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Vengeance on Edom

“Who is this that comes from Edom,

from Bozrah in garments stained crimson?

Who is this so splendidly robed,

marching in his great might?”

“It is I, announcing vindication,

mighty to save.”

“Why are your robes red,

and your garments like theirs who tread the wine press?”

“I have trodden the wine press alone,

and from the peoples no one was with me;

I trod them in my anger

and trampled them in my wrath;

their juice spattered on my garments,

and stained all my robes.

For the day of vengeance was in my heart,

and the year for my redeeming work had come.

I looked, but there was no helper;

I stared, but there was no one to sustain me;

so my own arm brought me victory,

and my wrath sustained me.

I trampled down peoples in my anger,

I crushed them in my wrath,

and I poured out their lifeblood on the earth.”

God’s Mercy Remembered

I will recount the gracious deeds of the L ord,

the praiseworthy acts of the L ord,

because of all that the L ord has done for us,

and the great favor to the house of Israel

that he has shown them according to his mercy,

according to the abundance of his steadfast love.

For he said, “Surely they are my people,

children who will not deal falsely”;

and he became their savior

in all their distress.

It was no messenger or angel

but his presence that saved them;

in his love and in his pity he redeemed them;

he lifted them up and carried them all the days of old.

But they rebelled

and grieved his holy spirit;

therefore he became their enemy;

he himself fought against them.

Then they remembered the days of old,

of Moses his servant.

Where is the one who brought them up out of the sea

with the shepherds of his flock?

Where is the one who put within them

his holy spirit,

who caused his glorious arm

to march at the right hand of Moses,

who divided the waters before them

to make for himself an everlasting name,

who led them through the depths?

Like a horse in the desert,

they did not stumble.

Like cattle that go down into the valley,

the spirit of the L ord gave them rest.

Thus you led your people,

to make for yourself a glorious name.

A Prayer of Penitence

Look down from heaven and see,

from your holy and glorious habitation.

Where are your zeal and your might?

The yearning of your heart and your compassion?

They are withheld from me.

For you are our father,

though Abraham does not know us

and Israel does not acknowledge us;

you, O L ord, are our father;

our Redeemer from of old is your name.

Why, O L ord, do you make us stray from your ways

and harden our heart, so that we do not fear you?

Turn back for the sake of your servants,

for the sake of the tribes that are your heritage.

Your holy people took possession for a little while;

but now our adversaries have trampled down your sanctuary.

We have long been like those whom you do not rule,

like those not called by your name.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

16. Surely thou art our Father. God permits us to reveal our hearts familiarly before him; for prayer is nothing else than the opening up of our heart before God; as the greatest alleviation is, to pour our cares, distresses, and anxieties into his bosom. “Roll thy cares on the Lord,” says David. (Psalm 37:5.) After having enumerated God’s benefits, from which his goodness and power are clearly seen, so that it is evident that it is nothing else than the sins of men that hinder them from feeling it as formerly, he returns to this consideration, that the goodness of God is nevertheless so great as to exceed the wickedness of men. He calls God a Father in the name of the Church; for all cannot call him thus, but it is the peculiar privilege of the Church to address him by a father’s name. Hence it ought to be inferred that Christ, as the first-born, or rather the only-begotten Son of God, always governed his Church; for in no other way than through him can God be called Father. And here we again see that believers do not contend with God, but draw an argument from his nature, that, by conquering temptation, they may strive to cherish good hope.

Though Abraham do not know us. Here a question arises, Why does he say that the patriarch does not know the people? Jerome thinks that this is done because they were degenerated, and therefore were unworthy of so high an honor; but that interpretation appears to me to be exceedingly unnatural. The true meaning is, “Though our fathers deny us, yet God will reckon us as children, and will act toward us as a Father.”

