Who is this who comes from Edom, with dyed garments from Bozrah? Who is this who is glorious in his clothing, marching in the greatness of his strength? “It is I who speak in righteousness, mighty to save.”
Parallel Translations
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Who is this who comes from Edom, with dyed garments from Bozrah? Who is this who is glorious in his clothing, marching in the greatness of his strength? “It is I who speak in righteousness, mighty to save.”
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Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save.
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'Who is this that cometh from Edom, with crimsoned garments from Bozrah? This that is glorious in his apparel, stately in the greatness of his strength?' — 'I that speak in victory, mighty to save.' —
Cross-references (19)
Passages linked to Isaiah 63:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Revelation 19:13 He is clothed in a garment sprinkled with blood. His name is called “The Word of God.”
- Isaiah 34:5-6 For my sword has drunk its fill in the sky. Behold, it will come down on Edom, and on the people of my curse, for judgment. Yahweh’s sword is filled with blood. It is covered with fat, with the blood of lambs and goats, with the fat of the kidneys of rams; for Yahweh has a sacrifice in Bozrah, And a great slaughter in the land of Edom.
- Psalms 137:7 Remember, Yahweh, against the children of Edom in the day of Jerusalem, who said, “Raze it! Raze it even to its foundation!”
- Isaiah 63:2-3 Why is your clothing red, and your garments like him who treads in the wine vat? “I have trodden the wine press alone. Of the peoples, no one was with me. Yes, I trod them in my anger and trampled them in my wrath. Their lifeblood is sprinkled on my garments, and I have stained all my clothing.
- Numbers 23:19 God is not a man, that he should lie, nor a son of man, that he should repent. Has he said, and will he not do it? Or has he spoken, and will he not make it good?
- Song of Solomon 8:5 Who is this who comes up from the wilderness, leaning on her beloved? Under the apple tree I aroused you. There your mother conceived you. There she was in labor and bore you.
- Amos 1:11-12 Yahweh says: “For three transgressions of Edom, yes, for four, I will not turn away its punishment; because he pursued his brother with the sword, and cast off all pity, and his anger raged continually, and he kept his wrath forever; but I will send a fire on Teman, and it will devour the palaces of Bozrah.”
- Matthew 21:10 When he had come into Jerusalem, all the city was stirred up, saying, “Who is this?”
- Song of Solomon 3:6 Who is this who comes up from the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all spices of the merchant?
- Song of Solomon 6:10 Who is she who looks out as the morning, beautiful as the moon, clear as the sun, and awesome as an army with banners?
- Isaiah 45:19 I have not spoken in secret, in a place of the land of darkness. I didn’t say to the offspring of Jacob, ‘Seek me in vain.’ I, Yahweh, speak righteousness. I declare things that are right.
- Zephaniah 3:17 Yahweh, your God, is among you, a mighty one who will save. He will rejoice over you with joy. He will calm you in his love. He will rejoice over you with singing.
- Jude 1:24-25 Now to him who is able to keep them from stumbling, and to present you faultless before the presence of his glory in great joy, to God our Savior, who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen.
- Psalms 24:7-10 Lift up your heads, you gates! Be lifted up, you everlasting doors, and the King of glory will come in. Who is the King of glory? Yahweh strong and mighty, Yahweh mighty in battle. Lift up your heads, you gates; yes, lift them up, you everlasting doors, and the King of glory will come in. Who is this King of glory? Yahweh of Armies is the King of glory!
- Psalms 45:3-4 Strap your sword on your thigh, mighty one: your splendor and your majesty. In your majesty ride on victoriously on behalf of truth, humility, and righteousness. Let your right hand display awesome deeds.
- Isaiah 9:5 For all the armor of the armed man in the noisy battle, and the garments rolled in blood, will be for burning, fuel for the fire.
- Isaiah 45:23 I have sworn by myself. The word has gone out of my mouth in righteousness, and will not be revoked, that to me every knee shall bow, every tongue shall take an oath.
- John 10:28-30 I give eternal life to them. They will never perish, and no one will snatch them out of my hand. My Father who has given them to me is greater than all. No one is able to snatch them out of my Father’s hand. I and the Father are one.”
- Hebrews 7:25 Therefore he is also able to save to the uttermost those who draw near to God through him, seeing that he lives forever to make intercession for them.
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain God answereth them that asked this question, Who is…
God answereth them that asked this question, Who is this? etc. and saith, Ye see now performed in deed the vengeance which my Prophets threatened.
This prophecy is against the Idumeans and enemies which persecuted the Church, on whom God will take vengeance, and is here set forth all bloody after he hath destroyed them in Bozrah, the chief city of the Idumeans: for these were their greatest enemies, and under the title of circumcision and the kindred of Abraham, claimed to themselves the chief religion, and hated the true worshippers, Ps. 137:7.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Isa 63:1 Who [is] this that cometh from Edom,…
Isa 63:1 Who [is] this that cometh from Edom, with dyed garments from Bozrah? this [that is] glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save.
Ver. 1. Who is this that cometh from Edom?] It had been said, in Isa 62:11, "Behold, thy salvation (thy Saviour) cometh." Here, therefore, by an elegant hypotyposis, {a} the Sionidae, or saints, are brought in wondering at his coming in such a garb, and asking, Who is this? What gallant conqueror have we here? Edom, or Idumaea, signifieth red; Bozrah, (the chief city of Idumaea), a vintage. {compare Isa 63:2} It may very well be also that this prophecy was uttered in vintage time, and therehence haply might grow the comparison here used. John the divine, representing to us Christ’s coming to judgment, useth the same simile. {Rev 19:13} Some also of good note, do understand this prophecy of Christ’s triumphing over all his and our enemies (the Romish Edomites especially), at the last day.
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With dyed garments.] Heb., Leavened, i.e., drenched, {b} besmeared.
This that is glorious in his apparel.] Which is the more glorious, because laced or embroidered with the blood of his enemies.
Walking in the greatness of his strength.] Fortiter grassans, walking and stalking, going in state, gressu grallatorio, emperor like, so as Epaminondas marched before his army; which, when Agesilaus, king of Spartans beheld, he cried out, O virum magnificum! {c} O that is a gallant man! "Ye shall see the Son of man coming with great power!" saith Christ.
I that speak in righteousness.] Christ’s answer, q.d., " Fear not, little flock"; this strange garb and gait of mine portendeth no hurt but good to you; to whom whatsoever I have faithfully promised, I will powerfully perform. As King of Zion, I will
“ Parcere subiectis et debellare superbos. ”
At the last day also I will "come to be glorified in my saints, and to be admired in all them that believe." {2Th 1:10} See Rev 19:11.
