Barnes, “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.

1. ISAIAH 63 COMME TARY
Edited by Glenn Pease
PREFACE
I have collected the comments from both old and new commentators. If any that I quote do not
want their wisdom and insights to be shared in this way, they can let me know, and I will remove
their quotes. My e-mail is glenn_p86@yahoo.com
God’s Day of Vengeance and Redemption
1 Who is this coming from Edom,
from Bozrah, with his garments stained crimson?
Who is this, robed in splendor,
striding forward in the greatness of his strength?
“It is I, proclaiming victory,
mighty to save.”
1. Barnes, “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 Isa_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 Isa. 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 Rev_19:13, the Son of God is

2. represented as clothed in a similar manner: ‘And he was clothed with a vesture dipped in blood.’
In Isa_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 Isa_34:6. It was for a time the
principal city of Idumea, though properly lying within the boundaries of Moab. In Isa_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 - oyes 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” Isa_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 Isa_51:14; Jer_2:20; Jer_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.
2. Clarke, “Who is this that cometh from Edom - Probably both Edom and Bozrah are only
figurative expressions, to point out the place in which God should discomfit his enemies. Edom
signifies red, and Bozrah, a vintage. Kimchi interprets the whole of the destruction of Rome.
I that speak in righteousness “I who publish righteousness” - A MS. has ‫המדבר‬ hammedabber,
with the demonstrative article added with greater force and emphasis: The announcer of
righteousness. A MS. has ‫צדקה‬ tsedakah, without ‫ב‬ be prefixed; and so the Septuagint and
Vulgate. And thirty-eight MSS. (seven ancient) of Dr. Kennicott’s, and many of De Rossi’s, and
one of my own, add the conjunction ‫ו‬ vau to ‫רב‬ rab, and mighty; which the Septuagint, Syriac,
and Vulgate confirm. - L.
2B. Spurgeon, “By the words "to save" we understand the whole of the great work of salvation,
from the first holy desire onward to complete sanctification. The words are multum in parro:
indeed, here is all mercy in one word. Christ is not only "mighty to save" those who repent, but
he is able to make men repent. He will carry those to heaven who believe; but he is, moreover,
mighty to give men new hearts and to work faith in them. He is mighty to make the man who

3. hates holiness love it, and to constrain the despiser of his name to bend the knee before him. ay,
this is not all the meaning, for the divine power is equally seen in the after-work. The life of a
believer is a series of miracles wrought by "the Mighty God." The bush burns, but is not
consumed. He is mighty to keep his people holy after he has made them so, and to preserve them
in his fear and love until he consummates their spiritual existence in heaven. Christ's might doth
not lie in making a believer and then leaving him to shift for himself; but he who begins the good
work carries it on; he who imparts the first germ of life in the dead soul, prolongs the divine
existence, and strengthens it until it bursts asunder every bond of sin, and the soul leaps from
earth, perfected in glory. Believer, here is encouragement. Art thou praying for some beloved
one? Oh, give not up thy prayers, for Christ is "mighty to save." You are powerless to reclaim the
rebel, but your Lord is Almighty. Lay hold on that mighty arm, and rouse it to put forth its
strength. Does your own case trouble you? Fear not, for his strength is sufficient for you.
Whether to begin with others, or to carry on the work in you, Jesus is "mighty to save;" the best
proof of which lies in the fact that he has saved you. What a thousand mercies that you have not
found him mighty to destroy!
3. Gill, “Who is this that cometh from Edom, with dyed garments from Bozrah?.... These are not
the words of the angels at the time of Christ's ascension to heaven; or of the people of Israel; but
rather of the prophet, or of the church he represents; by whom this question is put, not
concerning Michael the archangel returning from fighting the king of Persia, for what has Edom
and Bozrah to do with Persia? nor concerning Judas Maccabaeus, in whose times it seems a
victory was obtained over the Edomites: the description is too grand and august to agree with
any mere man; rather therefore it is to be understood of God himself taking vengeance on the
wicked, many of the characters agreeing with the description of him in Isa_59:16 though it seems
best of all to interpret it of the Messiah. Aben Ezra observes, that there are some that say this is
the Messiah; others that it is Michael; but, says he, it is right that it respects the glorious name,
that is, Jehovah himself; the first sense he gives is most correct. Several Jewish writers, ancient as
well as modern, interpret this of the Messiah, whom they yet expect to come from Rome to the
land of Israel, which they suppose is meant by Edom. So says one (n) of their writers,
"when the King Messiah shall come, he will be clothed in purple, beautiful to look at, which in
colour shall be like to wine for the clothing of the King Messiah shall be silk, red as blood; and it
shall be worked with the needle in various colours, and he shall be the Head of Israel; and this is
what is said in Isa_63:1 "wherefore art thou red in thy apparel?"''
And, say others of their ancient writers (o), the Ishmaelites or Turks shall fight three battles in
the latter day; one in the forest of Arabia; another in the sea; and a third in the great city Rome,
which shall be greater than the other two; and from thence shall spring the Messiah, and he shall
look upon the destruction of the one and of the other, and from thence shall he come into the land
of Israel, as it is said, "who is this that comes from Edom?" &c. So Abarbinel (p) asserts, that the
Ishmaelites or Turks shall come against Rome, and destroy it; and then shall be revealed the
Messiah, the son of David, and shall complete the redemption of the Lord, according to Dan_12:1
and then quotes the above passage of their wise men; and upon it observes, that from thence it
appears that Messiah, the son of David, shall be of the Jews that are in the captivity of Edom (or
Rome), for so they explain Isa_63:1 "who is this that comes from Edom?" &c.; and so Kimchi
interprets the prophecy of time to come: but though the Messiah is intended, this is to be
understood not of his first coming, which was out of Zion, out of the tribe of Judah, and out of
Bethlehem Ephratah; nor of his ascension to heaven, after his bloody sufferings and death, and
the victory he had obtained over all our spiritual enemies, sin, Satan, the world, death, and hell;

4. for that was from the land of Judea, from Mount Olivet, near to Jerusalem, the place of his
sufferings and death; but of his spiritual coming, which is yet future, to take vengeance on
antichrist, and all the antichristian powers. It is usual in Scripture for the enemies of the church
and people of God in Gospel times to be expressed by such who were the known and implacable
enemies of the people of Israel; and such were the Edomites, the inhabitants of Idumea, of which
Bozrah was a principal city; see Psa_137:7 and were a lively emblem of antichrist and his
followers, for their relation to the people of Christ, their cruelty to them, and contempt of them;
from the conquest and slaughter of which Christ is here represented returning as a victorious and
triumphant conqueror; see Isa_34:5 hence he is said to come from thence "with dyed garments",
or "stained" (q); that is, with the blood of his enemies; so Jarchi interprets it dyed in blood, or
dipped in it; to which agrees the apparel of Christ in Rev_19:18, where he is said to be clothed
with a vesture dipped in blood; which chapter is the best commentary upon this passage,
referring to the same time and case: it follows,
this that is glorious in his apparel; for though it was thus stained and discoloured with the blood
of his enemies, yet was glorious to himself, having gotten such a complete victory over all his and
his church's enemies, and so was glorious to them to behold; and especially, since on this vesture,
and on his thigh, is a name written, "King of kings, and Lord of lords", Rev_19:16,
travelling in the greatness of his strength? marching in great stateliness and majesty at the head
of his victorious troops, he nor they having nothing to fear from their enemies, being all
vanquished and destroyed. Strength, and the greatness of it, may well be ascribed to Christ, who
is the mighty God, yea, the Almighty; the mighty man, made strong by the Lord for himself; and
the mighty Mediator, having all power in heaven and earth: he travelled in the greatness of his
strength from heaven to earth, by the assumption of our nature; while here he went about
continually doing good; with the utmost intrepidity he went forth to meet his foes, and death
itself, at the proper time, and without fear passed through the valley of the shadow of death;
when raised again, in his ascension to heaven, he marched through the territories of Satan, the
air, in great triumph, dragging him and his principalities and powers at his chariot wheels; and
when he had poured down his Spirit plentifully, he went forth into the Gentile world in the
ministration of the Gospel, conquering and to conquer; and in the latter day he will come and
take vengeance on all the antichristian states, and return in triumph, to which this passage refers;
see Rev_17:14 the answer to the question follows,
I that speak in righteousness, mighty to save; these are the words of Christ describing himself, by
his speech and by his power, by his word and by his works: he "spoke in righteousness", at the
making of the covenant of grace in eternity, some things by way of request for his elect, others by
way of promise for them; all which he has faithfully and righteously performed: under the Old
Testament dispensation, he spake many things in righteousness by his prophets, and by his Spirit
in them; yea, he often appeared in a human form, and spoke to the patriarchs and others: when
here on earth, he spoke "in" or "of righteousness" (r); of the righteousness of God he came to
declare; of his own righteousness he came to bring in; and of the happiness of those who sought
it, and were justified by it; and of the insufficiency of man's righteousness to bring him to
heaven: here it seems to have a more especial respect to the promises made to the church, of her
salvation from her enemies, and of the destruction of them; which will now be accomplished, and
appear to be the true and faithful sayings of Christ, Rev_19:9 and that he is "mighty to save"
appears from the spiritual salvation of his people he has already wrought out: God laid help on
one that is mighty, and he being mighty undertook it, and has accomplished it; and which work
required strength, even almighty power, since sin was to be atoned for by bearing it, the law to be

