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This chapter and the following relate to the same general subject, and should not have been separated. The subject with which they are introduced is the destruction of the enemies of God Isaiah 63:1-6, and this is followed by tender expressions of confidence in Yahweh, and by earnest supplications, on the part of his people, that he would interpose in their behalf. The prophet sees in vision a magnificent conqueror, stained with the blood of his enemies, returning from Edom, and from its capital Bozrah - a warrior flushed with victory, unsubdued, unweakened, and coming with the pride and stateliness of conquest. Who he is, is the object of inquiry; and the answer is, that he is a great and holy deliverer. Why his gorgeous robes are thus polluted with blood, becomes also a question of intense anxiety. The reply of the conqueror is, that he has been forth to subdue mighty foes; that he went alone; that there was none that could aid; and that he had trodden them down as a treader of grapes treads in the wine-press. The whole image here is that of a triumphant, blood-stained warrior, returning from the conquest of Idumea.

Who is referred to here has been a question in which interpreters have greatly differed in opinion. The following are some of the opinions which have been expressed.

1. Some have referred it to Judas Maccabeus. This was the opinion of Grotius, who supposed that it was designed to represent his conquest of Idumea (1 Macc. 5:1-5; Jos. Ant. xii. 8. 1). But against this interpretation there are insuperable objections.

(1) The attributes of the person here referred to do not agree with him. How could he announce that he was the proclaimer of righteousness and was mighty to save?

(2) The exploits of Judas Maccabeus were not such as to justify the language which the prophet here uses. He overcame the Idumeans, and killed twenty thousand men, but this event is by no means adequate to the lofty prediction of the prophet.

(3) There is another objection suggested by Lowth to this supposition. It is that the Idumea of the time of Isaiah was quite a different country from that which was laid waste by Judas. In the time of Isaiah, Idumea was known as the country south of Palestine, whose capital at one time was Petra, and at another Bozrah. But during the captivity in Babylon, the Nabatheans invaded and conquered the southern part of Judea, and took possession of a great part of what was the territory of the tribe of Judah, and made Hebron the capital. This was the Idumea known in later times, and this was the Idumea that Judas Maccabeus conquered (1 Macc. 5:65).

2. One writer, referred to by Poole (Synopsis); supposes that the allusion is to Michael, who came to assist Daniel against the Prince of the kingdom of Persia Daniel 10:13.

3. Others have referred it to Yahweh subduing his enemies, and restoring safety to his people. This is the opinion of Calvin, Piscator, Junius, Noyes, and Gesenius.

4. The mass of interpreters have referred it to the Messiah. This is the opinion, among the ancients, of Origen, Jerome, Cyril, Eusebius, and Procopius; and among the moderns, of Lowth, Cocceius - of course, Calovius, etc. But to this opinion Calvin makes the following weighty objection; 'Christians,' says he, 'have violently distorted this passage by referring it to Christ, when the prophet simply makes an announcement respecting God. And they have reigned that Christ was red because he was covered with his own blood, which he poured out on the cross. But the simple sense is, that the Lord here goes forth in the sight of his people with red garments, that all might understand that he was their vindicator and avenger' - (Commentary in loc.). The objections to an immediate and direct application to Christ, seem to me to be insuperable.

(1) There is no reference to it in the New Testament as applicable to him.

(2) The blood with which the hero was stained, was not his own blood, but that of his foes; consequently all the applications of the words and phrases here to the Messiah as stained with his own blood are misplaced.

(3) The whole image of the prophet is that of a triumphant warrior, returning from conquest, himself unharmed and unwounded, not that of a meek and patient sufferer such as the Messiah. It is, therefore, not without the greatest perversion that it can be referred to the Messiah, nor should it be so employed. (These objections against the application of the passage to the Messiah, seem to be fatal only to one aspect of it, namely, that which presents the Messiah as stained with his own blood; but though the warrior here very clearly appears stained with the blood of others, not his own, but the blood of vanquished foes, still that warrior may be the Messiah, and this one of the numerous passages in which he is represented as a victorious conqueror Psalm 45:3; Revelation 6:2; Revelation 19:11-16. The beautiful accommodation of the language in the third verse to the sufferings of Christ, seems to have led to the forced application of the whole passage to the Redeemer's passion. It certainly refers, however, to a conquering, not a suffering, Messiah. Alexander supposes the conqueror to be Yahweh, or the Messiah; Henderson, the divine Logos, the Angel or Messenger of the divine presence, who acted as the Protector and Saviour of ancient Israel. Edom is generally taken as the type of the enemies of Israel, or of the church; and this prophecy announces their overthrow - E. D.)