Mighty to save.] Suficiens ad salvandum, sive Magister ad salvandum, a Master to save. This those lepers had learned, and therefore cried, "Jesus, Master, have mercy on us." {Luk 17:13}
{a} Vivid description of a scene, event, or situation, bringing it, as it were, before the eyes of the hearer or reader.
{b} Metaph. a massa conspersa.
{c} Plutarch. in Epam.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain In these two verses either the prophet, as in…
In these two verses either the prophet, as in some vision or ecstasy, is put probably upon inquiry by God himself, rather than by Christ, or Michael, or Judas Maccabeeus, as some have thought; and the rather, because this place doth thus suit best with Isa 59:16,17. Or the church makes inquiry, and that with admiration, who it is that appears in such a habit or posture, Isa 63:1, and why, Isa 63:2.
Edom; that is, the country of Idumea, where Esau dwelt, and Esau himself was sometimes called by this name, Gen 25:30; and it is put synecdochically for all the enemies of the church, as Moab is, Isa 25:10; See Poole "Isa 25:10".
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With dyed garments; or, stained: thus Christ is described, Rev 19:13, and so also Isa 63:3; LXX., the redness of garments.
Bozrah; the capital city of Idumea; see further Isa 34:6, a parallel text; and Edom and Bozrah here are mentioned, either,
1. Not as relating to the places so called, but by way of allusion to the garments of this conqueror, Edom signifying red, and Bozrah a vintage; the one relating to his treading the winepress, and the other to the blood sprinkled upon his garments, Isa 63:3; the like manner of speaking you have Psa 120:5. Or rather,
2. Put synecdochically for all the enemies of the church, among whom, though antichrist be not particularly designed, yet may be reckoned, being one of the chief of them; thus typifying Christ’s victories over all the enemies of the church, Rev 19:19-21; and this is usual. Babylon is put for any detestable city, and Moab for all that are vile and abominable, Isa 25:10; so Edom here for all God’s enemies. And he mentions these Idumeans rather than the Chaldeans, who were the Jews’ chief and particular enemies,
2. Partly to set forth the greatness of the enmity, being of old standing, and an inbred malignity, Gen 25:22,23, and irreconcilable, and perpetual, Amo 1:11, and particularly put forth when the Babylonians took Jerusalem, Psa 137:7 Partly to comfort the Jews, both because God would take particular revenge upon Edom, as he had threatened, and prophesied by Obadiah, which is the substance of that whole prophecy; and also these being their near neighbours, God doth give them security, that they shall not only be delivered frons the Chaldeans, those remoter enemies, but from the Idumeans also, whose vicinity and neighbourhood might have been troublesome to them.
Glorious in his apparel; such as generals are wont to march before their armies in, or great conquerors, that walk in state and gallantry from their conquests.
In the greatness of his strength; in or according to the majesty of his gait, being an indication of the greatness of his strength, and intimating that he hath thoroughly done his work, and fears no pursuing enemy, as the lion that keepeth his majestic gait without the fear of any other beast, Pro 30:30; this notes the invincibleness of his power, and that it is his own strength, he needeth not the help of armies or other instruments, and thus he will travel through all the countries of his enemies.
I that speak in righteousness: here the Lord Christ gives an answer, wherein he both asserts his fidelity, that he will faithfully perform what he hath promised, and that he will truly execute justice, Rev 19:11; and hereby also he distinguisheth himself from all idol gods, Isa 45:19,20.
Mighty to save; I have power to accomplish salvation as powerful as faithful, Isa 19:20.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain It is a glorious victory that is here enquired…
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, Sa2 8:13, Sa2 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,
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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. Norris
The question, Who is this? perhaps means the same with that which Joshua put to the same 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? 2. 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, prim 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 marks of servitude.
II. An admirable answer returned by him.
1. 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. Norris
2. 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 (Isa 63:5): "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." Note, 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 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.
(2.) 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: - [1.] 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. Note, 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. "Now that the year of my redeemed has come, Lo, I come; delay shall be no longer. Now will I arise, saith the Lord. Now thou shalt see what I will do to Pharaoh." Note, 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.
(3.) 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,
And wrote my vict'ry with my en'my's blood.
- Mr. Norris
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?
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Who is this that cometh from Edom, with dyed…
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?"''
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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; 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 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''
see Rev 18:8.
(n) R. Moses Haddarsan in Bereshit Rabba in Gen. xlix. 11. apud Galatia. de Arcan. Cath. Ver. I. 8. c. 13. p. 579. (o) Pirke Eliezer, c. 30. fol. 32. 1. (p) Mashmiah Jeshuah, fol. 44. 1, 2. (q) "contaminatus, maculatus vestibua", Gataker. (r) "de justitia", Piscator, Vitringa; "Ioquor justitiam", V. L. Sept.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Christ's victory over his enemies, ver. 1-6. and mercy…
Christ's victory over his enemies, ver. 1-6. and mercy towards his church: in judgment remembering mercy, ver. 7-14. The church's prayer and complaint in faith, ver. 15-19.
Who - The church makes enquiry, and that with admiration, who it is that appears in such a habit or posture? Edom - Idumea, where Esau dwelt. It is put for all the enemies of the church. Bozrah - The capital city of Idumea. Here is also an allusion to the garments of this conqueror, Edom signifying red, and Bozrah a vintage. Glorious - Such as generals march before their armies in. Righteousness - Here Christ gives an answer, wherein he both asserts his fidelity, that he will faithfully perform what he hath promised, and that he will truly execute justice. Mighty - I have power to accomplish salvation.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain The prophet, (or rather the Church he represents,) sees…
CHAPTER LXIII
The prophet, (or rather the Church he represents,) sees the
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great Deliverer, long promised and expected, making his
appearance, after having crushed his enemies, like grapes in
the wine-vat. The comparison suggests a lively idea of the
wrath of Omnipotence, which its unhappy objects can no more
resist than the grapes can resist the treader. Indeed, there is
so much pathos, energy, and sublimity in this remarkable
passage, as hardly any thing can be conceived to exceed. The
period to which it refers must be the same with that predicted
in the nineteenth chapter of the Revelation, some parts of
which are expressed in the same terms with this, and plainly
enough refer to the very sudden and total overthrow of
Antichrist, and of all his adherents and auxiliaries, of which
the destruction of Babylon, the capital of Chaldea, and of
Bozra, the chief city of the Edomites, was the prototype, 1-6.
