Exegetical and Hermeneutical Commentary of Isaiah 63:11
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?
11. In adversity the people realised the privilege they had forfeited by their rebellion, and longed for a return of the days of Moses.
Then he (i.e. Israel) remembered &c. ]. Since the second half of the verse contains obviously words of the people, the subject of “remembered” must be Israel, not Jehovah. In the view of many commentators this subj. is expressed in the following phrase “his people” (“Then his people remembered the days of old”). But this order of words would be unnatural. The two expressions “Moses” and “his people” probably represent separate marginal glosses which have crept into the text, the first explanatory of “shepherd” and the second perhaps of “his flock.” Neither is found in the LXX.
Where is he &c.] Or, Where is He that brought up from the sea the shepherd of His flock (i.e. Moses)? This reading is easier than that of the Massoretic text; it is supported by Hebr. MSS., and is followed by the LXX. The plural “shepherds” of R.V. represents the received Hebrew text; but the singular is the older and better reading. The plural was no doubt substituted in order to include Aaron (cf. Psa 77:20).
This turning back of the people’s mind to the wonders of the Exodus is a hopeful sign of penitence which Jeremiah did not discover in the men of his day: “neither said they, Where is the Lord that brought us up out of the land of Egypt?” (Jer 2:6).
that put his holy Spirit within him ] Rather, within it, i.e. His flock, the community; see on Isa 63:10. Cf. Hag 2:5; Neh 9:20; Num 11:17; Num 11:25.
Fuente: The Cambridge Bible for Schools and Colleges
Then he remembered – He did not forget his solemn premises to be their protector and their God. For their crimes they were subjected to punishment, but God did not forget that they were his people, nor that he had entered into covenant with them. The object of this part of the petition seems to be, to recall the fact that in former times God had never wholly forsaken them, and to plead that the same thing might occur now. Even in the darkest days of adversity, God still remembered his promises, and interposed to save them. Such they trusted it would be still.
Moses and his people – Lowth renders this, Moses his servant, supposing that a change had occurred in the Hebrew text. It would be natural indeed to suppose that the word servant would occur here (see the Hebrew), but the authority is not sufficient for the change. The idea seems to be that which is in our translation, and which is approved by Vitringa and Gesenius. He recalled the ancient days when he led Moses and his people through the sea and the wilderness.
Where is he – The Chaldee renders this, Lest they should say, Where is he? that is, lest surrounding nations should ask in contempt and scorn, Where is the protector of the people, who defended them in other times? According to this, the sense is that God remembered the times of Moses and interposed, lest his not doing it should bring reproach upon his name and cause. Lowth renders it, How he brought them up; that is, he recollected his former interposition. But the true idea is that of one asking a question. Where now is the God that formerly appeared for their aid? And though it is the language of God himself, yet it indicates that state of mind which arises when the question is asked, Where is now the former protector and God of the people?
That brought them up out of the sea – The Red Sea, when he delivered them from Egypt. This fact is the subject of a constant reference in the Scriptures, when the sacred writers would illustrate the goodness of God in any great and signal deliverance.
With the shepherd of his flock – Margin, Shepherds. Lowth and Noyes render this in the singular, supposing it to refer to Moses. The Septuagint, Chaldee, and Syriac, also read it in the singular. The Hebrew is in the plural ( roey), though some manuscripts read it in the singular. If it is to be read in the plural, as the great majority of manuscripts read it, it probably refers to Moses and Aaron as the shepherds or guides of the people. Or it may also include others, meaning that Yahweh led up the people with all their rulers and guides.
Where is he that put his Holy Spirit within him? – (see the notes at Isa 63:10). Hebrew, beqirebo – In the midst of him, that is, in the midst of the people or the flock. They were then under his guidance and sanctifying influence. The generation which was led to the land of Canaan was eminently pious, perhaps more so than any other of the people of Israel (compare Jos 24:31; Jdg 2:6-10). The idea here is, that God, who then gave his Holy Spirit, had seemed to forsake them. The nation seemed to be abandoned to wickedness; and in this state, God remembered how he had formerly chosen and sanctified them; and he proposed again to impart to them the same Spirit.
Fuente: Albert Barnes’ Notes on the Bible
Isa 63:11-14
Then he remembered the days of old
Israel rembering Gods dealings with His people
It is possible that the words Moses and His people are marginal explanations, the former to shepherd and the latter to he: Then he (Israel) remembered the days of old, saying, Where is He (God). . . with the shepherd of flock (Moses) . . . His holy Spirit within it! (the flock).
(A. B. Davidson, D. D.)
Where is the Lord?
I. A SACRED, LOVING REMEMBRANCE. The people remembered what God did to them. What was it?
1. He gave them leaders. Where is He that brought them up out of the sea? etc. Moses and Aaron, and a band of godly men who were with them, were the leaders of the people, through the sea and through the wilderness. We are apt to think too little of our leaders. First of all we think too much of them. We seem to swing like a pendulum between these two extremes. There have been epochs in history that were prolific of great leaders of the Christian Church. No sooner did Luther give his clarion call, than God seemed to have a bird in every bush; and Calvin, and Farel, and Melancthon, and Zwingle, and many besides joined him in his brave protest against the harlot-church of Rome. The Church remembers those happy days, with earnest longing for their return.
