Isaiah 63:9Meaning & Commentary from the Church Fathers

Observe the glory to which He made them deserving: He, as He affirms, redeemed them; and He provides the reasoning as well, due to His love and goodness. To illustrate their unworthiness, He states that He Himself rescued them, raised them up, and lifted them high. Not merely saving them, which reflects mercy, but also exalting them, indicating that they were glorified throughout all the ages.

Yet they did not believe, and they grieved His Holy Spirit, prompting Him to become their foe and engage with them in battle.

Regarding the translation of "in all their affliction He was not weary," which in Hebrew is indicated by the negative adverb Io, one might interpret it as "He Himself was weary," signifying that God bore not only our transgressions but also our sufferings. For He indeed has carried our weaknesses and borne our sicknesses (Matt. 8:17). The Septuagint introduces a concept not present in the Hebrew text: that it was not through a mere messenger or an angel, but He Himself who came to save them, which we will discuss in detail later. Thus, God, as the righteous Judge of Israel, tempered the strictness of justice with His compassionate nature, declaring, "I have brought forth sons and exalted them, but they have spurned Me" (Isaiah 1:2). Yet, although they remain His people and are called children, they shall not face eternal destruction; if they turn from rejection and disbelief, they shall recognize the Savior within Him, for in all their suffering He Himself endured.

He was not weary of them, perhaps intending to temporarily withdraw His support to lead them to prayer, or conversely, He was not tired of them, but remained a Helper while others pursued them, sending His angel to rescue them from peril. Until the time of the Seventy, He did not seek to save His people through angels, prophets, or holy men, but came down Himself to the wayward sheep of Israel, bearing the lost and the ailing, seeking the lost coin, and joyfully embracing the returning wayward son. Hence, the bride expresses in the Song of Songs, "Let the kisses of His mouth stir my desire" (Song 1:1). Not through patriots, Moses, or prophets, but let Him inhabit my body, dwelling in my flesh, allowing the Word to become flesh, thus embracing me as Immanuel. Therefore, not as a messenger or an angel, but He Himself ensures salvation for those who accept it, granted not by works, but solely out of God’s love. For God so loved the world that He gave His only begotten Son, that whoever believes in Him shall not perish but have everlasting life (John 3:16).

In light of this, a thoughtful reader may reflect, questioning why many were not saved if He Himself offered redemption, loved, preserved His children, and purchased them with His blood, elevating them among the chosen. The reason is evident: they did not believe and grieved His Holy Spirit—His Holy One as referred to in Hebrew. Hence, God desired to save those who were willing, extending the opportunity for salvation, allowing the will to be rewarded; however, they refused to believe. It is written concerning John: "There was a man sent from God whose name was John: this man came for a witness, to bear witness of the Light, that all through him might believe" (John 1:6-7). It is not a failure on God's part that many chose not to believe, as His will is for all to come to faith and be saved. Offending or insulting the Holy Spirit, who is Christ, constitutes a transgression against God, as the Holy Spirit shares the same essence with the Father and the Son. Thus, the Apostle instructs, "Do not grieve the Holy Spirit, by whom you were sealed" (Eph. 4:30). This Holy Spirit is absent from a body enslaved by sin, and wisdom does not enter a corrupt soul (Prem. 1). King David, aware of his sins, pleads with God not to take away His Holy Spirit (Psalm 50:13). And to affirm that offending the Holy Spirit equates to offending God and turning a friend into an enemy, the Apostle Peter clarifies in the Acts of the Apostles: "Why have you agreed to lie to the Holy Spirit? You have not lied to men, but to God" (Acts 5). This is the Holy Spirit, of whom the Lord spoke in the Gospel: "If you love Me, keep My commandments, and I will ask the Father, and He will give you another Advocate to be with you forever, the Spirit of truth" (John 14:15-16). In the Wisdom literature attributed to Solomon, we find: "The Holy Spirit of chastisement will withdraw from the deceitful and be removed from the thoughts of the foolish" (Prem. 1:5).

23:20, 21); He, the Lord, is the Angel of great counsel (Ex. 23:21). Moreover, when He appeared to Moses at the burning bush, He was not only called Angel but also Lord and God (Ex. 3:4, 6; compare Deut. 33:16). After the Hebrews worshipped the golden calf at Sinai, the Lord declared that He would not accompany them, but due to Moses' pleading, He graciously promised to lead the people through their journey (Ex. 33:14). Following their settlement in the promised land, throughout the ages, He rescued them repeatedly from their adversaries, showed them favor when they returned to Him, sought their forgiveness and aid, lifted them from distress, and gloriously helped them in their troubles.

This parimia is appropriately related to the feast of the Ascension, drawing connections to the account of Christ's victory over His adversaries. According to the teachings of the Church Fathers such as Theodoret, Cyril of Alexandria, and Jerome, the heavenly beings inquire of Christ, who ascended into heaven (Is. 63:1), asking: Who is this One coming from Edom? They marvel at the sight of Him in a crimson robe. Christ replies that it embodies the blood of His vanquished foes; He has executed judgment and righteousness against them. Beyond the literal imagery of conquering His enemies, Christ reveals His spiritual triumph over the dark forces, the world, and sin that opposes Him, an achievement He accomplished solely through His death and resurrection. In a similar figurative interpretation, the Church connects Christ’s Ascension with the words of Psalm 23, which closely parallel the procession of the Ark of the Covenant into the tabernacle constructed by David. This procession foretold the journey of the God-Man, whose flesh was glorified through resurrection, into the heavenly tabernacle, heralded and welcomed by angels—this is the Lord’s Ascension. Some angels, questioning Him as He arrives at heaven's gates, ask: Who is this King of glory? Others respond: The Lord of Hosts, He is the King of Glory (Psalm 23:10).