Isaiah 63:10














I. THE MEMORY OF GOD. If God is thought of, as he must be thought of, after the analogy of human experiences, he must be thought of as remembering, calling the past to mind, and as undergoing changes of mind in consequence. These are ways of representing first to thought, then in language, an infinite love, which must be capable of all the scale and gamut of feeling - anger, wrath, jealousy, and the revulsion almost to the tenderness of tears. So in the wilderness, he, being full of compassion, forgave the iniquity of the rebels in the wilderness, turning his anger away, because he remembered that they were flesh, or but as the passing wind; he called to mind his covenant; he repented according to the multitude of his mercies (Leviticus 26:45; Psalm 78:39; Psalm 106:45). In the history of Israel there was nothing more memorable than the coming up out of Egypt, and the leadership of Moses and Aaron.

II. THE HISTORY OF ISRAEL EXPLAINED FROM THE GOVERNMENT OF GOD. The outward wonders, the deeds of might, were but the manifestation of an inward waking of his Spirit in the breast el the people. A Spirit of instruction, of "providential guidance and sagacious government" - "Thy good Spirit to instruct them" (Nehemiah 9:20). A holy light seemed in the retrospect to rest upon that period. It was said that the people "served the Lord all the days of Joshua, and all the days of the elders that over-lived Joshua," for "they had known all the works of the Lord, that he had done for Israel." The next generation knew not the works of the Lord, nor the works he bad done for Israel (Joshua 24:31; Judges 2:6-10). The Spirit of Jehovah appears to mean much the same as the face of Jehovah above (cf. Exodus 33:14; Haggai 2:4, 5; cf. Numbers 11:10-30). The term "holiness" reminds of the covenant, and the covenant of the obligations of fidelity on the part of the people, in response to the oath-keeping of God. Another image, almost carrying the same meaning, is that of the "arm of Jehovah's splendour" (Isaiah 40:10; Isaiah 45:1), ready to support Moses, to hold him up from falling (Isaiah 41:10-13). Then the sublime picture of the crossing of the Red Sea rises up in imagination (Exodus 14:21; cf. Psalm 106:9; Psalm 77:16), and the wide and dreary steppe. Finally, as a herd goes down from the mountain-side into the pasture-land of the plain, so, under the same guidance, the people came to their rest - a beloved word (Exodus 33:14; Deuteronomy 3:20; Deuteronomy 12:9; Joshua 1:13; Joshua 22:4; Psalm 95:11; Jeremiah 31:2; Hebrews 4:1, 9). The spiritual sum and substance of all is, "Thus thou didst guide thy people to make unto thyself a monument of glory." By his work he became for ever known among the heathen. It was a work not to be executed by any false god, nor by any human arm. "Egypt was at this time the centre of all science, art, and culture; arid what occurred there would be known in other lands. God designed to make a signal demonstration of his existence and power, that should be known in all lands and should never be forgotten." God's glory is the grand end of all he does, and consequently ought to be likewise of all that we either do or suffer. And whatever, therefore, befalls any man makes for God's glory and for his own good, if he be a child of God. We should learn, then, to estimate things by their use and tendency. Poison may enter into the composition of an antidote; and things essentially good may, under certain circumstances, become pernicious. Prosperity may harden and adversity may humble us; the one may prepare us for judgment, the other for mercy. - J.