2. God put His Spirit within these shepherds. They would have been nothing without it. A man with Gods Holy Spirit within him, can anybody estimate his worth?
3. Then there was, as a happy memory for the Church, a great manifestation of the Divine power. That let them by the right hand of Moses. The right hand of Moses, by itself, was no more than your right hand or mine; but when Gods glorious arm worked by the right hand of Moses, the sea divided, and made a way for the hosts of Israel to pass over. What we want to-day is a manifestation of Divine power.
4. Then there came to Gods people a very marvellous deliverance: That led them,, through the deep, as a horse in the wilderness, that they should not stumble. Understand by the word wilderness here, an expansive grassy plain; a place of wild grass and Kerbs, for so it means. And as a horse is led where it is flat and level, and he does not stumble, so were the hosts of Israel led through the Red Sea. God has done so with His Church in all time. Her seas of difficulty have had no difficulty about them.
5. As a blessed ending to their trials, God brought them into a place of rest: As a beast goeth down into the valley, the Spirit of the Lord causeth him to rest: so didst Thou lead Thy people. In the desert they rested a good deal; but in Canaan they rested altogether. As the cattle come down from the mountains, where they have been picking up their food, when the plains are fat with grass, and they feed to their full, and lie down and rest, so did God deal with His people. I read it, first, literally as a sketch of Israels history; next, as a sketch of the Church a history. The same thing has happened to us as individuals.
II. AN OBJECT CLEARLY SHINING, like the morning star I see, through the text, Gods great motive in working these wonders for His people.
1. It was God who did it all. But then, why had God done all this? Did He do it because of His peoples merits, or numbers, or capacities?
2. God works His great wonders of grace with the high motive of making known to His creatures His own glory, manifesting what He is and who He is, that they may worship Him.
III. AN ANXIOUS INQUIRY, which I find twice over in my text. Believing in what God has done and believing that His motive still remains the same, we begin to cry, Where as He that brought them up out of the sea with the she herd of His flock? etc.
1. This question suggests that there is some faith left. Where is He? He is somewhere, Then, He lives.
2. The question implies that some were beginning to seek Him. Where is He?
3. It shows that she has begun to mourn over His absence. I like the reduplicated word. Where is He? Where is He? Not, Where is Moses? Where are the leaders? The fathers, where are they? But where is He that made the fathers? Where is He that sent us Moses and Aaron? Where is He that divided the waters, and led His people safely? Oh, if He were here! One hour of His glorious arm; just a day of His almighty working, and what should we not see?
4. Where is He, then? Well, He is hidden because of our sins.
5. For your comfort, the next verse (Isa 63:15) tells you where He is. He is in heaven. They cannot expel Him from His throne.
6. Where is He? Well, He is Himself making an inquiry; for, as some read the whole passage, it is God Himself speaking. He remembered the days of old, Moses and His people; and when He hid Himself, and would not work in wrath, yet He said to Himself, Where is He that brought them up out of the sea with the shepherd of His flock? When God Himself begins to ask where He is and to regret those happier days, something will come of it. (C. H.Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Moses and his people – “Moses his servant”] For ammo, his people, two MSS. (one of them ancient) and one of my own, (ancient,) and one of De Rossi’s, and the old edition of 1488, and the Syriac, read abdo, his servant. These two words have been mistaken one for the other in other places; Ps 78:71, and Ps 80:5, for ammo, his people, and ammecha, thy people, the Septuagint read abdo, his servant, and abdecha, thy servant.
Where is he that brought them up out of the sea with the shepherd of his flock? where c. – “How he brought them up from the sea, with the shepherd of his flock how,” c.] For aiyeh, how, interrogative, twice, the Syriac Version reads eich, how, without interrogation, as that particle is used in the Syriac language, and sometimes in the Hebrew. See Ru 3:18; Ec 2:16.
The shepherd of his flock] That is, Moses. The MSS. and editions vary in this word; some have it roeh, in the singular number; so the Septuagint, Syriac, and Chaldee. Others roey, plural, the shepherds. – L.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Then, or yet,
he remembered: this relates either,
1. To the people, and then he is collectively taken; and so it looks like the language of the people in Babylon, and must be read, he shall remember. Or,
2. It may look back to their condition in the wilderness; and thus they may properly say, Where is he? or that God that delivered his people of old, to do the like for us now? there is a like phrase used by Elisha, 2Ki 2:14. Or rather
3. To God, as it were recollecting himself in a pathetical prosopoeia: q.d. Where is he? Where am I with my former bowels, that moved me to help them of old, that I would now turn to be their enemy? Or, Is my hand shortened that I cannot do it? And so in the following verses he gives a particular description how kind he had been to them formerly, the times mentioned Isa 63:9; and thus God seems to work upon himself.