5. fulfilled, justice to be satisfied, the wrath and curse of God to be endured, and innumerable
enemies to be engaged with; and of such a nature was that salvation, that neither angels nor men
could ever have effected it: and this his power to save will be further manifest, when the beast
and false prophet, antichrist, and all the antichristian powers, shall be destroyed by him, and his
people entirely delivered out of their hands, Rev_11:18. The Targum of the whole is,
"who hath said these things that shall bring the blow upon Edom, the strong vengeance on
Bozrah, to execute the vengeance of the judgment of his people, as he hath sworn unto them by
his word? he saith, behold I appear as I spake in righteousness, much power is before or with me
to save''
4. Henry, “It is a glorious victory that is here enquired into first and then accounted for. 1. It is a
victory obtained by the providence of God over the enemies of Israel; over the Babylonians (say
some), whom Cyrus conquered and God by him, and they will have the prophet to make the first
discovery of him in his triumphant return when he is in the country of Edom: but this can by no
means be admitted, because the country of Babylon is always spoken of as the land of the north,
whereas Edom lay south from Jerusalem, so that the conqueror would not return through that
country; the victory therefore is obtained over the Edomites themselves, who had triumphed in
the destruction of Jerusalem by the Chaldeans (Psa_137:7) and cut off those who, making their
way as far as they could from the enemy, escaped to the Edomites (Oba_1:12, Oba_1:13), and
were therefore reckoned with when Babylon was; for no doubt that prophecy was accomplished,
though we do not meet in history with the accomplishment of it (Jer_49:13), Bozrah shall become
a desolation. Yet this victory over Edom is put as an instance or specimen of the like victories
obtained over other nations that had been enemies to Israel. This over the Edomites is named for
the sake of the old enmity of Esau against Jacob (Gen_27:41) and perhaps with an allusion to
David's glorious triumphs over the Edomites, by which it should seem, more than by any other of
his victories, he got himself a name, Psa_60:1-12, title, 2Sa_8:13, 2Sa_8:14. But this is not all: 2. It
is a victory obtained by the grace of God in Christ over our spiritual enemies. We find the
garments dipped in blood adorning him whose name is called The Word of God, Rev_19:13. And
who that is we know very well; for it is through him that we are more than conquerors over those
principalities and powers which on the cross he spoiled and triumphed over.
In this representation of the victory we have,
I. An admiring question put to the conqueror, Isa_63:1, Isa_63:2. It is put by the church, or by
the prophet in the name of the church. He sees a mighty hero returning in triumph from a bloody
engagement, and makes bold to ask him two questions: - 1. Who he is. He observes him to come
from the country of Edom, to come in such apparel as was glorious to a soldier, not embroidered
or laced, but besmeared with blood and dirt. He observes that he does not come as one either
frightened or fatigued, but that he travels in the greatness of his strength, altogether unbroken.
Triumphant and victorious he appears,
And honour in his looks and habit wears.
How strong he treads! how stately doth he go!
Pompous and solemn is his pace,
And full of majesty, as is his face;
Who is this mighty hero - who!
- Mr. orris
The question, Who is this? perhaps means the same with that which Joshua put to the same

6. person when he appeared to him with his sword drawn (Jos_5:13): Art thou for us or for our
adversaries? Or, rather, the same with that which Israel put in a way of adoration (Exo_15:11):
Who is a God like unto thee?
He tells who he is: I that speak in righteousness, mighty to save. He is the Saviour. God was Israel's
Saviour out of the hand of their oppressors; the Lord Jesus is ours; his name, Jesus, signifies a
Saviour, for he saves his people from their sins. In the salvation wrought he will have us to take
notice, (1.) Of the truth of his promise, which is therein performed: He speaks in righteousness,
and will therefore make good every word that he has spoken with which he will have us to
compare what he does, that, setting the word and the work the one over against the other, what
he does may ratify what he has said and what he has said may justify what he does. (2.) Of the
efficacy of his power, which is therein exerted: He is mighty to save, able to bring about the
promised redemption, whatever difficulties and oppositions may lie in the way of it.
'Tis I who to my promise faithful stand,
I, who the powers of death, hell, and the grave,
Have foil'd with this all-conquering hand,
I, who most ready am, and mighty too, to save.
- Mr. orris
5. Jamison, “Isa_63:1-19. Messiah coming as the avenger, in answer to His people’s prayers.
Messiah, approaching Jerusalem after having avenged His people on His and their enemies, is
represented under imagery taken from the destruction of “Edom,” the type of the last and most
bitter foes of God and His people (see Isa_34:5, etc.).
Who — the question of the prophet in prophetic vision.
dyed — scarlet with blood (Isa_63:2, Isa_63:3; Rev_19:13).
Bozrah — (See on Isa_34:6).
travelling — rather, stately; literally, “throwing back the head” [Gesenius].
speak in righteousness — answer of Messiah. I, who have in faithfulness given a promise of
deliverance, am now about to fulfil it. Rather, speak of righteousness (Isa_45:19; Isa_46:13);
salvation being meant as the result of His “righteousness” [Maurer].
save — The same Messiah that destroys the unbeliever saves the believer.
5B. Ron Teed, “When the Lord returns two questions will be asked of Him: “Who is this?” and
“Why are Your garments red?” He will be coming from Edom (Isaiah 34:5-9), the wicked nation
southeast of Israel that often opposed God’s people and therefore is under God’s wrath (Malachi
1:4), and from Bozrah, Edom’s capital city, which is now Buseirah (Busayrah) in modern-day
Jordan. Here Edom is representative of the people of the world who hate God. Coming from
there, Jesus’ garments will be crimson and red because they are stained with blood from
slaughtering His enemies in Edom. The phrase in verse 1, “majestic in His apparel,” can also be
translated “Robed in splendor” and signifies Christ’s power and glory as He will stride forward
toward Israel to save and deliver her (Romans 11:26).[fn]
Isaiah’s vision of the Messiah in bloody robes, trampling the nations as a farmer tramples grapes
to make wine, is the background for our Civil War’s most famous song, “The Battle Hymn of the

7. Republic.” Despite the complaints of those who cannot conceive of a God of love taking
vengeance, the image of God’s Servant, the Messiah, putting down mankind’s rebellion to
establish justice is fully in keeping with the Old Testament’s revelation of the character of God.
What should give us major concern is not this vision of divine judgment, but our own
insensitivity to the injustices God hates.[fn]
At the Messiah’s coming, He will execute His wrathful judgment on the unbelieving enemies of
his people. The picture presented by the prophet was of a divine warrior returning from
judgment. His garments were red from the blood of those He had judged. The imagery is
precisely that of Revelation 14:18–20 and 19:3.[fn]
The Lord’s garments spattered with blood will appear red as if He had been in a winepress. A
winepress was usually a shallow pit with a hole on the side leading out to a container. As
individuals trampled on grapes in the press, the juice flowed through the hole into the container.
Obviously some juice would also splatter on the workers’ clothes. As the Lord will fight and
defeat the nations (Isaiah 34:2) in the Battle of Armageddon,[fn] He will take vengeance on
them[fn] in His anger and wrath. God’s wrath is also pictured as being like a winepress in
Revelation 14:19-20. Though that day will bring doom to Jesus’ enemies, it will mean deliverance,
redemption, and salvation, for those of His covenant people who turn to Him.[fn]
The scene here is the same as in Rev 14:18, 19. A Christ-rejecting, Gospel-spurning world leaves
the Lord no other alternative but to send fearful and terrible destruction when the time of His
longsuffering is past
6. K&D, “This is the smallest of all the twenty-seven prophecies. In its dramatic style it resembles
Psa_24:1-10; in its visionary and emblematical character it resembles the tetralogy in Isaiah 21:1-
22:14. The attention of the seer is attracted by a strange and lofty form coming from Edom, or
more strictly from Bozrah; not the place in Auranitis or Hauran (Jer_48:24) which is memorable
in church history, but the place in Edomitis or Gebal, between Petra and the Dead Sea, which still
exists as a village in ruins under the diminutive name of el-Busaire. “Who is this that cometh from
Edom, in deep red clothes from Bozrah? This, glorious in his apparel, bending to and fro in the
fulness of his strength?” The verb châmats means to be sharp or bitter; but here, where it can
only refer to colour, it means to be glaring, and as the Syriac shows, in which it is generally
applied to blushing from shame or reverential awe, to be a staring red (ὀξέως). The question,
what is it that makes the clothes of this new-comer so strikingly red? is answered afterwards. But
apart from the colour, they are splendid in their general arrangement and character. The person
seen approaching is ‫ֹו‬ ‫ְבוּשׁ‬‫ל‬ִ‫בּ‬‫ָדוּר‬‫ה‬ (cf., Arab. ḥdr and hdr, to rush up, to shoot up luxuriantly, ahdar
used for a swollen body), and possibly through the medium of hâdâr (which may signify
primarily a swelling, or pad, ὄγκος, and secondarily pomp or splendour), “to honour or adorn;”
so that hâdūr signifies adorned, grand (as in Gen_24:65; Targ. II lxx ὡραῖος), splendid. The verb
tsâ‛âh, to bend or stoop, we have already met with in Isa_51:14. Here it is used to denote a
gesture of proud self-consciousness, partly with or without the idea of the proud bending back of
the head (or bending forward to listen), and partly with that of swaying to and fro, i.e., the walk
of a proud man swinging to and fro upon the hips. The latter is the sense in which we understand
tsō‛eh here, viz., as a syn. of the Arabic mutamâli, to bend proudly from one side to the other
(Vitringa: se huc illuc motitans). The person seen here produces the impression of great and
abundant strength; and his walk indicates the corresponding pride of self-consciousness.
“Who is this?” asks the seer of a third person. But the answer comes from the person himself,
though only seen in the distance, and therefore with a voice that could be heard afar off. “I am he

