From: Isaiah 63:16b-17, 19b; 64:2-7
Victory at the End (Continuation)
[16b] Thou, O Lord, art our Father, our Redeemer from of old is thy name. [17] O Lord, why dost thou make us err from thy ways and harden our heart, so that we fear thee not? Return for the sake of thy servants, the tribes of thy heritage.
[1] O that thou wouldst rend the heavens and come down, that the mountains might quake at thy presence [2b] to make thy name known to thy adversaries, and that the nations might tremble at thy presence! [3] When thou didst terrible things which we looked not for, thou camest down the mountains quaked at thy presence. [4] From of old no one has heard or perceived by the ear, no eye has seen a God besides thee, who works for those who wait for him. [5] Thou meetest him that joyfully works righteousness, those that remember thee in thy ways. Behold, thou wast angry, and we sinned; in our sins we have been a long time, and shall we be saved? [6] We have all become like one who is unclean, and all our righteous deeds are like a polluted garment. We all fade like a leaf, and our iniquities, like the wind, take us away. [7] There is no one that calls upon thy name, that bestirs himself to take hold of thee; for thou hast hid thy face from us, and hast delivered us into the hand of our iniquities.
([8] Yet, O Lord, thou art our Father; we are the clay, and thou art our potter; we are all the work of thy hand.)
_______________
Commentary:
63:1-64:12. The previous oracle sang of the glory of the new Jerusalem and the prospect of its savior’s imminent arrival (cf. 62:11). Now at last the Lord comes as a conqueror and a Judge to dispense rewards and punishments. There are a number of oracles here to do with this theme, and they combine to create a long and beautiful apocalyptic poem. There are three stanzas in it: the first (63:1-6) describes the Lord’s victory over the Edomites, the epitome of a nation hostile to Israel; the second (63:7-14) celebrates the mercy of God and all he has done for his people; the third (63:15-64:12) is an entreaty full of confidence in the Lord, our Father.
God is twice invoked in urgent tones as the Father of Israel (63:16; 64:8). This is one of the most eloquent Old Testament passages about God’s tender fatherly feelings towards his people. The author of the poem is fully confident that the Lord’s fatherly heart will be sensitive towards everything his people suffer, even though they brought it on themselves (64:3-6). He beseeches God for help (63: 17-19), even asking for a spectacular miracle (64:1).
The listing of the calamities that beset Israel continues in 64:1-12 in the same tone as 63:15-19: the prophet spells out why God should help his people.
63:1-6. The poem uses surprisingly strong, apocalyptic, language. It refers to a victory that appears to have two very different effects. On the one hand, victory is obtained after a very real and bloody struggle, symbolized by the treading of the wine-press, and it ends with the blood-stained clothes (v. 3). The conqueror works on his own, unaided (v. 5). On the other hand, his victory over the enemy means redemption for his people: the conqueror is first and foremost, the redeemer ("goel": v. 4; cf. 41:14).
Christian tradition has interpreted this passage as a prophecy about the Messiah. The Revelation to John combines it with Psalm 2 to describe Christ’s battle with the beast and his eventual victory (Rev 19:11-21). The "Divine Office", which offers the poem as an optional reading in Eastertide, suggests that these words of Isaiah apply to Jesus Christ, Judge of the living and the dead, who shed his blood during his passion. And just as the vine harvester does his heavy work on his own, with none to help him (v. 5), so too Jesus Christ was abandoned by his disciples and left alone on Calvary when he was redeeming the world.
64:1. The prophet’s cry sums up very well the long years when Israel waited patiently for God to bring salvation; set in a messianic context, it expresses the hope in a Savior that the chosen people maintained over the centuries. And in some way it is a cry that everyone utters to God when be or she begs to see their noble aspirations bear fruit. This centuries-long Advent, which in some way is being relived in our own days, finds its answer once again in the purpose of God the Father, who sent his Son, made Man, to bring about our Redemption, and who sent the Holy Spirit to enable human beings to share in his Love.
64:4. St Paul quotes from this verse when writing about the wisdom of God, and his love for those who love him, and the gifts he has in store for man: “As it is written, ‘What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him'” (1 Cor 2:9). Because these gifts will not be fully bestowed until the next life, the verse is often quoted in Christian spirituality to describe the happiness enjoyed in heaven. For example, St Robert Bellarmine says: “You promise to those who obey your commandments a reward more precious than gold and sweeter than honey from the comb. It is a great reward, as St James says: 'The crown of life which the Lord has prepared for those who love him.' And what is the crown of life? It is a gift greater than any we can imagine or desire. St Paul says, quoting the prophet Isaiah: 'What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him'" ("De Ascensione Mentis In Deum", first step).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
No comments:
Post a Comment