Isa 63 is written in the context of the second coming of the Messiah and it is laced with Yom Kippur terms. The Messiah dresses as a High Priest anointed for war for the dual purpose of atonement for the people and for judgment on adulteress Israel and the nations. Isa 63.1 asks the question, “Who is this who comes from Edom (Petra is in Edom). The Messiah is coming “with garments of flowing color from Bozrah” (Isa 61.2, 34.6-8). Bozrah means “the fold” and it alludes back to Mic 2.12-13. Bozrah was wine country, so the metaphor is used here. Messiah is marching north from Sinai to Jerusalem as the “warrior Messiah” (Rev 14.14-20; Deut 16.13; Joel 3.13; Zech 14.4; Hab 3.3-4). In verse 2 another question is asked. “Why is your apparel red and your garments like one who treads the wine press?” In verse 3 we have the imagery of the Messiah as the avenger of blood and “their lifeblood is sprinkled on my garments.” This is a phrase of a priest who has worked in the Temple after seven days. The blood from all the offerings he officiated in will be on his garments.
Isa 63.4 says “For the day of vengeance was in my heart” and this refers to Isa 61.2 also, the second part that Yeshua did not read or quote in Luke 4.17-19. It goes on to say that the “year of redemption has come” and this alludes to the Yovel year, which begins on a Yom Kippur. This refers to the fact that Messiah will come back on Yom Kippur to Jerusalem (Matt 24.29-31). Isa 63.5 goes on to say that “I looked and there was no one to help and I was astonished and there was no one to uphold. So my own arm (zeroah/Messiah) brought salvation (Yeshua), and my wrath upheld me (carried me through on their behalf).”
Isa 63.6 says their lifeblood was poured out (Deut 16.13; Rev 14.20) and Isaiah speaks as Israel, recalling the mercies of the Lord in v 7-8. Verse 9 says that in all their affliction he was afflicted and that means he wasn’t their adversary (Zeph 3.7; Hos 5.15) and the Messiah saved them. He lifted them (bore) and carried them (Deut 32.11). Verse 10 says Israel rebelled (Deut 9.7; Luke 19.14) and that grieved the Ruach Ha Kodesh (Acts 7.51; Eph 4.30) and he turned himself to become their enemy (or it looked that way). Then the people (v 11) “remembered” the old ways of Moses and asked “where is he who brought them up out of the sea with the shepherd of his flock?” This refers to Moses in the First Redemption. They then ask where is the Lord of the First Redemption in verses 12-15. Then in v 16-17 it seems that they are so degenerate that not even Abraham or Jacob would recognize them if they returned from the dead. They would not recognize Israel as being their seed, but they recognize God as their Father. They ask and wonder why God has let them go their own way. They are lamenting their hard hearts and lack of devotion, neglecting the things of God. They don’t want to be turned over to not fearing the Lord. Israel possessed the Temple and the land but their enemies have trodden it down (v 18). Israel has become like a nation that God has never ruled over, like those who were not “called by your name (v 19).”
Let’s go back to verses 1-6 for a moment. Messiah is coming and the path he takes will be the same path that was taken in the First Redemption out of Egypt. We are going to briefly list the Scriptures that tell you where he is and where he is going. We believe Yeshua will appear at Mount Sinai on Rosh Ha Shannah of the seventh year (Deut 33.2; Hab 3.3-7; Zech 9.14). This is in Midian in northwest Saudi Arabia. He will continue northward to Jerusalem, passing through the Wadi Rum where Israel spent many years, also called Kadesh Barnea (Gen 36.43). Go over the Scriptures we are about to give, noting on a map all the places that are mentioned and you will see Yeshua’s path. He will stand on the Mount of Olives on Tishri 10, Yom Kippur. The Scriptures alluding to Rosh Ha Shannah are: Isa 40.3; Hos 2.14-23; Hab 3.3-15 (Teman and Midian); Isa 42.10-13; Judges 5.4-5; Zech 9.14; Prov 7.20; Isa 21.13-15; Isa 16.1-5; Jer 48.40-47, 49.19-22; Zeph 1.7-9; Hos 13.15; Ezek 25.1-14; Micah 2.12-13. The Scriptures alluding to Yom Kippur are: Matt 24.29-31; Isa 27.12-13; Micah 5.4; Joel 2.15-16; Song 8.5. What happens when he comes: Rev 19.19; Jer 19.1-15. Rev 14.20 is the last battle, and that area will be from Mount Sinai moving north as Yeshua marches to Jerusalem. He will arrive in Jerusalem and to the Mount of Olives. The Great Shofar (an idiom for Yom Kippur) blows and angels are dispatched to gather the unbelievers (tares) to Jerusalem for judgment first, then the believers (Matt 24.29-31; Luke 17.33-37; Matt 25.31-46). There is an earthquake from the Mount of Olives to Azal (12 miles). The people around Jerusalem flee through a valley created by the earthquake. The false messiah will try to flee but will be captured and killed. The people begin to rejoice. Then we have the Wedding Supper for believers, and the unbelievers are killed and put into Tophet, south of Jerusalem, where they are food for the beast and birds. This is called the Feast of Leviathan.
Isa 64 is also in the context of Yom Kippur and the second coming of the Messiah. It begins with a very interesting verse, “O, that you would rend the heavens and come down, that the mountains might quake at your presence.” We are going to spend a lot of time on the phrase “rend the heavens.” There is an article in Bible Review Magazine called “Heaven Torn Open” by David Ulansey. It will go on to explain Mark 1.10 where it says “the heavens torn open.” In Marks mind, verse 1.10 and 15.38 are connected because they use the same word for “torn.” One happened at the beginning of Yeshua’s ministry and the other at the end.
In the Temple we had building entrances 40 cubits high (78 feet). We also have the Temple building being 100 cubits high. The Porch (Ulam) of the Temple was 100 cubits high (195 feet) and 100 cubits long and 11 cubits wide (21.5 feet). There were 13, 40 cubit by 20 cubit veils (paroket) in the inner courtyard. Four of them are in the Temple building (some sources say five). One is going to be at the entrance to the Ulam (Porch), and two veils at the Kodesh Ha Kodeshim, and one veil in the attic.
When Yeshua dies on the cross, the veil of the Temple was torn (Matt 27.51, Mark 15.38). The Diatessaron 52.8 says it was the veil to the sanctuary, the “door of the Temple was rent in two parts.” This is the veil to the porch and it had a name. It was called “The Heavens” and it was decorated with planets (stars) according to Josephus, Wars, Book 5, Chapter 4, verse 5, and the Letter of Aristeas, line 86. Mark says Yeshua was immersed, and the heavens were opened, or rent. The veils were 40 cubits by 20 cubits and three inches thick. Three hundred priests were needed to hang one. The expression “the heavens were opened” was an expression meaning the way is open and there was a deeper revelation coming. In the Temple, if you had to go in, these veils could be pulled back.
The heavens were opened at Yeshua’s immersion and he was filled with the Ruach and he goes into the wilderness. So, the heavens were “torn” at the beginning of his earthly ministry and at the end, in the Temple. Again, this phrase carries the meaning of a “deeper revelation is coming.” You will see this phrase in the Gospels and Epistles.
In Part 41, we will pick up here and begin to get into a description of this veil from Josephus and to get into some deeper meanings and where this term came from.
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