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Lord, look down from heaven;
    look from your holy, glorious home, and see us.
Where is the passion and the might
    you used to show on our behalf?
    Where are your mercy and compassion now?
¹⁶ Surely you are still our Father!
    Even if Abraham and Jacob would disown us,
Lord, you would still be our Father.
    You are our Redeemer from ages past.
¹⁷ Lord, why have you allowed us to turn from your path?
    Why have you given us stubborn hearts so we no longer fear you?
Return and help us, for we are your servants,
    the tribes that are your special possession.
¹⁸ How briefly your holy people possessed your holy place,
    and now our enemies have destroyed it.
¹⁹ Sometimes it seems as though we never belonged to you,
    as though we had never been known as your people. (NLT).

Before moving on from this passage, I feel it necessary to comment on a potentially problematic couple of lines (highlighted in the first part of verse 17). Maybe it’s raised questions in your mind too. Because, taken at face value, it appears that Isaiah is sort of blaming God for Israel’s sin. But if we take the message of Isaiah as a whole, it is abundantly clear that God’s people are fully responsible and accountable for their sins. It is obvious that they need to repent, and return to the Lord. So, I take this more as Isaiah’s recognition of God’s absolute sovereignty over everything. It’s not about blaming God, but recognising that things could have been otherwise. So why weren’t they? This seems to be the perplexing question.

Tom Hale’s comments on this are worthy of reflection:

”Isaiah is almost ”blaming” God for the people’s sins. But God only hardens those who have first hardened themselves; God confirms people in their hardness. He ”gives them over” to their sins (Romans 1:24,26,28).” ‘Applied Old Testament Commentary’, p.1069.

Lord, look down from heaven;
    look from your holy, glorious home, and see us.
Where is the passion and the might
    you used to show on our behalf?
    Where are your mercy and compassion now?
¹⁶ Surely you are still our Father!
    Even if Abraham and Jacob would disown us,
Lord, you would still be our Father.
    You are our Redeemer from ages past.
¹⁷ Lord, why have you allowed us to turn from your path?
    Why have you given us stubborn hearts so we no longer fear you?
Return and help us, for we are your servants,
    the tribes that are your special possession.
¹⁸ How briefly your holy people possessed your holy place,
    and now our enemies have destroyed it.
¹⁹ Sometimes it seems as though we never belonged to you,
    as though we had never been known as your people. (New Living Translation).

There is something plaintive in that nineteenth verse don’t you think? But note how Isaiah makes his appeal to the Lord on the basis of the special relationship which exists between God and His people (17b). It is also on the grounds of who He is (16), i.e. their ”Father” and ”Redeemer”.

‘Do they face the world as children without a father? These are the questions which generations of Israelites have asked, especially in times of crisis. But they are also Isaiah’s own questions. They trouble him too as he prays…They are the questions of prodigals come home, daring to hope that father – simply because that is who he is – will not turn them from his door

Isaiah has become so identified with those for whom he prays that, as far as his language is concerned, there is no difference between him and them. Their Father is his Father, their sins are his sins, and so are their doubts, perplexities and hard questions. By his praying he brings them to the Father when they are too weak or proud to come themselves. He acts as a true intercessor. It is likely that later generations of Israelites used this very prayer to lament the destruction of the temple and seek God’s forgiveness. If so, it did double duty; it lived on after Isaiah himself had died, and became the prayer of the very ones for whom he had interceded. It gave them voice in one of the darkest moments of their history.’ Barry Webb: ‘Isaiah’, pp.242/243.

Then they remembered those days of old
    when Moses led his people out of Egypt.
They cried out, “Where is the one who brought Israel through the sea,
    with Moses as their shepherd?
Where is the one who sent his Holy Spirit
    to be among his people?
¹² Where is the one whose power was displayed
    when Moses lifted up his hand—
the one who divided the sea before them,
    making himself famous forever?
¹³ Where is the one who led them through the bottom of the sea?
    They were like fine stallions
    racing through the desert, never stumbling.
¹⁴ As with cattle going down into a peaceful valley,
    the Spirit of the Lord gave them rest.
You led your people, Lord,
    and gained a magnificent reputation.”

Again and again the Old Testament writers seem to look back to the Exodus as the great demonstration of God’s power. ‘Do it again Lord’ is, in essence, their repeated prayer.