Moses and his people; or what great things he had done for them by Moses
Where is he that brought them up out of the sea? here God speaks of himself, as in the former clause, viz. that divided the sea for them, being one of the greatest miracles that ever God wrought for his people; it is therefore frequently mentioned by way of encouragement to them, when they are in sore troubles.
The shepherd; or, shepherds; viz. Moses, that brought out his people as a shepherd doth his flock; he and Aaron are both joined, Psa 77:20.
His holy Spirit, i.e. those abilities and gifts wherewith God furnished Moses, as properly proceeding from the Spirit, he can do the like again, and qualify instruments for his work.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. rememberedNotwithstandingtheir perversity, He forgot not His covenant of old;therefore He did not wholly forsake them (Lev 26:40-42;Lev 26:44; Lev 26:45;Psa 106:45; Psa 106:46);the Jews make this their plea with God, that He should not nowforsake them.
sayingGod isrepresented, in human language, mentally speaking of Himself and Hisformer acts of love to Israel, as His ground for pitying themnotwithstanding their rebellion.
seaRed Sea.
shepherdMoses; or ifthe Hebrew be read plural, “shepherds,”Moses, Aaron, and the other leaders (so Ps77:20).
put . . . Spirit . . . withinhimHebrew, “in the inward parts of him,” thatis, Moses; or it refers to the flock, “in the midst of hispeople” (Num 11:17; Num 11:25;Neh 9:20; Hag 2:5).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then he remembered the days of old, Moses, and his people,…. Which may be understood either of the Lord, who remembered his lovingkindnesses towards these people, and his tender mercies which had been ever of old; the covenant he made with their fathers, Abraham, Isaac, and Jacob; the wonders he did for them in Egypt, at the Red sea, and in the wilderness, by the hand of Moses; his intercession to him on their behalf, and the many great and good things he did for them; and therefore determined not now to cast them off altogether, but to do as he had done before; and, to stir up himself thereunto, puts the following questions:
where is he? c. so the Targum paraphrases it,
“he had mercy for the glory of his name, and because of the remembrance of his goodness of old, the mighty things he did by the hands of Moses to his people;”
and adds,
“lest they should say;”
that is, the Gentiles, as Aben Ezra also explains it, lest they should by way of taunt and reproach say, as follows: “where is he?” c. compare with this De 32:26. Gussetius z thinks the last words should be rendered, “the extractor of his people”; or, he that drew out his people; that is, out of many waters, delivered them from various afflictions, as in Ps 18:16 and to be understood not of Moses, only in allusion to him, who had his name from being drawn out of the waters; but of a divine Person, who is said to do all the following things; so Ben Melech says the word here has the signification of drawing, or bringing out, as in the above psalm: or else these are the words of the people themselves; at least of some of the truly good and gracious, wise and faithful, among them, in this time of their distress; calling to mind former times, and former appearances of God for them, using them as pleas and arguments with him, and as an encouragement to their faith and hope; and right it is to
remember the years of the right hand of the most High, Ps 77:10 so Jarchi takes them to be the words of the prophet in his distress, bemoaning and saying, in a supplicating way, what is after expressed; and Kimchi interprets them of Israel in captivity; it seems to be the language of the believing Jews a little before the destruction of Jerusalem by the Romans, or about the time of their conversion in the latter day: saying,
where is he that brought them up out of the sea, with the shepherd of his flock? or “shepherds” a, according to another reading; that is, Moses and Aaron, by the hands of whom the Lord led his people Israel as a flock of sheep, and which were his, and not the property of those shepherds; they were only instruments by, and with whom, he brought them through the sea, and out of it, which was a wonderful work of God, and often mentioned as a proof of his power, as it is here; for what is it he cannot do who did this? see Ps 77:20
where is he that put his Holy Spirit within him? either within Moses, the shepherd of the flock, as Aben Ezra; or within Israel, the flock itself, as Jarchi; for the Spirit of God was not only upon Moses, but upon the seventy elders, and upon all the people at Sinai, as Kimchi observes; and indeed the Holy Spirit was given to the body of the people to instruct and teach them, according to Ne 9:20 now these questions are put, not by way of jeer, but by way of complaint, for want of the divine presence as formerly; and by way of inquiry where the Lord was; and by way of expostulation with him, that he would show himself again, as in the days of old.
z Ebr. Comment. p. 482, a “cum pastoribus”, Pagninus, Montanus, Tigurine version, Vitringa.
