Isaiah 63:15
Look down from heaven and see, from Your holy and glorious habitation. Where are Your zeal and might? Your yearning and compassion for me are restrained.
Look down from heaven
This phrase is a plea for divine attention and intervention. The Hebrew root for "look down" is "שָׁקַף" (shaqaph), which conveys the idea of God bending down to observe His people. This imagery suggests a God who is not distant but is actively involved in the affairs of humanity. The heavens, in biblical context, are often seen as God's dwelling place, a realm of holiness and authority. The plea for God to "look down" implies a desire for His presence and action in the midst of human struggles, reflecting a deep trust in His sovereignty and compassion.

and see from Your holy and glorious habitation
The words "holy and glorious habitation" refer to the divine realm where God resides. "Holy" (קָדוֹשׁ, qadosh) emphasizes God's purity and separateness from sin, while "glorious" (כָּבוֹד, kavod) highlights His majesty and honor. This phrase underscores the transcendence of God, who is exalted above all creation. Yet, the request for God to "see" indicates a belief that He is not only transcendent but also immanent, willing to engage with His creation. The historical context of Isaiah often involved Israel seeking God's intervention during times of distress, and this plea reflects a longing for His redemptive power.

Where are Your zeal and Your might?
"Zeal" (קִנְאָה, qinah) refers to God's passionate commitment to His people and His purposes. It is a fervent, protective love that drives Him to act on behalf of His covenant. "Might" (גְּבוּרָה, geburah) speaks to God's strength and power to accomplish His will. The question "Where are Your zeal and Your might?" is a rhetorical one, expressing a sense of urgency and desperation. It reflects a historical context where the Israelites felt abandoned or in need of God's powerful intervention, reminding them of past deliverances and stirring hope for future acts of salvation.

Your tenderness and compassion are withheld from us
"Tenderness" (רַחֲמִים, rachamim) and "compassion" (נֶחָם, necham) are attributes of God that denote His deep love and mercy. These terms are often used in Scripture to describe God's fatherly care and His willingness to forgive and restore. The feeling that these qualities are "withheld" suggests a period of perceived divine silence or judgment. Historically, this could relate to times when Israel experienced the consequences of their disobedience. Yet, the acknowledgment of these attributes also serves as a reminder of God's character, encouraging repentance and faith in His eventual restoration and mercy.

Persons / Places / Events
1. Isaiah
The prophet who authored the book, delivering messages from God to the people of Judah and Jerusalem.

2. Heaven
The dwelling place of God, depicted as holy and glorious, from which God is asked to look down.

3. God
The central figure being addressed, whose attributes of zeal, might, tenderness, and compassion are being sought.

4. Judah and Jerusalem
The primary audience of Isaiah's prophecy, experiencing a period of distress and seeking God's intervention.
Teaching Points
God's Dwelling and Sovereignty
Recognize that God is sovereign and dwells in a holy and glorious place, yet He is attentive to the cries of His people.

Attributes of God
Reflect on God's attributes of zeal, might, tenderness, and compassion. These are not just abstract qualities but are actively involved in His relationship with His people.

The Human Condition and Divine Response
Understand that feelings of divine distance or withheld compassion are part of the human experience, but they should lead us to earnest prayer and seeking God.

Prayer as a Response to Distress
Use Isaiah's example to approach God in prayer, asking Him to reveal His power and compassion in our lives and circumstances.

Hope in God's Unchanging Nature
Trust in the consistency of God's character, knowing that His compassion and mercy are new every morning, even when they seem distant.
Bible Study Questions
1. How does Isaiah 63:15 reflect the human experience of feeling distant from God, and how can this be addressed through prayer?

2. In what ways do the attributes of God mentioned in Isaiah 63:15 (zeal, might, tenderness, compassion) provide comfort during times of distress?

3. How can we reconcile the feeling of God's compassion being "withheld" with the assurance of His constant love and mercy found in other scriptures?

4. What practical steps can we take to remind ourselves of God's sovereignty and attentiveness when we feel He is distant?

5. How does the plea in Isaiah 63:15 encourage us to intercede for others who may feel abandoned or distant from God?
Connections to Other Scriptures
Psalm 80
Similar to Isaiah 63:15, this psalm is a plea for God to look down from heaven and restore His people, emphasizing God's role as a shepherd.

Exodus 34:6-7
These verses describe God's attributes of compassion and mercy, which Isaiah references as being withheld.

Lamentations 3:22-23
Highlights God's unfailing compassion and mercy, providing hope even in times of distress.

Hebrews 4:16
Encourages believers to approach God's throne of grace with confidence, seeking mercy and help in times of need.
An Appeal to GodJ. Lyth, D. D.Isaiah 63:15-16
Our Father -- GodJ. Lyth, D. D.Isaiah 63:15-16
Whither Did Our Lord AscendDean Goulburn.Isaiah 63:15-16
The Unvarying FatherW. Clarkson Isaiah 63:15-17
The Church's PrayerE. Johnson Isaiah 63:15-19
People
Isaiah
Places
Bozrah, Edom, Zion
Topics
Acts, Attentively, Beauteous, Beautiful, Behold, Bowels, Compassion, Compassions, Deeds, Deep, Feeling, Glorious, Glory, Habitation, Heart, Heaven, Heavens, Holiness, Holy, Lofty, Mercies, Mighty, Moving, Multitude, Pity, Power, Refrained, Restrained, Sounding, Stirrings, Strength, Tender, Tenderness, Themselves, Throne, Towards, Withheld, Working, Yearning, Zeal
Dictionary of Bible Themes
Isaiah 63:15

     1065   God, holiness of
     1185   God, zeal of
     5963   sympathy
     5966   tenderness
     8264   gentleness
     8370   zeal
     9411   heaven

Isaiah 63:15-16

     1030   God, compassion

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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