I was thinking that in our prayers for ‘revival’ we are doing the same. In particular we look back to God’s great acts as revealed in Sacred history, and we plead with Him to do again what He has done before, i.e. show His power and glorify His own Name (14b). We are also greatly encouraged in our praying by stories of awakenings in more recent centuries.

One other thing to highlight here is the interplay between what God did and what Moses did. Moses was fully involved, but ultimately it was all God’s work, and to God be all the glory! What a privilege to be workers together with God

”What, after all, is Apollos? And what is Paul? Only servants, through whom you came to believe—as the Lord has assigned to each his task. I planted the seed, Apollos watered it, but God has been making it grow. 7 So neither the one who plants nor the one who waters is anything, but only God, who makes things grow. The one who plants and the one who waters have one purpose, and they will each be rewarded according to their own labour.  For we are co-workers in God’s service; you are God’s field, God’s building.” (1 Cor.3:5-9)

Prayer: Lord God, Hallowed be your Name. Glorify your Name in all the earth. As the song says, ”Restore, O Lord, the honour of your Name. In works of Sovereign power come shake the earth again. And in our time revive the church that bears your Name.

But they rebelled against him
    and grieved his Holy Spirit.
So he became their enemy
    and fought against them.

It needs to be understood in the first place that these words are about Israel and their Old Testament pilgrimage. But we cannot therefore sigh with relief and think they have no relevance to today. Nations now must not think they can rebel against God without there being consequences. In the prophetic literature there are oracles spoken about, to, and against nations other than Israel. Yes the ancient people of God have a unique relationship with Him and are uniquely accountable. But there is not a country, a land, a people on earth who are not accountable to Almighty God.

I am also reminded of a much-loved Christian friend saying to me, ‘I don’t want to be proud because the Lord says that He ”opposes the proud”, and He makes a formidable opponent! Yes, even believers should ‘fear’ the Lord and know that He can, and He does, chasten and discipline His own.

‘God’s gracious and powerful deliverance of the Israelites from Egyptian bondage established a father-child relationship between him and them, and through the whole wilderness experience he cherished them as his children. He felt their distress, saved them from the perils of the way, lifted them up and carried them when they were weak, and rightly expected that they would return his love by being true to him. But sadly it was not so. They rebelled against him, and grieved his Holy Spirit (10a). So in order to preserve his holiness, the father had to become an enemy and judge those he loved (10b). The days of old were days of immense grace on the LORD’s part, and immense ingratitude on the part of his people. They were days of unrequited love.’ Barry Webb: ‘Isaiah’, p.242.

I will tell of the Lord’s unfailing love.
    I will praise the Lord for all he has done.
I will rejoice in his great goodness to Israel,
    which he has granted according to his mercy and love.
⁸ He said, “They are my very own people.
    Surely they will not betray me again.”
    And he became their Savior.
⁹ In all their suffering he also suffered,
    and he personally rescued them.
In his love and mercy he redeemed them.
    He lifted them up and carried them
    through all the years.
¹⁰ But they rebelled against him
    and grieved his Holy Spirit.
So he became their enemy
    and fought against them. (New Living Translation).

Just to put 63:7-64:12 into context, we need to see that it is a prayer. ‘And what a prayer!’ writes Barry Webb. He continues: ‘There are many fine intercessory prayers in Scripture: Abraham’s intercession for Sodom, Moses’ intercession for Israel after the incident of the golden calves, the great prayers of Ezra and Daniel, and the greatest of all, of course, our Lord’s high-priestly prayer in which he interceded for us all. The present prayer is less well known, but has the stamp of greatness on it.’ ‘Isaiah’, p.241.

Reading verses 7-10 in the NLT this morning, I was again struck by the thought in verse 9: ”…he personally rescued them”. This came off the back of hearing, on the Radio 3 breakfast programme, a lovely rendition of the Fanny Crosby hymn, ‘Blessed assurance, Jesus is mine’, played on the piano by a jazz musician. For Christians, these words in Isaiah foreshadow the incarnation in which, as Charles Wesley put it, our God was ‘contracted to a span, incomprehensibly made man.’ As a Christmas carol says, ‘He came down to earth from heaven, who is Lord and God of all’.

I was sat next to an elderly gentleman in church last Sunday evening. The closing hymn was announced as ‘Blessed Assurance’. ‘None better!’ I heard my old friend say.

‘None better.’

We have been ”personally rescued”.

He said, ‘Surely they are my people,
    children who will be true to me’;
    and so he became their Saviour.
⁹ In all their distress he too was distressed,
    and the angel of his presence saved them.