But they rebelled, and vexed His holy Spirit.
Except here and in ver. 11 and Psalm 2:11 the predicate "holy" is never in the Old Testament used of the Spirit of Jehovah. It is, perhaps, impossible to determine the exact connotation of the word in this connection. It cannot be accidental that in all three cases the holy Spirit is a principle of religious life; hence the phrase hardly signifies so little as merely "His Divine Spirit'; as Jehovah's "holy arm' may mean no more than His Divine arm. Nor is it likely that it describes the Spirit as the influence that imparts to Israel the quality of holiness, i.e. separateness from other nations, and consecration to Jehovah. The idea rather is that the Spirit is holy in the same sense as Jehovah Himself is holy — a principle which is both pure and inviolable, which resents and draws back from the contact of human impurity and especially of wilful opposition. This Spirit is a national endowment, residing in the community (ver. 11); it is the Spirit of prophecy, resting on Moses, but manifesting its presence also through other organs of revelation (Deuteronomy 34:9; Numbers 11:25 ft.). Hence it is said to have led the people (ver. 14), and to "vex" the Spirit is to resist His guidance by disobeying the Divine word which He inspires. The use of this verb marks the highest degree of personification of the Spirit attained in the Old Testament, preparing the way for the New Testament doctrine concerning Him.

(Prof. J. Skinner, D. D.)

The Spirit of [Jehovah's] holiness, as an existence capable of feeling, and therefore not a mere force, is distinguished from Him. For as the Angel, who is His countenance, i.e. the representation of His nature, is described as a person, both by His name and the mediatorial work of redemption ascribed to Him, so the Spirit of Holiness, i.e. holy in Himself and producing holiness (Psalm 143:10) is similarly described by the circumstance that He is grieved, and He can therefore feel grief (Ephesians 4:30). Thus Jehovah and the Angel of His countenance and the Spirit of His holiness are distinguished as three existences, in such a way, indeed, that the latter two have their existence from the first; who is the primal ground of the Godhead and of everything Divine.

(F. Delitzsch, D. D.)

The pronoun at the beginning is emphatic: they on their part, as opposed to God's forbearance and long-suffering.

(J. A. Alexander.)

I. INQUIRE CONCERNING THE EVIL DONE.

1. The nature of it. We are not to understand it as if the blessed Spirit of God was capable of real perturbation or passion. That, common reason will tell us, the Divine nature is not capable of. But yet there is some great thing lies under this expression, which we may conceive of in these two particulars.(1) His will is really crossed.(2) He doth apprehend and resent this matter; though without any commotion, or perturbation. He resents it so as not to look upon it as a matter of indifference. This He keeps by Him as the just matter era controversy, which He will manage; and will animadvert upon it in His own time, and when a fit and proper season shall come.

2. The cause of this vexation. We may well understand in the general that sin does so; being in its own nature a direct contrariety to His good, and holy, and acceptable will. But especially rebellion against the Spirit of God is vexatious, which is a higher pitch of sin, and implies a continued course of disobedience. We may understand what sin is more especially vexing to the Spirit of God, if we allow ourselves to consider what the titles and attributes of this Spirit in Scripture are.(1) The Spirit of God is styled the Spirit of truth (John 14:17). It is therefore very grievous and vexing to this Spirit, to have a light esteem of Divine truth; to be indifferently affected towards it; to have a loose adherence to it; an easiness to part with it; and much more a proneness to oppose it, and run away from it.(2) The Spirit of grace (Hebrews 10:29). It is therefore very vexing to this blessed Spirit when that grace, of which it is the Author, and which it is its office and business to convey and apply, or effectually to reveal, is rejected.(3) The Spirit of faith (2 Corinthians 4:13). When persons continue under the Gospel in obstinate unbelief; and the great things there revealed and discovered to us are but as a tale that is told, or regarded no more than we would regard the word of a child; a most vexing thing to the Spirit of God this must be understood to be.(4) A Spirit of contrition and repentance (Zechariah 12:10). We cannot conceive a greater vexation to Him than to find hearts hard as rocks and stones, under the dispensation of the everlasting Gospel.(5) The Spirit of love (2 Timothy 1:7); which is the great principle that disposes and inclines the soul towards God. A cold heart, then, towards God; a heart that is disaffected to Him, that keeps at a distance from Him, that will not be engaged in sweet communion with Him through love, is a most vexing thing to His Spirit.(6) A Spirit of power and of life (John 6:63; 2 Timothy 1:7). It is a very vexatious thing to this Spirit when any indulge themselves in deadness of heart; when they allow themselves to be formal, lukewarm, and indifferent.(7) The Spirit of holiness (Romans 1:4). Here it is said, "They rebelled and vexed His holy Spirit. Thin is a most vexing thing, when persons professing the Christian name indulge themselves in a liberty to walk at random.(8) A heavenly Spirit, and the design of all its gracious operations upon souls is to fit them for heaven (2 Corinthians 5:5). A worldly heart, therefore, is a vexation to this Spirit.(9) A Spirit of prayer (Zechariah 12:10). It is the great business of this Spirit to actuate souls, and to raise them to God, in the way of prayer. It is a very great vexation, therefore, to the Holy Spirit, when persons grow to a prayerless disposition.(10) A Spirit of sincerity and uprightness; and wherever it obtains, it makes men upright and sincere. Thus it is called the Spirit of a sound mind (2 Timothy 1:7). Hypocrisy, therefore, or a deceitful dealing with the blessed God in matters of religion, is a most vexatious thing to his Spirit.(11) A Spirit of union, peace and meekness, among them that belong to God. Animosities among the people of God are the most vexing things imaginable to the Spirit of God(12) A Spirit of sobriety and temperance, in opposition to grossly sensual lusts. It is a very vexatious thing to the Spirit of God, when among a people that profess His name, there is a general profusion, and running into vile sensual lusts (Jude 1:19).

