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    Monthly Archives: February 2013

    Christ’s Coming and the Remnant of Israel Saved:: Isaiah 63:1-19 (KJV)

    It All Happens at the Second Coming.

     

    19:13 a robe dipped in blood. This is not from the battle of Armageddon, which will not have begun until v. 15. Christ’s blood-spattered garments symbolize the great battles He has already fought against sin, Satan, and death and been stained with the blood of His enemies. The Word. Only John uses this title for the Lord. As the Word of God, Jesus is the image of the invisible God (Col 1:15); the express image of His person (Heb 1:3); and the final, full revelation from God (Heb 1:1, 2).[1]

     
    1 Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. 63:1 Edom … Bozrah. Edom represents a God-hating world (34:5). Bozrah was a capital city in Edom at one time (34:6). Messiah, coming as the avenger approaching Jerusalem to reign after having avenged His people on His and their enemies, is presented in imagery taken from the destruction of Edom, the representative in this picture of the last and most bitter foes of God and His people. He alone is “mighty to save.”
    2 Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat? 3 I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. 63:3 anger … wrath … lifeblood. The Savior explains the red coloring of His clothing (v. 2) as resulting from His judgmental activity against Israel’s enemies (61:2). The splattered grape juice staining His clothing is, in reality, “blood” from those destroyed in judgment. John alludes to vv. 1–3 in describing the second coming of Christ, the Warrior-King. See notes on Rev 19:13, 15.
    4 For the day of vengeance is in mine heart, and the year of my redeemed is come. 63:4 day of vengeance … My year of redemption. The Messiah’s future reckoning with the wicked will coincide with His redemption of Israel (61:2).
    5 And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me. 63:5 no one to help … My own arm. The future salvation of Israel will be a singlehanded accomplishment of the Lord (v. 3; 59:15, 16).
    6 And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth. 63:6 made them drunk. See 51:17, 21–23. Revelation compares God’s wrath to wine several times (e.g., Rev 14:10, 19; 16:19; 19:15).
    7 I will mention the lovingkindnesses of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses. 8 For he said, Surely they are my people, children that will not lie: so he was their Saviour. 63:7–64:12 As one of Israel’s watchmen, Isaiah, on behalf of the faithful remnant, prays this penitential confession and prayer for Israel’s restoration (cf. 62:6, 7).

    63:7–14 The prayer reviews God’s compassionate acts toward His people in spite of their unfaithfulness to Him.

    63:7, 8 lovingkindnesses … lovingkindnesses. All the plurals in this verse imply that language is inadequate to recite all the goodness and undeserved mercies God has showered on the nation time after time because of His everlasting covenant with them. By His elective choice, they became His people and He their Savior (43:1, 3); this guarantees that they will not always be false, but someday true and faithful to God because of His sovereign election of them. Cf. Eph 1:3, 4.
    9 In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old. 63:9 angel of His presence. The angel, who delivered the Israelites from Egypt, was none other than the Lord Himself (Ex 14:19; 23:20–23; 33:12, 14, 15; Nu 20:16). He is sometimes identified as the Angel of the Lord. He was close enough to His people that He felt their afflictions as if they were His own. See note on Ex 3:2.
    10 But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them. 63:10 rebelled … grieved His Holy Spirit. In spite of the Lord’s loving choice and sympathy, Israel continually turned their backs on Him and spurned His lovingkindnesses toward them (Nu 20:10; Pss 78:40; 106:33; Ac 7:51; cf. Eph 4:30). Here is an illustration of the reality that the Holy Spirit is a Person, since only a person can be grieved.

     