At the seventh verse commences a penitential confession and
supplication of the Jews, as uttered in their present
dispersion, 7-19.
The very remarkable passage with which this chapter begins seems to me to be, in a manner, detached from the rest, and to stand singly by itself; having no immediate connexion with what goes before, or with what follows, otherwise than as it may pursue the general design, and stand in its proper place in the order of prophecy. It is by many learned interpreters supposed that Judas Maccabeus and his victories make the subject of it. What claim Judas can have to so great an honour will, I think, be very difficult to make out; or how the attributes of the great person introduced can possibly suit him. Could Judas call himself the announcer of righteousness, mighty to save? Could he talk of the day of vengeance being in his heart, and the year of his redeemed being come? or that his own arm wrought salvation for him? Besides, what were the great exploits of Judas in regard to the Idumeans? He overcame them in battle, and slew twenty thousand of them. And John Hyrcanus, his brother Simon's son and successor, who is called in to help out the accomplishment of the prophecy, gave them another defeat some time afterward, and compelled them by force to become proselytes to the Jewish religion, and to submit to circumcision: after which they were incorporated with the Jews, and became one people with them. Are these events adequate to the prophet's lofty prediction? Was it so great an action to win a battle with considerable slaughter of the enemy or to force a whole nation by dint of the sword into Judaism? or was the conversion of the Idumeans, however effected, and their admission into the Church of God, equivalent to a most grievous judgment and destruction, threatened in the severest terms? But here is another very material circumstance to be considered, which, I presume, entirely excludes Judas Maccabeus, and even the Idumeans, properly so called. For the Idumea of the prophet's time was quite a different country from that which Judas conquered. For during the Babylonish captivity the Nabatheans had driven the Edomites out of their country; who upon that took possession of the southern parts of Judea, and settled themselves there; that is, in the country of the whole tribe of Simeon and in half of that of Judah. See Prideaux, ad. an. 740 and 165. And the metropolis of the Edomites, and of the country thence called Idumea, which Judas took, was Hebron, 1Macc. 5:65, not Bozrah.
I conclude, therefore, that this prophecy has not the least relation to Judas Maccabeus. It may be asked, to whom, and to what event does it relate? I can only answer, that I know of no event in history to which, from its importance and circumstances, it can be applied: unless, perhaps, to the destruction of Jerusalem and the Jewish polity; which in the Gospel is called the coming of Christ and the days of vengeance, Mt 16:28; Lu 21:22. But though this prophecy must have its accomplishment, there is no necessity for supposing that it has been already accomplished. There are prophecies, which intimate a great slaughter of the enemies of God and his people, which remain to be fulfilled; these in Ezekiel, Eze 38:2, and in the Revelation of St. John, Re 20:8, are called Gog and Magog. This prophecy of Isaiah may possibly refer to the same or the like event. We need not be at a loss to determine the person who is here introduced, as stained with treading the wine-press, if we consider how St. John in the Revelation has applied this image of the prophet, Re 19:13; Re 19:15-16. Compare Isa 34:1-8 - L.
NOTES ON CHAP. LXIII
Verse 1. 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Isa 63:1. “The very remarkable passage,” says Bishop Lowth,…
Isa 63:1. “The very remarkable passage,” says Bishop Lowth, “with which this chapter begins, seems to be in a manner detached from the rest, and to stand singly by itself; having no immediate connection with what goes before, or with what follows, otherwise than as it may pursue the general design, and stand in its proper place in the order of prophecy. It is by many learned interpreters supposed, that Judas Maccabeus and his victories make the subject of it. What claim Judas can have to so great an honour will, I think, be very difficult to make out; or how the attributes of the great person introduced can possibly suit him. Could Judas call himself the Announcer of righteousness, mighty to save? Could he talk of the day of vengeance being in his heart, and the year of his redeemed being come? or that his own arm wrought salvation for him? Besides, what were the great exploits of Judas in regard to the Idumeans? He overcame them in battle, and slew twenty thousand of them. And John Hyrcanus, his brother Simon’s son and successor, who is called in to help out the accomplishment of the prophecy, gave them another defeat some time afterward, and compelled them, by force, to become proselytes to the Jewish religion, and to submit to circumcision: after which they were incorporated with the Jews, and became one people with them. Are these events adequate to the prophet’s lofty prediction? Was it so great an action to win a battle with considerable slaughter of the enemy; or to force a whole nation, by dint of the sword, into Judaism? Or was the conversion of the Idumeans, however effected, and their admission into the church of God, equivalent to a most grievous judgment and destruction, threatened in the severest terms?
“I conclude that this prophecy has not the least relation to Judas Maccabeus. It may be asked, to whom, and to what event, does it relate? I can only answer, that I know of no event in history to which, from its importance and circumstances, it can be applied; unless, perhaps, to the destruction of Jerusalem and the Jewish polity; which, in the gospel, is called, the coming of Christ, and the days of vengeance, Mat 24:16-28; Luk 21:22. But, though this prophecy must have its accomplishment, there is no necessity of supposing that it has been already accomplished. There are prophecies which intimate a great slaughter of the enemies of God and his people, which remain to be fulfilled; these in Ezekiel, chap. 38., and in the Revelation of St. John, chap. 20., are called Gog and Magog. This prophecy of Isaiah may possibly refer to the same or the like event. We need not be at a loss to determine the person who is here introduced, as stained with treading the wine-press, if we consider how St. John, in the Revelation, has applied this image of the prophet, Rev 19:13; Rev 19:15-16. Compare chap. 34.”
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Who is this, &c. — Either the prophet, as in some vision or ecstasy, or the church, makes inquiry, and that with admiration, who it is that appears in such a habit or posture, Isa 63:1, and why, Isa 63:2; that cometh from Edom — That is, Idumea, the country where Esau, sometimes called Edom, dwelt. It is here put for all the enemies of God’s church, as it is also Isa 34:5-6, where see the notes. “The Idumeans,” it must be observed, “joined with the enemies of the Jews in bringing on the destruction of Jerusalem, in the time of the captivity, for which they were severely reproved by the prophets, and threatened with utter destruction, which accordingly came to pass; the prophets, therefore, generally apply the name of this people to signify any inveterate and cruel enemy, as in this place. But the words Edom and Bozrah may be taken in the appellative sense, to denote in general, a field of blood, or a place of slaughter; the word Edom signifying red, and Bozrah a vintage, which, in the prophetical idiom, imports God’s vengeance upon the wicked.” — Lowth. With dyed or stained garments — Thus Christ is described Rev 19:13, where also he is represented as taking vengeance on his enemies. The LXX. render it ερυθημα ιματιων, redness of garments. This that is glorious — Or magnificent, as Bishop Lowth renders it; in his apparel, travelling — Marching on, in the greatness of his strength — Like a general marching in triumph at the head of his army, and carrying tokens of victory upon his raiment. I that speak in righteousness — I the Messiah, who never promise any thing but what I will faithfully perform, and who do and will always truly execute justice: mighty to save — Perfectly able to effect the promised redemption of my people, whatever difficulties and oppositions may lie in the way of it, and to accomplish their full salvation. Bishop Lowth renders the clause, I who publish, or announce righteousness, and am mighty to save, observing, that a MS. has המדבר, with the demonstrative article added, giving greater force and emphasis to the expression, The Announcer of righteousness.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Who is this - The language of the people…
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.