They who say that Abraham and other believers care no more about the affairs of men, torture by excessive ingenuity the words of the Prophet. I do not speak of the fact itself, but I say that those words do not prove that the saints have no care about us. The natural and true meaning is, “O Lord, that thou art our Father will be so sure and so firmly established, that even though all parentage and all relationship should cease among men, yet thou wilt not fail to be our Father. Sooner shall the rights of nature perish than thou shalt not act toward us as a Father, or the sacred adoption shall be infringed, which was founded on thy unchangeable decree, and ratified by the death of thine only-begotten Son.” ¹⁸⁰¹⁸⁰ “The meaning cannot be that Abraham and Israel are ashamed of us as unworthy and degenerate descendants, as Piscator understands it; or that Abraham and Israel cannot save us by their merits, as Cocceius understands it; or that Abraham and Israel did not deliver us from Egypt, as the Targum understands it; or that Abraham and Israel, being now dead, can do nothing for us, as Vitringa and the later writers understand it. The true sense of the verse, as it appears to me, is that the Church or chosen people, although once, for temporary reasons, co-extensive and coincident with a single race, is not essentially a national organization but a spiritual body. Its father is not Abraham or Israel, but Jehovah, who is and always has been its Redeemer, who has borne that name from everlasting.” — Alexander.

Yet we may infer from this that holy men present themselves before God, and pray to him, in such a manner as not to look at any intercessions of others; for they are commanded to pray so as to rely on God’s fatherly kindness, and to lay aside every other confidence. And if the Prophet did not instruct the Jews, in order that God might listen to them, to turn their mind to Abraham and Jacob, to whom promises so numerous and so great had been given, assuredly much less ought we to resort, to Peter, and Paul, and others; for this is not a private prayer offered by a single individual or by a few persons, but the public and universal prayer of the whole Church, as if the Prophet laid down a general form. Besides, our confidence ought to be founded on God’s favor and kindness as a Father, so as to shut our eyes on all the intercessions of men, whether living or dead. In a word, believers profess that they do not gaze around in all directions, but rely on God alone.

It comes now to a question, Why did he pass by Isaac and mention in a special manner Abraham and Jacob? The reason is, that with those two persons the covenant was more solemnly ratified. Isaac was, indeed, a partaker of the covenant, but did not receive promises so large and so numerous.

Our Redeemer. Redemption is here described as a testimony of that adoption; for by this proof God manifested himself to be the Father of the people; and therefore boldly and confidently do believers call on God as their Father, because he gave a remarkable testimony of his fatherly kindness toward them, which encouraged them to confidence. But redemption alone would, not have been enough, if a promise had not likewise been added; and therefore, as he once redeemed them, he promised that he would always be their Father.

From everlasting is thy name. By the word “everlasting” ¹⁸¹¹⁸¹ “De tout temps.” “Of all time.” is pointed out the stability and continuance of his fatherly name, for we did not deserve the name of children; but his will, by which he once adopted us to be children, is unchangeable. Since, therefore, the Lord has an eternal name, it follows that the title and favor which are connected with that eternity and flow from it, shall be durable and eternal. ¹⁸²¹⁸² “Dureront a jamais.” “Shall endure for ever.”

¹⁸⁰ “The meaning cannot be that Abraham and Israel are ashamed of us as unworthy and degenerate descendants, as Piscator understands it; or that Abraham and Israel cannot save us by their merits, as Cocceius understands it; or that Abraham and Israel did not deliver us from Egypt, as the Targum understands it; or that Abraham and Israel, being now dead, can do nothing for us, as Vitringa and the later writers understand it. The true sense of the verse, as it appears to me, is that the Church or chosen people, although once, for temporary reasons, co-extensive and coincident with a single race, is not essentially a national organization but a spiritual body. Its father is not Abraham or Israel, but Jehovah, who is and always has been its Redeemer, who has borne that name from everlasting.” — Alexander.

¹⁸¹ “De tout temps.” “Of all time.”

¹⁸² “Dureront a jamais.” “Shall endure for ever.”