Isaiah 63:18
For a short while Your people possessed Your holy place, but our enemies have trampled Your sanctuary.
For a short while
This phrase suggests a temporary period, indicating that the current state of affairs is not permanent. In the Hebrew context, the word used here can imply brevity or a fleeting moment. Historically, Israel experienced many such periods of trial and tribulation, often as a result of their disobedience to God. Yet, these times were always within God's sovereign control, serving as a reminder of His ultimate plan for redemption and restoration.

Your people
This refers to the Israelites, God's chosen people, with whom He established a covenant. The Hebrew term for "people" here is "am," which signifies a collective group bound by shared identity and purpose. Throughout the Bible, Israel is depicted as God's treasured possession, a nation set apart to reflect His glory. This phrase underscores the intimate relationship between God and Israel, despite their frequent waywardness.

possessed
The term "possessed" in this context implies ownership and inheritance. In the Hebrew tradition, possession of land was a sign of God's blessing and faithfulness to His promises. The Israelites' possession of the Promised Land was a fulfillment of God's covenant with Abraham. However, this possession was contingent upon their faithfulness to God, and their disobedience often led to exile and loss of land.

Your holy place
This phrase refers to the temple in Jerusalem, the central place of worship for the Israelites. The temple was considered the dwelling place of God's presence on earth, a sacred space where heaven and earth met. In the Hebrew context, "holy" denotes something set apart for divine purpose. The temple's significance is profound, as it symbolizes God's desire to dwell among His people and be accessible to them.

but now
This transitional phrase indicates a shift in circumstances. It suggests a contrast between the past and the present, often highlighting a change in fortune or status. In the prophetic literature, such shifts are common, reflecting the dynamic relationship between God and His people, where periods of judgment are often followed by restoration.

our enemies
The term "enemies" refers to the nations and peoples who opposed Israel and sought their destruction. In the Hebrew Bible, these adversaries are often instruments of God's judgment, used to discipline His people. However, they are also subject to God's ultimate justice. The presence of enemies serves as a reminder of the spiritual battle between good and evil, and the need for God's intervention and deliverance.

have trampled
This phrase conveys a sense of desecration and disrespect. To trample something holy is to treat it with contempt and disregard. In the historical context, foreign invaders often desecrated the temple and the land, symbolizing the nation's spiritual decline. Yet, this imagery also evokes hope, as God's promises include the restoration and vindication of His people and His holy place.

Your sanctuary
The sanctuary refers to the innermost part of the temple, the Holy of Holies, where God's presence was most intensely felt. In the Hebrew tradition, the sanctuary was the heart of Israel's worship and religious life. Its desecration by enemies was a profound loss, symbolizing the nation's estrangement from God. However, the promise of restoration includes the renewal of the sanctuary, signifying the return of God's presence and favor.

Persons / Places / Events
1. God's People (Israelites)
The chosen people of God, who were given the Promised Land and the temple as a place of worship.

2. Holy Place/Sanctuary
Refers to the temple in Jerusalem, a sacred place where God's presence dwelled among His people.

3. Enemies
The foreign nations and powers that invaded and desecrated the temple, often seen as instruments of God's judgment due to Israel's disobedience.

4. Isaiah
The prophet who conveyed God's messages to the people of Judah, warning them of impending judgment and offering hope for future restoration.

5. Babylonian Exile
The historical event where the Babylonians conquered Jerusalem, destroyed the temple, and took many Israelites into captivity.
Teaching Points
The Consequences of Disobedience
The desecration of the temple serves as a stark reminder of the consequences of turning away from God. It calls believers to examine their own lives for areas of disobedience and to seek repentance.

The Sovereignty of God in Judgment
Even in the face of destruction, God's sovereignty is evident. He uses nations and events to fulfill His purposes, reminding us that He is in control even when circumstances seem dire.

Hope for Restoration
Despite the immediate context of judgment, there is an underlying hope for restoration. Believers are encouraged to trust in God's promises for renewal and redemption, both personally and corporately.

The Importance of Worship and Reverence
The trampling of the sanctuary highlights the importance of maintaining reverence for places and practices of worship. It challenges us to honor God in our worship and to protect the sanctity of our spiritual lives.

Perseverance in Faith
In times of trial and opposition, believers are called to persevere in faith, trusting that God will ultimately vindicate His people and restore what has been lost.
Bible Study Questions
1. How does the historical context of the Babylonian exile help us understand the significance of Isaiah 63:18?

2. In what ways can we see the consequences of disobedience in our own lives, and how can we seek God's forgiveness and restoration?

3. How does the theme of God's sovereignty in judgment provide comfort and assurance in difficult times?

4. What practical steps can we take to ensure that our worship remains reverent and honoring to God?

5. How can the hope for restoration in Isaiah 63:18 inspire us to persevere in our faith today, especially when facing challenges or opposition?
Connections to Other Scriptures
2 Kings 25
Describes the destruction of Jerusalem and the temple by the Babylonians, fulfilling Isaiah's prophecy.

Lamentations 1
Expresses the sorrow and lament over the destruction of Jerusalem and the temple, echoing the themes of loss and desecration.

Psalm 79
A communal lament that pleads for God's intervention after the temple's desecration by enemies.

Daniel 9
Daniel's prayer of confession and plea for the restoration of Jerusalem and the temple, reflecting the hope for God's mercy and redemption.

Revelation 11
Symbolically references the trampling of the holy city, drawing parallels to the desecration of the temple and the persecution of God's people.
The Church's PrayerE. Johnson Isaiah 63:15-19
People
Isaiah
Places
Bozrah, Edom, Zion
Topics
Adversaries, Crushed, Driven, Enemies, Evil, Haters, Holiness, Holy, Nigh, Possess, Possessed, Sanctuary, Trampled, Trodden
Dictionary of Bible Themes
Isaiah 63:17

     5896   irreverence
     6245   stubbornness
     7212   exile

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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