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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 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 - Noyes renders this, ‘Proud in the greatness of his strength,’ in accordance with the signification given by Gesenius. The word used here (צעה tsâ‛âh) means properly “to turn to one side, to incline, to be bent, bowed down as a captive in bonds” 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Edom. Edom and Bosra (a strong city of Edom)…
Edom. Edom and Bosra (a strong city of Edom) are here taken in a mystical sense for the enemies of Christ and his Church. (Challoner) --- St. Jerome with reason finds it difficult to explain it of Christ, as it regards the Machabees. (Houbigant) --- The first six verses are applied to our Saviour’s ascension, which excites the admiration of angels, Psalm xxiii. 7. Judas, the Machabee, the glorious figure of Christ, is introduced speaking in this and the following chapter. He conquered Idumea, (1 Machabees v. 3., and 2 Machabees x. 10.) and fought to save the people, 1 Machabees ix. 21. (Calmet) --- The highest order of angels asks this question, admiring the beauty of Christ, though imbrued in blood after his victory. (St. Dionysius, Hierar. vii.) (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain B. The negative side of the revelation of Salvation.…
B. The negative side of the revelation of Salvation. The judgment on the heathen
Isa_63:1-6
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1 Who is this that cometh from Edom,
With dyed garments from Bozrah?
This that Isaiah 1 glorious in his apparel,
2Travelling in the greatness of his strength?
I that speak in righteousness,
Mighty to save.
2 Wherefore art thou red in thine apparel,
And thy garments like him that treadeth in the wine fat?
3 I have trodden the winepress alone:
And of the people there was none with me:
For I will tread them in mine anger,
And trample them in my fury;
And their 3blood shall be sprinkled upon my garments,
And I will stain all my raiment.
4 For the day of vengeance is in mine heart,
And the year of my redeemed is come.
5 And I looked, and there was none to help;
And I wondered that there was none to uphold:
Therefore mine own arm brought salvation unto me;
And my fury, it upheld me.
6 And I will tread down the people in mine anger,
And make them drunk in my fury,
And I will bring down their 4strength to the earth.
TEXTUAL AND GRAMMATICAL
Isa_63:2. [The Masoretic note marks as abnormal the Pattach in גַּת though the word is in Pause. But pattach when pausal is commonly not lengthened in monosyllabic words. See Delitzsch in loc.—D. M.].
Isa_63:3. וְיֵז apocopated future Kal from נָזָה, to sprinkle. אֶגְאַלְתִּי is, beside the Niphal נְגֹאֲלוּ, the only form of the verb גָּאַל, impurum esse, which occurs in Isaiah. It is a Hiphil form imitating the Aramaic, and has possibly been chosen in order to give to the thing a corresponding expression in bad Hebrew, in a word taken from the common language current in conversation.
EXEGETICAL AND CRITICAL
1. Chapters 60–63 are most closely connected. In 60–62 there was described the positive work of God’s Anointed which brings blessing and salvation to Israel. Chapter 63 shows how He will accomplish the negative side of His mission by punishing the heathen. With dramatic effect the Prophet pictures a person of commanding appearance approaching from Edom in magnificent but blood-stained raiment. To the question who He is, the person asked replies that He is He to whom it belongs to hold judgment, and to bring salvation (Isa_63:1). And to the further question why His garment is so red, (Isa_63:2), He answers that He has trodden the wine-press alone, with no man of the nations with Him, (which He will requite by the execution of the same judgment on them), and thus He has soiled His garment (Isa_63:3). The hero comes therefore from executing judgment on Edom, and He sets forth in prospect a second judgment embracing all nations. This second judgment, which was only parenthetically mentioned in Isa_63:3, is treated of more fully in Isa_63:4-6. First, it is marked in Isa_63:4 as a long-purposed day of vengeance, with which at the same time a year of salvation will begin. Then it is again prominently stated, that the hero sees Himself isolated, but trusts notwithstanding in the strength of His own arm, and of His fury (Isa_63:5), and is confident that He will tread down the nations, and shed their vital juice (Isa_63:6).
