TRV
Translation
King James Version
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.
Complete Jewish Bible
for you are our father. Even if Avraham were not to know us, and Isra'el were not to acknowledge us, you, ADONAI, are our father, Our Redeemer of Old is your name.
Berean Standard Bible
Yet You are our Father, though Abraham does not know us and Israel does not acknowledge us. You, O LORD, are our Father; our Redeemer from Everlasting is Your name.
American Standard Version
For thou art our Father, though Abraham knoweth us not, and Israel doth not acknowledge us: thou, O Jehovah, art our Father; our Redeemer from everlasting is thy name.
World English Bible Messianic
For you are our Father, though Abraham doesn’t know us, and Israel does not acknowledge us: you, LORD, are our Father; our Redeemer from everlasting is your name.
Geneva Bible (1599)
Doutles thou art our Father: though Abraham be ignorant of vs, and Israel knowe vs not, yet thou, O Lord, art our Father, and our redeemer: thy Name is for euer.
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.
In the KJVVerse 18,883 of 31,102
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Commentary on Isaiah 63 verses 15–19
15 ¶ Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where is thy zeal and thy strength, the sounding of thy bowels and of thy mercies toward me? are they restrained?
16 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.
17 O LORD, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance.
18 The people of thy holiness have possessed it but a little while: our adversaries have trodden down thy sanctuary.
19 We are thine: thou never barest rule over them; they were not called by thy name.
The foregoing praises were intended as an introduction to this prayer, which is continued to the end of the next chapter, and it is an affectionate, importunate, pleading prayer. It is calculated for the time of the captivity. As they had promises, so they had prayers, prepared for them against that time of need, that they might take with them words in turning to the Lord, and say unto him what he himself taught them to say, in which they might the better hope to prevail, the words being of God's own inditing. Some good interpreters think this prayer looks further, and that it expresses the complaints of the Jews under their last and final rejection from God and destruction by the Romans; for there is one passage in it (Isa 64:4) which is applied to the grace of the gospel by the apostle (Co1 2:9), that grace for the rejecting of which they were rejected. In these verses we may observe,
I. The petitions they put up to God. 1. That he would take cognizance of their case and of the desires of their souls towards him: Look down from heaven, and behold, Isa 63:15. They knew very well that God sees all, but they prayed that he would regard them, would condescend to favour them, would look upon them with an eye of compassion and concern, as he looked upon the affliction of his people in Egypt when he was about to appear for their deliverance. In begging that he would only look down upon them and behold them they did in effect appeal to his justice against their enemies, and pray for judgment against them (as Jehoshaphat, Ch2 20:11, Ch2 20:12, Behold, how they reward us. Wilt thou not judge them?), implicitly confiding in his mercy and wisdom as to the way in which he will relieve them (Psa 25:18, Look upon my affliction and my pain): Look down from the habitation of thy holiness and of thy glory. God's holiness is his glory. Heaven is his habitation, the throne of his glory, where he most manifests his glory, and whence he is said to look down upon the earth, Psa 33:14. His holiness is in a special manner celebrated there by the blessed angels (Isa 6:3; Rev 4:8); there his holy ones attend him, and are continually about him; so that it is the habitation of his holiness. It is an encouragement to all his praying people, who desire to be holy as he is holy, that he dwells in a holy place. 2. That he would take a course for their relief (Isa 63:17): "Return; change thy way towards us, and proceed not in thy controversy with us; return in mercy, and let us have not only a gracious look towards us, but thy gracious presence with us." God's people dread nothing more than his departures from them and desire nothing more than his returns to them.
