוּרָן דַעֲבַד עַל יְדֵי מֹשֶׁה לְעַמֵהּ דִלְמָא יֵימַר אָן דְאַסְקִינוּן מִן יַמָא אָן דְדַבְּרִינוּן בְּמַדְבְּרָא כְּרַעֲיָא לְעָנֵהּ אָן דְאַשְׁרֵי בֵינֵיהוֹן יַת מֵימַר נְבִיֵי קוּדְשֵׁהּ: 63:11 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? יב דַבֵּר לְיַמִינָא דְמֹשֶׁה דְרַע תּוּשְׁבַּחְתֵּהּ בְּזַע מֵי יַמָא דְסוּף מִן קֳדָמֵיהוֹן לְמֶעְבַּד לֵיהּ שׁוּם עֲלָם: 63:12 That led them by the right hand of Moses, the arm of His glory, dividing the waters of the Red Sea before them, to make Himself an everlasting name? יג דַבְּרִינוּן בֵּין תְּחוֹמַיָא כְּסוּסְיָא דִי בְמַדְבְּרָא לָא מַתְקַל כֵּן אַף אִינוּן לָא אִתְקִילוּ: 63:13 That led them through the depths, as a horse that stumbleth not in the plain? thus also they stumbled not. יד כִּבְעִירָא דִי בְּמֵישְׁרָא מַדְבְּרָא מֵימְרָא דַייָ דַבְּרִינוּן כֵּן דִבַּרְתֵּהּ לְעַמָךְ לְמֶעְבַּד לָךְ שׁוּם דְתוּשְׁבְּחָא: 63:14 As a beast is led in a plain, the WORD of the Lord led them; so didst Thou lead Thy people to make Thyself a glorious name. טו אִסְתְּכֵי מִן שְׁמַיָא וְאִתְגְלֵי מִמְדוֹר קוּדְשָׁךְ וְתוּשְׁבַּחְתָּךְ אָן פּוּרְעֲנוּתָךְ וְגִבַּרְוָתָךְ הֲמוֹן טַבְוָתָךְ וְסַגְיוּת רַחֲמָךְ עֲלַי יֶחְסְנוּן: 63:15 Look down from heaven, and reveal Thyself from the habitation of Thy holiness and of Thy glory: where is Thy vengeance, and Thy great might? the multitude of Thy mercies and Thy compassion towards me are restrained. (TgJ) Diving into the Targum Jonathan’s rendition of Isaiah 63:11-15 unveils subtle yet profound differences from the Hebrew Bible that may impact our interpretation and application of these scriptures. The Targum, being an Aramaic paraphrase, often incorporates interpretative elements that shed light on the theological perspectives of its time. One key difference lies in the use of the term מֵימַר (Memra), meaning “Word” or “Command.” In verse 11, the Aramaic text states: דְאַשְׁרֵי בֵינֵיהוֹן יַת מֵימַר נְבִיֵי קוּדְשֵׁהּ “He placed among them the Word of His Holy Prophets.” Here, the Memra is personified, emphasizing the active presence of God’s Word among the people, guiding and instructing them. This concept is less explicit in the Hebrew text, which speaks more generally of God’s servants. The personification of the Memra suggests that God’s Word is not merely spoken or written commands but is an interactive, guiding influence in our lives.
In Isaiah 63:12, the phrase דְּרַע תּוּשְׁבַּחְתֵּהּ (the arm of His praise) differs from the Hebrew “the glorious arm.” The Aramaic emphasizes God’s arm as an object of praise, highlighting His mighty deeds worthy of adoration. This subtle shift encourages us to not only acknowledge God’s power but to actively praise His interventions in our lives as expressions of His steadfast commitment.
Isaiah 63:13 introduces דַבְּרִינוּן (He led them) with imagery בְּמַדְבְּרָא כְּרַעֲיָא (in the wilderness like sheep). The Aramaic portrayal as “sheep” underlines the dependence and trust the people had in God’s guidance, evoking a sense of intimacy and care in the divine-human relationship. This contrasts with the Hebrew text’s more general depiction of guidance, deepening our understanding of the personal nature of divine leadership. The personal nature of divine leadership is best understood as an intimate and caring guidance that God provides to each individual, akin to the relationship between a shepherd and their sheep. This type of leadership emphasizes closeness, attention, and care, ensuring that each person feels known, valued, and protected.