    11 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?
    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?
    13 That led them through the deep, as an horse in the wilderness, that they should not stumble? 63:11–13 His people remembered … did not stumble. The Lord, in spite of their perversity, did not forget His covenant nor fully forsake them (Lv 26:40–45; Ps 106:45, 46). In contrasting their present state of destitution with that of blessing experienced by Moses’ generation, the people of Israel lamented the loss of God’s mighty works on their behalf and pleaded with the Lord that He would not forsake them. brought them up out of the sea … put His Holy Spirit in the midst of them … divided the waters. Letting the people pass through the sea on dry ground was a typical mighty work of God (Ex 14:29, 30), and the Holy Spirit ministered among them (Nu 11:17, 25, 29). Another reference is made to the miracle of the Red Sea (Ex 14:21, 22).
    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. 63:11–13 His people remembered … did not stumble. The Lord, in spite of their perversity, did not forget His covenant nor fully forsake them (Lv 26:40–45; Ps 106:45, 46). In contrasting their present state of destitution with that of blessing experienced by Moses’ generation, the people of Israel lamented the loss of God’s mighty works on their behalf and pleaded with the Lord that He would not forsake them. brought them up out of the sea … put His Holy Spirit in the midst of them … divided the waters. Letting the people pass through the sea on dry ground was a typical mighty work of God (Ex 14:29, 30), and the Holy Spirit ministered among them (Nu 11:17, 25, 29). Another reference is made to the miracle of the Red Sea (Ex 14:21, 22). 63:14 make for Yourself a glorious name. The Lord’s purpose for Israel was and is to make them great so as to magnify His name in the world. Cf. v. 12.
    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? 63:15–19 After having extolled God’s goodness (vv. 7–9) and rehearsed God’s past faithfulness to Israel for the sake of His glory (vv. 11–13), the prophet offered a prayer of repentance by the nation in its desolate condition.

    63:15 Your compassion … toward me. On behalf of the people, Isaiah asked if God had changed how He felt about Israel and prayed for new mercies such as He had exhibited toward the nation in the past.
    16 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. 63:16 Abraham … Israel. The nation’s physical ancestors, Abraham and Jacob (Israel) played a crucial role in Jewish thinking. It had been the besetting temptation and sin of the Jews to rest on the mere privilege of descent from Abraham and Jacob (cf. Mt 3:9; Jn 4:12; 8:39), but at last they renounce that to trust God alone as Father.
    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. 63:17 cause us to stray … harden our heart. The sense is that God allowed them to stray and be burdened in their hearts. They were not denying their own guilt, but confessing that because of it, God gave them up to the consequences of their iniquitous choices. Cf. 6:9, 10; Ps 81:11, 12; Hos 4:17; Ro 1:24–28.
    18 The people of thy holiness have possessed it but a little while: our adversaries have trodden down thy sanctuary. 63:18 sanctuary … trodden … down. The Babylonians, among others, had possessed the land given to Israel and desecrated God’s sanctuary (Ps 74:3–7).
    19 We are thine: thou never barest rule over them; they were not called by thy name. 63:19 never … not called. Israel’s complaint was that her desolate condition was comparable to that of nations who had no unique relationship with the Lord.

    [2]

     

     


     

    KJV Bible and[2]MacArthur, J. (2006). The MacArthur study Bible : New American Standard Bible. (Is 63:1-19). Nashville: Thomas Nelson Publishers.

     

    Zechariah 12:9-11 (KJV)
    9 And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem.
    10 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.
    11 In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon.

    a [I will pour] This will be the time of Israel’s conversion, at the second coming of Christ (Zech. 12:10Zech. 13:1); it will also be the fulfillment of Joel’s prophecy (Joel 2:28; Acts 2:16-21), the time when the nation will be born again in a day (Isa. 66:7-8). Of course, “the Spirit of grace and of supplications” must come first. The mourning and God will raise them up to live in His sight (Hos. 6:1-3). Then they will say, “Blessed is He that cometh in the name of the Lord” (Mt. 23:37-39). All Israel will be saved at this time and the Redeemer will come from the heavenly Mount Zion to the earthly one (Rom. 11:25-29). Thus the national conversion of Israel, the end of the times of the Gentiles, the end of the fullness of the Gentiles, the end of Israel’s rebellion, the battle of Armageddon, a great outpouring of the Holy Spirit, the end of the age of grace, and other wonderful events will take place at this time — the second coming of Christ.

     

    e [pierced] Hebrew: daqar (HSN-<H1856>), thrust through; pierce (cp. Jn. 19:34,37; Rev. 1:7).

     

    f [they shall mourn for him] Having been the ones who pierced Him, or had Him pierced, the Jews will then, in that future day, lament and mourn in bitterness over their deed, upon seeing Him and the marks of His wounds. They will at last make supplication to Him for mercy and forgiveness (Zech. 12:10-14).

     

    Dake’s Annotated Reference Bible.

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