II. INQUIRE CONCERNING THE EVIL SUFFERED HEREUPON. Namely, His turning against them so as to become their enemy.

1. The nature of this evil. It is implied that He shall cease doing for such a people as He hath done. Have we vexed[ the Spirit of God? then it is natural to expect that the Spirit of God will retire. Then these words express some positive evils against such persons.

2. Consider how justly this penal evil does ensue in this case.(1) This is very despiteful dealing, to do that which will vex His very Spirit.(2) This is a wickedness wherein the most immediate kind of affront is offered unto God.(3) Sinning so as more directly to vex the Spirit of God, does carry with it a withstanding of the Spirit in that which is its proper office; which is a great aggravation of the wickedness. It is one thing when I withstand a person in a thing which he does casually and by the bye; and another when I withstand him in that which is his stated business.Inferences:

1. Among a people professing the name of God, the Spirit of God is wont to be at work; and where it is not doing any work, we cannot but suppose it to be thus vexatiously resisted and contended against.

2. Consider whether this may not be much our case and the case of the generality at this time, even thus like the Jews to have vexed the holy Spirit of God, which hath been for a long season dealing with us.

3. Let us be persuaded to hasten the taking up this controversy by humbling and abasing ourselves in the dust before the Lord; for ourselves on our own account, and on the behalf of the generality of those among whom we dwell.

4. Let us apply ourselves particularly and with great earnestness to supplicate the continuance of the Spirit, where it remains breathing in us; and the restoring it, where it had been in any measure restrained.

(John Howe, M. A.)

I. SOME OF THE WAYS IN WHICH MEN MAY BE SAID TO VEX THE HOLY SPIRIT. This sin is committed —

1. When the all-important office executed by the Spirit in the Church, as sent by Christ to quicken, convert and sanctify the soul, is not duly recognized and honoured.

2. When the means and instruments by which He carries on His work are despised or abused.

3. By the unwarrantable doubts and fears which sometimes depress the minds of the people of God.

4. When any good motions or purposes which He excites in the heart are suppressed, or not followed out.

5. When the grace and energy which He imparts are not actively and faithfully exercised.

II. THE DANGEROUS CONSEQUENCES OF VEXING THE HOLY SPIRIT.

1. One result of the Spirits "turning against" any one would be His withdrawing altogether the instruments and means and opportunities of grace which men have despised or abused; and as they sought not to arrive at the knowledge of the truth, leaving them to perish in the darkness which they have loved.