2. Who is this that——to the earth.
Isa_63:1-6. The Fathers (Justin Martyr, Tertullian, Origen, Ambrose, Augustine,etc.), apply this passage directly to the sufferings and ascension of Christ. Origen, in particular, and after Him Jerome and Theodoret put the question: Who is this that cometh,etc., into the mouth of the angels who guard the gates of heaven. Thereupon the foremost of the procession accompanying the Lord answer in the words of Psalms 24. “Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.” Athanasitius makes the question proceed from the mouth of fallen angels. Under Edom the Fathers understand the (red) earth. Another group of interpreters, with Luther at their head, understand under Edom the Synagogue of the Jews, under Bozrah “urbem munitam privilegiis divinis, i.e., Jerusalem. The blood is the blood of the Jews. The hero comes from inflicting judgment on Jerusalem. Calvin disputes any reference to Christ. He finds in the passage simply the announcement of a judgment on the Edomites which is still future. This view is more definitely set forth by Grotius and others, as they see here a prophecy of that devastation of Edom which was effected by Judas Maccabaeus (Maccab. Isa_5:3 sqq. 65; 2 Maccab. Isa_10:15 sqq. Jos. Antiqq. xii. 11, 12). Eichhorn and Koppe regard Nebuchadnezzar as the accomplisher of this threatening. Cocceius, and many others after him put a spiritual sense on the passage, and understand under “the trampling down” the “crucifixionem veteris hominis et abolitionem omnis impietatis per crucifixionem Christi.” Vitringa, who here follows in general the rabbinical interpretation, understands under Bozrah Rome, and under Edom the countries subdued by the Romans. The “conculcare” he refers here as in chapter 34 to the liberation of the Christians from the power of Rome. But he does not, as many others, think of the elevation of Christianity to be the religion of the State by Constantine, nor of the general judgment (Rev_20:11 sqq.), but of the extermination of Antichrist by the warrior who rides on the white horse, Rev_19:11 sqq. Among modern interpreters Gesenius, Hitzig, Umbreit, Beck, Seinecke, see in this prophecy a threatening against Edom expressed in the form of a vision representing an act of vengeance as completed; while Knobel, according to his peculiar way of judging, thinks that he can discern here the battle of Sardis (Herod, 1:80; Cyrop. Isa_7:1) depicted in prophetic colors. Stier is of the opinion that the one who is seen as coming is Christ, coming from the fulfilment of what is related Rev_14:20; Rev_19:18; Rev_19:21. Delitzsch finds the historical fulfilment of our prophecy in what befel the Edomites at the hands of the Maccabean princes and of Simon of Gerasa (Jos. Bell. jud. iv. 9, 7), while its final fulfilment is the destruction of Antichrist and his hosts (Rev_19:11 sqq.). [The destruction of Antichrist is regarded by Delitzsch simply as the New Testament counterparty this piece.—D. M.]. The Catholic interpreters Rohling and Neteler do not exclude the historical fulfilment (through Simon of Gerasa; so Rohling), but yet regard as the fulfiller of our prophecy the Servant of Jehovah, who, according to chapter 53 should give His life as an offering for sin, and who is, on the other hand, the destroyer of Antichrist, and is thus sprinkled both with His own blood and that of others. [Dr. Naegelsbach regards the victory of Amaziah, king of Judah, over the Edomites (2Ch_25:5-12) as furnishing the historical foundation for this prophecy. Amaziah returning from the slaughter of the Edomites is the type of the Anointed of the Lord who here appears as redeeming Israel by executing judgment on Israel’s enemies. But this is an opinion which is quite peculiar to our Author, and which no one before him has ventured to express. It is strange that any one should think of finding in this glorious Conqueror, who comes travelling in the greatness of His strength, who speaks in righteousness and is mighty to save, the antitype of that Amaziah who set up for worship the gods of the vanquished Edomites, and was afterwards completely overcome by Joash, king of Israel. Edom is a representative people. It is not an emblematic name of the great world-power, in its violence and tyranny, for which Babylon is made to stand. But Edom, the inveterate enemy of Israel, and occupying a bad pre-eminence in hatred against Israel, is the representative of the world that hates the people of God. So Delitzsch, who remarks the emblematizing tendency which Isaiah here, as in chaps, 21–22:14, manifests. The name Edom is made an emblem of its future doom. The apparel of Jehovah, the avenger, is seen to be אָדֹם, red, with the blood of Edom. The name Bozrah, too, readily suggests בָּצַד, to gather the vintage of grapes. The image of treading grapes is here used to picture the Lord’s crushing of the inhabitants of Bozrah, who are as the vintage in the wine-press. We cannot study the picture without recognizing the emblematic significance of the names Edom and Bozrah. The question arises: Are we, in the interpretation of this prophecy, to think of Judas Maccabeus, Hyrcanus, and Simon of Gerasa, or even of the proper Edomites? The answer depends on the way in which we must answer another question. Did Judas, or either of the other Jewish chiefs mentioned, return in triumph from the Idumean city Bozrah specified by Isaiah? Of this there is no evidence. Lowth has called attention to a very important point which, in his view, excludes from this prophecy Judas Maccabeus, and even the Idumeans properly so called. “The Idumea of the Prophet’s time was quite a different country from that which Judas conquered. For during the Babylonish captivity the Nabatheans had driven the Edomites out of their country, who upon that took possession of the southern parts of Judea, and settled themselves there; that is, in the country of the whole tribe of Simeon, and in half of that of Judah. And the metropolis of the Edomites, and of the country which Judas took, was Hebron, 1Ma_5:63, not Botsra” (Bozrah). This consideration is fatal to all attempts of the literalizing school to interpret this prophecy.—D. M.]. The question, Who is this? is purely rhetorical. The Prophet well knows who He is whom he sees. The question is put to awaken and direct our attention to Him who is seen coming by the Prophet. (Comp. Isa_60:8; Son_3:6). Many are inclined to understand חמוץ בגדים not of the color of blood, but of the red (purple) color of the garments, as kings and warriors frequently wore red garments (comp. Knobel on this place; Jdg_8:26; Justin Isa_20:3), and, as they say, the soiling with blood would be incompatible with הָדוּר. But it is just the being sprinkled with blood which is the most prominent and important mark in the appearance of the hero; and while this doubtless stains His garments it is glorious to Himself. Bozrah (comp. Isa_34:6; Amo_1:12) was after Petra one of the most important cities of Edom (comp. Jer_49:13; Jer_49:22). It lay north of Petra. Beside this Edomite Bozrah, there was a city of this name in Moabitis (Jer_48:24), and another in Auranitis, which latter is not mentioned in the Holy Scriptures (see Comment, on Jer_48:24). The Prophet has of the Edomite cities made mention of Bozrah, because בָּצְרָה (although the name of the city probably denotes Septum, munimentum) on account of the signification vindemiavit belonging to the verb from which it is derived, admirably suits the comparison with a treader of the wine-press. מִבָּצְרָה as מֵאְדֶוֹם depends on בּא. Observe the gradation. In the first member the Prophet mentions simply the coming from Edom, then he specifies the red garments in the second member, and then in the third, which begins with a repetition of זֶה, he speaks of the glorious apparel and the proud bearing. [“הָדוּד properly means swollen, inflated, but is here metaphorically used in the sense of adorned, or, as Vitringa thinks, terrible, inspiring awe.” Alexander.—D. M.]. I take צֹעֶה in the sense of resupinus. The root occurs five times in the Old Testament, and has the signification of bending, inclining. It here characterizes one who protrudes the breast, and proudly throws back the head. [Delitzsch agrees with Vitringa in understanding צֹעֶה to mean se huc illuc motitans.