Fuente: John Gill’s Exposition of the Entire Bible
Israel being brought to a right mind in the midst of this state of punishment, longed fro the better past to return. “Then His people remembered the days of the olden time, of Moses: Where is He who brought them up out of the sea with the shepherd of his flock? where is He who put the spirit of His holiness in the midst of them; who caused the arm of His majesty to go at the right of Moses; who split the waters before them, to make Himself an everlasting name: who caused them to pass through abysses of the deep, like the horse upon the plain, without their stumbling? Like the cattle which goeth down into the valley, the Spirit of Jehovah brought them to rest: thus hast Thou led Thy people, to make Thyself a majestic name.” According to the accentuation before us, Isa 63:11 should be rendered thus: “Then He (viz., Jehovah) remembered the days of the olden time, the Moses of His people” (lxx, Targ., Syr., Jerome). But apart from the strange expression “the Moses of His people,” which might perhaps be regarded as possible, because the proper name m osheh might suggest the thought of its real meaning in Hebrew, viz., extrahens = liberator, but which the Syriac rejects by introducing the reading abhdo (Moses, His servant), we have only to look at the questions of evidently human longing which follow, to see that Jehovah cannot be the subject to (remembered), by which these reminiscences are introduced. It is the people which begins its inquiries with , just as in Jer 2:6 (cf., Isa 51:9-10), and recals “the days of olden time,” according to the admonition in Deu 32:7. Consequently, in spite of the accents, such Jewish commentators as Saad. and Rashi regard “his people” ( ammo ) as the subject; whereas others, such as AE, Kimchi, and Abravanel, take account of the accents, and make the people the suppressed subject of the verb “remembered,” by rendering it thus, “Then it remembered the days of olden time, (the days) of Moses (and) His people,” or in some similar way. But with all modifications the rendering is forced and lame. The best way of keeping to the accents is that suggested by Stier, “Then men (indef. man, the French on ) remembered the days of old, the Moses of His people.”
But why did the prophet not say , as the proper sequel to Isa 63:10? We prefer to adopt the following rendering and accentuation: Then remembered ( zakeph gadol ) the days-of-old ( m ercha ) of Moses ( tiphchah ) His people. The object stands before the subject, as for example in 2Ki 5:13 (compare the inversions in Isa 8:22 extr., Isa 22:2 init.); and m osheh is a genitive governing the composite “days of old” (for this form of the construct state, compare Isa 28:1 and Rth 2:1). The retrospect commences with “Where is He who led them up?” etc. The suffix of (for , like in Psa 68:28, and therefore with the verbal force predominant) refers to the ancestors; and although the word is determined by the suffix, it has the article as equivalent to a demonstrative pronoun ( ille qui sursum duxit , eduxit eos ). “The shepherd of his flock” is added as a more precise definition, not dependent upon vayyizkor , as even the accents prove. is rendered emphatic by yethib , since here it signifies un c um . The Targum takes it in the sense of instar pastoris gregis sui ; but though is sometimes used in this way, never is. Both the lxx and Targum read ; Jerome, on the other hand, adopts the reading , and this is the Masoretic reading, for the Masora in Gen 47:3 reckons four , without including the present passage. Kimchi and Abravanel also support this reading, and Norzi very properly gives it the preference. The shepherds of the flock of Jehovah are Moses and Aaron, together with Miriam (Ps. 77:21; Mic 6:4). With these (i.e., in their company or under their guidance) Jehovah led His people up out of Egypt through the Red Sea. With the reading , the question whether b e qirbo refers to Moses or Israel falls to the ground. Into the heart of His people (Neh 9:20) Jehovah put the spirit of His holiness: it was present in the midst of Israel, inasmuch as Moses, Aaron, Miriam, the Seventy, and the prophets in the camp possessed it, and inasmuch as Joshua inherited it as the successor of Moses, and all the people might become possessed of it. The majestic might of Jehovah, which manifested itself majestically, is called the “arm of His majesty;” an anthropomorphism to which the expression “who caused it to march at the right hand of Moses” compels us to give an interpretation worthy of God. Stier will not allow that is to be taken as the object, and exclaims, “What a marvellous figure of speech, an arm walking at a person’s right hand!” But the arm which is visible in its deeds belongs to the God who is invisible in His own nature; and the meaning is, that the active power of Moses was not left to itself, but he overwhelming omnipotence of God went by its side, and endowed it with superhuman strength. It was by virtue of this that the elevated staff and extended hand of Moses divided the Red Sea (Exo 14:16). has mahpach attached to the , and therefore the tone drawn back upon the penultimate, and metheg with the tsere, that it may not be slipped over in the pronunciation. The clause affirms that the absolute purpose of God is in Himself. But He is holy love, and whilst willing for Himself, He wills at the same time the salvation of His creatures. He makes to Himself an “everlasting name,” by glorifying Himself in such memorable miracles of redemption, as that performed in the deliverance of His people out of Egypt. According to the general order of the passage, Isa 63:13 apparently refers to the passage through the Jordan; but the psalmist, in Psa 106:9 (cf., Psa 77:17), understood it as referring to the passage through the Red Sea. The prayer dwells upon this chief miracle, of which the other was only an after-play. “As the horse gallops over the plain,” so did they pass through the depths of the sea (a circumstantial minor clause), i.e., without stumbling. Then follows another beautiful figure: “like the beast that goeth down into the valley,” not “as the beast goeth down into the valley,” the Spirit of Jehovah brought it (Israel) to rest, viz., to the m e nuchah of the Canaan flowing with milk and honey (Deu 12:9; Psa 95:11), where it rested and was refreshed after the long and wearisome march through the sandy desert, like a flock that had descended from the bare mountains to the brooks and meadows of the valley. The Spirit of God is represented as the leader here (as in Psa 143:10), viz., through the medium of those who stood, enlightened and instigated by Him, at the head of the wandering people. The following is no more a correlate of the foregoing particle of comparison than in Isa 52:14. It is a recapitulation, and refers to the whole description as far back as Isa 63:9, passing with into the direct tone of prayer.