8. that speaketh in righteousness, mighty to aid.” Hitzig, Knobel, and others, take righteousness as
the object of the speaking; and this is grammatically possible (ְ‫בּ‬ = περί, e.g., Deu_6:7). But our
prophet uses ‫בצדק‬ in Isa_42:6; Isa_45:13, and ‫בצדקה‬ in an adverbial sense: “strictly according to
the rule of truth (more especially that of the counsel of mercy or plan of salvation) and right.”
The person approaching says that he is great in word and deed (Jer_32:19). He speaks in
righteousness; in the zeal of his holiness threatening judgment to the oppressors, and promising
salvation to the oppressed; and what he threatens and promises, he carries out with mighty
power. He is great (‫ב‬ ַ‫,ר‬ not ‫ב‬ ָ‫;ר‬ S. ὑπερµαχῶν, Jer. propugnator) to aid the oppressed against their
oppressors. This alone might lead us to surmise, that it is God from whose mouth of
righteousness (Isa_45:23) the consolation of redemption proceeds, and whose holy omnipotent
arm (Isa_52:10; Isa_59:16) carries out the act of redemption.
7. Dr. Constable, "Having described the exaltation of Zion and her enlargement through the
influx of the Gentiles, the prophet turns to describe the destruction ofZion's enemies."
"The oracle is most dramatic. The only OT passage that in any way resembles it is the account of
Joshua's encounter with the angelic captain of the Lord's host (Josh. 5:13—6:5). There too, as
here, there are two questions and two answers; and there is a similar anxious inquiry: 'Are
you for us or for our enemies?'" 63:1 Isaiah described a watchman observing a Warrior coming
from the southeast, the direction of Edom (red) and its capital Bozrah (vintage; cf. 52:8). Edom
was Israel's perennial enemy, but here it quite clearly represents, by synecdoche, all Israel's
enemies.” “Watts viewed this warrior as follows. He is "a symbol of Persian imperial power
fightingJerusalem's and Yahweh's battles for them. Perhaps he is best thought of as Megabyzus,
the redoubtable Persian general who served as satrap of Beyond the River during this period
[i.e., the post-exilic period] . . .
8. Calvin, “Who is this that cometh from Edom? This chapter has been violently distorted by
Christians, as if what is said here related to Christ, whereas the Prophet speaks simply of God
himself; and they have imagined that here Christ is red, because he was wet with his own blood
which he shed on the cross. But the Prophet meant nothing of that sort. The obvious meaning is,
that the Lord comes forth with red garments in the view of his people, that all may know that he
is their protector and avenger; for when the people were weighed down by innumerable evils, and
at the same time the Edomites and other enemies, as if they had been placed beyond the reach of
all danger, freely indulged in wickedness, which remained unpunished, a dangerous temptation
might arise, as if these things happened by chance, or as if God did not care for his people, or
chastised them too severely. If the Jews were punished for despising God, much more the
Edomites, and other avowed enemies of the name of God, ought to have been punished.
The Prophet meets this very serious temptation by representing God the avenger as returning
from the slaughter of the Edomites, as if he were drenched with their blood. There is great
liveliness and energy in a description of this sort, Who is this? for that question raises the hearts
of the hearers into a state of astonishment, and strikes them more forcibly than a plain narrative.
On this account the Prophet employed it, in order to arouse the hearts of the Jews from their
slumbering and stupefaction. We know that the Edomites were somewhat related to the Jews by
blood; for they were descended from the same ancestors, and derived their name from Esau, who
was also called Edom. (Genesis 36:1, 8, 9.) Having corrupted the pure worship of God, though
they bore the same mark of circumcision, they persecuted the Jews with deadly hatred. They
likewise inflamed the rage of other enemies against the Jews, and shewed that they took great
pleasure in the ruin of that people, as is evident; from the encouraging words addressed by them

9. to its destroyers. “Remember, O Lord, (says the Psalmist,) the children of Edom, who, in the day
of the destruction of Jerusalem, said, Raze, raze it even to the foundations.” (Psalm 137:7.)
The Prophet, therefore, threatens that judgment shall be passed on the Edomites, that none may
imagine that they shall escape punishment for that savage cruelty with which they burned
towards their brethren; for God will punish all wicked men and enemies of the Church in such a
manner as to shew that the Church is the object of his care. Beautiful in his raiment. Because
spots of blood pollute and stain the conquerors, Isaiah affirms that God will nevertheless be
“beautiful in his raiment,” after having taken vengeance on the enemies. In like manner, we have
seen in other passages (Isaiah 34:6) that the slaughter of the wicked is compared to sacrifices,
because the glory of God shines brightly in them; for can we conceive of any ornament more
lovely than judgment? Thus, in order to impress men with reverence for God’s righteous
vengeance, he pronounces the blood with which he was sprinkled, by slaying and destroying the
wicked, to be highly beautiful and ornamental. As if he had said, “Think not that God will
resemble a person of mean rank. Though he be drenched with blood, yet this will not prevent his
glory and majesty from shining brightly.”
Marching in the greatness of his strength. Various expositions of the word (tzogneh) are
given by the Jews. Some view it in a transitive sense, as referring to the people whom the Lord
brought back from captivity. Others refer it to the nations whom the Lord will remove to another
country, though they appear to have a settled habitation. But I consider it to he more agreeable to
the context to give to it an absolute sense as a noun. The Prophet, therefore, describes God’s
majestic march and heroic firmness, by which he displays vast power.
I who speak. The Lord himself replies; and this carries much more authority than if the Prophet
spoke in his own person. Believers are reminded by him of former predictions, that they may
know that in the judgments of God not only his justice and goodness, but likewise his faithfulness
is manifested. As if he had said, “Behold, ye now see fulfilled what I have already and frequently
testified to you by my servants. This effect of my promises clearly shews that I am true, and that I
speak justly and sincerely, and not for the purpose of deceiving you.” The vision would have been
little fitted to strike their minds, if the Jews had not remembered those promises which they
formerly heard; but since the design of it was, that they should rely on God’s salvation, he at the
same time claims for himself no ordinary power to save.
9. Ironside, “This passage has often been misapplied. The words, “I have trodden the winepress
alone,” have often been used of our blessed Lord going through the agony of Gethsemane’s
Garden, and there is a sense in which one might think of Him there as “treading the winepress,”
but the whole context here shows it is treading the winepress in judgment on the foes of Israel. It
links with Revelation 14:15-20, where we have the vintage, and the vine of the earth is fully ripe
and is cast into the great winepress of the wrath of God. It is the Eastern figure. They gathered
their grapes, threw them into a great winepress, and then, taking off part of their garments, with
bare feet the young men stepped into the winefat, trod out the fruit, and became spattered with
the red blood of the grapes. It was always a time of great rejoicing.”
10. F. B. Meyer, “WE CA never speak of our Lord as we would! We select the richest metaphors
of Scripture, the ideals of poets, the masterpieces of the rarest art; but none of them suffice. We
steep our thought with fragments from the diaries and autobiographies of the saints. We meditate
on His words till our hearts begin to burn! But we come back to the light of common days, and
the summons of daily tasks, knowing that we have Him, but what He is neither tongue can tell

10. nor heart conceive. We await, therefore, with some impatience, till the veil will part asunder and
we shall see Him as He is.
The wistful yearning after Christ, which has characterised every age, has broken out again and
again in transcendent expression, but among all the imaginings of sanctified and glowing souls, it
is hard to find one more suggestive and inspiring than this pre-vision of Isaiah. He is standing on
the foothills of the Judean table-land, looking due south toward Edom, when he is startled by an
unexpected and extraordinary spectacle. A mighty Conqueror is descried in the distance, of
commanding appearance traversing slowly and majestically the desert-wastes, His back toward
Edom, His face toward the Judean frontier. He is clearly alone. Whether He had led an army, or
had completed His work without an army, is not immediately apparent; but He approaches,
travelling in the greatness of His strength. It is only natural that the astonished seer should
challenge Him with the cry: "Who is this that cometh from Edom?" Across the intervening space
the answer comes: "I that speak in righteousness, mighty to save!"
Clearly, then, He is no enemy, but an Ally, and much more! The word save suggests that there is
no reason for fear, but every reason to hope. otice the special aspect of Jesus Christ which
appears in this scene. It is not Jesus on the Cross, but in His Resurrection and Ascension glory.
He it is who stands Sentry between us and the power of the flesh, for which Edom stands. He is
not simply the Forgiver of Sin, but the Conqueror over all Sin. He is more than a Conqueror for
Himself--He is responsible for all who trust Him.
11. Alexander Maclaren, “‘Mighty to save.’—ISAIAH lxiii. 1.
We have here a singularly vivid and dramatic prophecy, thrown into the form of a dialogue
between the prophet and a stranger whom he sees from afar striding along from the mountains of
Edom, with elastic step, and dyed garments. The prophet does not recognise him, and asks who
he is. The Unknown answers, ‘I that speak in righteousness, mighty to save.’Another question
follows, seeking explanation of the splashed crimson garments of the stranger, and its answer tells
of a tremendous act of retributive destruction which he has recently launched at the nations
hostile to ‘My redeemed.’
ow we note that this prophecy follows, both in the order of the book and in the evolution of
events, on those in chapter lxi., which referred to our Lord’s work on earth, and in chapter lxii.,
which has for part of its theme His intercession in heaven. And we are entitled to take the view
that the place as well as the substance of this prophecy referred to the solemn act of final
Judgment in which the returning Lord will manifest Himself. Very significant is it that the
prophet does not recognise in this Conqueror, with blood-bespattered robes, the meek sufferer of
chapter liii., or Him who in chapter lxi. came to bind up the broken-hearted. And very instructive
is it that the title in our text comes from the stranger’s own lips, as relevant to the tremendous act
of judgment from which He is seen returning. The title might seem rather to look back to the
former manifestation of Him as bearing our griefs and carrying our sorrows. It does indeed,
thank God, look back to that never-to-be-forgotten miracle of mercy and power, but it also brings
within the sweep of His saving might the judgment still to come.
I. The mighty Saviour as made known in the past and present.
We think much of the meek and gentle side of Christ’s character. Perhaps we do not think
enough of the strength of it. We trace His great sacrifice to His love, and we can never sufficiently
adore that incomparable manifestation of a love deeper than our plummets can fathom. But
probably we do not sufficiently realise what gigantic strength went to the completion of that
sacrifice. We know the solemn imagining of a great artist who has painted a colossal Death

