Isaiah 63:16
Parallel Verses
New American Standard Bible
For You are our Father, though Abraham does not know us And Israel does not recognize us. You, O LORD, are our Father, Our Redeemer from of old is Your name.

King James Bible
Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, art our father, our redeemer; thy name is from everlasting.

Darby Bible Translation
For thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, Jehovah, art our Father; our Redeemer, from everlasting, is thy name.

World English Bible
For you are our Father, though Abraham doesn't know us, and Israel does not acknowledge us: you, Yahweh, are our Father; our Redeemer from everlasting is your name.

Young's Literal Translation
For Thou art our Father, For Abraham hath not known us, And Israel doth not acknowledge us, Thou, O Jehovah, art our Father, Our redeemer from the age, is Thy name.

Isaiah 63:16 Parallel
Barnes' Notes on the Bible

Doubtless - Hebrew, כי kı̂y - 'For;' verily; surely. It implies the utmost confidence that he still retained the feelings of a tender father.

Thou art our father - Notwithstanding appearances to the contrary, and though we should be disowned by all others, we will still believe that thou dost sustain the relation of a father. Though they saw no human aid, yet their confidence was unwavering that he had still tender compassion toward them.

Though Abraham be ignorant of us - Abraham was the father of the nations - their pious and much venerated ancestor. His memory they cherished with the deepest affection, and him they venerated as the illustrious patriarch whose name all were accustomed to speak with reverence. The idea here is, that though even such a man - one so holy, and so much venerated and loved - should refuse to own them as his children, yet that God would not forget his paternal relation to them. A similar expression of his unwavering love occurs in Isaiah 49:15 : 'Can a woman forget her sucking child?' See the note at that place. The language here expresses the unwavering conviction of the pious, that God's love for his people would never change; that it would live when even the most tender earthly ties are broken, and when calamities so thicken around us that we seem to be forsaken by God; and are forsaken by our sunshine friends, and even by our most tender earthly connections.

And Israel acknowledge us not - And though Jacob, another much honored and venerated patriarch, should refuse to recognize us as his children. The Jewish expositors say, that the reason why Abraham and Jacob are mentioned here and Isaac omitted, is, that Abraham was the first of the patriarchs, and that all the posterity of Jacob was admitted to the privileges of the covenant, which was not true of Isaac. The sentiment here is, that we should have unwavering confidence in God. We should confide in him though all earthly friends refuse to own us, and cast out our names as evil. Though father and mother and kindred refuse to acknowledge us, yet we should believe that God is our unchanging friend; and it is of more value to have such a friend than to have the most honored earthly ancestry and the affections of the nearest earthly relatives. How often have the people of God been called to experience this! How many times in the midst of persecution; when forsaken by father and mother; when given up to a cruel death on account of their attachment to the Redeemer, have they had occasion to recoil this beautiful sentiment, and how unfailingly have they found it to be true! Forsaken and despised; cast out and rejected; abandoned apparently by God and by people, they have yet found, in the arms of their heavenly Father, a consolation which this world could not destroy, and have experienced his tender compassions attending them even down to the grave.

Our Redeemer - Margin, 'Our Redeemer, from everlasting is thy name.' The Hebrew will bear either construction. Lowth renders it, very loosely, in accordance with the reading of one ancient manuscript, 'O deliver us for the sake of thy name.' Probably the idea is that which results from a deeply affecting and tender view of God as the Redeemer of his people. The heart, overflowing with emotion, meditates upon the eternal honors of his name, and is disposed to ascribe to him everlasting praise.

Isaiah 63:16 Parallel Commentaries

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

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

"Behold Your God!"
In Isaiah's day the spiritual understanding of mankind was dark through misapprehension of God. Long had Satan sought to lead men to look upon their Creator as the author of sin and suffering and death. Those whom he had thus deceived, imagined that God was hard and exacting. They regarded Him as watching to denounce and condemn, unwilling to receive the sinner so long as there was a legal excuse for not helping him. The law of love by which heaven is ruled had been misrepresented by the archdeceiver
Ellen Gould White—The Story of Prophets and Kings

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

Cross References
John 8:41
"You are doing the deeds of your father." They said to Him, "We were not born of fornication; we have one Father: God."

Exodus 4:22
"Then you shall say to Pharaoh, 'Thus says the LORD, "Israel is My son, My firstborn.

Deuteronomy 32:6
"Do you thus repay the LORD, O foolish and unwise people? Is not He your Father who has bought you? He has made you and established you.

Isaiah 1:2
Listen, O heavens, and hear, O earth; For the LORD speaks, "Sons I have reared and brought up, But they have revolted against Me.

Isaiah 9:6
For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.

Isaiah 29:22
Therefore thus says the LORD, who redeemed Abraham, concerning the house of Jacob: "Jacob shall not now be ashamed, nor shall his face now turn pale;

Isaiah 41:8
"But you, Israel, My servant, Jacob whom I have chosen, Descendant of Abraham My friend,

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