Fuente: Keil & Delitzsch Commentary on the Old Testament
11. And he remembered the days of old. This is the design of the chastisement, that the people may be roused from their lethargy, and may call to remembrance those things which they had formerly forgotten; for we are so intoxicated by prosperity that we altogether forget God. And therefore chastisements bring back this thought, which had been defaced in us, “Where is God who bestowed so many benefits on our fathers?” For I refer these things to the past time; and therefore I have translated עולם ( gnolam) “of old.” and not “of the age,” which would be unsuitable to this passage, seeing that he mentions those times in which Moses governed the people of God. Wherefore, the true meaning is, that the Jews, being wretchedly oppressed, thought of “the times of old,” in which the Lord displayed his power for defending his people. As to the opinion of some commentators, who refer it to God, as if he contended with the wickedness of the people, because he chose rather to bestow his favors improperly on ungrateful persons, than not to complete what he had begun, it appears to be too harsh and unnatural; and therefore the Prophet rather utters the groans and complaints of a wretched people, when they have learned from chastisements how miserable it is to lose God’s protection.
With the shepherd of his flock. By “the shepherd” he means Moses, and I see no good reason for translating it in the plural rather than the singular number. (177)
That put his Holy Spirit in the midst of him. He describes also the manner; namely, that he endowed him with a remarkable grace of the Holy Spirit; for “to put the Spirit in the midst of him” means nothing else than to display the power of his Spirit. Others prefer to view it as referring to the people; and I do not object to that opinion. But when the Lord chose Moses, and appointed him to be the leader of the whole people, in him especially the Lord is said to have “put his Spirit.” Now, he gave his Spirit to him for the benefit of the whole people, that he might be a distinguished minister of his grace, and might restore them to liberty. At the same time, the power of the Spirit of God was seen in the midst of the whole people.
(177) Our author refers to a different reading, רעי, ( rogne,) the construct plural, instead of רעה, (rogneh,) the construct singular of רעה, (rogneh.) — Ed. “Nearly sixty manuscripts and forty editions read, רעי (rogne) in the plural, which may then be understood as including Aaron, (Psa 77:20,) and, as Vitringa thinks, Miriam, (Mic 6:4,) or perhaps the seventy elders, who are probably referred to in the last clause as under a special divine influence. (See Num 11:17. Compare Exo 31:3 ” — Alexander.
Fuente: Calvin’s Complete Commentary
(11) Then he remembered . . .The readings vary, and the construction is difficult. Probably, the best rendering is, His people remembered the ancient days of Moses. In any case, it is Israel that remembers, and by that act repents. (Comp. the tone and thoughts of Psalms 77, 78, 105, 106)
With the shepherd . . .Many MSS., as in the margin, give the plural, shepherds, probably as including Aaron and Miriam as among the leaders and deliverers of the people. (Comp. Psa. 77:20; Mic. 6:4.)
Within him.Not Moses only, but Israel collectively. Note the many instances of the gift of the Spirit, to Bezaleel (Exo. 35:31), to the Seventy Elders (Num. 11:25), to Joshua (Deu. 34:9). (Comp. Neh. 9:20.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11-13. Then he remembered the days of old His own covenant was not forgotten, though unavailing to the people if they kept not their part good. Their repentance always caused Jehovah to return to his wonted mercies. See Jos 24:31; Jdg 2:6-10; Isa 41:10-14; Isa 45:1-6.
As a horse in the wilderness Or, as a courier through the desert, without stumbling. So the Israelites were led without falling while they submitted to Jehovah’s guidance.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Then he remembered the days of old; Moses, his people.’
But each time, after He had acted as their enemy, Yahweh had reminded Himself of Moses, and of His people. And each time He had then acted in mercy. So now, Isaiah pleads, let Him do the same again.
Isa 63:11-14
“Where is he who brought them up out of the sea,
With the shepherds of his flock?
Where is he who put in the midst of them,
His holy spirit?
Who caused his glorious arm to go,
At the right hand of Moses?
Who divided the water before them,
To make himself an everlasting name?
Who led them through the depths?
As a horse in the wilderness,
They did not stumble.
As the cattle that go down into the valley,
The spirit of Yahweh caused them to rest,
So did you lead your people,
To make yourself a glorious name.
Isaiah seeks by a number of questions to remind God of all the times when He had previously remembered Moses and His people, and of all that He had done for them, and how, having regularly been grieved and turned to be their enemy, He had remembered and had again acted on their behalf. His plea is that God might continue to so act, that He will not desert the people for whom He has done so much.