Furthermore, Isaiah 63:14 כִּבְעִירָא דִי בְּמֵישְׁרָא מַדְבְּרָא (like cattle that go down into the plain of the wilderness) emphasizes the ease and smoothness of the path God provides. The term מֵישְׁרָא (level place or plain) suggests that God’s guidance removes obstacles, leading us through challenges with assurance and peace. This imagery invites us to trust in the straight paths God sets before us, even when traversing the wilderness moments of our lives.
These differences in the Aramaic text collectively enrich our application of the scriptures:
- Encouraging Active Trust: Recognizing the Memra as an active guide inspires us to seek and trust in God’s Word as a living force in our daily decisions.
- Inviting Praise: Understanding God’s arm as worthy of praise pushes us to not just witness His works but to celebrate them, fostering a heart of gratitude.
- Deepening Dependence: Viewing ourselves as sheep under God’s care reinforces the importance of humility and reliance on His guidance.
- Finding Peace in Guidance: The notion of God leading us through level plains assures us of His desire to make our paths navigable, offering us peace amid uncertainty.
In exploring parallels with the NT, we note the concept of the Word (Logos) as a divine agent is profoundly echoed similar to the Aramaic translation. John 1:1 states, “In the beginning was the Word (Logos), and the Word was with God, and the Word was God.” This aligns with the Targum’s emphasis on the Memra, reinforcing the idea of the Word as both divine and instrumental in creation and guidance. In addition, we also read according to Hebrews 1:3 “The radiance of God’s glory and the exact representation of His being, sustaining all things by His powerful word.” This connection emphasizes the sustaining and guiding power of the Word of God. The imagery of God leading His people also mirrors Yeshua’s declaration in John 10:14, “I am the good shepherd; I know my sheep and my sheep know me.” The portrayal of the faithful as sheep under divine care transcends both scriptures, emphasizing a personal relationship between God and His people. Also, the theme of God’s arm bringing salvation is paralleled in Luke 1:51, “He has performed mighty deeds with His arm; He has scattered those who are proud in their inmost thoughts.” This reflects the ongoing recognition of God’s powerful interventions on behalf of His people. By examining these verses through the lens of the Targum Jonathan, we gain a richer, more nuanced understanding of familiar passages. The Aramaic text unveils layers of meaning that encourage us to engage more deeply with the scriptures, fostering a dynamic and intimate relationship with the divine. It’s a reminder that the sacred texts are not static but are living conversations that continue to speak into our lives, guiding, challenging, and uplifting us as we live our lives for the glory of God.
Steinsaltz’s commentary on Isaiah 63:11 has the following to say concerning this verse.
Steinsaltz on Isaiah 63:11
למרות זאת לא השמידם. וַיִּזְכֹּר, ה’ נזכר כביכול ביְמֵי עוֹלָם, בתקופה הקדומה, במֹשֶׁה מנהיג עַמּוֹ, לאמור: אַיֵּה משה הַמַּעֲלֵם מִיָּם?! ויזכור אֵת רֹעֵי צֹאנוֹ, מנהיגי העם, לאמור: אַיֵּה הרועה הַשָּׂם בְּקִרְבּוֹ אֶת רוּחַ קָדְשׁוֹ? משה האציל על העם מרוח קדשו.
He, God, remembered the days of old, Moses, the leader of His people: Where is he who took them up from the sea, the shepherds, the leaders, of His flock? Where is he who placed the spirit of His holiness in their midst? Some explain that it is Israel who remembered the days of Moses, who led the nation from the sea and caused God’s spirit to rest in their midst. Consequently, He did not destroy them, despite their sins.