11. overbearing the weak resistance of a puny Love; but here love is the giant, and his sovereign
command brings Death obedient to it, to do his work. Yes, that weak man hanging on the Cross is
therein revealed as ‘the power of God.’ Strange clothing of weakness which yet cannot hide the
mighty limbs that wear it!
And if we think of our Lord’s life we see the same combination of gentleness and power. His very
name rings with memories of the captain whose one commanded duty was to ‘be strong and of a
good courage.’
In Him was all strength of manhood—inflexible, iron will, unchanging purpose, strength from
consecration, strength from righteousness. In Him was the heroism of prophets and martyrs in
supreme degree.
In Him was the strength of indwelling Divinity. He fought and conquered all man’s enemies,
routed sin, and triumphed over Death.
In the Cross we see divine power in operation in its noblest form, in its intensest energy, in its
widest sweep, in its most magnificent result. He is able to save, to save all, to save any.
He is mighty to save, and is able to save unto the uttermost, because He lives for ever, and His
power is eternal as Himself.
II. The mighty Saviour as to be manifested in the future.
Clearly the imagery of the context describes a tremendous act of judgment. And as clearly the
Apocalyptic Seer understood this prophecy as not only pointing to Christ, but as to be fulfilled in
the final act of judgment. He quotes its words when he paints his magnificent vision of the
Conqueror riding forth on his white horse, with garments sprinkled with blood and treading the
‘winepress of the fierceness and wrath of Almighty God.’And the vision is interpreted
unmistakably when we read that, though this Conqueror had a name unknown to any but
Himself, ‘His name is called the Word of God.’ So the unity of person in the Word made flesh
who dwelt among us, full of grace and of this Mighty One girt for battle, is taught.
Keeping fast hold of this clue, the contrast between the characteristics of the historical Jesus and
of the rider on the white horse becomes solemn and full of warning. And the contrast between the
errand of the historical Jesus and that of the Conqueror bids us ponder on the possibilities that
may sleep in perfect love. We have to widen our conceptions, if we have thought of our Jesus only
as love, and have thought of love as shallow, as most men do. We are sometimes told that these
two pictures, that of the Christ of the Gospels and that of the Christ of the Apocalypse, are
incapable of being fused together in one original. But they can be stereoscoped, if we may say so.
And they must be, if we are ever to understand the greatness of His love or the terribleness of His
judgments. ‘The wrath of the Lamb’ sounds an impossibility, but if we ponder it, we shall find
depths of graciousness as well as of awe in it.
Let us learn that the righteous Judge is logically and chronologically the completion of the
picture of the merciful Saviour. In this age there is a tendency to treat sin with too much pity and
too little condemnation. And there is not a sufficiently firm grasp of the truth that divine love
must be in irreconcilable antagonism with human sin, and can do nothing but chastise and smite
it.
III. The saving purpose of even that destructive might.
Through the whole Old Testament runs the longing that God would ‘awake’ to smite evil.
The tragedy of the drowned hosts in the Red Sea, and Miriam and her maidens standing with

12. their timbrels and shrill song of triumph on the bank, is a prophecy of what shall be. ‘Ye shall
have a song as in the night a holy feast is kept, and gladness of heart as when one goeth with a
pipe to come unto the mountain of the Lord.’And at the thought of that solemn act of judgment
they who love the Judge, and have long known Him, ‘may lift up their heads’ in the confidence
that ‘their redemption draweth nigh.’ That is the last, and in some sense the mightiest, greatest
act by which He shows Himself ‘mighty to save His redeemed.’
So we may, like the prophet, see that swift form striding nearer and nearer, but, unlike the
prophet, we need not to ask, ‘Who is this that cometh?’ for we have known Him from of old, and
we remember the voice that said, ‘This same Jesus shall so come in like manner as ye have seen
Him go into heaven.’ ‘Herein is our love made perfect, that we may have boldness before Him in
the day of judgment.’
2 Why are your garments red,
like those of one treading the winepress?
1. Barnes, “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, Rev_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 Rev_19:15, ‘And he treadeth the wine-press of

13. the fierceness of the wrath of Almighty God.’ The comparison of blood to wine is not uncommon.
Thus in Deu_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.
2. Clarke, “Wherefore art thou red in thine apparel - For ‫ללבושך‬ lilebushecha, twenty-nine MSS.
(nine ancient) of Kennicott’s, and thirty of De Rossi s, and one edition, have ‫ללבושיך‬
lilebusheycha in the plural; so the Septuagint and Syriac. And all the ancient Versions read it
with ‫מ‬ mem, instead of the first ‫ל‬ lamed. But the true reading is probably ‫מלבושך‬ malbushecha
in the singular, as in Isa_63:3. - L.
3. Gill, “ Wherefore art thou red in thy apparel,.... Christ having satisfied the church as to her
first question, concerning his person, who he was; she puts a second to him, about the colour of
his garments, which was red, and the reason of it. His garments at his transfiguration were white
as snow, whiter than any fuller on earth could whiten them; his robe of righteousness is fine linen,
clean and white; the garment of his human nature, or his form as man, was white and ruddy; but
this, through his bloody sufferings, became red, being all over bloody through the scourges he
received, the crown of thorns he wore, the piercing of his hands, feet, and sides, with the nails and
spear; but here it appears of this colour not with his own blood, but with the blood of his enemies,
as is hereafter explained:
and thy garments like him that treadeth in the winefat? or winepress, into which clusters of
grapes are cast, and these are trodden by men, the juice of which sparkles on their garments, and
stains them, so that they become of a red colour.
4. Henry, “The other question it, “Wherefore art thou red in thy apparel? What hard service hast
thou been engaged in, that thou carriest with thee these marks of toil and danger?” Is it possible
that one who has such majesty and terror in his countenance should be employed in the mean
and servile work of treading the wine-press? Surely it is not. That which is really the glory of the
Redeemer seems, primâ facie - at first, a disparagement to him, as it would be to a mighty prince
to do the work of the wine-dressers and husbandmen; for he took upon him the form of a servant,
and carried with him the mark
5. Jamison, “The prophet asks why His garments are “dyed” and “red.”
winefat — rather, the “wine-press,” wherein the grapes were trodden with the feet; the juice
would stain the garment of him who trod them (Rev_14:19, Rev_14:20; Rev_19:15). The image
was appropriate, as the country round Bozrah abounded in grapes. This final blow inflicted by
Messiah and His armies (Rev_19:13-15) shall decide His claim to the kingdoms usurped by Satan,
and by the “beast,” to whom Satan delegates his power. It will be a day of judgment to the hostile
Gentiles, as His first coming was a day of judgment to the unbelieving Jews.
6. K&D, “The seer surmises this also, and now inquires still further, whence the strange red
colour of his apparel, which does not look like the purple of a king's talar or the scarlet of a
chlamys. “Whence the red on thine apparel, and thy clothes like those of a wine-presser?” ‫ַע‬‫וּ‬‫ַדּ‬‫מ‬
inquires the reason and cause; ‫ָה‬‫מּ‬ָ‫ל‬, in its primary sense, the object or purpose. The seer asks,

14. “Why is there red ('âdōm, neuter, like rabh in Isa_63:7) to thine apparel?” The Lamed, which
might be omitted (wherefore is thy garment red?), implies that the red was not its original colour,
but something added (cf., Jer_30:12, and lâmō in Isa_26:16; Isa_53:8). This comes out still more
distinctly in the second half of the question: “and (why are) thy clothes like those of one who
treads (wine) in the wine-press” (be
gath with a pausal á not lengthened, like baz in Isa_8:1), i.e.,
saturated and stained as if with the juice of purple grapes?
7. Calvin, “Wherefore is thy raiment red? He proceeds with the same subject; but, as it would have
impaired the force of the narrative, he does not immediately explain whence came the red color
of God’s garments, but continues to put questions, that he may arouse their minds to the
consideration of what is strange and uncommon. He means that this sprinkling of blood is
something remarkable and extraordinary. The comparison drawn from a “wine-press” is highly
appropriate; for the town Bozrah, which he mentioned a little before, lay in a vine-bearing
district. As if he had said, “There will be other vintages than those which are customary; for
blood shall be shed instead of the juice of the grapes.”
3 “I have trodden the winepress alone;
from the nations no one was with me.
I trampled them in my anger
and trod them down in my wrath;
their blood spattered my garments,
and I stained all my clothing.
1. Barnes, “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 Isa_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 Isa_34:6-7,
Isa_34:9-10.
2. Clarke, “And of the people there was none with me - I was wholly abandoned by them: but a