II. The complaints they made to God. Two things they complained of: - 1. That they were given up to themselves, and God's grace did not recover them, Isa 63:17. It is a strange expostulation, "Why hast thou made us to err from thy ways, that is, many among us, the generality of us; and this complaint we have all of us some cause to make that thou hast hardened our heart from thy fear." Some make it to be the language of those among them that were impious and profane; when the prophets reproved them for the error of their ways, their hardness of heart, and contempt of God's word and commandments, they with a daring impudence charged their sin upon God, made him the author of it, and asked why doth he then find fault? Note, Those are wicked indeed that lay the blame of their wickedness upon God. But I rather take it to be the language of those among them that lamented the unbelief and impenitence of their people, not accusing God of being the author of their wickedness, but complaining of it to him. They owned that they had erred from God's ways, that their hearts had been hardened from his fear, that they had not received the impressions which the fear of God ought to make upon them and this was the cause of all their errors from his ways; or from his fear may mean from the true worship of God, and that is a hard heart indeed which is alienated from the service of a God so incontestably great and good. Now this they complain of, as their great misery and burden, that God had for their sins left them to this, had permitted them to err from his ways and had justly withheld his grace, so that their hearts were hardened from his fear. When they ask, Why hast thou done this? it is not as charging him with wrong, but lamenting it as a sore judgment. God had caused them to err and hardened their hearts, not only by withdrawing his Spirit from them, because they had grieved, and vexed, and quenched him (Isa 63:10), but by a judicial sentence upon them (Go, make the heart of this people fat, Isa 6:9, Isa 6:10) and by his providences concerning them, which had proved sad occasions for their departure from him. David complains of his banishment, because in it he was in effect bidden to go and serve other gods, Sa1 26:19. Their troubles had alienated many of them from God, and prejudiced them against his service; and, because the rod of the wicked had lain long on their lot, they were ready to put forth their hand unto iniquity (Psa 125:3), and this was the thing they complained most of; their afflictions were their temptations, and to many of them invincible ones. Note, Convinced consciences complain most of spiritual judgments and dread that most in an affliction which draws them from God and duty. 2. That they were given up to their enemies, and God's providence did not rescue and relieve them (Isa 63:18): Our adversaries have trodden down thy sanctuary. As it was a grief to them that in their captivity the generality of them had lost their affection to God's worship, and had their hearts hardened from it by their affliction, so it was a further grief that they were deprived of their opportunities of worshipping God in solemn assemblies. They complained not so much of the adversaries treading down their houses and cities as of their treading down God's sanctuary, because thereby God was immediately affronted, and they were robbed of the comforts they valued most and took most pleasure in.
III. The pleas they urged with God for mercy and deliverance. 1. They pleaded the tender compassion God used to show to his people and his ability and readiness to appear for them, Isa 63:15. The most prevailing arguments in prayer are those that are taken from God himself; such these are. Where is thy zeal and thy strength? God has a zeal for his own glory, and for the comfort of his people; his name is Jealous; and he is a jealous God; and he has strength proportionable to secure his own glory and the interest of his people, in despite of all opposition. Now where are these? Have they not formerly appeared? Why do they not appear now? It cannot be that divine zeal, which is infinitely wise and just, should be cooled, that divine strength, which is infinite, should be weakened. Nay, his people had experienced not only his zeal and his strength, but the sounding of his bowels, or rather the yearning of them, such a degree of compassion to them as in men causes a commotion and agitation within them, as Hos 11:8, My heart is turned within me, my repentings are kindled together; and Jer 31:20, My bowels are troubled (or sound) for him. "Thus God used to be affected towards his people, and to express a multitude of mercies towards them; but where are they now? Are they restrained? Psa 77:9. Has God, who so often remembered to be gracious, now forgotten to be so? Has he in anger shut up his tender mercies? It can never be." Note, We may ground good expectations of further mercy upon our experiences of former mercy. 