—D.M.]. To the question מי זה וגו׳ the Person seen Himself answers. His answer is first of a general character. He does not mention at first the act of judgment which He has just executed on Edom, but, as if He would remove the impression that He is a worldly prince given to deeds of violence, who, as a beast of prey, unjustly makes an incursion for plunder and slaughter, fie declares His nature in general to be that of One who works righteousness and salvation. He says מְדַבֵּר not דִּבַּרְתִּי. By this participle He designates as His permanent property the speaking, i. e., acting, transacting in righteousness. The context requires us to understand דִּבֶּר not of the mere speaking or teaching with words which should have righteousness for their subject, or should be spoken in righteousness. But דִּבֶּר בצדקה relates here to a judicial speaking or transacting. [Better Delitzsch, who compares Isa_42:6; Isa_45:13 : “He speaks in righteousness, while He in the zeal of His holiness threatens judgment to oppressors, and promises salvation to the oppressed, and also carries out by His power what He threatens and promises.” Comp. further Isa_45:23; Isa_59:16, which places show that the speaker is no one less than Jehovah. Henderson justly remarks that the I name The Word given to the Warrior, Rev_19:13, exactly corresponds to מְדַבֵּר, by which He here characterizes Himself. The description, too, Rev_19:13, “He was clothed with a vesture dipped in blood” is manifestly drawn from this place in Isaiah. The Logos is faithful and true (Rev_19:11). He is One who speaks in righteousness. It is unwarranted to say with Dr. Naegelsbach that I that speak in righteousness marks the hero’s relation to His enemies as a strict judge; and that the words mighty to save tell what He is for Israel.—D. M.]. רַב is not to be confounded with רָבpropugnator, Isa_19:20. After the hero has answered the question who is this? more in the sense of qualis? than of quis? the Prophet further inquires: Why is it red in thine apparel? The לְ intimates that the redness is not something inherent in the raiment, but something that has come to it from without. This is more clearly expressed by the second part of Isa_63:2. The spots that have arisen through spurting recall to mind the dress of one who treads in the wine-press (דרך with בְּ as Isa_59:8). It is not yet intimated that these are spots of blood. The pith of the matter is ingeniously and gradually reached. [“It is a slight but effective stroke in this fine picture, that the first verse seems to speak of the stranger as still at a distance, whereas in the second He has come so near as to be addressed directly.” Alexander.—D. M.]. The hero accepts the comparison drawn from treading in the wine-press. It is true, says He, I have in a certain sense trodden in the wine-vat, and that alone, by Myself. פּוּרָה (from פּוּ֤ר=פָּֽרַרfregit, only here and Hag_2:16) is synonymous with גַּת, but is to be distinguished from יֶקֶב (comp. on Isa_5:2; Isa_16:10), for גַּת or פּוּרָה is the upper vat, out of which the juice flows off into the lower trough or יֶקֶב from which it is drawn (comp. Leyrer in Herz.R.-Enc. 7. p. 509). The hero, therefore, compares the bloody judgment which He has executed on Edom with treading in the winepress. He falls back on an older prophetic utterance, Joel 4:13; while John had both these passages before him; in Rev_14:14-20 chiefly the words of Joel; but in Rev_19:13-15 chiefly this passage of Isaiah. The hero whom the Prophet beholds, states emphatically that He trod the wine-press alone, as of the nations there was not a man with Him. The statement indicates the universal antichristian spirit of the nations. [“When He adds ‘that of the nations there was no one with Him,’ it follows that the wine-vat was so great that He could have used the cooperation of whole nations. And when He continues: And I trod them in mine anger,etc., the riddle in this declaration is explained. To the people themselves the knife has been applied. They were cut off as grape-clusters and cast into the wine-vat.”—Delitzsch. The reader can judge whether the lofty terms of this prediction are satisfied by the exposition of Henderson, which I subjoin: “When the victor declares that none [no man] of the peoples or nations rendered Him any assistance in the attack on Edom, he refers to the fact, that vengeance had not been taken upon that nation, as it had been upon Tyre, Moab, Egypt, etc., through foreign intervention. Identifying the Jews under the Maccabees and Hyrcanus with Himself by whom they were employed as native instruments, He vindicates the glory of the deed from all aid obtained from an extraneous source.” But it would be difficult to suppose Jehovah identifying Himself with Simon of Gerasa and his lawless followers who inflicted the sorest judgment on the Edomites. Besides, עַמִּים, peoples in general (see Isa_63:6), and not the Edomites only are the objects of God’s crushing judgment. We append here Delitzsch’s remarks on Isa_63:5-6 : “The meaning is that no one, in conscious willingness to assist the God of judgment and salvation in His purpose, associated himself with Him. The church devoted to Him was the object of redemption; the mass of those alienated from God was the object of judgment. He saw Himself alone; neither human co-operation, nor the natural course of things aided the execution of His design; therefore He renounced human assistance, and interrupted the natural course of things by a wonderful deed of His own.”—Delitzsch. D. M.]. The words ואדרכם to על־בגדי are to be taken as a parenthesis. The guilt of the nations, of whom no one was with Him, presses so forcibly on the mind of the speaker that He, immediately interrupting His speech, sees Himself compelled to declare their punishment also. Because they, when He trod the wine-press in Edom, were not to be found on His side, He will tread and trample them to pieces, so that their juice squirts upon His clothes. [But the assumption of this parenthesis is very unnatural. Many interpreters, as Henderson and Delitzsch, translate And I trod them in my anger and trampled them in my fury,etc. On the whole this is the easiest construction which regards the future tense as used for the past in this animated discourse. Comp. וְאַבִּיטetc., in Isa_63:5. D. M.]. נֵצַח, from נָצַח = נָזָהfudit, therefore effusum, humor, succus, only here and Isa_63:6 : the word is chosen, because not merely the blood, but also other fluids, especially the matter of the brain, are to be denoted. Isa_63:4. [If we render Isa_63:3 in the past tense, then we must consistently employ the past tense in Isa_63:4. For a day of vengeance (was) in my heart,etc.] We have in Isa_63:4 a repetition of words in Isa_61:2 a [comp. also Isa_34:8]. But the clauses are transposed, and instead of רָצוֹן we have the word that does not elsewhere occur, נְּאוּלִים. [Dr. Naegelsb. takes manifestly, גְאוּלַי, as many other interpreters do, in the sense of my redemptions, making an abstract noun of the plural of the passive participle. But the obvious and natural rendering is that of the E.V., my redeemed. There is a year appointed for the redeemed of Jehovah, comp. Isa_62:12. D. M.] Isa_63:5-6. It will happen again as it did in the day of Edom. The Lord will see none of the peoples of the world on His side. He expresses this thought twice in parallel members, and the second time emphasizes it by saying that He will perceive His standing alone with astonishment. For there is only a little flock that will follow Him (Isa_6:13). Many are called, but few chosen. The astonishment which is ascribed to the Lord is an anthropopathic expression which has only rhetorical significance. Comp. Isa_59:16. The second part of Isa_63:5 passes over into the language of narration. The expression אֲשַׁכְּרֵם (the Targum and some codd. and editions read אֲשַׁבְּרֵם, which is appropriate, but unnecessary, and insufficiently attested) involves a bold turn of thought: the judged are not only objects, but also vessels of wrath; they are not merely grapes that spurt their juice, but are themselves full of the wine of the wrath of God (comp. Isa_29:9; Isa_49:26; Isa_51:21).