15. good meaning is, o man has had any part in making the atonement; it is entirely the work of the
Messiah alone. o created being could have any part in a sacrifice that was to be of infinite merit.
And I will stain “And I have stained” - For ‫אגאלתי‬ egalti, a verb of very irregular formation,
compounded, as they say, of the two forms of the preterite and future, a MS. has ‫אגאלהו‬ egalehu,
the regular future with a pleonastic pronoun added to it, according to the Hebrew idiom: “And
all my raiment, I have stained it.” The necessity of the verb’s being in the past tense seems to
have given occasion to the alteration made in the end of the word. The conversive ‫ו‬ vau at the
beginning of the sentence affects the verb, though not joined to it; of which there are many
examples: -
anithani remim umikkarney
‫עניתני‬ ‫רמים‬ ‫ומקרני‬
“And thou wilt hear me (or hear thou me) from among the horns of the
unicorns,”
Psa_22:22. - L.
Instead of ‫בגדי‬ ‫על‬ al begadai, upon my garments, one of my ancient MSS. has ‫בגדי‬ ‫לארץ‬ larets
begadai, to the earth: but this word is partly effaced, and ‫על‬ al written in the margin by a later
hand.
3. Gill, “I have trodden the winepress alone,.... This is an answer to the question before put, and
confirms what was observed, that his garments were like one that treadeth in the winepress; this
was very true, he had trodden it, and trodden it alone, and that was the reason his garments were
of such a hue; what others did by their servants, he did by himself, alone and without them. The
winepress is a symbol of the wrath of God; not of what Christ bore himself as the sinner's surety,
for then he was trodden as a vine, or the clusters of it, himself; but of what he executed on others.
Wicked men are compared to clusters of the vine; the winepress into which they are cast is the
wrath of God, and Christ is the treader of it; particularly he will be in the latter day, when
antichrist and his followers will be destroyed by him; see Rev_14:18.
And of the people there was none with me; either fighting with him, that could oppose him, any
more than the clusters of grapes can resist the treaders of them; or to assist him in taking
vengeance on his enemies: for though the armies of heaven follow him in white, these are little
more than attendants and spectators, at most but instruments; all the power to conquer and
destroy is from himself, and owing to the twoedged sword proceeding out of his mouth,
Rev_19:14 even as when he stood in the legal place and stead of his people there were none of
them with him; he alone was the author of salvation, none could bear the wrath of God but
himself, or engage with spiritual enemies, or work out salvation for them. But of this the texts
speaks not, only of the destruction of the enemies of Christ and his church:
for I will tread them in mine anger, and trample them in my fury; with great eagerness, with all
his might and strength; and this is the reason why his garments were so stained, even with the
blood of his enemies, trodden and trampled under foot by him in this furious manner; as a
person in a winepress alone, and treading it with all his might, has his garments more sparkled
and stained with the juice of the grape, than when there are many, and these tread lightly. The
words being in the future tense show that they respect time to come; and the manner of speaking
ascertains the accomplishment of them, and which is further confirmed by what follows:

16. and their blood shall be sprinkled upon my garments, and I will stain all my raiment; just as the
garments of those that tread in the winepress are sprinkled and stained with the juice of the
grape; this will have its accomplishment when he shall appear in a vesture dipped in blood, or
shall be as bloody, with the blood of his enemies, as if it was dipped in it, Rev_19:13.
4. Henry, “He tells how he came to appear in this hue (Isa_63:3): I have trodden the wine-press
alone. Being compared to one that treads in the wine-fat, such is his condescension, in the midst
of his triumphs, that he does not scorn the comparison, but admits it and carries it on. He does
indeed tread the wine-press, but it is the great wine-press of the wrath of God (Rev_14:19), in which
we sinners deserved to be cast; but Christ was pleased to cast our enemies into it, and to destroy
him that had the power of death, that he might deliver us. And of this the bloody work which God
sometimes made among the enemies of the Jews, and which is here foretold, was a type and
figure. Observe the account the conqueror gives of his victory.
(1.) He gains the victory purely by his own strength: I have trodden the wine-press alone,
Isa_63:3. When God delivered his people and destroyed their enemies, if he made use of
instruments, he did not need them. But among his people, for whom the salvation was to be
wrought, no assistance offered itself; they were weak and helpless, and had no ability to do any
thing for their own relief; they were desponding and listless, and had no heart to do any thing;
they were not disposed to give the least stroke or struggle for liberty, neither the captives
themselves nor any of their friends for them
5. Jamison, “Reply of Messiah. For the image, see Lam_1:15. He “treads the wine-press” here not
as a sufferer, but as an inflicter of vengeance.
will tread ... shall be ... will stain — rather preterites, “I trod ... trampled ... was sprinkled ... I
stained.”
blood — literally, “spirited juice” of the grape, pressed out by treading [Gesenius].
6. Calvin, “Alone have I pressed the wine-press. The Prophet now explains the vision, and the
reason why the Lord was stained with blood. It is because he will take vengeance on the Edomites
and other enemies who treated his people cruelly. It would be absurd to say that these things
relate to Christ, because he alone and without human aid redeemed us; for it means that God will
punish the Edomites in such a manner that he will have no need of the assistance of men, because
he will be sufficiently able to destroy them. The Jews might have objected that the Edomites are
powerful, and are not harassed by any wars, but are in a flourishing and tranquil condition. The
Prophet shews that this does not prevent the Lord from inflicting punishment on them whenever
he shall think proper. Human means were, indeed, employed by him when he took vengeance on
the Edomites, but in such a manner that it was made evident to all that it was entirely directed by
his hand, and that no part of it could be ascribed to human forces or counsels. They were
overwhelmed by sudden and unlooked-for destruction, of which the people ought not to have
doubted that God, who had so often warned them of it, was the author.
And of the peoples there was none with me. 173 This is added in order to intimate that, although
“peoples” will arise out of the earth in order to destroy the nation of Edom, yet the work of God
shall be separate from them, because nothing was farther from the design of heathen nations
than to inflict punishment on the Edomites for their unjust cruelty. For this reason the Lord
wishes his judgment to be known and to be illustriously displayed amidst the din of arms and
tempestuous commotions.

17. For I will tread them. I willingly retain the future tense; for the Prophet speaks of events that
are future and not yet accomplished; and although the Edomites were living in prosperity and at
their ease, yet God would severely punish them on account of their cruelty. Why the Prophet
makes use of the metaphor of a bloody wine-press, which is a shocking and melancholy sight, we
have already in part explained; but it ought likewise to be added, that the punishments and
vengeance which God inflicts on enemies are appropriately called his vintage, as if he gathered
them when he ruins or destroys them. In like manner, such punishment is called in another
passage (Isaiah 34:6) a solemn sacrifice; that we may learn that glory ought to be ascribed to
God, not less when he executes his judgments than when he exhibits tokens of compassion.
And I will stain all my raiment. He nevertheless describes his amazing love toward the Jews,
in deigning to sprinkle himself with the blood of enemies on their account; and that is the reason
why he makes use of the word stain. In my wrath. He shews that this is of itself sufficient for
destroying the Edomites, that the Lord is angry with them; as if he had said that there will be
none to rescue them, when the Lord shall be pleased to chastise, Hence we may infer that the
destruction of men proceeds from nothing else than the wrath of God; as, on the other hand, on
his graco alone depends our salvation. In a word, God intended here to testify that the Edomites
shall not remain unpunished for having persecuted the Church of God.”
6B. Calvin's editor, ““The treading of the wine-press alone is an expression often applied in
sermons, and in religious books and conversation, to our Savior’s sufferings. This application is
described as customary in his own time by Vitringa, who considers it as having led to the forced
exposition of the whole passage by the fathers and Cocceius as a description of Christ’s passion.
While the impossibility of such a sense in the original passage cannot be too strongly stated, there
is no need of denying that the figure may be happily accommodated in the way suggested; as
many expressions of the Old Testament may be applied to different objects with good effect,
provided we are careful to avoid confounding such accommodations with the strict and primary
import of the passage.” — Alexander.
It may be proper to add that “the exposition of the whole passage” is still the subject of much
controversy, and that a full and candid discussion of it by some person of competent learning and
ability would do incalculable good. — Ed.
7. K&D, “ so that the juice of the grapes had saturated and coloured his clothes, and his only.
When he adds, that of the nations no one was with him, it follows that the press which he trode
was so great, that he might have needed the assistance of whole nations. And when he continues
thus: And I trod them in my wrath, etc., the enigma is at once explained. It was to the nations
themselves that the knife was applied. They were cut off like grapes and put into the wine-press
(Joe_3:13); and this heroic figure, of which there was no longer any doubt that it was Jehovah
Himself, had trodden them down in the impulse and strength of His wrath. The red upon the
clothes was the life-blood of the nations, which had spirted upon them, and with which, as He
trode this wine-press, He had soiled all His garments. ētsach, according to the more recently
accepted derivation from nâtsach, signifies, according to the traditional idea, which is favoured
by Lam_3:18, vigor, the vital strength and life-blood, regarded as the sap of life. ‫ֵז‬‫י‬ְ‫ו‬ (compare the
historical tense ‫ִז‬‫יּ‬ַ‫ו‬ in 2Ki_9:33) is the future used as an imperfect, and it spirted, from nâzâh (see
at Isa_52:15). ‫י‬ִ‫ְתּ‬‫ל‬‫ְאָ‬‫ג‬ֶ‫א‬ (from ‫ָאַל‬‫גּ‬=‫ַל‬‫ע‬ָ‫גּ‬ , Isa_59:3) is the perfect hiphil with an Aramaean inflexion
(compare the same Aramaism in Psa_76:6; 2Ch_20:35; and ‫ִי‬‫נ‬‫ְאָ‬‫ל‬ֶ‫ה‬, which is half like it, in
Job_16:7); the Hebrew form would be ‫י‬ִ‫ְתּ‬‫ל‬‫ְאָ‬‫ג‬ִ‫ה‬.

