Catholic Commentary

Isaiah 63:7–9

Hymn of Gratitude: God's Loving Kindnesses toward Israel

⁷I will tell of the loving kindnesses of Yahweh and the praises of Yahweh, according to all that Yahweh has given to us, and the great goodness toward the house of Israel, which he has given to them according to his mercies, and according to the multitude of his loving kindnesses.⁸For he said, “Surely, they are my people, children who will not deal falsely;” so he became their Savior.⁹In all their affliction he was afflicted, and the angel of his presence saved them. In his love and in his pity he redeemed them. He bore them, and carried them all the days of old.

What does Isaiah 63:7–9 mean?

Isaiah 63:7–9 celebrates God's steadfast covenant love and faithful protection of Israel throughout their history, emphasizing God's deep solidarity with His people even in their suffering. The passage culminates in the claim that God shares in Israel's affliction and, through His presence and compassionate care, redeems and bears up His people like a parent carrying a child.

Key Insight

Commentary

Isaiah 63:7 — "I will tell of the loving kindnesses of Yahweh"

The prophet begins in the first person, acting as a liturgical cantor or intercessor who takes upon himself the task of recounting (zakar, "to remember" or "make mention of") the great deeds of God. The plural "loving kindnesses" (ḥasadîm) is deliberately expansive: this is not a single act but the accumulated, overflowing history of God's steadfast covenant fidelity. Ḥesed — one of the richest words in the Hebrew Bible — denotes a love that is simultaneously loyal, tender, unearned, and enduring. It is the love of a covenant partner who remains faithful even when the other party has failed. The verse continues by linking ḥesed to praise (tehillôt) and to "the great goodness toward the house of Israel." The prophet situates Israel's entire story within the framework of divine generosity — all that God has done flows from what He is: merciful and compassionate. This opening verse sets the theological tone: memory of grace precedes petition; gratitude is the foundation of prayer.

Isaiah 63:8 — "For he said, 'Surely, they are my people'"

God's internal self-declaration is remarkable. The divine speech — "Surely, they are my people, children who will not deal falsely" — reveals God's own act of trust and election. He does not merely tolerate Israel; He names them as His people and His children. The phrase echoes the covenant formula found throughout the Pentateuch: "I will be your God, and you shall be my people" (cf. Lev 26:12; Jer 31:33). Yet the pathos deepens: God says they are children "who will not deal falsely" — not as a description of fact, but as an expression of hope and covenantal aspiration, the trust a father places in a child even before the child has proven worthy. The word "falsely" (šāqer) implies betrayal or deception; God's trust is offered before Israel has earned it. This is pure grace — election prior to merit. God becomes their savior "in all their distress," the word ṣārāh (distress, narrow straits) calling to mind the entire landscape of Israel's suffering: Egypt, the wilderness, Assyria, Babylon.

Isaiah 63:9 — "In all their affliction he was afflicted"

This is the theological apex of the passage. The Hebrew is famously difficult — many manuscripts read "he was not afflicted" (with a negative particle lō'), but the Qere reading (the traditional reading aloud) and the majority of ancient versions, including the Septuagint, support the rendering "he was afflicted" (lô, "to him/in him"). This reading is theologically staggering: it claims that God's solidarity with Israel goes so deep that their pain becomes His pain. The verse continues: "the angel of his presence saved them; in his love and in his pity he redeemed them; he lifted them up and carried them all the days of old." The "angel of his presence" (malʾak pānāyw, literally "angel of his face") is an especially elevated divine messenger — one who bears the very face, the very presence, of God. In Exodus, this figure guides Israel through the wilderness (Ex 33:14; cf. Ex 23:20–23). The verbs that follow — gāʾal (redeemed, with its legal and kinship resonance of the gōʾēl, the kinsman-redeemer), nāśāʾ (lifted up, carried), nāṭal (bore) — paint an image of a parent carrying an exhausted child, the shepherd bearing a lost sheep on his shoulders. This is divine love expressed in embodied, physical terms of bearing another's weight.