2. Another thing obviously implied is, HIS ceasing to work and make the means of grace effectual for conviction and conversion.

(A. B. Davidson, D. D.)

People
Isaiah
Places
Bozrah, Edom, Zion
Topics
Causing, Enemy, Fought, Grief, Grieved, Holy, Rebelled, Spirit, Turneth, Vexed, War
Outline
1. Christ shows who he is
2. What his victory over his enemies
7. And what his mercy toward his church
10. In his just wrath he remembers his free mercy
15. The church, in her prayer
17. And complaint, professes her faith

Dictionary of Bible Themes
Isaiah 63:10

     3025   Holy Spirit, personality
     3245   Holy Spirit, blasphemy against
     3284   Holy Spirit, resisting
     5835   disappointment
     5970   unhappiness
     6025   sin, and God's character
     6223   rebellion, of Israel
     8787   opposition, to God

Isaiah 63:9-10

     5013   heart, divine

Isaiah 63:10-11

     3110   Holy Spirit, titles of

Isaiah 63:10-14

     3035   Holy Spirit, presence of
     3272   Holy Spirit, in OT
     8138   monotheism

Library
Mighty to Save
'Mighty to save.'--ISAIAH lxiii. 1. We have here a singularly vivid and dramatic prophecy, thrown into the form of a dialogue between the prophet and a stranger whom he sees from afar striding along from the mountains of Edom, with elastic step, and dyed garments. The prophet does not recognise him, and asks who he is. The Unknown answers, 'I that speak in righteousness, mighty to save.' Another question follows, seeking explanation of the splashed crimson garments of the stranger, and its answer
Alexander Maclaren—Expositions of Holy Scripture

The Sympathy of God
'In all their afflictions He was afflicted, and the angel of His presence saved them'--ISAIAH lxiii. 9. I. The wonderful glimpse opened here into the heart of God. It is not necessary to touch upon the difference between the text and margin of the Revised Version, or to enter on the reason for preferring the former. And what a deep and wonderful thought that is, of divine sympathy with human sorrow! We feel that this transcends the prevalent tone of the Old Testament. It is made the more striking
Alexander Maclaren—Expositions of Holy Scripture

The Winepress and Its Treader
'Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat? I have trodden the winepress alone.'--ISAIAH lxiii. 2, 3. The structure of these closing chapters is chronological, and this is the final scene. What follows is epilogue. The reference of this magnificent imagery to the sufferings of Jesus is a complete misapprehension. These sufferings were dealt with once for all in chapter liii., and it is Messiah triumphant who has filled the prophet's vision since
Alexander Maclaren—Expositions of Holy Scripture

A Mighty Saviour
That he is mighty we need not inform you; for as readers of the Scriptures you all believe in the might and majesty of the Incarnate Son of God. You believe him to be the Regent of providence, the King of death, the Conqueror of hell, the Lord of angels, the Master of storms, and the God of battles, and, therefore, you can need no proof that he is mighty. The subject of this morning is one part of his mightiness. He is "mighty to save." May God the Holy Spirit help us in briefly entering upon this
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Where is the Lord?
"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? That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name? That led them through the deep, as an horse in the wilderness, that they should not stumble? As a beast goeth down into the valley, the Spirit of the Lord caused him to rest:
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Organic and Individual.
"Where is He that put His Holy Spirit among them?" --Isa. lxiii. 11. The subsequent activity of the Holy Spirit lies in the realm of grace. In nature the Spirit of God appears as creating, in grace as re-creating. We call it re-creation, because God's grace creates not something inherently new, but a new life in an old and degraded nature. But this must not be understood as tho grace restored only what sin had destroyed. For then the child of God, born anew and sanctified, must be as Adam was in
Abraham Kuyper—The Work of the Holy Spirit