18. ( ote: The Babylonian MSS have ‫גאלתי‬ִ‫א‬ with chirek, since the Babylonian (Assyrian)
system of punctuation has no seghol.)
AE and A regard the form as a mixture of the perfect and future, but this is a mistake. This work
of wrath had been executed by Jehovah, because He had in His heart a day of vengeance, which
could not be delayed, and because the year (see at Isa_61:2) of His promised redemption had
arrived. ‫ַי‬‫ל‬‫ְאּ‬‫גּ‬ (this is the proper reading, not ‫ַי‬‫ל‬‫ְאוּ‬‫גּ‬, as some codd. have it; and this was the reading
which Rashi had before him in his comm. on Lam_1:6) is the plural of the passive participle used
as an abstract noun (compare ‫ִים‬‫יּ‬ַ‫ה‬ vivi, vitales, or rather viva, vitalia = vita). And He only had
accomplished this work of wrath. Isa_63:5 is the expansion of ‫י‬ִ‫ַדּ‬‫ב‬ְ‫ל‬, and almost a verbal repetition
of Isa_59:16. The meaning is, that no one joined Him with conscious free-will, to render help to
the God of judgment and salvation in His purposes. The church that was devoted to Him was
itself the object of the redemption, and the great mass of those who were estranged from Him the
object of the judgment. Thus He found Himself alone, neither human co-operation nor the
natural course of events helping the accomplishment of His purposes. And consequently He
renounced all human help, and broke through the steady course of development by a marvellous
act of His own. He trode down nations in His wrath, and intoxicated them in His fury, and caused
their life-blood to flow down to the ground. The Targum adopts the rendering “et triturabo eos,”
as if the reading were ‫ם‬ ֵ‫ְר‬‫בּ‬ ַ‫שׁ‬ֲ‫ָא‬‫ו‬, which we find in Sonc. 1488, and certain other editions, as well as
in some codd. Many agree with Cappellus in preferring this reading; and in itself it is not
inadmissible (see Lam_1:15). But the lxx and all the other ancient versions, the Masora (which
distinguishes ‫ואשׁכרם‬ with ‫,כ‬ as only met with once, from ‫ואשׁברם‬ morf , with ‫ב‬ in Deu_9:17), and
the great majority of the MSS, support the traditional reading. There is nothing surprising in the
transition to the figure of the cup of wrath, which is a very common one with Isaiah. Moreover,
all that is intended is, that Jehovah caused the nations to feel the full force of this His fury, by
trampling them down in His fury.
Even in this short ad highly poetical passage we see a desire to emblematize, just as in the
emblematic cycle of prophetical night-visions in Isaiah 21:1-22:14. For not only is the name of
Edom made covertly into an emblem of its future fate, ‫ֹם‬ ‫ד‬ֱ‫א‬ becoming ‫ֹם‬ ‫אָד‬ upon the apparel of
Jehovah the avenger, when the blood of the people, stained with blood-guiltiness towards the
people of God, is spirted out, but the name of Bozrah also; for bâtsar means to cut off bunches of
grapes (vindemiare), and botsrâh becomes bâtsı̄ r, i.e., a vintage, which Jehovah treads in His
wrath, when He punishes the Edomitish nation as well as all the rest of the nations, which in their
hostility towards Him and His people have taken pleasure in the carrying away of Israel and the
destruction of Jerusalem, and have lent their assistance in accomplishing them. Knobel supposes
that the judgment referred to is the defeat which Cyrus inflicted upon the nations under Croesus
and their allies; but it can neither be shown that this defeat affected the Edomites, nor can we
understand why Jehovah should appear as if coming from Edom-Bozrah, after inflicting this
judgment, to which Isa_41:2. refers. Knobel himself also observes, that Edom was still an
independent kingdom, and hostile to the Persians (Diod. xv 2) not only under the reign of
Cambyses (Herod. iii. 5ff.), but even later than that (Diod. xiii. 46). But at the time of Malachi,
who lived under Artaxerxes Longimanus, if not under his successor Darius othus, a judgment of
devastation was inflicted upon Edom (Mal_1:3-5), from which it never recovered. The Chaldeans,
as Caspari has shown (Obad. p. 142), cannot have executed it, since the Edomites appear
throughout as their accomplices, and as still maintaining their independence even under the first
Persian kings; nor can any historical support be found to the conjecture, that it occurred in the
wars between the Persians and the Egyptians (Hitzig and Köhler, Mal. p. 35). What the prophet's
eye really saw was fulfilled in the time of the Maccabaeans, when Judas inflicted a total defeat
upon them, John Hyrcanus compelled them to become Jews, and Alexander Jannai completed

19. their subjection; and in the time of the destruction of Jerusalem by the Romans, when Simon of
Gerasa avenged their cruel conduct in Jerusalem in combination with the Zelots, by ruthlessly
turning their well-cultivated land into a horrible desert, just as it would have been left by a
swarm of locusts (Jos. Wars of the Jews, iv 9, 7).
The ew Testament counterpart of this passage in Isaiah is the destruction of Antichrist and
his army (Rev_19:11.). He who effects this destruction is called the Faithful and True, the Logos
of God; and the seer beholds Him sitting upon a white horse, with eyes of flaming fire, and many
diadems upon His head, wearing a blood-stained garment, like the person seen by the prophet
here. The vision of John is evidently formed upon the basis of that of Isaiah; for when it is said of
the Logos that He rules the nations with a staff of iron, this points to Psa_2:1-12; and when it is
still further said that He treads the wine-press of the wrath of Almighty God, this points back to
Isaiah 63. The reference throughout is not to the first coming of the Lord, when He laid the
foundation of His kingdom by suffering and dying, but to His final coming, when He will bring
His regal sway to a victorious issue. evertheless Isa_63:1-6 has always been a favourite passage
for reading in Passion week. It is no doubt true that the Christian cannot read this prophecy
without thinking of the Saviour streaming with blood, who trode the wine-press of wrath for us
without the help of angels and men, i.e., who conquered wrath for us. But the prophecy does not
relate to this. The blood upon the garment of the divine Hero is not His own, but that of His
enemies; and His treading of the wine-press is not the conquest of wrath, but the manifestation of
wrath. This section can only be properly used as a lesson for Passion week so far as this, that
Jehovah, who here appears to the Old Testament seer, was certainly He who became man in His
Christ, in the historical fulfilment of His purposes; and behind the first advent to bring salvation
there stood with warning form the final coming to judgment, which will take vengeance upon
that Edom, to whom the red lentil-judgment of worldly lust and power was dearer than the red
life-blood of that loving Servant of Jehovah who offered Himself for the sin of the whole world.
There follows now in Isaiah 63:7-64:11 a prayer commencing with the thanksgiving as it looks
back to the past, and closing with a prayer for help as it turns to the present. Hitzig and Knobel
connect this closely with Isa_63:1-6, assuming that through the great event which had occurred,
viz., the overthrow of Edom, and of the nations hostile to the people of God as such, by which the
exiles were brought one step nearer to freedom, the prophet was led to praise Jehovah for all His
previous goodness to Israel. There is nothing, however, to indicate this connection, which is in
itself a very loose one. The prayer which follows is chiefly an entreaty, and an entreaty appended
to Isa_63:1-6, but without any retrospective allusion to it: it is rather a prayer in general for the
realization of the redemption already promised. Ewald is right in regarding Isaiah 63:7-66:24 as
an appendix to this whole book of consolation, since the traces of the same prophet are
unmistakeable; but the whole style of the description is obviously different, and the historical
circumstances must have been still further developed in the meantime.
The three prophecies which follow are the finale of the whole. The announcement of the
prophet, which has reached its highest point in the majestic vision in Isa_63:1-6, is now drawing
to an end. It is standing close upon the threshold of all that has been promised, and nothing
remains but the fulfillment of the promise, which he has held up like a jewel on every side. And
now, just as in the finale of a poetical composition, all the melodies and movements that have
been struck before are gathered up into one effective close; and first of all, as in Hab, into a
prayer, which forms, as it were, the lyrical echo of the preaching that has gone before.
8. Alexander Maclaren, “‘Wherefore art thou red in thine apparel, and thy garments like him
that treadeth in the winefat? I have trodden the winepress alone.’—ISAIAH lxiii. 2, 3.
The structure of these closing chapters is chronological, and this is the final scene. What follows