5. Vitringa supposes that there is described under the emblem used here, the final and peremptory manner with which the Messiah, the vindicator and avenger of his people, will take severe vengeance, with the shedding of much blood, on the princes, people, subjects, and patrons of idolatrous and apostate Rome; that the true church on the earth would be reduced to extremities; would be destitute of protectors; and that the Messiah would interpose and by his own power destroy the foes of his people.

The whole passage Isaiah 63:1-6 has a striking resemblance to Isaiah 34, where the prophet predicts the overthrow of Idumea, and the long desolations that would come upon that country and people, and probably the same idea is intended to be conveyed by this which was by that - that all the enemies of the Jews would be destroyed (see the Analysis to Isaiah 39:1-8, and the note at that chapter). It is to be remembered that Idumea was a formidable foe to the Jews; that there had been frequent wars between them; and especially that they had greatly provoked the anger of the Hebrews, and deserved the severest divine vengeance for uniting with the Chaldeans when they took Jerusalem, and for urging them to raze it to its foundation Psalm 137:7. On these accounts, Idumea was to he destroyed. Vengeance was to be taken on this foe; and the destruction of ldumea became a kind of Fledge and emblem of the destruction of all the enemies of the people of God. Thus it is used here; and the prophet sees in vision Yahweh returning in triumph from the complete overthrow of the capital of that nation, and the entire destruction of the inhabitants. He sees the mighty warrior return from the conquest; his raiment stained with blood; and he inquires who he is, and receives for answer that he has been alone to the conquest of the foes of his people. The idea is, that all those foes would be destroyed, and that it would be done by the power of God alone. The chapter, therefore, I do not regard as immediately referring to the Messiah, but to Yahweh, and to his solemn purpose to destroy the enemies of his people, and to effect their complete deliverance. It may be further remarked that the portion in Isaiah 63:1-6, is a responsive song; a species of composition common in the Bible (see Psalm 24:1-10; Psalm 134:1-3; Sol 3:6).

The two chapters Isaiah 63; Isaiah 64:1-12 may be divided into three parts.

I. The destruction of Edom Isaiah 63:1-6.

1. The view of the conquering hero coming from Bozrah, and the inquiry by the people who he is (Isaiah 63:1, first part). He comes with dyed garments, yet glorious, and with the state and air of a conqueror.

2. The response of Yahweh the conqueror, that it was he who was mighty to save (Isaiah 63:1, last part).

3. The inquiry of the people why he was thus red in his apparel, as if he had been treading in the wine-press Isaiah 63:2.

4. The answer of Yahweh Isaiah 63:3-6.

(1) He had indeed trod the Wine-press, and he had done it alone. He had trod down the people in his anger, and their blood had been sprinkled on lids raiment.

(2) The day of his vengeance had arrived, and the year of his redeemed had come.

(3) No one had been able to do it, and he had gone forth alone, and had trod down their strength in his fury.

II. A hymn of thanksgiving in view of the deliverance performed, and of the many mercies conferred on Israel Isaiah 63:7-14.

1. A general acknowledgment of his mercy Isaiah 63:7.

2. His choice of them as his people Isaiah 63:8.

3. His sympathy for them in all their trials Isaiah 63:9.

4. His kindness and compassion, illustrated by a reference to his leading them through the wilderness, notwithstanding their ingratitude and sin Isaiah 63:10-14.

III. An earnest supplication in view of the condition of Israel Isaiah 63:15-19; Isaiah 64:1-12. The arguments are very beautiful and various for his interposition.

1. An appeal to Yahweh in view of his former mercies Isaiah 63:15.

2. An argument from the fact that he was their Father, though they should be disowned and despised by all others Isaiah 63:16.

3. Earnest intercession from the fact that his enemies had trodden down the sanctuary, and that those who never acknowledged him, ruled in the land that he had given to his own people Isaiah 63:17-19.