He asks where is the One Who, by means of Moses and Aaron, the shepherds of His flock (Psa 77:19-20; Mic 6:4), had brought them up out of the depths of the Reed Sea before it overflowed and destroyed the Egyptians.
He asks, where is the One Who had put His holy Spirit in the midst of them. ‘Put His holy Spirit in the midst of them’ may refer to the Spirit Who fell on the elders of the people (Num 11:17; Num 11:25), who would gather at the tent of Meeting in the midst of the people. Or it may have in mind the glory of Yahweh revealed in the Tabernacle and delivering His verdicts actively through the Urim and Thummim.
He asks Who was it Who had ‘caused his glorious arm to go at the right hand of Moses.’ As Moses went forward, both in Egypt and then in the wilderness, he was ever conscious of Yahweh’s ‘glorious arm’ at his right hand, ever there to assist and uphold him. Who was it then Who had been so faithful to Moses?
He asks Who was it Who ‘divided the water before them to make himself an everlasting name, and to lead them through the depths.’ The order of events suggests that this refers to the dividing of the Jordan, although others refer it to the Reed Sea. The incident of the dividing of the Reed Sea, and the deliverance of Israel from its depths while Egypt was destroyed, was never forgotten. It was an event seen as having everlasting importance and that would be remembered for ever. But equally so was the dividing of the Jordan, for by it entry was obtained into the land of their inheritance.
He then points out how God had led them, ‘like a horse in the wilderness (open spaces)’, so that they did not stumble. Not only did He divide the waters, but He led Israel safely, fleet and surefooted as a horse in the open country.
He stresses how ‘as the cattle that go down into the valley, the spirit of Yahweh caused them to rest’. When they arrived in Canaan, it was He Who had caused them to be able to rest and graze like cattle loosed into a fertile valley, quiet and content, granted such rest because of the Spirit of Yahweh at work as their protecting herdsman. Canaan is seen as being like a lush valley where the Spirit’s activity gave them rest (see especially Exo 33:14; Deu 3:20; Deu 12:9-10; Deu 25:19; Jos 1:13; Jos 21:44; Jos 23:1).
The reference has in mind how after the harvest the herders would bring their animals down from the grazing on the hills to the stubble in the lush valleys.
He asks the questions so that he can answer them. ‘So did you lead your people, to make yourself a glorious name.’ This sums up what he has described. Did not Yahweh remember how in it all He had graciously led His people all the way from Egypt to settlement in Canaan making a glorious name for Himself? Israel was to be His glory (Isa 46:13). Will He now risk losing that Name? So now let Him consider and act similarly again.
Fuente: Commentary Series on the Bible by Peter Pett
Isa 63:11. Then he remembered, &c. Vitringa is of opinion, that these are the words of the people, not of God. Then he, that is, the people, thus afflicted, remembered, or called to mind, the past benefits which God had conferred upon them; saying, Where is he who heretofore performed so many and great wonders for his people? Who bestoweth so great goodness to the house of Israel? Isa 63:7. See Jer 2:6. The shepherds of the flock mean Moses and Aaron. Compare Psa 77:20. He that putteth his Holy Spirit within him, that is to say, within his people, alludes to the history, Num 11:17.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1016
GOD CONTEMPLATED
Isa 63:11-14. Then he remembered the days of old, Moses, and his people, saying, Where in 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: so didst thou lead thy people, in make thyself a glorious name.
THESE are supposed, by some, to be the words of Jehovah: but they seem rather to be spoken by Israel, who, under the chastisements of the Most High, were brought to a measure of penitential reflection. Such was the effect which God designed to produce upon them [Note: Jer 3:4.]. And he complained when his judgments did not operate thus favourably upon their minds [Note: Cite Jer 2:5-7. which precisely accords with the text.] A review of former mercies is at all times very desirable, as well for our own comfort as for Gods glory. I would therefore now call upon you to contemplate the Most High,
I.
In a way of grateful recollection
The wonders wrought for Israel, in their redemption from Egypt, are here recounted
[Here they record their passage through the Red Sea, and the special influences of the Spirit of God upon Moses and the elders, during their sojourning in the Wilderness, and their final rest in Canaan, the promised land. Repeatedly is every one of these mercies specified in my text. Thrice is a passage through the sea mentioned; with this particular circumstance, that, whereas the bottom of the sea is for the most part abrupt and rugged, it was so smoothed for them, that the whole nation, men, women, children, and all their cattle, were enabled to pass it without stumbling, and with the same facility as a horse moves in the open field. Twice also is the Holy Spirit mentioned, as exerting his all-powerful influence on the minds of their leaders, so as to conduct them in the safest way, and to the greatest possible advantage. Their final rest too in Canaan is illustrated by a beautiful simile of a beast, which, after all his labours, descends into a fertile valley, and, under the eye of his master, enjoys in the greatest perfection such provision and rest as his necessities require.