20. is epilogue. The reference of this magnificent imagery to the sufferings of Jesus is a complete
misapprehension. These sufferings were dealt with once for all in chapter liii., and it is Messiah
triumphant who has filled the prophet’s vision since then.
I. The treading of the winepress.
The nations are flung into the press, as ripe grapes. The picture is plainly a figure of some
tremendous judgment in which the powers that oppose the majestic march of the triumphant
Messiah will be crushed and trampled to ruin. They are trodden ‘in Mine anger, and their life-
blood is sprinkled on My garments.’ It is He who crushes, not He who is crushed. The winepress
which He treads is the ‘winepress of the wrath of Almighty God,’ and His treading of it is His
executing of God’s judgments on those whose antagonism to Him and to His ‘redeemed’ has
brought them within their sweep. The prophetic imagination kindles and casts its thought into
that terrible picture, which some fastidious people would think coarse, of a peasant standing up
to his knees in a vat heaped with purple clusters, and fiercely trampling them down, while the red
juice splashes upon his girt-up clothes.
The prophet does not date his vision. It has been realised many a time, and will be many a time
still. Wherever opposition to Christ and His kingdom has reached ripeness, wherever
antagonistic tendencies have borne fruit which has matured, the winepress is set up and the
treading begins. ‘Wheresoever the carcass is, there will the eagles be gathered together.’
‘Immediately he putteth in the sickle because the harvest is done.’ The judgments tarry long, and
Christ’s servants, oppressed or hard pressed, get impatient, and cry ‘How long, O Lord, dost
Thou not judge? It is time for Thee to work.’ But long patience precedes the divine awaking, for
it is not God’s way nor Christ’s to cut down even a cumbering tree, until the possibility of its
bearing fruit is plainly ended, and the last use that He makes of anything is to burn it. The
repeated settings up of Christ’s winepress have all been one in principle, and they all point
onwards to a final one. There have been many ‘days of the Lord,’ and if men were wise and
‘observed these things,’—which most of them are not,—they would see that these lesser ‘days’
made a ‘final great and terrible day of the Lord’ supremely probable, and in perfect analogy with
all that experience and history have testified as to the method of the divine government.
Surely it is strange that the groundless expectation of the unbroken continuance of the present
order should be so strong that many should utterly ignore the truth taught by such teachers as
these, and reiterated by science, which declares that the physical universe had a beginning and
will have an end, and confirmed by Jesus Himself. There will come a to-morrow when the sun
will not rise. There will come a to-morrow which will be ‘the day of the Lord,’ of which all these
earlier and partial epochs of judgment were but precursors and prophets.
II. The Treader of the Winepress.
The context clearly shows that, in the prophet’s view, the suffering Messiah in His exalted royalty
is the agent of this, as of all divine acts. He is clothed with majesty, and it is ‘in His hand,’ or
through His agency, that all ‘the pleasure of the Lord’ is brought to pass. The contrast with the
figure in chap. liii. is ever to be kept in view. The lowliness, the weales and bruises, the form
without comeliness are gone, and for these we see a conqueror, glorious in apparel and striding
onwards in conscious strength.
But the access of majesty does not imply the putting off of lowliness and meekness. There is much
that is severe and terrible in the figure that rises here before the prophet’s vision, but both
aspects equally belong to the glorified Christ, and that duality in His character makes each
element more impressive. His long-suffering mercy and more than human tenderness do not
hamper His arm when it is bared to smite; His judicial severity does not dam up the flow of His

21. mercy and tenderness. When He was on earth, He wept over Jerusalem, but His tears did not
hinder His pronouncing woe on the city. His love leads Him to warn before He smites, but it does
not contradict His threatenings, nor augur our impunity. ay rather, love compels Him to smite.
And, more terrible still, it is His very love that smites most severely hearts that have rejected it
and learn their folly and sin too late.
III. Why the winepress is trodden.
The context tells us. The triumphant figure, seen by the prophet striding onwards from Edom,
answers the question as to His identity with, ‘I that speak in righteousness, mighty to save.’ Then
the treading of the winepress, from which He is represented as coming, is regarded as an
exemplification of both these characteristics. It is a great act of righteousness. It is a great act of
salvation. Similarly, He is represented as having been moved to that destructive judgment by the
‘vengeance’ that burned in His heart, and by His seeing that there were none to help His
‘redeemed.’
So, then, the destructive act is a manifestation of Righteousness, which in such a connection
means retributive justice. Awe-inspiring as it may be, the thunderstorm brings relief to a world
sweltering in a stagnant atmosphere, and each blinding flash freshens the air. ‘When the wicked
perish, there is shouting.’ The destruction of some hoary evil that has long afflicted humanity and
blocked the progress of the kingdom which is ‘righteousness and peace and joy,’ is a good.
Christ’s ‘terrible things’ are all ‘in righteousness,’ and meant to set Him forth as ‘the confidence
of all the ends of the earth.’ To clear His character and government from all suspicion of moral
indifference, to demonstrate by facts which the blindest can see, that it is not all the same to Him
whether men are good or bad, to write in great letters which, like the capitals on a map, stretch
across a whole land, ‘The Judge of all the earth shall do right’—surely these are worthy ends to
move even the loving Christ to tread the winepress.
Further, His destructive judgments, however terrible, will always be accurately measured by
righteousness. They are not outbursts of feeling; they are in exact correspondence with the evils
that bring them down. The lava flows according to its own density and the lie of the land which it
covers. These judgments are deformed by no undue severity; no base elements of temper, no
errors as to the degree of criminality mar them. They are calm and absolutely accurate
judgments of Him who is not only just but Justice.
But the context further teaches us that the true point of view from which to regard Christ’s
treading of the winepress is to think of it as redemptive and contributory to the salvation of ‘My
redeemed.’ Therefore there follows immediately on this picture of the conqueror treading the
peoples in His fury and pouring their life-blood on the earth, the song of the delivered. Up
through the troubled air, heavy with thunder-clouds, soars their praise, as a lark might rise and
pour its strains above a volcano in eruption—‘I will mention the loving kindness of the Lord, and
the praises of the Lord, according to all that the Lord hath bestowed on us and the great
goodness toward the house of Israel which He hath bestowed on them, according to His mercies,
and according to the multitude of His loving kindnesses.’ Pharaoh is drowned in the Red Sea;
Miriam and her maidens on the bank clash their cymbals, and lift shrill voices in their
triumphant hymn. Babylon sinks like a millstone in the great waters—‘and I heard as it were a
great voice of a great multitude in heaven saying, Hallelujah; salvation and glory and power
belong to our God, for true and righteous are His judgments.’ The innermost impulse of
judgment is love.”

22. 4 It was for me the day of vengeance;
the year for me to redeem had come.
1. Barnes, “For the day of vengeance - (See the notes at Isa_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.
2. Gill, “For the day of vengeance is in my heart,.... Resolved on with him, fixed by him, and
which is desirable to him; he has it at heart, and longs as it were till the time is come to avenge
the blood of his saints on the Romish antichrist, whom he will destroy with the breath of his
mouth, and the brightness of his coming; see 2Th_2:8 and when he shall pour out all his vials on
the antichristian states, and revenge the cause and quarrel of his people, Rev_16:1,
and the year of my redeemed is come; the time when those who are already redeemed by the
blood of Christ, and so are his property, whom he claims as his own, being the purchase of his
blood, shall be redeemed again from antichristian bondage and slavery, shall be called and
brought out of Babylon; and when those, who have led them captive, shall go into captivity
themselves: this will be a jubilee year to the saints; a time of refreshing from the presence of the
Lord; when, being rid of all their persecuting enemies, they will enjoy the utmost peace,
prosperity, and safety; see Rev_13:10.
3. Henry, “He had a zeal against his and his people's enemies: The day of vengeance is in my heart
(Isa_63:4), the day fixed in the eternal counsels for taking vengeance on them; this was written in
his heart, so that he could not forget it, could not let it slip; his heart was full of it, and it lay as a
charge, as a weight, upon him, which made him push on this holy war with so much vigour. ote,
There is a day fixed for divine vengeance, which may be long deferred, but will come at last; and
we may be content to wait for it, for the Redeemer himself does so, though his heart is upon it.
[2.] He had a zeal for his people, and for all that he designed to make sharers in the intended
salvation: “The year of my redeemed has come, the year appointed for their redemption.” There
was a year fixed for the deliverance of Israel out of Egypt, and God kept time to a day
(Exo_12:41); so there was for their release out of Babylon (Dan_9:2); so there was for Christ's
coming to destroy the works of the devil; so there is for all the deliverances of the church, and the
deliverer has an eye to it. Observe, First, With what pleasure he speaks of his people; they are his
redeemed; they are his own, dear to him. Though their redemption is not yet wrought out, yet he
calls them his redeemed, because it shall as surely be done as if it were done already. Secondly,
With what pleasure he speaks of his people's redemption; how glad he is that the time has come,
though he is likely to meet with a sharp encounter. “ ow that the year of my redeemed has come,
Lo, I come; delay shall be no longer. ow will I arise, saith the Lord. ow thou shalt see what I
will do to Pharaoh.” ote, The promised salvation must be patiently waited for till the time
appointed comes; yet we must attend the promises with our prayers. Does Christ say, Surely I
come quickly; let our hearts reply, Even so come; let the year of the redeemed come.
4. Jamison, “is — rather, “was.” This assigns the reason why He has thus destroyed the foe

23. (Zep_3:8).
my redeemed — My people to be redeemed.
day ... year — here, as in Isa_34:8; Isa_61:2, the time of “vengeance” is described as a “day”;
that of grace and of “recompense” to the “redeemed,” as a “year.”
5. Calvin, “For the day of vengeance is in my heart. In the former clause of this verse Isaiah intimates
that God does not cease to discharge his office, though he does not instantly execute his judgments,
but, on the contrary, delays till a seasonable time, which he knows well; and that it does not belong
to us to prescribe to him when or how he ought to do this or that, but we ought to bow submissively
to his decree, that he may administer all things according to his pleasure. Let us not, therefore,
imagine that he is asleep, or that he is idle, when he delays.
And the year of my redeemed is come. In this latter clause he shews that all these things are
done for the sake of believers. “Day” and “year” are here used by him in the same sense; but by
the word “year” is denoted the long duration of the captivity, that the Jews may not despair or grow
faint and weary, if the redemption be long delayed. The Lord therefore punishes and destroys
wicked men for the purpose of delivering the godly and of redeeming his Church, for which he has
a special regard.
Finally, by the slaughter and destruction of them he opens up a way for his grace. And this
tends to our consolation, that whenever we see tokens of God’s wrath toward the wicked, we may
know that the fruit of the punishment which they endure will come to us; for in this way it is clearly
seen that our groans are heard, and that God, when he wishes to relieve the afflicted, is armed with
strength to put to flight all the enemies of his Church. Wherefore, although the cross be heavy to
us, yet by hearing patiently let us learn to lift up our minds by hope to that “year” which God hath
appointed for executing his vengeance.
5 I looked, but there was no one to help,
I was appalled that no one gave support;
so my own arm achieved salvation for me,
and my own wrath sustained me.
1. Barnes, “And I looked and there was none to help - The same sentiment is expressed in
Isa_59:16 (see the note at that verse).
one to uphold - one 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. o 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