2. They pleaded God's relation to them as their Father (Isa 63:16): "Thy tender mercies are not restrained, for they are the tender mercies of a father, who, though he may be for a time displeased with his child, will yet, through the force of natural affection, soon be reconciled. Doubtless thou art our Father, and therefore thy bowels will years towards us." Such good thoughts of God as these we should always keep up in our hearts. However it be, yet God is good; for he is our Father. They own themselves fatherless if he be not their Father, and so cast themselves upon him with whom the fatherless findeth mercy, Hos 14:3. It was the honour of their nation that they had Abraham to their father (Mat 3:9), who was the friend of God, and Israel, who was a prince with God; but what the better were they for that unless they had God himself for their Father? "Abraham and Israel cannot help us; they have not the power that God has; they are dead long since, and are ignorant of us, and acknowledge us not; they know not what our case is, nor what our wants are, and therefore know not which way to do us a kindness. If Abraham and Israel were alive with us, they would intercede for us and advise us; but they have gone to the other world, and we know not that they have any communication at all with this world, and therefore they are not capable of doing us any kindness any further than that we have the honour of being called their children." When the father is dead his sons come to honour and he knows it not, Job 14:21. "But thou, O Lord! art our Father still (the fathers of our flesh may call themselves ever-loving; but they are not ever-living; it is God only that is the immortal Father, that always knows us, and is never at a distance from us), and therefore our Redeemer from everlasting is thy name, the name by which we will know and own thee. It is the name by which from of old thou hast been known; thy people have always looked upon thee as the God to whom they might appeal to redress their grievances and plead their cause. Nay" (according to the sense some give of this place), "though Abraham and Israel not only cannot, but would not, help us, thou wilt. They have not the pity thou hast. We are so degenerate and corrupt that Abraham and Israel would not own us for their children, yet we fly to thee as our Father. Abraham cast out his son Ishmael; Jacob disinherited his son Reuben and cursed Simeon and Levi; but our heavenly Father, in pardoning sin, is God, and not man," Hos 11:9. 3. They pleaded God's interest in them, that he was their Lord, their owner and proprietor: "We are thy servants; what service we can do thou art entitled to, and therefore we ought not to serve strange kings and strange gods: Return for thy servants' sake." As a father finds himself obliged by natural affection to relieve and protect his child, so a master thinks himself obliged in honour to rescue and protect his servant: "We are thine by the strongest engagements, as well as the highest endearments. Thou hast borne rule over us; therefore, Lord, assert thy own interest, maintain thy own right; for we are called by thy name, and therefore whither shall we go but to thee, to be righted and protected? We are thine, save us (Psa 119:94), thy own, acknowledge us. We are the tribes of thy inheritance, not only thy servants, but thy tenants; we are thine, not only to do work for thee, but to pay rent to thee. The tribes of Israel are God's inheritance, whence issue the little praise and worship that he receives from this lower world; and wilt thou suffer thy own servants and tenants to be thus abused?" 4. They pleaded that they had had but a short enjoyment of the land of promise and the privileges of the sanctuary (Isa 63:18): The people of thy holiness have possessed it but a little while. From Abraham to David were but fourteen generations, and from David to the captivity but fourteen more (Mat 1:17), and that was but a little while in comparison with what might have been expected from the promise of the land of Canaan for an everlasting possession (Gen 17:8) and from the power that was put forth to bring them into that land and settle them in it. "Though we are the people of thy holiness, distinguished from other people and consecrated to thee, yet we are soon dislodged." But this they might thank themselves for; they were, in profession, the people of God's holiness, but it was their wickedness that turned them out of the possession of that land. 5. They pleaded that those who had and kept possession of their land were such as were strangers to God, such as he had no service or honour from: "Thou never didst bear rule over them, nor did they ever yield thee any obedience; they were not called by thy name, but professed relation to other gods and were the worshippers of them. Will God suffer those that do not stand in any relation to him to trample upon those that do?" Some give another reading of this: "We have become as those over whom thou didst never bear rule and who were never called by thy name; we are rejected and abandoned, despised and trampled upon, as if we never had been in thy service nor had thy name called upon us." Thus the shield of Saul was vilely cast away, as though he had not been anointed with oil. But the covenant that seems to be forgotten shall be remembered again.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–19. Public domain.
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Cyril of JerusalemAD 386
our Father: God is so named not as begetting them of Himself, but as caring for them and shielding them. But whereas God, as we have said, is in an improper sense the Father of men, of Christ alone He is the Father by nature, not by adoption: and the Father of men in time, but of Christ before all time.