DOCTRINAL AND ETHICAL
1. On 63. 1–6. Till the time of Calvin it was the prevailing opinion that the treader in the wine-press is Christ, not as judging the nations, but as Himself suffering death, and by His death depriving the devil of his power. “Christ, as He contends mightily in His suffering, and after His suffering triumphs gloriously,” was regarded as the theme of this prophecy. The blood on His garment was accordingly to be understood of the blood of demons. Jerome remarks on I have trodden the wine-press alone: “Neque enim angelus, aut archangelus, throni, dominationes, aut ulla coelestium potestatum humanum corpus assumsit et pro nobis passus est et conculcavit adversarias fortitudines atque contrivit.” But the blood of the demons is to be understood τροπικῶς. A synopsis of the old expositions of the passage in this sense is found in a dissertation by Leyrer on this place, published in 1648. (It is reprinted in Exercitationum philologico-historicarum fasces quinque by Thomas Crenius, Ludg. Bat., 1697 and 1700). Calvin pronounces this interpretation a perversion of Scripture (“hoc caput violenter torserunt in Christum”). His view was adopted especially by Reformed interpreters, as Wolfg. Musculus, Abr. Scultetus (Idea concionum in Jes. hab. p. 844), Vitringa and others. Vitringa makes these points prominent. “The hero is not set forth as suffering, but as acting, not as sprinkled with His own blood, but with the blood of enemies, not as satisfying the justice of God for sins, but as executing the justice of God in punishing enemies.” However, even Lutheran theologians, as Joh. Tarnov (in the Exercitt. bibl. Libri 4, Rostock, 1627, p. 118, Num de Christo patiente hic agatur), and the anonymous author of a Disputatio de Victore Idumaeorum Jes. lxiii. maintained substantially the view of Calvin. Since the old interpreters, as Foerster says, applied the place ὁμοθυμαδόν to the passion of Christ, we can understand how Isaiah 63 was a very favorite Lesson in Holy Week.
2. “The prophecy which is here directed against Edom is to be regarded as a prophecy of the judgment which will befall the antichristian, persecuting world in the last days. On this account the Seer of the New Testament, John, has described the Lord as coming to judge the world after the model of Isaiah 63. (Revelation 19).”—Weber.
3. On Isa_63:3. “When at other times the Lord holds judgment, nations who will execute it stand at His disposal. He ‘hisses for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria.’ He calls the mighty of Egypt and Babylon to serve Him (Isa_7:18-19). Why is no people ready to help Him in His judgment on Edom? This is a hint that the judgment on Edom must be at the same time that judgment in which the Lord judges all nations. Only in this way can we understand that none of them can here help Him, as they themselves are all objects of the judgment.”—Weber.
4. Hector Pintus says, in his Commentary, on this passage: “Non sine causa dicit: non est virmecum, ne scilicet excludat Mariam virginem, quae usque ad mortem ei comes fuit, et cui gladius doloris cor pertransivit.” This reminds one of what the Jansenist, Antoine Arnaud, in the treatise “Difficultés proposées à Mr. Steyaert, etc.: Cologne. 1691,” relates of various preachers who publicly declared, that if the foolish virgins instead of saying, “Domine, domine aperi nobis,” had said, “Domina aperi nobis,” they certainly would have found an open door.
HOMILETICAL HINTS
On Isa_63:1-6. [Messiah is the conqueror of Edom, as Balaam of old predicted (Num_24:17-18). Not till He raises up the fallen tabernacle of David, is possession in the highest sense taken of Edom and of all the heathen (Amo_9:11-12. As we understand the Lord’s work of destruction depicted in Psa_110:5-6, so must we understand the judgment on Edom here described. Who are the enemies that Messiah is commissioned to subdue? How does He destroy His foes? This last question admits of a two-fold answer.—D. M.].
2. On Isa_63:1-6. When Christ was suffering in Gethsemane, was bleeding before Pilate and dying on the cross, He did not look like a Judge and Conqueror. And yet He was such. Just then it was that He took from the devil his might (Heb_2:14), and spoiled principalities and powers, and made a show of them openly (Col_2:15). It is only on the basis of this judgment, which He the one seemingly judged, performed upon the cross, that He will be hereafter able to hold the last judgment in His state of exaltation.
3. On Isa_63:1-6. “Our text bids us 1) To look to the Man of Sorrows, who redeemed us; 2) To contemplate in faith the great work which He has accomplished for us; 3) For this to render to Him the thank-offering which we owe Him.”—Ziethe, Manch. Gaben. und Ein Geist, 1870. [It is strange that an eminent modern preacher should so misrepresent the teaching of this passage. If we wish to lead men to contemplate Christ as the Man of Sorrows, by whose blood we are redeemed, we should choose a passage of Scripture that exhibits Him in this character. But it is either culpable ignorance, or something worse, to affirm that the Scripture before us contains the lessons set forth in the above-mentioned heads of a sermon.—D. M.].
Footnotes:
[1]Heb. decked,
[2]marching proudly.
[3]juice.
[4]vital juice.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain THE VINTAGE OF JUDGMENT, Isa_63:1-6.
THE VINTAGE OF JUDGMENT, Isa_63:1-6.
In preceding chapters, (60-62,) the glow of hope was paramount, and the vision of the coming glory was so full with the prophet, (with occasional exceptions,) that in a measure he overlooked the fact of still surviving, though weakening, hostile powers gnashing spite on Zion, by reason of conscious decadence of their own might and dominion. Reference is made to these in Isa_59:18, also in Isa_60:12. Here, in Isa_63:1-6, the reference to them is distinctly pronounced. Edom is here, as in chap. 34, (as it also is in Psa_137:7,) taken to represent a power ever malignant against Israel and against Israel’s religion.
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1. The scene here introduced is as if Jehovah, in a broken dramatic picture, is returning with the tread of a triumphant conqueror from a complete victory over foes. and the people cry out,
Who is this that cometh from Edom — Ever a scornful enemy to the Jews, and even to the latest day of their history a relentless one.