4. An earnest pleading with God, in view of the inestimable value of the favors which he conferred - the fact that there was nothing so much to be desired, that the world could confer nothing that was to be compared with his favor Isaiah 64:1-5.

5. An argument derived from the general prevalence of irreligion among the people Isaiah 64:6-7.

6. Tender and affectionate pleading from the fact that they were his people Isaiah 64:8-9.

7. A tender and affectionate argument from the fact that the holy city was waste; the temple in ruins; and the beautiful house where their fathers worshipped had been burned up with fire Isaiah 64:10-12.

This last passage Isaiah 64:10-12, proves that the scene of this prayer and vision is laid in Babylon. The time is after Jerusalem had been destroyed, the temple fired, and their sacred things transported; after Edom had joined with the Chaldeans in demanding the entire destruction of the city and temple, and had urged them on to the work of destruction Psalm 137:7; after the Idumeans had invaded the territories of Judea, and established a kingdom there. In their exile they are represented as calling upon God, and they are assured that the kingdom of their enemies would be wholly destroyed.

Who is this - The language of the people who see Yahweh returning as a triumphant conqueror from Idumea. Struck with his stately bearing as a warrior; with his gorgeous apparel; and with the blood on his raiment, they ask who he could be? This is a striking instance of the bold and abrupt manner of Isaiah. He does not describe him as going forth to war nor the preparation for battle; nor the battle itself, nor the conquests of cities and armies; but he introduces at once the returning conqueror having gained the victory - here represented as a solitary warrior, moving along with majestic gait from Idumea to his own capital, Jerusalem. Yahweh is not unfrequently represented as a warrior (see the notes at Isaiah 42:13).

From Edom - On the situation of Edom, and for the reasons of the animosity between that country and Judea, see the Aanlysis to Isaiah 34.

With dyed garments - That is, with garments dyed in blood. The word rendered here 'dyed' ( חמוּץ châmûts), is derived from חמץ châmats, to be sharp and pungent, and is usually applied to anything that is sharp or sour. It is applied to color that is bright or dazzling, in the same manner as the Greeks use the phrase χρῶμα ὀξύ chrōma oxu - a sharp color - applied to purple or scarlet. Thus the phrase πορφύραι ὀξύταται porphurai oxutatai means a brilliant, bright purple (see Bochart, Hieroz. i. 2. 7). It is applied to the military cloak which was worn by a warrior, and may denote here either that it was originally dyed of a scarlet color, or more probably that it was made red by the blood that had been sprinkled on it. Thus in Revelation 19:13, the Son of God is represented as clothed in a similar manner: 'And he was clothed with a vesture dipped in blood.' In Isaiah 63:3, the answer of Yahweh to the inquiry why his raiment was red, shows that the color was to be attributed to blood.

From Bozrah - On the situation of Bozrah, see the notes at Isaiah 34:6. It was for a time the principal city of Idumea, though properly lying within the boundaries of Moab. In Isaiah 34:6, Yahweh is represented as having 'a great sacrifice in Bozrah;' here he is seen as having come from it with his garments red with blood.

This that is glorious in his apparel - Margin, 'Decked.' The Hebrew word (הדוּר hâdûr) means "adorned, honorable, or glorious." The idea is, that his military apparel was gorgeous and magnificent - the apparel of an ancient warrior of high rank.

Traveling in the greatness of his strength - Noyes renders this, 'Proud in the greatness of his strength,' in accordance with the signification given by Gesenius. The word used here (צעה tsâ‛âh) means properly "to turn to one side, to incline, to be bent, bowed down as a captive in bonds" Isaiah 51:14; then "to bend or toss back the head as an indication of pride" (Gesenius). According to Taylor (Concord.) the word has 'relation to the actions, the superb mien or manner of a triumphant warrior returning from battle, in which he has got a complete victory over his enemies. And it may include the pomp and high spirit with which he drives before him the prisoners which he has taken.' It occurs only in this place and in Isaiah 51:14; Jeremiah 2:20; Jeremiah 48:12. The Septuagint omits it in their translation. The sense is doubtless that Yahweh is seen returning with the tread of a triumphant conqueror, flushed with victor, and entirely successful in having destroyed his foes. There is no evidence, however, as Taylor supposes, that he is driving his prisoners before him, for he is seen alone, having destroyed all his foes.