What encouraging words!

Perhaps we don’t understand why we (or other believers, for that matter) go through the things we do. But in all our suffering the Lord does not stand aloof. He is not looking on remotely from some safe, sheltered space. Rather, He is always with us in our trials.

God’s personal involvement is also intimated in the alternative rendering of verse 8b/9a:

”…and so He became their Saviour ⁹ in their distress. / It was no envoy or angel / but his own presence that saved them.”

‘…thus far he sympathizes with them, that he takes what injury is done to them as done to himself and will reckon for it accordingly. Their cries move him (Exod 3 7), and he appears for them as vigorously as if he were pained in their pain. Saul, Saul, why persecutest thou me? This is matter of great comfort to God’s people in their affliction that God is so far from afflicting willingly (Lam 3 33) that, if they humble themselves under his hand, he is afflicted in their affliction, as the tender parents are in the severe operations which the case of a sick child calls for.’ Matthew Henry.

I will tell of the kindnesses of the Lord,
    the deeds for which he is to be praised,
    according to all the Lord has done for us –
yes, the many good things
    he has done for Israel,
    according to his compassion and many kindnesses.

It is a good thing to regularly and specifically thank God for all His blessings toward us. This verse opens with the words ”I will tell”. God’s goodness should be spoken about: a.) to others. Testimony is a form of praise, but it also has the added benefit of encouraging other people; b.) to Himself: note: ”the deeds for which he is to be praised.” We are to thank God personally and directly.

God’s goodness is extravagant goodness. We read in our text about ”many good things” and ”many kindnesses”. He is super-abundantly good, beyond our wildest imaginings. How can we ever tell of all He has done? But we can at least make a start, even though we feel our speech to be halting and stammering.

If we start to forget God’s kindness to us we will fall into spiritual danger. We will see how this worked out among the people of Israel as we continue to read through this chapter.

God’s greatest kindness toward us is exhibited in Christ and His so great salvation:

” But when the kindness and love of God our Saviour appeared, 5 he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, 6 whom he poured out on us generously through Jesus Christ our Saviour, 7 so that, having been justified by his grace, we might become heirs having the hope of eternal life. ” (Titus 3:4-7).

I find again and again that no-one says it better than good old Matthew Henry:

‘Here is a general acknowledgment of God’s goodness to them all along, v. 7. It was said, in general, of God’s prophets and people (ch. 62 6) that they made mention of the Lord; now here we are told what it is in God that they do especially delight to make mention of, and that is his goodness, which the prophet here so makes mention of as if he thought he could never say enough of it. He mentions the kindness of God (which never appeared so evident, so eminent, as in his love to mankind in sending his Son to save us, Tit 3 4), his loving-kindness, kindness that shows itself in every thing that is endearing; nay, so plenteous are the springs, and so various the streams, of divine mercy, that he speaks of it in the plural number—his loving-kindnesses; for, if we would count the fruits of his loving-kindness, they are more in number than the sand. With his loving-kindnesses he mentions his praises, that is, the thankful acknowledgments which the saints make of his loving-kindness, and the angels too. It must be mentioned, to God’s honour, what a tribute of praise is paid to him by all his creatures in consideration of his loving-kindness. See how copiously he speaks, 1. Of the goodness that is from God, the gifts of his loving-kindness—all that the Lord has bestowed on us in particular, relating to life and godliness, in our personal and family capacity. Let every man speak for himself, speak as he has found, and he must own that he has had a great deal bestowed upon him by the divine bounty. But we must also mention the favours bestowed upon his church, his great goodness towards the house of Israel, which he has bestowed on them. Note, We must bless God for the mercies enjoyed by others as well as for those enjoyed by ourselves, and reckon that bestowed on ourselves which is bestowed on the house of Israel. 2. Of the goodness that is in God. God does good because he is good; what he bestowed upon us must be traced up to the original; it is according to his mercies (not according to our merits) and according to the multitude of his loving-kindnesses, which can never be spent. Thus we should magnify God’s goodness, and speak honourably of it, not only when we plead it (as David, Ps 51 1), but when we praise it.’

Who is this coming from Edom,
    from Bozrah, with his garments stained crimson?
Who is this, robed in splendour,
    striding forward in the greatness of his strength?

‘It is I, proclaiming victory,
    mighty to save.’

² Why are your garments red,
    like those of one treading the winepress?