Rabbi Adin Steinsaltz’s commentary on Isaiah 63:11 illuminates profound connections between the leadership of Moses and that of Yeshua the Messiah. Both figures emerge as pivotal shepherds guiding their people through transformative journeys, not just physically but spiritually. Steinsaltz reflects on how God remembered the “days of old” (יְמֵי עוֹלָם), specifically focusing on Moses (מֹשֶׁה), the leader of His people (מנהיג עַמּוֹ). Moses is celebrated as the one who led the Israelites up from the sea (הַמַּעֲלֵם מִיָּם), symbolizing deliverance from bondage and the commencement of a journey toward liberation and covenant. Additionally, Moses is acknowledged for placing God’s Holy Spirit within the people (הַשָּׂם בְּקִרְבּוֹ אֶת רוּחַ קָדְשׁוֹ), indicating a deep spiritual impartation that extended beyond mere guidance.
Similarly, Yeshua the Messiah is portrayed in the NT text as the shepherd who leads His flock toward spiritual fulfillment. For example, Yeshua says, “I am the good shepherd. The good shepherd lays down his life for the sheep” (John 10:11). This self-description echoes Moses’ role but amplifies it through the ultimate act of sacrifice. Where Moses interceded for the people’s survival despite their transgressions, Yeshua offers Himself as the redemptive bridge between humanity and the God of Israel.
Comparison between Moshe and Yeshua:
- Deliverance and Redemption:
- Moses facilitated the physical escape from Egypt, guiding the Israelites through the Red Sea and away from slavery.
- Yeshua offers spiritual redemption, leading believers out of the bondage of sin and into a renewed relationship with God.
- Mediation of the Divine Spirit:
- Moses is credited with placing God’s Holy Spirit among the people, fostering a collective spiritual identity.
- Yeshua promises the indwelling of the Holy Spirit to His followers, providing personal guidance and comfort (John 14:26).
- Intercession and Advocacy:
- Moses frequently intercedes on behalf of Israel, pleading with God to spare them despite their disobedience.
- Yeshua acts as an eternal advocate for humanity, offering grace and mediating on our behalf (Hebrews 7:25).
- Covenant Establishment:
- Moses brings forth the Mosaic Covenant, establishing laws and guidelines for the nation of Israel.
- Yeshua introduces the New Covenant, centered on internal transformation and written on the hearts of believers (Jeremiah 31:31-33, Luke 22:20).
The leadership exemplified by both Moses and Yeshua underscores themes of deliverance, guidance, and intimate connection with God. They challenge us to consider how we can become conduits of positive change, leading others toward freedom from whatever “bondage” they might face? This also challenges us to seek the presence of God by His indwelling in us through the Holy Spirit by faith in Yeshua according to the NT text. Then we seek to allow the Spirit to guide our actions and decisions. It’s intriguing to note that in both cases, the leaders’ actions prompt God to withhold judgment despite the people’s failings. This highlights the power of righteous leadership in altering the course of history and divine response. It prompts us to reflect on the impact one individual’s faithfulness can have on a community or even a nation. If we consider these things in light of today’s events, we can see how unrighteous leaders lead the world into war, destruction, and death, while righteous leaders lead us to peace, life, and prosperity.
Additional Parallels in the New Testament:
- Acts 7:37 references Moses saying, “God will raise up for you a prophet like me from your brothers,” which early Christians interpret as a prophecy about Yeshua.
- Hebrews 3:3 states, “For Yeshua has been counted worthy of more glory than Moses,” acknowledging Moses’ significance while highlighting Yeshua’s supreme role.
The Biblical stories about Moses and Yeshua invite us into a narrative where leadership is service, authority is exercised through humility, and the ultimate goal is reconciliation between the divine and humanity. As we navigate our paths, perhaps we can draw inspiration from their examples to become leaders in our own spheres—shepherds who guide with wisdom, compassion, and a dedication to something greater than ourselves.