These things formed the principal theme of praise and thanksgiving to that people in all ages. After their return from Babylon, Nehemiah expatiated upon them with adoring gratitude [Note: Neh 9:5-25.]; and to this hour they are deservedly the great subject of that nations boast.]
Nor are they less interesting to us than to the Jews themselves
[In these manifestations of Gods power and grace, we see far more than in any description of the Deity that could be given us. Here we see Jehovah in action, if I may so speak. Every one of his perfections is here painted, as it were, to the very life. Whatever expressions might be used to characterize his condescension and love, we could not form so just a conception of him as from this history. Behold his sovereignty, in choosing a people so unworthy of his love! Behold his power, in bringing them forth from the midst of such a powerful nation, that were determined to retain them in their bondage! Behold his care over them for the space of forty years, providing for their every want; and his truth and faithfulness, in bringing them at last into the promised land! And is he not the same God now? Or will he do less for his people now? or rather, will he not do at this time for the souls of his people as much as he then did for their bodies? I say, these manifestations of his power and grace deserve to be reviewed by us, no less than by the Jews themselves: and we suffer great loss, in not calling them more frequently and more gratefully to our remembrance.]
But let us contemplate him more especially,
II.
In a way of affectionate inquiry
Twice is the inquiry made, Where is he? And this inquiry should be made by us,
1.
That we may obtain similar mercies at his hands
[We need, in fact, the very same mercies as were vouchsafed to the Jews of old. For, are not we also in bondage? And can anything less than Omnipotence deliver us? Are there not also seas of difficulty before us, through which we need to be brought by the spiritual influence of Heaven? And do we not need the Holy Spirit also, to instruct and guide us in all our way, and to accomplish in us and for us all the good pleasure of our God? Need we not the same provision also for our daily wants? And do we not need that rest which remaineth for us in the Canaan above? Yes, in truth; all that was vouchsafed to Israel of old, is a type, and not a type only, but a pledge also, of what shall be vouchsafed to us, it only we commit ourselves, like Israel of old, to the guidance and protection of our God [Note: Illustrate this by Psa 77:5; Psa 77:11-13; Psa 77:19-20.]. Inquire, then, I pray you, Where is this God? Where is He that did these wonders for his people of old; that we may supplicate his favour, and have them renewed to us?]
2.
That we may render to him the honour due unto his name
[This also is twice mentioned, as Gods peculiar design in all that he wrought for Israel of old. And surely it should be a primary motive with us in contemplating all which he did for them, and all that he has done for us also, in that more wonderful redemption which he has accomplished for us through the Son of his love. Methinks our hearts should be full of it: we should never forget it for a single moment: we should be speaking of it every day, and all the day long. We should never be contented to remain at a distance from him. In attending upon the public ordinances, we should go in this spirit; Where is he? I want to find my God; I want to tell him of all his tender mercies; and to adore him for all the wonders of his love. In our secret chamber, too, this should be our one desire; nor should we be ever satisfied, till we can say, with the Church of old, I have found Him whom my soul loveth [Note: Son 3:3-4.]. The constant habit of our mind, whether in public or private, should be, I will mention the loving-kindness of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed upon us; and the great goodness toward the house of Israel that he hath bestowed on them, according to his mercies, and according to the multitude of his loving-kindnesses [Note: ver. 7.].]
See, then, Brethren,
1.
What improvement to make of your troubles
[They are sent in order to bring you nigh unto God [Note: Hos 5:15; Hos 7:14; Hos 7:16.]: and if they produce this effect, you will have reason to bless God for them to all eternity. Be careful, however, that these impressions do not pass away with the occasion that calls them forth. Alas! our better feelings too often prove but transient [Note: See Psa 78:34-37.] And then, like metal taken from the furnace, we become only the more obdurate. But we hope better things of you; and that you will be able to attest, that your trials have only quickened your desires after God, and rendered you more thankful for all the mercies that have been vouchsafed unto you.]
2.
What to expect at the hands of God
[See, in the text, Elijahs mantle; and take it up; and, with an impassable river before you, strike the waters in faith, saying, Where is the Lord God of Elijah [Note: 2Ki 2:14.]? See how the Church of old acted in the extremity of her trouble: Awake, awake, put on strength, O arm of the Lord! awake, as in the ancient days, in the generations of old! Art thou not it that hath cut Rahab (Egypt), and wounded the dragon? Art thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over [Note: Isa 51:9-10.]? Thus may you expect your greatest obstacles to be made the very means of your preservation. Only picture to yourselves the weary beast feeding or reclining in the fertile valley; and there you have the perfect image of what shall be done for you, when once your appointed labours shall be ended: you shall then rest for ever from your labours, and enjoy perfect peace in the bosom of your God.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Isa 63:11 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?
Ver. 11. Then he remembered, ] i.e., Israel remembered the days of old; Heb., Of antiquity, the days of yore, as some old translations have it. See Psa 89:50 , &c.