JeromeAD 420
Commentary on Isaiah
(Verse 15 and following) Look down from heaven and see, from your holy and glorious habitation. Where is your zeal and your might? The stirring of your inner parts and your compassion are held back from me. For you are our Father, though Abraham does not know us, and Israel does not acknowledge us. You, O Lord, are our Father, our Redeemer from of old is your name. LXX: Return from heaven and see, from your holy dwelling and your glory. Where is your zeal and your might? Where is the multitude of your mercies and the compassions you have shown us? For you are our Father, because Abraham does not know us, and Israel does not acknowledge us. But you, Lord our Father, free us: from the beginning your name is upon us. You have granted such great things to the people, as the higher discourse has related, that you might lead us worthy of your spirit's companionship. Now also, pay attention from heaven and see our works, if indeed they are worthy of you. Why do you turn your face away from us? But heaven is called the holy dwelling place, and the house of his glory (Psalm 43), according to this: Heaven is my throne: and the earth is my footstool (Isaiah 66:1); and in another place: He who dwells in the heavens shall laugh at them; and: Unto you I lift up my eyes, O you who dwell in heaven (Psalm 113:1). Not that the omnipotent God, who holds heaven in the palm of his hand and the earth in his fist, is confined to any place; but rather that those things which are holier may be said to be his place and dwelling. Finally, Solomon, who built the house of God, speaks to him in prayer, 'The heavens, even the highest heavens, cannot contain you' (Sirach 16:18). And in the Lord's Prayer it is said, 'Your will be done, on earth as it is in heaven' (Matthew 6:10). Therefore, wherever God's will is done, that is His dwelling place and the house of God. As for what follows, 'Where is your zeal and your might?' We can explain this with the testimony of God through Ezekiel to Jerusalem, which had followed her lovers: 'I will no longer be angry with you, for my jealousy has turned away from you' (Ezekiel 16:42). And the meaning is this: Because we have sinned and you have begun to hate us, your zeal has departed from us, which does not depart when speaking through Zachariah: I am zealous for Zion and Jerusalem with great zeal (Zech. I, 14). Therefore, in the following, he says: And I will be angry with the nations that have gathered against it all around. But as zeal departs, so does the strength of God, and the affection of the father's womb is overcome, while the incredible mercy of God is defeated by the greatness of sins, so that it may hold itself above my help, who could not see me overwhelmed. For you are our father, the creator of all, says he. Neither Abraham knows us, nor does Israel recognize us, because we have offended you, nor do they know the children who they understand are not loved by their God. A sudden question arises, why did Abraham and Israel, that is, Jacob, receive their names, while Isaac's name remained silent (Gen. XXXII)? To which we will respond, with the beginning and end stated, even the middle shall be named. Or thus: Abraham, called from the Gentiles to faith, underwent a change in his name according to the quality of the preceding and succeeding condition. Jacob, too, worked hard to be called Israel. Hence Abraham had three wives and Jacob had four. But Isaac, from the beginning to the end, possessed an ancient name, indicating the chastity of the Church, content with one wife. Therefore, those who pray for sinners, assume their semblance, to whom joy followed after sorrow. However, this is everything they request, that because He is their father, and He has dignified them with this name, He does not forget His children; lest through them the name of God be blasphemed among the nations.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Isaiah 63:16 is a poignant declaration within a national lament, expressing Israel's profound and exclusive reliance on God as their ultimate Father and Redeemer. Faced with perceived abandonment by their human progenitors, Abraham and Jacob (Israel), the supplicants turn solely to the eternal LORD, whose name and character have been steadfast from everlasting. This verse encapsulates a desperate yet hopeful plea, asserting God's unchanging covenant faithfulness and His unique role as the source of their identity, hope, and salvation, irrespective of human failings or perceived neglect.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 63:16 employs several potent literary devices to convey its profound message of desperate hope. Hyperbole is powerfully evident in the declaration that "Abraham be ignorant of us, and Israel acknowledge us not." This is not a literal statement of ancestral amnesia but an exaggerated expression of the people's feeling of utter abandonment and isolation, emphasizing that their human heritage offers no solace in their dire circumstances. This sets up a profound Contrast between the perceived limitations of human lineage and the boundless, unwavering faithfulness of God. The repeated phrase "thou, O LORD, art our father" functions as a strong form of Repetition and Emphasis, serving to underscore and reinforce the central theological assertion of God's divine paternity as the ultimate source of their identity and hope. The use of titles like "Father" and "Redeemer" are examples of Metaphor and Theological Titles, which ascribe human familial and legal roles to God, making His relationship with Israel comprehensible, deeply personal, and powerfully redemptive. Finally, the concluding affirmation "thy name is from everlasting" provides a sense of Climax and Foundation, grounding the desperate plea in the eternal, unchanging nature of God, offering an unshakeable basis for faith.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 63:16 stands as a profound testament to the enduring and exclusive nature of God's relationship with His people. It highlights that true identity and ultimate security are found not in human lineage or earthly connections, but solely in the divine. Even when human fathers or ancestral figures seem to fail or be distant, God remains the faithful, eternal Father and powerful Redeemer. This passage underscores the theological truth that God's covenant faithfulness is not contingent on human merit or recognition, but on His own immutable character. It challenges the people to shift their reliance from human institutions or historical figures to the sole sufficiency of the Almighty, whose very nature is "from everlasting," providing an unshakeable anchor for their hope and identity.