It’s also worth contemplating how these themes resonate across different faiths and cultures. Leadership, intercession, and spiritual guidance are universal concepts that can bridge understanding between diverse perspectives. How might exploring these commonalities enrich our own spiritual journeys and foster greater connection with others?
| ספר ישעיה פרק סג טז כִּי-אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְֹרָאֵל לֹא יַכִּירָנוּ אַתָּה יְהֹוָה אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ: יז לָמָּה תַתְעֵנוּ יְהֹוָה מִדְּרָכֶיךָ תַּקְשִׁיחַ לִבֵּנוּ מִיִּרְאָתֶךָ שׁוּב לְמַעַן עֲבָדֶיךָ שִׁבְטֵי נַחֲלָתֶךָ: יח לַמִּצְעָר יָרְשׁוּ עַם-קָדְשֶׁךָ צָרֵינוּ בּוֹסְסוּ מִקְדָּשֶׁךָ: יט הָיִינוּ מֵעוֹלָם לֹא-מָשַׁלְתָּ בָּם לֹא-נִקְרָא שִׁמְךָ עֲלֵיהֶם לוּא-קָרַעְתָּ שָׁמַיִם יָרַדְתָּ מִפָּנֶיךָ הָרִים נָזֹלּוּ: | לוגוס טז אְרֵי אַת הוּא דְרַחֲמָך עְלַנָא סַגִיאִין מֵאָב עַל בְנִין אְרֵי אַברָהָם לָא אַסְקַנָא מִמִצרַיִם וְיִשרָאֵל לָא עְבַד לַנָא פְרִישָן בְמַדבְרָא אַת יוי דְרַחְמָך עְלַנָא סַגִיאִין מֵאָב עַל בְנִין פָרְקַנָא מֵעָלְמָא שְמָך׃ יז לְמָא תְרַחְקִינַנָא יוי לְמִטעֵי מֵאֹורחָן דְתָקְנָן קֳדָמָך כְעַמְמַיָא דְלֵית לְהֹון חוּלָק בְאֻלפַן אֹורָיתָך לָא יִתפְנֵי לִבַנָא מִדַחלְתָך אְתֵיב שְכִינְתָך לְעַמָך בְדִיל עַבדָך צַדִיקַיָא דְקַיֵימתָא לְהֹון בְמֵימְרָך לְמַעְבַד בְנֵיהֹון שִבטֵי אַחסָנְתָך׃ יח זְעֵיר דִירִיתוּ עַמָא דְקוּדשָך בַעְלֵי דְבָבַנָא דֹושִישוּ מַקדְשָך׃ יט הָא אְנַחנָא עַמָך דְמִן עָלְמָא לָא לְעַמְמַיָא יְהַבתָא אֹורָיתָך לָא אִתקְרִי שְמָך עְלֵיהֹון לָא לְהֹון אַרכֵינתָא שְמַיָא אִתגְלִיתָא מִן קֳדָמָך טֹורַיָא זָעוּ׃ | ספריה טז אֲרֵי אַתְּ הוּא דְרַחֲמָךְ עֲלָנָא סַגִיאִין כְּאָב עַל בְּנִין אֲרֵי אַבְרָהָם לָא אַסְקָנָא מִמִצְרַיִם וְיִשְׂרָאֵל לָא עָבַד לָנָא פְּרִישָׁן בְּמַדְבְּרָא אַתְּ הוּא יְיָ וְרַחְמָךְ עֲלָנָא סַגִיאִין כְּאָב עַל בְּנִין פִּרְקְנָא מַעֲלַם שְׁמָךְ: יז לְמָה תְרַחֲקִינָנָא יְיָ לְמִטְעֵי מֵאוֹרְחָן דְתַקְנָן קֳדָמָךְ כְּעַמְמַיָא דְלֵית לְהוֹן חוּלַק בְּאוּלְפַן אוֹרַיְתָךְ לָא יִתְפְּנֵי לִבָּנָא מִדְחַלְתָּךְ אֲתֵיב שְׁכִנְתָּךְ לְעַמָךְ בְּדִיל עַבְדָךְ צַדִיקַיָא דְקַיֵמְתָּא לְהוֹן בְּמֵימְרָךְ לְמֶעְבַּד בֵּינֵיהוֹן שִׁבְטֵי אַחְסַנְתָּךְ: יח בִּזְעֵיר דִירִיתוּ עַמָא דְקוּדְשָׁךְ בַּעֲלֵי דְבָבָנָא דוֹשִׁישׁוּ מַקְדָשָׁךְ: יט הָא אֲנַחְנָא עַמָךְ דְמִן עַלְמָא לָא לְעַמְמַיָא יְהַבְתְּ אוּלְפַן אוֹרַיְתָךְ לָא אִתְקְרֵי שְׁמָךְ עֲלֵיהוֹן לָא לְהוֹן אַרְכֵינְתָּא שְׁמַיָא אִתְגְלֵיתָא מִן קֳדָמָךְ טוּרַיָא זָעוּ: |