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?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
shepherd. Many codices, with five early printed editions (one Rabbinic, 1517), and Vulgate, read “shepherds”. Referring either to Moses, Aaron, and Joshua; or, the plural of Majesty, referring to Jehovah their Shepherd. Some codices, with four early printed editions, read “shepherd” (singular)
put His holy Spirit, &c. Reference to Pentateuch (Num 11:17). Compare Exo 14:31; Exo 32:11, Exo 32:12. Num 14:13, Num 14:14. App-92.
Fuente: Companion Bible Notes, Appendices and Graphics
he remembered: Lev 26:40-45, Deu 4:30, Deu 4:31, Psa 25:6, Psa 77:5-11, Psa 89:47-50, Psa 143:5, Luk 1:54, Luk 1:55
Where is he that brought: Isa 63:15, Isa 51:9, Isa 51:10, Exo 14:30, Exo 32:11, Exo 32:12, Num 14:13, Num 14:14-25, Jer 2:6
shepherd: or, shepherds, Psa 77:20
where is he that put: Num 11:17, Num 11:25, Num 11:29, Neh 9:20, Dan 4:8, Hag 2:5, Zec 4:6
Reciprocal: Exo 3:10 – General Exo 16:6 – the Lord Exo 18:1 – done Deu 4:37 – with his Deu 7:18 – remember Deu 32:7 – Remember 2Ki 20:3 – remember Neh 4:14 – remember Neh 9:11 – divide Psa 51:11 – take Psa 78:52 – But Psa 80:1 – leadest Psa 100:3 – we are his Psa 103:7 – He made Psa 105:27 – They Psa 105:43 – And he Psa 106:9 – so he Psa 107:11 – Because Psa 136:16 – General Isa 32:15 – the spirit Isa 40:11 – feed Isa 43:16 – maketh Isa 44:28 – my shepherd Jer 2:17 – when he Jer 13:17 – because Hos 12:13 – General Amo 9:11 – as in Mic 7:15 – General Hab 3:10 – the overflowing Hab 3:13 – with Joh 10:2 – the shepherd Act 7:35 – a ruler Act 20:28 – all Heb 8:9 – to lead Heb 9:8 – Holy Ghost Heb 11:29 – General Heb 13:20 – that great 1Pe 5:2 – the flock
Fuente: The Treasury of Scripture Knowledge
Isa 63:11-14. Then, or yet, he remembered the days of old God is here represented by an elegant figure, as recollecting with himself what he had done for his people, and using that as a motive why he should still own and defend them. The same argument is used by Moses: see the margin. Moses and his people Or, what great things he had done for them by Moses. Where is he that brought them out of the sea That divided the sea for them? Here God speaks of himself as in the former clause; and dividing the sea being one of the greatest miracles he ever wrought for his people, it is therefore mentioned, with peculiar propriety, by way of encouragement to them in their sore troubles, as indeed it frequently is. With the shepherd Or shepherds, as the margin reads it; of his flock That is, Moses and Aaron. That put his Holy Spirit within him That gave his Spirit, the spirit of wisdom and courage, as well as of prophecy, to Moses and the seventy elders, to furnish them with gifts and graces for the great work of governing his people. That led them by the right hand of Moses Namely, by the power that God gave him. With his glorious arm Or, that arm wherewith God gained to himself so much glory, being always present to the assistance of Moses, Deu 4:34. Dividing the water before them The Red sea, and also Jordan. To make himself an everlasting name With reference both to his power and providence: that he might be glorified, and that everlastingly, upon this account. That led them through the deep Between those vast heaps of waters, that stood up as a wall on each side of them. As a horse in the wilderness Or plain, as the word rendered wilderness is sometimes taken; namely, with as much safety as a horse traverses the plain ground, or with as much ease as a horse is led by the bridle. That they should not stumble That is, though the sea was but newly divided, yet the ground was so dried and smoothed by the wind which God sent, that it was, as it were, prepared before them. As a beast, &c. As a beast goes down to his pasture; or as a camel, or such like beast of burden, travels through a champaign country, so the Spirit of the Lord conducted the people of Israel into the promised land of rest and security.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
63:11 Then he {l} remembered the days of old, Moses, [and] his people, [saying], Where [is] he that brought them out of the sea with the {m} shepherd of his flock? where [is] he that put his Holy Spirit within {n} him?
(l) That is, the people of Israel being afflicted, called to mind God’s benefits, which he had bestowed on their fathers in times past.
(m) Meaning, Moses.
(n) That is, in Moses that he might well govern the people: some refer this giving of the spirit to the people.
Fuente: Geneva Bible Notes
Having experienced the chastening of the Lord for some time, the Israelites then reflected on former times when God had fought for His people rather than against them. Watts took the questioner to be the preacher of this section. [Note: Watts, Isaiah 34-66, p. 332.] The Exodus is the occasion in view, and Israel’s shepherds were Moses, Aaron, and Miriam (cf. Ps. 77:21; Mic 6:4). Then God’s Holy Spirit was obviously among His people.