I that speak in righteousness - The answer of the advancing conqueror. The sense is, 'It is I, Yahweh, who have promised to deliver my people and to destroy their enemies, and who have now returned from accomplishing my purpose.' The assurance that he speaks in righteousness, refers here to the promises which he had made that be would rescue and save them.

Mighty to save - The sentiment is, that the fact that he destroys the foes of his people is an argument that he can save those who put their trust in him. The same power that destroys a sinner may save a saint; and the destruction of a sinner may be the means of the salvation of his own people.

Wherefore art thou red? - The inquiry of the people. Whence is it that that gorgeous apparel is stained with blood?

And thy garment like him that treadeth in the wine-fat? - Or rather the 'wine-press.' The word used here (גת gath) means the place where the grapes were placed to be trodden with the feet, and from which the juice would flow off into a vat or receptacle. Of course the juice of the grape would stain the raiment of him who was employed in this business, and would give him the appearance of being covered with blood. 'The manner of pressing grapes,' says Burder, 'is as follows: having placed them in a hogshead, a man with naked feet gets in and tread the grapes; in about an hour's time the juice is forced out; he then turns the lowest grapes uppermost, and tread them for about a quarter of an hour longer; this is sufficient to squeeze the good juice out of them, for an additional pressure would even crush the unripe grapes and give the whole a disagreeable flavor.' The following statement of I. D. Paxton, in a letter from Beyrout, March 1, 1838, will show how the modern custom accords with that in the time of Isaiah: 'They have a large row of stone vats in which the grapes are thrown, and beside these are placed stone troughs, into which the juice flows. People get in and tread the grapes with their feet. It is hard work, and their clothes are often stained with the Juice. The figures found in Scripture taken from this are true to the life.' This method was also employed in Egypt. The presses there, as represented on some of the paintings at Thebes, consisted of two parts; the lower portion or vat, and the trough where the men with naked feet trod the fruit, supporting themselves by ropes suspended from the roof (see Wilkinson's Ancient Egyptians, ii, 155). Vitringa also notices the same custom.

Huc, pater O Lenae, veni; nudataque musto

Tinge nero mecum direptis crura cothurnis.

Georg. ii. 7, 8

This comparison is also beautifully used by John, Revelation 14:19-20 : 'And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great wine-press of the wrath of God. And the wine-press was trodden without the city, and blood came out of the wine-press even unto the horses' bridles.' And in Revelation 19:15, 'And he treadeth the wine-press of the fierceness of the wrath of Almighty God.' The comparison of blood to wine is not uncommon. Thus in Deuteronomy 32:14, 'And thou didst drink the pure blood of the grape.' Calvin supposes that allusion is here made to the wine-press, because the country around Bozrah abounded with grapes.

I have trodden the wine-press alone - I, Yahweh, have indeed trod the wine-press of my wrath, and I have done it alone (compare the notes at Isaiah 34:5-6). The idea here is, that he had completely destroyed his foes in Idumea, and had done it by a great slaughter.

For I will tread - Or rather, I trod them. It refers to what he had done; or what was then past.

And their blood shall be sprinkled - Or rather, their blood was sprinkled. The word used here (נצח nētsach) does not commonly mean blood; but splendor, glory, purity, truth, perpetuity, eternity. Gesenius derives the word, as used here, from an Arabic word meaning to sprinkle, to scatter; and hence, the juice or liquor of the grape as it is sprinkled or spirted from grapes when trodden. There is no doubt here that it refers to blood - though with the idea of its being spirted out by treading down a foe.

And I will stain all my raiment - I have stained all my raiment - referring to the fact that the slaughter was extensive and entire. On the extent of the slaughter, see the notes at Isaiah 34:6-7, Isaiah 34:9-10.

For the day of vengeance - (See the notes at Isaiah 34:8).

And the year of my redeemed is come - The year when my people are to be redeemed. It is a year when their foes are all to be destroyed, and when their entire liberty is to be effected.

And I looked and there was none to help - The same sentiment is expressed in Isaiah 59:16 (see the note at that verse).

None to uphold - None to sustain or assist. The design is to express the fact that he was entirely alone in this work: that none were disposed or able to assist him. Though this has no direct reference to the plan of salvation, or to the work of the Messiah as a Redeemer, yet it is true of him also that in that work he stood alone. No one did aid him or could aid him; but alone he 'bore the burden of the world's atonement.'