Isaiah continues saying the following according to the TgJ on Isaiah 63:16-19 saying, טז אֲרֵי אַתְּ הוּא דְרַחֲמָךְ עֲלָנָא סַגִיאִין כְּאָב עַל בְּנִין אֲרֵי אַבְרָהָם לָא אַסְקָנָא מִמִצְרַיִם וְיִשְׂרָאֵל לָא עָבַד לָנָא פְּרִישָׁן בְּמַדְבְּרָא אַתְּ הוּא יְיָ וְרַחְמָךְ עֲלָנָא סַגִיאִין כְּאָב עַל בְּנִין פִּרְקְנָא מַעֲלַם שְׁמָךְ: 63:16 For Thou art He, whose mercies towards us are as many as a father’s towards his children: for Abraham hath not brought us up out of Egypt, and Israel hath not wrought for us wonderful works in the wilderness; Thou art the Lord; Thy mercies towards us are many, like a father’s towards his children, O, our Redeemer; Thy name is from everlasting. יז לְמָה תְרַחֲקִינָנָא יְיָ לְמִטְעֵי מֵאוֹרְחָן דְתַקְנָן קֳדָמָךְ כְּעַמְמַיָא דְלֵית לְהוֹן חוּלַק בְּאוּלְפַן אוֹרַיְתָךְ לָא יִתְפְּנֵי לִבָּנָא מִדְחַלְתָּךְ אֲתֵיב שְׁכִנְתָּךְ לְעַמָךְ בְּדִיל עַבְדָךְ צַדִיקַיָא דְקַיֵמְתָּא לְהוֹן בְּמֵימְרָךְ לְמֶעְבַּד בֵּינֵיהוֹן שִׁבְטֵי אַחְסַנְתָּךְ: 63:17 Why hast Thou cast us off, O 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. יח בִּזְעֵיר דִירִיתוּ עַמָא דְקוּדְשָׁךְ בַּעֲלֵי דְבָבָנָא דוֹשִׁישׁוּ מַקְדָשָׁךְ: 63:18 The people of Thy holiness have possessed Thy sanctuary but a little time, our adversaries have trodden it down. יט הָא אֲנַחְנָא עַמָךְ דְמִן עַלְמָא לָא לְעַמְמַיָא יְהַבְתְּ אוּלְפַן אוֹרַיְתָךְ לָא אִתְקְרֵי שְׁמָךְ עֲלֵיהוֹן לָא לְהוֹן אַרְכֵינְתָּא שְׁמַיָא אִתְגְלֵיתָא מִן קֳדָמָךְ טוּרַיָא זָעוּ:63:19 We are Thy people that were of old: not unto the Gentiles hast Thou given the doctrine of Thy law, neither is Thy name invoked upon them; not unto them hast Thou inclined the heavens and revealed Thyself; the mountains quaked before Thee. (TgJ) The Targum Jonathan’s rendering of Isaiah 63:16-19 adds rich layers of meaning that enhance our understanding of these verses. One significant difference lies in the way the Targum emphasizes God’s enduring mercy and intimate relationship with His people. In Isaiah 63:16, the Aramaic text states, אַרֵי אַתְּ הוּא דְרַחֲמָךְ עֲלָנָא סַגִיאִין כְּאָב עַל בְּנִין (For You are the one whose mercies upon us are abundant, like a father over his children). The word דְרַחֲמָךְ (d’rahamach) comes from the root רחם (raham), meaning “to love” or “have mercy.” This highlights God’s compassionate nature more explicitly than the Hebrew text, which simply acknowledges God as Father. The Targum intensifies the personal connection, portraying divine mercy as overflowing and paternal. In addition, the Aramaic omits the clause about Abraham and Israel not recognizing us, present in the Hebrew text which says, “For Abraham does not know us, and Israel does not acknowledge us.” By excluding this, the Targum shifts the focus solely onto God’s direct relationship with His people, suggesting that even if patriarchal figures are distant, God’s compassion remains immediate and personal.