³ ‘I have trodden the winepress alone;
    from the nations no one was with me.
I trampled them in my anger
    and trod them down in my wrath;
their blood spattered my garments,
    and I stained all my clothing.
⁴ It was for me the day of vengeance;
    the year for me to redeem had come.
⁵ I looked, but there was no one to help,
    I was appalled that no one gave support;
so my own arm achieved salvation for me,
    and my own wrath sustained me.
⁶ I trampled the nations in my anger;
    in my wrath I made them drunk
    and poured their blood on the ground.’

We saw in Is.61:2, the Messiah’s mission ”…to proclaim the year of the LORD’s favour and the day of vengeance of our God…” Today’s reading is about the latter. When the appointed time comes there will be a day of judgment.

‘Saul of Tarsus was later to learn that the Lord and his people are one; he could not persecute the one without clashing with the other. This passage teaches that people everywhere are destined, one day, to learn the same lesson. The judgment in view is final and universal (6), but the reference to Edom in particular gives the passage a special emphasis (1). It is nations as persecutors of his people which will be the special objects of God’s fury on the final day. They will meet God as the powerful avenger of his people.

God’s people are the special objects of the world’s hatred, and it may often seem to us that those who reject the LORD mock us with complete impunity and that there is no redress available to us. But it is not so. This passage assures us that nothing we suffer goes unnoticed, and that every wrong done to us will be repaid in full. It answers our cry for just redress, but takes the responsibility for achieving it out of our hands and places it where it properly belongs. The LORD himself is our avenger.’ Barry Webb: ‘Isaiah’, pp.240/241.

Because I love Zion,
    I will not keep still.
Because my heart yearns for Jerusalem,
    I cannot remain silent.
I will not stop praying for her
    until her righteousness shines like the dawn,
    and her salvation blazes like a burning torch.
² The nations will see your righteousness.
    World leaders will be blinded by your glory.
And you will be given a new name
    by the Lord’s own mouth.
³ The Lord will hold you in his hand for all to see—
    a splendid crown in the hand of God.
⁴ Never again will you be called “The Forsaken City”
    or “The Desolate Land.”
Your new name will be “The City of God’s Delight”
    and “The Bride of God,”
for the Lord delights in you
    and will claim you as his bride.
⁵ Your children will commit themselves to you, O Jerusalem,
    just as a young man commits himself to his bride.
Then God will rejoice over you
    as a bridegroom rejoices over his bride.

⁶ O Jerusalem, I have posted watchmen on your walls;
    they will pray day and night, continually.
    Take no rest, all you who pray to the Lord.
⁷ Give the Lord no rest until he completes his work,
    until he makes Jerusalem the pride of the earth.
⁸ The Lord has sworn to Jerusalem by his own strength:
    “I will never again hand you over to your enemies.
Never again will foreign warriors come
    and take away your grain and new wine.
⁹ You raised the grain, and you will eat it,
    praising the Lord.
Within the courtyards of the Temple,
    you yourselves will drink the wine you have pressed.”

¹⁰ Go out through the gates!
    Prepare the highway for my people to return!
Smooth out the road; pull out the boulders;
    raise a flag for all the nations to see.
¹¹ The Lord has sent this message to every land:
    “Tell the people of Israel,
‘Look, your Saviour is coming.
    See, he brings his reward with him as he comes.’”
¹² They will be called “The Holy People”
    and “The People Redeemed by the Lord.”
And Jerusalem will be known as “The Desirable Place”
    and “The City No Longer Forsaken.” (NLT).

‘God’s promises should become our prayers. Isaiah prayed that Jerusalem might be restored (v.1), and he urged the watchmen and all of God’s people to pray as well (vv.6-7). The psalmist prayed ”for the peace of Jerusalem” (Ps.122:6). When there is peace in Jerusalem, there will be peace in the world.

The nation’s restoration will be as joyful as a wedding (vv.4-5;61:10). Beaulah means ”married” and Hepzibah means ”My delight is in her.” The people were ”divorced” from God because of their unfaithfulness, and He was not delighted in them; but that will change when God cleanses their sins.

Now is the time to make ready, for the King is coming to Zion (vv.10-12; Mt.21:5; Rev.22:12)!’ Warren W. Wiersbe: ‘With the Word’, p.490.

The above author also adds in his Old Testament Commentary: ‘…the prayers of His people are an important part of the program of God.’ (p.1200).