Temporary Hardening.
"Lord, why hast Thou hardened our heart? "--Isa. lxiii. 17. That there is a hardening of heart which culminates in the sin against the Holy Spirit can not be denied. When dealing with spiritual things we must take account of it; for it is one of the most fearful instruments of the divine wrath. For, whether we say that Satan or David or the Lord tempted the king, it amounts to the same thing. The cause is always in man's sin; and in each of these three cases the destructive fatality whereby sin poisons
Abraham Kuyper—The Work of the Holy Spirit

Additional Note.
(Passage not easy to identify, p. 390, note 14.) Easy enough, by the LXX. See Isaiah lxiii. 3. kai ton ethnon ouk estin aner met' emou. The first verse, referring to Edom, leads our author to accentuate this point of Gentile ignorance.
Tertullian—The Five Books Against Marcion

The First Thing Suggested at the Very Outset Is...
The first thing suggested at the very outset is, as we have already said (sec. 17-19), that all our prayers to God ought only to be presented in the name of Christ, as there is no other name which can recommend them. In calling God our Father, we certainly plead the name of Christ. For with what confidence could any man call God his Father? Who would have the presumption to arrogate to himself the honour of a son of God were we not gratuitously adopted as his sons in Christ? He being the true Son,
John Calvin—Of Prayer--A Perpetual Exercise of Faith

The Holy Spirit in the New Testament Other than in the Old.
"By His Spirit which dwelleth in you."--Rom. viii. 11. In order to understand the change inaugurated on Pentecost we must distinguish between the various ways in which the Holy Ghost enters into relationship with the creature. With the Christian Church we confess that the Holy Spirit is true and eternal God, and therefore omnipresent; hence no creature, stone or animal, man or angel, is excluded from His presence. With reference to His omniscience and omnipresence, David sings: "Whither shall I go
Abraham Kuyper—The Work of the Holy Spirit

Perea. Beyond Jordan.
"The length of Perea was from Macherus to Pella: the breadth from Philadelphia to Jordan." "The mountainous part of it was mount Macvar, and Gedor," &c. "The plain of it was Heshbon, with all its cities, which are in the plain, Dibon, and Bamoth-Baal, and Beth-Baal-Meon," &c. "The valley of it is Beth-Haran, and Beth-Nimrah, and Succoth," &c. The mention of the mountains of Macvar occurs in that hyperbolical tradition of R. Eleazar Ben Diglai, saying, "The goats in the mountains of Macvar sneezed
John Lightfoot—From the Talmud and Hebraica

Some Man May Say: "If There be not in the Dead any Care For...
17. Some man may say: "If there be not in the dead any care for the living, how is it that the rich man, who was tormented in hell, asked father Abraham to send Lazarus to his five brothers not as yet dead, and to take course with them, that they should not come themselves also into the same place of torments?" [2750] But does it follow, that because the rich man said this, he knew what his brethren were doing, or what they were suffering at that time? Just in that same way had he care for the living,
St. Augustine—On Care to Be Had for the Dead.

God Seeks Intercessors
"I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night. Ye that are the Lord's remembrancers, keep not silence, and give Him no rest till He make Jerusalem a praise in the earth."--ISA. lxii. 6, 7. "And He saw that there was no man, and wondered that there was no intercessor."--ISA. lix. 16. "And I looked, and there was none to help; and I wondered, and there was none to uphold."--ISA. lxiii. 5. "There is none that calleth upon Thy name, that
Andrew Murray—The Ministry of Intercession

Why Should we not Believe These to be Angelic Operations through Dispensation of The...
16. Why should we not believe these to be angelic operations through dispensation of the providence of God, Who maketh good use of both good things and evil, according to the unsearchable depth of His judgments? whether thereby the minds of mortals be instructed, or whether deceived; whether consoled, or whether terrified: according as unto each one there is to be either a showing of mercy, or a taking of vengeance, by Him to Whom, not without a meaning, the Church doth sing "of mercy and of judgment."
St. Augustine—On Care to Be Had for the Dead.