In Isaiah 63:17, the Targum states: לְמָה תְרַחֲקִינָנָא יְיָ לְמִטְעֵי מֵאוֹרְחָן דְתַקְנָן קֳדָמָךְ (Why do You make us wander, O LORD, from the paths that are right before You?). The term לְמִטְעֵי (to err or wander) suggests a sense of being led astray. This differs from the Hebrew which says, “Why do You make us stray from Your ways and harden our heart from fearing You?” The Targum softens the notion of intentional divine hardening, emphasizing instead the people’s own deviation from the “paths that are right.” It subtly shifts responsibility onto the community to remain faithful.
The TgJ renders Isaiah 63:18 saying, בִּזְעֵיר דִירִיתוּ עַמָא דְקוּדְשָׁךְ (For a short while, Your holy people possessed the land). The word בִּזְעֵיר (briefly or in a little) underscores the fleeting nature of their tenure. This highlights the transitory nature of blessings when the people are not steadfast but turn from faithfulness to serve idols or their sins without a second thought, he or she reaps the consequences of their actions. Applying these nuances to our lives, the Targum invites us to deeply consider our relationship with the Lord God. The emphasis on God’s abundant mercy (דְרַחֲמָךְ עֲלָנָא סַגִיאִין) reassures us of unfailing compassion. At the same time, the notion of wandering (לְמִטְעֵי) encourages self-examination. Are we drifting from the righteous paths laid out before us? The Targum’s language suggests that while God’s mercy is constant, in the cooperative work we are responsible to walk in God’s holy and righteous ways.
There are parallels to these themes in the NT text. The parable of the Prodigal Son in Luke 15:11-32 echoes the idea of a father’s boundless mercy towards his wayward child. Just as the son returns in humility and is met with compassion, the Targum underscores God’s readiness to embrace us despite our wanderings. Paul also wrote in Romans 9:15-16 saying, “For He says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.'” This reflects the sovereignty and graciousness of God’s mercy highlighted in the Targum. Similarly in Hebrews 4:16 we are encouraged to “approach God’s throne of grace with confidence,” resonating with the Targum’s portrayal of the accessible compassion and mercy of God.
As we study these scriptures, it’s compelling to see how the Targum Jonathan not only translates but also interprets, offering insights that bridge the ancient text with personal application. The use of Aramaic terms enriches this connection emphasizing the moral and spiritual journeys we undertake. Recognizing when we’ve strayed from God’s Word, this allows us to seek realignment with purpose and intentionality. Understanding these connections not only deepens our grasp of the scriptures but also encourages us to reflect on our personal journey. How might we remain steadfast amid the distractions of modern life? The timeless nature of these teachings suggests that, despite the passage of centuries, the core challenges and solutions remain profoundly relevant. It’s fascinating how the dialogue between the Hebrew Bible, its Aramaic interpretation, and the NT creates a tapestry of truth that God wants for our lives.
Steinsaltz’s commentary has the following to say concerning Isaiah 63:16.
Steinsaltz on Isaiah 63:16
כִּי אַתָּה ה’ אָבִינוּ היחיד. אף על פי שהיו לנו אבות היסטוריים – כִּי אַבְרָהָם לֹא יְדָעָנוּ, וְיִשְׂרָאֵל, יעקב לֹא יַכִּירָנוּ. אבותינו הביולוגים והרוחניים, למרות גדולתם ואהבתם, אינם אלא בשר ודם ועלולים להתכחש אלינו, או לבטא את אכזבתם מצאצאיהם שהתנכרו לדרכם. לעומת זאת, אַתָּה ה’ אָבִינוּ האמתי, גֹּאֲלֵנוּ מֵעוֹלָם, מאז ומתמיד הוא שְׁמֶךָ.
For You, God, are our only Father, for Abraham our patriarch does not know us, and Israel, Jacob, does not recognize us. Despite their greatness, they are human and are liable to deny their connection to us as an expression of their disappointment that their descendants did not follow their path. By contrast, You, Lord, are our true Father; our eternal Redeemer is Your name. Alternatively, Your name from the earliest times is our Redeemer.