Catholic Commentary

Catholic tradition has consistently read Isaiah 63:7–9 as a prophetic disclosure of the mystery of the Incarnation and the divine compassion that reaches its fullness in Jesus Christ. The declaration that God was "afflicted in all their affliction" finds its ultimate fulfilment in the Word made flesh who, as the Catechism teaches, "worked with human hands, thought with a human mind, acted with a human will, and loved with a human heart" (CCC §470, citing Gaudium et Spes 22).

St. Cyril of Alexandria, commenting on the divine condescension in this passage, saw in the "angel of his presence" a veiled appearance of the pre-incarnate Son, the eternal Logos who mediates God's saving presence to Israel. This typological reading is well-established in the patristic tradition: Justin Martyr (Dialogue with Trypho, 127) and St. Irenaeus (Adversus Haereses III.6) both identify the "angel of the Lord" in theophanic passages as the Son of God appearing in anticipation of the Incarnation.

The ḥesed at the heart of verse 7 is directly correlated in Catholic teaching with the New Testament concept of agape and the divine attribute of mercy (misericordia). Pope St. John Paul II's encyclical Dives in Misericordia (1980) draws explicitly on Old Testament ḥesed, noting that it "expresses a particularly deep form of love... a mother's tender love" (§4), and connects it to the revelation of the Father's mercy in Christ.

The image of God "carrying" His people anticipates the parable of the lost sheep (Lk 15:4–7) and the theology of Christ as the Good Shepherd (Jn 10:11). The Catechism (§754) uses the image of the Good Shepherd as a foundational image of the Church. Furthermore, the kinsman-redeemer (gōʾēl) language of verse 9 prefigures Christ's redemption: as St. Anselm developed in Cur Deus Homo, God becomes our kinsman precisely in order to redeem us from within our condition.

For Today

For a Catholic today, Isaiah 63:7–9 offers a powerful model for the practice of memorial prayer — what the liturgy calls anamnesis, the living remembrance of God's saving acts. Before Israel petitions God (which follows in vv. 15ff.), the prophet spends time simply recounting what God has done. This is the structure of every Mass: we do not rush to our requests but first remember, give thanks, and proclaim. Catholics can apply this pattern personally: before intercession in private prayer, spend time recalling specific moments in your own life where God's lovingkindness has been evident — a healing, a reconciliation, a grace-filled encounter — and name them aloud before God.

Verse 9's claim that God is afflicted in our affliction is also urgently pastoral. For Catholics walking through illness, grief, or spiritual desolation, this verse is not pious sentiment — it is prophetic theology. The God of Israel, and supremely Christ crucified, does not observe human suffering from a distance. He enters it. When Catholics pray the Stations of the Cross or accompany the sick through hospital ministry, they are living out this verse: the Incarnate God carries the weight of every ṣārāh on His own shoulders, and invites His Church to do the same for one another.

Cross-References

Exodus 33:14 commentary — The 'angel of his presence' in Isaiah 63:9 echoes God's promise in Exodus that His own presence (pānîm) would accompany Israel through the wilderness, linking both passages as revelations of divine solidarity.
Jeremiah 31:3 commentary — Jeremiah's oracle — 'I have loved you with an everlasting love; therefore I have continued my faithfulness to you' — uses the same covenantal language of ḥesed and election that Isaiah 63:7 celebrates.
Deuteronomy 1:31 commentary — Moses reminds Israel that God 'carried you, as a man carries his son' through the wilderness — the same parental bearing-image as Isaiah 63:9, grounding the tradition of God's embodied compassion.
Luke 15:4–7 commentary — Jesus's parable of the shepherd who lifts the lost sheep onto his shoulders fulfils the typology of Isaiah 63:9, where God 'lifted them up and carried them all the days of old.'
Hebrews 4:15 commentary — The declaration that Christ is a high priest 'who in every respect has been tempted as we are' reflects the Incarnational logic of Isaiah 63:9 — divine affliction in solidarity with human affliction.
Romans 8:32 commentary — Paul's proclamation that God 'did not spare his own Son but gave him up for us all' is the New Covenant fulfilment of the ḥasadîm (loving kindnesses) that Isaiah 63:7 hymns throughout Israel's history.