My fury, it upheld me - My determined purpose to inflict punishment on my foes sustained me. There is a reference doubtless to the fact that courage nerves the arm and sustains a man in deadly conflict; that a purpose to take vengeance, or to inflict deserved punishment, animates one to make efforts which he could not otherwise perform. In Isaiah 59:16, the sentiment is, 'his righteousness sustained him;' here it is that his fury did it. There the purpose was to bring salvation; here it was to destroy his foes.

And I will tread them down - Or rather, 'I did tread them down.' The allusion here is to a warrior who tramples on his foes and treads them in the dust (see the notes at Isaiah 25:10).

And made them drunk - That is, I made them reel and fall under my fury like a drunken man. In describing the destruction of Idumea in Isaiah 34:5, Yahweh says that his sword was made drunk, or that it rushed intoxicated from heaven. See the notes on that verse. But here he says that the people, under the terrors of his wrath, lost their power of self-command, and fell to the earth like an intoxicated man. Kimchi says that the idea is, that Yahweh extended the cup of his wrath for them to drink until they became intoxicated and fell. An image of this kind is several times used in the Scriptures (see the notes at Isaiah 51:17; compare Psalm 75:8). Lowth and Noyes render this, 'I crushed them.' The reason of this change is, that according to Kennicott, twenty-seven manuscripts (three of them ancient) instead of the present Hebrew reading ואשׁכרם va'ăshakerēm, 'And I will make them drunk,' read ואשׁברם va'ăshaberēm, 'I will break or crush them.' Such a change, it is true, might easily have been made from the similarity of the Hebrew letters, כ (k) and ב (b). But the authority for the change does not seem to me to be sufficient, nor is it necessary. The image of making them stagger and fall like a drunken man, is more poetic than the other, and is in entire accordance with the usual manner of writing by the sacred penman. The Chaldee renders it, 'I cast to the lowest earth the slain of their strong ones.'

And I will bring down their strength - I subdued their strong places, and their mighty armies. Such is the sense giver, to the passage by our translators. But Lowth and Noyes render it, more correctly, 'I spilled their life-blood upon the ground.' The word which our translators have rendered 'strength' (נצח nētsach), is the same word which is used in Isaiah 63:3, and which is rendered there 'blood' (see the note at that verse). It is probably used in the same sense here, and means that Yahweh had brought their blood to the earth; that is, he had spilled it upon the ground. So the Septuagint renders it, 'I shed their blood (κατήγαγον τὸ αίμα katēgagon to haima) upon the earth.' This finishes the vision of the mighty conqueror returning from Edom. The following verse introduces a new subject. The sentiment in the passage is, that Yahweh by his own power, and by the might of his own arm, would subdue all his foes and redeem his people. Edom in its hostility to his people, the apt emblem of all his foes, would be completely humbled; and in its subjugation there would be the emblem and the pledge that all his enemies would be destroyed, and that his own church would be safe. See the notes at Isaiah 34; Isaiah 35:1-10.

I will mention - This is evidently the language of the people celebrating the praises of God in view of all his mercies in former days. See the analysis to the chapter. The design of what follows, to the close of Isaiah 64:1-12, is to implore the mercy of God in view of their depressed and ruined condition. They are represented as suffering under the infliction of long and continued ills; as cast out and driven to a distant land; as deprived of their former privileges, and as having been long subjected to great evils. Their temple is destroyed; their city desolate; and their whole nation afflicted and oppressed. The time is probably near the close of the captivity; though Lowth supposes that it refers to the Jews as scattered over all lands, and driven away from the country of their fathers. They begin their petitions in this verse with acknowledging God's great mercies to their fathers and to their nation; then they confess their own disobedience, and supplicate, by various arguments, the divine mercy and favor. The Chaldee commences the verse thus, 'The prophet said, I will remember the mercy of the Lord.' But it is the language of the people, not that of the prophet. The word rendered 'mention' (אזכיר 'azekiyr), means properly, I will cause to remember, or to be remembered (see the notes at Isaiah 62:6).

And the praises of the Lord - That is, I will recount the deeds which show that he is worthy of thanksgiving. The repetitions in this verse are designed to be emphatic; and the meaning of the whole is, that Yahweh had given them abundant cause of praise, notwithstanding the evils which they endured.