The scriptures (the Bible) serves as a continual guide, urging us to remember and live according to God’s word. Steinsaltz’s commentary on Isaiah 63:16 brings this to light poignantly. He observes that while we have historical forefathers: Abraham and Jacob (Israel), there’s a recognition that these patriarchs, despite their greatness and profound love, are human. Steinsaltz notes, “Despite their greatness, they are human and are liable to deny their connection to us, or express their disappointment that their descendants did not follow their path.” This underscores a vital truth, that our sins lead us away from having a connection to the biblical text. This is illustrated in the commentary by sins causing one to be unrecognizable and so if the patriarchs were to see us they would not approve of the path we are on, especially if we have deviated from the foundations that have been set according to the scriptures.
In contrast, God is portrayed as our true and eternal Father, “You, Lord, are our true Father; our eternal Redeemer is Your name.” Unlike our earthly ancestors, God’s guidance and love are unwavering. The scriptures emphasize that we should not disregard the ancient path of truth laid out in the Torah. This is what it means to follow Yeshua the Messiah who taught Torah and the way of God. This ancient path represents a timeless truth, a divine roadmap meant to direct every generation. By adhering to the scriptures, we align ourselves with God’s enduring wisdom and ensure that His teachings remain alive in our daily lives.
The Torah isn’t merely a historical document; it’s a living testament designed to be remembered and practiced. Its commandments and narratives are imbued with lessons that transcend time, urging us to embody the principles of justice, compassion, and faithfulness. The act of remembering in the Hebrew tradition isn’t meant to be a passive recollection but an active, continual engagement, we are to be actively living out God’s word in tangible ways. These ways include mercy, grace, kindness, and love.
The NT parallels these themes significantly. In Matthew 5:17-19, Yeshua affirms the everlasting relevance of the Torah when he said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them… until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law.” Here, Yeshua emphasizes that the ancient truths remain foundational and are to be upheld. He reinforces that the path laid out in the Torah is not obsolete but fulfilled and embodied in his teachings through the sense of living them out and showing us how to live them out.
Furthermore, Paul’s letter to the Romans (Romans 15:4) states, “For everything that was written in the past was written to teach us, so that through the endurance taught in the Scriptures and the encouragement they provide we might have hope.” This highlights that the scriptures were intentionally written to instruct and inspire us, offering guidance and hope through their enduring lessons. In 2 Timothy 3:16-17, Paul elaborates, “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.” This mirrors the purpose of the Torah, to equip believers to live righteously by remembering and adhering to God’s word. It’s an invitation to not only recall the teachings but to let them shape our actions and character.
In addition, James 1:22-25 encourages believers to be doers of the word: “Do not merely listen to the word, and so deceive yourselves. Do what it says… whoever looks intently into the perfect law that gives freedom, and continues in it—not forgetting what they have heard but doing it—they will be blessed in what they do.” This passage aligns seamlessly with the emphasis on actively living out the ancient truths. It highlights the blessing that comes from not just hearing but doing—engaging fully with the path laid out by God. These Nt passages are deeply connected to the call in Isaiah and Steinsaltz commentary to remain faithful to God’s word. They collectively affirm that disregarding the ancient path leads to disconnect and disorientation, whereas embracing it restores and anchors us.
In our contemporary context, this serves as a profound reminder. Amidst the myriad voices and paths presented to us, returning to the scriptures anchors us in truth. The ancient path of the Torah isn’t outdated but is a vibrant guide applicable to modern life. It beckons us to live intentionally, walking in principles that foster love, justice, and humility. By remembering and embodying God’s word, we maintain a living connection with the God of Israel. It’s about more than adherence; it’s about a relationship which consists of a continuous, dynamic interaction with God’s timeless teachings. This journey isn’t solitary either; it’s communal, linking us with generations past who walked the same path and future generations who will look to us as examples. Ultimately, the scriptures are written not just to inform but to transform. They call us back to the core of who we are meant to be, inviting us to step into the fullness of life that comes from walking the ancient, yet ever-relevant, path of truth!