Prayer
But I give myself unto prayer.' Psa 109: 4. I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer: he who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit, and we go up to him by prayer. What is prayer? It is an offering
Thomas Watson—The Ten Commandments

The Wonderful.
Isaiah ix:6. HIS name shall be called "Wonderful" (Isaiah ix:6). And long before Isaiah had uttered this divine prediction the angel of the Lord had announced his name to be Wonderful. As such He appeared to Manoah. And Manoah said unto the angel of Jehovah, What is thy name, that when thy sayings come to pass we may do thee honor. And the angel of Jehovah said unto Him "why askest thou thus after my name, seeing it is Wonderful" (margin, Judges xiii:17-18). This angel of Jehovah, the Person who
Arno Gaebelein—The Lord of Glory

His Passion and Crucifixion.
AS all active virtues meet in Jesus, so he unites the active or heroic virtues with the passive and gentle. He is the highest standard of all true martyrdom. No character can become complete without trial and suffering; and a noble death is the crowning act of a noble life. Edmund Burke said to Fox, in the English Parliament, "Obloquy is a necessary ingredient of all true glory, Calumny and abuse are essential parts of triumph." The ancient Greeks and Romans admired a good man struggling with misfortune,
Philip Schaff—The Person of Christ

Sense in Which, and End for which all Things were Delivered to the Incarnate Son.
For whereas man sinned, and is fallen, and by his fall all things are in confusion: death prevailed from Adam to Moses (cf. Rom. v. 14), the earth was cursed, Hades was opened, Paradise shut, Heaven offended, man, lastly, corrupted and brutalised (cf. Ps. xlix. 12), while the devil was exulting against us;--then God, in His loving-kindness, not willing man made in His own image to perish, said, Whom shall I send, and who will go?' (Isa. vi. 8). But while all held their peace, the Son [441] said,
Athanasius—Select Works and Letters or Athanasius

Malachy's Pity for his Deceased Sister. He Restores the Monastery of Bangor. His First Miracles.
11. (6). Meanwhile Malachy's sister, whom we mentioned before,[271] died: and we must not pass over the visions which he saw about her. For the saint indeed abhorred her carnal life, and with such intensity that he vowed he would never see her alive in the flesh. But now that her flesh was destroyed his vow was also destroyed, and he began to see in spirit her whom in the body he would not see. One night he heard in a dream the voice of one saying to him that his sister was standing outside in the
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

The Ascension of Messiah to Glory
Lift up your head, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The LORD of hosts, he is the King of glory. T he institutions of the Levitical law were a "shadow" or "sketch" of good things to come. They exhibited a faint and general outline
John Newton—Messiah Vol. 2

How Shall one Make Use of Christ as the Life, when Wrestling with an Angry God Because of Sin?
That we may give some satisfaction to this question, we shall, 1. Shew what are the ingredients in this case, or what useth to concur in this distemper. 2. Shew some reasons why the Lord is pleased to dispense thus with his people. 3. Shew how Christ is life to the soul in this case. 4. Shew the believer's duty for a recovery; and, 5. Add a word or two of caution. As to the first, There may be those parts of, or ingredients in this distemper: 1. God presenting their sins unto their view, so as
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

A Divine Colloquy Between the Soul and Her Saviour Upon the Effectual Merits of his Dolorous Passion.
Soul. Lord, wherefore didst thou wash thy disciples' feet? Christ. To teach thee how thou shouldst prepare thyself to come to my supper. Soul. Lord, why shouldst thou wash them thyself? (John xiii. 4.) Christ. To teach thee humility, if thou wilt be my disciple. Soul. Lord, wherefore didst thou before thy death institute thy last supper? (Luke xxii. 19, 20.) Christ. That thou mightst the better remember my death, and be assured that all the merits thereof are thine. Soul. Lord, wherefore wouldst
Lewis Bayly—The Practice of Piety

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