24. 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 Isa_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.
2. Clarke, “And my fury “And mine indignation” - For ‫וחמתי‬ vachamathi, nineteen MSS. (three
ancient) of Kennicott’s, nine of De Rossi’s, and one of mine, and four editions, have ‫וצדקתי‬
vetsidkathi, and my righteousness; from Isa_59:16, which I suppose the transcriber retained in
his memory. It is true that the Versions are in favor of the common reading; but that noticed
above seems to stand on good authority, and is a reading both pleasing and impressive. Opposite,
in the margin, my MS. has the common reading by a later hand.
3. Gill, “And I looked, and there was none to help,.... As, in the first redemption and salvation by
Christ here on earth, there were none among the angels, nor any of the sons of men, to help him
and assist him therein, none but Jehovah the Father; so, in this latter salvation, the church and
people of God will be reduced to such a low, helpless, and forlorn condition, that there will be
none to lend an assisting hand; their deliverance will appear most manifestly to be the sole work
of almighty power:
and I wondered that there was none to uphold; not the Saviour and Redeemer, he needed none;
but his people under their sufferings, trials, and exercises, and his sinking, dying, cause and
interest: this is spoken after the manner of men, and to make the salvation appear the more
remarkable, distinguishing, and great, and solely his own work; for otherwise expectation and
disappointment, consternation and amazement, as the word (r) signifies, cannot be properly
ascribed to this great Redeemer:
therefore mine own arm brought salvation unto me; to himself, his mystical self, his church and
people, and for his own glory; a salvation which his own omnipotent arm could only effect; See
Gill on Isa_59:16,
and my fury it upheld me; his zeal for his church and people, and his indignation against their
enemies, excited his almighty power on their behalf, and carried him through the work of their
deliverance and salvation he engaged in; see Isa_9:7.
4. Henry, ““I looked, and there was none to help, as one would have expected, nothing of a bold
active spirit appeared among them; nay, there was not only none to lead, but, which was more
strange, there was none to uphold, none that would come in as a second, that had the courage to
join with Cyrus against their oppressors; therefore my arm brought about the salvation; not by
created might or power, but by the Spirit of the Lord of hosts, my own arm.” ote, God can help
when all other helpers fail; nay, that is his time to help, and therefore for that very reason he will
put forth his own power so much the more gloriously. But this is most fully applicable to Christ's
victories over our spiritual enemies, which he obtained by a single combat. He trod the wine-
press of his Father's wrath alone, and triumphed over principalities and powers in himself,
Col_2:15. Of the people there was none with him; for, when he entered the lists with the powers of
darkness, all his disciples forsook him and fled. There was non to help, none that could, none that

25. durst; and he might well wonder that among the children of men, whose concern it was, there
was not only none to uphold, but that there were so many to oppose and hinder it if they could.
He undertakes the war purely out of his own zeal. It is in his anger, it is in his fury, that he treads
down his enemies (Isa_63:3), and that fury upholds him and carries him on in this enterprise,
Isa_63:5. God wrought salvation for the oppressed Jews purely because he was very angry with
the oppressing Babylonians, angry at their idolatries and sorceries, their pride and cruelty, and
the injuries they did to his people, and, as they increased their abominations and grew more
insolent and outrageous, his anger increased to fury. Our Lord Jesus wrought out our
redemption in a holy zeal for the honour of his Father and the happiness of mankind, and a holy
indignation at the daring attempts Satan had made upon both; this zeal and indignation upheld
him throughout his whole undertaking. Two branches there were of this zeal that animated him:
5. Calvin, “I looked, and there was none to help. Although the Jews were destitute of all assistance,
and no one aided them by word or deed, yet he shews that the arm of the Lord is alone sufficient
to punish enemies, and to set his people at liberty. He shews, therefore, that from God alone they
ought to expect salvation, that they may not gaze around in every direction, but may have their
eyes wholly fixed on God, who has no need of the assistance of others. And I wondered. He
represents God as amazed that there is none to stretch out a hand to him, when he wishes to
execute his judgments, that he may impress more deeply on the minds of believers this doctrine,
that God has no need of human aid, and that he is sufficient of himself for procuring salvation to
his people. By this circumstance he magnifies still more the assistance which he had determined
to render to his people, partly to correct their distrust, and partly to exhort them to gratitude in
future; for God assumes a different character, when he says that he stood like one astonished;
because this stupidity belonged literally to the Jews, who scarcely believed what could not be
done by the power of men. With every assistance, therefore, he contrasts his own arm, with
the invincible power of which he says that he will be satisfied, both that he may be seen to be their
Savior, and that he may scatter and lay low all the wicked.”
6 I trampled the nations in my anger;
in my wrath I made them drunk
and poured their blood on the ground.”
1. Barnes, “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 Isa_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 Isa_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 Isa_51:17; compare Psa_75:8). Lowth and oyes

26. 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'ăshake
rēm, ‘And I will make them drunk,’ read ‫ואשׁברם‬ va'ăshabe
rēm, ‘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 oyes 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 Isa_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 Isa. 34; Isa_35:1-10.
2. Clarke, “And make them drunk in my fury “And I crushed them in mine indignation” - For
‫ואשכרם‬ vaashkerem, and I made them drunken, twenty-seven MSS., (three ancient), twelve of De
Rossi’s, and the old edition of 1488, have ‫ואשברם‬ vaashabberem, and I crushed them: and so the
Syriac and Chaldee. The Septuagint have omitted this whole line.
3. Gill, “ And I will tread down the people in mine anger,.... See Gill on Isa_63:3,
and make them drunk in my fury; or with it (s) the wrath of God is signified by a cup, which he
gives wicked men to drink, and which is an inebriating one to them, Psa_75:8, and here it
signifies the cup of the wine of the fierceness of God's wrath, which shall be given to mystical
Babylon, to antichrist and his followers, Rev_14:10,
and I will bring down their strength to the earth; their strong kingdoms, fortified cities, and
mighty men, their wealth and riches, of which they boasted, and in which they trusted; see
Isa_26:5. The eighteenth chapter of the Revelation is a commentary on these words.
4. Henry, “He will obtain a complete victory over them all. [1.] Much is already done; for he now
appears red in his apparel; such abundance of blood is shed that the conqueror's garments are all
stained with it. This was predicted, long before, by dying Jacob, concerning Shiloh (that is,
Christ), that he should wash his garments in wine and his clothes in the blood of grapes, which
perhaps this alludes to, Gen_49:11.
With ornamental drops bedeck'd I stood,

27. And wrote my vict'ry with my en'my's blood.
- Mr. orris
In the destruction of the antichristian powers we meet with abundance of blood shed
(Rev_14:20, Rev_19:13), which yet, according to the dialect of prophecy, may be understood
spiritually, and doubtless so may this here. [2.] More shall yet be done (Isa_63:6): I will tread
down the people that yet stand it out against me, in my anger; for the victorious Redeemer, when
the year of the redeemed shall have come, will go on conquering and to conquer, Rev_6:2. When he
begins he will also make an end. Observe how he will complete his victories over the enemies of
his church. First, He will infatuate them; he will make them drunk, so that there shall be neither
sense nor steadiness in their counsels; they shall drink of the cup of his fury, and that shall
intoxicate them: or he will make them drunk with their own blood, Rev_17:6. Let those that make
themselves drunk with the cup of riot (and then they are in their fury) repent and reform, lest
God make them drunk with the cup of trembling, the cup of his fury. Secondly, He will enfeeble
them; he will bring down their strength, and so bring them down to the earth; for what strength
can hold out against Omnipotence?
5. Jamison, “Rather, preterites, “I trod down ... made them drunk.” The same image occurs
Isa_51:17, Isa_51:21-23; Psa_75:8; Jer_25:26, Jer_25:27.
will bring down ... strength to ... earth — rather, “I spilled their life-blood (the same Hebrew
words as in Isa_63:3) on the earth” [Lowth and Septuagint].
6. Calvin, “And I will tread down the peoples. From the preceding statement he draws the conclusion,
that God’s wrath is sufficiently powerful to destroy the wicked, without calling for the assistance
of others; and he does so in order that the Jews may not be deterred from cherishing favorable hopes
by the strength that is arrayed against them.
And will make them drunk. The expression, “make drunk,” must here be taken in a different
sense from what it formerly had in some passages. We have seen that sometimes we are made
drunk, when God strikes us with fury or madness, (Isaiah 29:9,) or with a spirit of giddiness, (Isaiah
19:14,) or, in a word, “gives us up to a reprobate mind.” (Romans 1:28.) But here it means nothing
else than “to fill,” and to strike even to satiety, or, as we commonly say, (tout leur saoul,) “to their
heart’s content;” a metaphor which the prophets frequently employ.
And will cast down their strength to the earth. That is, though they think that they are invincible,
yet I will cast down and destroy them. The meaning may be thus summed up. “The Jews, when
they are afflicted, must not call in question their salvation, as if God hated them, and must not be
amazed at the chastisements which they endure, as if they happened by chance; for other nations,
by whom they are now oppressed, shall be punished, there shall be a revolution of affairs, and they
shall not escape who chant a triumph before the time. He produces as an example the Edomites,
because they were nearer and better known than others, and were also the most injurious.”
7. K&D, “He had indeed trodden the wine-press (pūrâh = gath, or, if distinct from this, the
pressing-trough as distinguished from the pressing-house or pressing-place; according to Fürst,
something hollowed out; but according to the traditional interpretation from pūr = pârar, to
crush, press, both different from yeqebh: see at Isa_5:2), and he alone; so that the juice of the
grapes had saturated and coloured his clothes, and his only. When he adds, that of the nations no
one was with him, it follows that the press which he trode was so great, that he might have needed