REFLECTION AND APPLICATION
Isaiah 63:16 offers a powerful spiritual anchor for believers navigating seasons of profound distress, loneliness, or perceived abandonment. In a world where human relationships can falter, and even the most foundational connections may seem to break down, this verse directs our gaze to the unwavering constancy of God. It reminds us that our ultimate identity and security are rooted not in who acknowledges us on earth, but in the eternal Fatherhood of the LORD. When we feel like orphans, forgotten by those we expect to care, we are called to remember that God, our Redeemer, has known us from everlasting and is committed to our deliverance and restoration. This truth invites us to audacious prayer, to lay bare our desperation before the One who is eternally faithful, trusting that His name and character are the unshakeable foundation of our hope, regardless of our present circumstances. It empowers us to find our true belonging and worth in Him alone, liberating us from the need for human validation.
Questions for Reflection
FAQ
What does it mean that "Abraham be ignorant of us, and Israel acknowledge us not"?
Answer: This statement is a powerful hyperbole, not a literal claim of ancestral amnesia. It expresses the profound sense of abandonment and despair felt by the people of Israel during a period of severe national distress, likely the Babylonian exile. It signifies that even their revered human patriarchs, Abraham and Jacob (Israel), from whom they derived their identity and covenant blessings, seemed unable or unwilling to intervene or acknowledge their plight. This highlights their desperate situation and emphasizes that their only remaining hope and source of recognition is God Himself. It underscores the limitations of human lineage compared to the boundless faithfulness of the divine, as seen in the broader lament found in Isaiah 63:15-19.
How is God our "Redeemer" in this context?
Answer: The Hebrew word for "redeemer" is Go'el (H1350), which refers to a kinsman who had the legal and familial obligation to act on behalf of a distressed relative. This could involve buying back property, avenging a wrong, or delivering someone from slavery or debt. When applied to God, as seen frequently in Isaiah 41:14 and Isaiah 48:17, it signifies His unique role as Israel's divine Kinsman. He is the one who is committed by covenant to rescue His people from their bondage (whether to sin, exile, or suffering), restore their dignity, and reclaim them as His own. It speaks to God's active, powerful, and loyal intervention on behalf of His beloved children, demonstrating His steadfast love and covenant fidelity.
CHRIST-CENTERED FULFILLMENT
Isaiah 63:16 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The ancient lament's cry for God as "our father" and "our redeemer" foreshadows the New Covenant reality where believers are adopted into God's family through Christ. Galatians 4:4-5 declares that "when the fulness of the time was come, God sent forth his Son... To redeem them that were under the law, that we might receive the adoption of sons." Through Christ, the promise of divine paternity is no longer limited to a national lineage but extended to all who believe, enabling them to cry out, "Abba, Father" (Romans 8:15). Jesus Himself is the ultimate Go'el, the Kinsman-Redeemer, who, by His perfect life, atoning death, and glorious resurrection, bought us back from the slavery of sin and death, paying the ultimate price with His precious blood (1 Peter 1:18-19). His "name is from everlasting," as He is the eternal Word, God incarnate (John 1:1), who was "before Abraham was" (John 8:58). Thus, in Christ, the ancient lament of Israel is transformed into the joyous affirmation of a new creation, fully acknowledged and eternally redeemed by the Father through the Son, securing our identity and hope forever.