With dyed garments — Edom means red; some, from this fact, have needlessly supposed a play upon words, and not a reference to the land of Edom. This coincidence of blood-red with the dazzling garments of the conqueror is, however, quite too fanciful.
Bozrah — A town within the limits of Edom, not the Bozrah of the Hauran.
I that speak in righteousness, mighty to save — This is the answer of the conqueror, Jehovah.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1. On Bozrah, a city of Edom, see on…
1. On Bozrah, a city of Edom, see on ch. Isa_34:6.
with dyed garments] Better, with bright coloured garments. The word for “dyed” means literally “sharp,” “piercing.”
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The mention of Edom as the scene of a judgement which is obviously universal (see Isa_63:3; Isa_63:6), including all the enemies of Jehovah and Israel, is a feature common to this prophecy and that of ch. 34. It is partly accounted for by the embittered relations between the two peoples, of which traces are found in post-exilic writings (see the note on ch. 34); and partly perhaps by the ancient conception that Jehovah marches from Edom to the succour of His people (Jdg_5:4). There can hardly be a reference to anticipated resistance on the part of the Edomites to the re-establishment of the Jewish State, for the judgement is not on Edom alone but on all nations; and moreover the prophecy in all probability belongs to a date subsequent to the first return of the exiles from Babylon.
glorious in his apparel] The word for glorious is lit. “swelling,” being identical with that which is wrongly rendered “crooked” in ch. Isa_45:2 (see the note). It is doubtful what is the exact sense of the expression “swelling in his raiment.” Duhm’s suggestion of loose robes inflated by the wind seems a little fanciful. On the other hand “glorious” or “splendid” (LXX. ὡραῖος) conveys an impression hardly consistent with the image, since the garments of the divine champion are said to be “defiled” by the blood of His enemies (Isa_63:3).
travelling] R.V. marching; Vulg. gradiens. This however may represent a variant reading (çô‘çd, cf. Jdg_5:4) which is perhaps preferable to the Massoretic text (çô‘eh). The Hebr. word occurs in the difficult passage Isa_51:14 with the sense of “crouching.” Those who retain it here explain it in various ways with the help of the Arabic as a “gesture of proud self-consciousness” (Del.); “swaying to and fro”; “with head thrown back,” &c.
I that speak in righteousness &c.] i.e. “speak righteously” (cf. Isa_45:19). Jehovah declares Himself to be true in speech, faithfully fulfilling His prophecies, and powerful in deed (mighty to save).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) Who is this that cometh from Edom? .…
LXIII.
(1) Who is this that cometh from Edom? . . .—There is no apparent connection between Isa_63:1-6 and what precedes and follows. They must be dealt with, accordingly, as a separate section, though not, as some critics have suggested, by a different writer. To understand its relation to the prophet’s mind, we must remember the part which Edom had taken during the history of which Isaiah was cognisant, perhaps also that which he foresaw they would take in the period that was to follow. That part had been one of persistent hostility. They had been allied with the Tyrians against Judah, and had been guilty of ruthless atrocities (Amo_1:9-11). They had carried off Jewish prisoners as slaves (Oba_1:10-11). They had been allies of the Assyrian invaders (Psa_83:6), and had smitten Judah in the days of Ahaz (2Ch_28:17). If we think of the prophet as seeing in spirit the working of the old enmity at a later period, we may extend the induction to their exultation at the capture of Jerusalem (Psa_137:7; Lam_4:21). The memory of these things sank deep into the nation, and the first words of the last of the prophets echo the old hatred (Mal_1:2-4). In the later days of Judaism, where Rabbis uttered their curses against their oppressors, Edom was substituted for Rome, as St. John substitutes Babylon (Rev_18:2). Isaiah, possibly starting from the memory of some recent outrages in the reign of Hezekiah, and taking Edom as the representative of all the nearer hereditary enemies of Israel, into an ecstacy of jubilation, and sees the conquering king returning from his work of vengeance. The form is that of a warrior coming from the Idumsean Bozrah (as distinct from that in the Haurân, Jer_48:24) in bright-red garments. And the colour (as in Rev_19:13) is not that of the scarlet dress worn by soldiers (Nah_2:3), but that of blood just shed.
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Travelling.—The Hebrew verb (bending, or tossing the head) indicates the movement and gestures of a conqueror exulting in his victory.
I that speak . . .—The hero-avenger, the righteous king who represents Jehovah, hears the wondering question, and makes answer for himself. “Righteousness” and “salvation,” which he claims as his attributes, show that he is none other than the ideal Servant of the Lord of Hosts, sharing His attributes.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 1-6. A JUDGMENT ON IDUMAEA. Isaiah had already,…
Vers. 1-6. A JUDGMENT ON IDUMAEA. Isaiah had already, in the first portion of his prophecy, announced" a great slaughter in the land of Idumaea" as resolved on in the counsels of God. (Isa_34:5-10) He now recurs to the subject, and represents Jehovah,as a warrior with bloodstained garments, fresh from the field of battle in Edom, where he has trodden down his foes and taken a fierce vengeance on them. The Idumaeans probably represent the world-power; and the "day of vengeance" may be one still future, in which the enemies of God will feel the weight of his hand.
The description stands by itself, neither connected with what goes before nor with what follows. It has the appearance of a separate poem, which accident has placed in its present position. In form it is "a lyrico-dramatic dialogue between the prophet as a bystander and a victorious warrior (i.e. Jehovah) returning from battle in Idumaea" (Cheyne).
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Who is this? The prophet opens the dialogue with an inquiry, "Who is it that presents himself before him suddenly in a strange guise?" He comes from Edom, from Bozrah a principal Edomite city (see the comment on Isa_34:6) with dyed garments; or, rather, with blood-red garments-garments incarnadined with gore. "Who is this," again he asks, "that is glorious (or, splendid) in his apparel the blood-stained vesture of the conqueror was a glory to him (Nah_2:3 Rev_19:13) he travels" (or, "bends forward") in the greatness of his strength exhibiting in his movements a mighty indomitable strength? Who is it? The reply is immediateI that speak in righteousness, mighty to save; i.e. I, whose every word is "holy, just, and true," who alone am able to "save to the uttermost all that come to me". (Heb_7:25) The answer unmistakably indicates that the figure which has appeared to the prophet is that of Jehovah.
Vers. 1-6. The Idumaeans a type of God"s enemies.
There was a time when Esau sought to slay his brother Jacob; (Gen_27:41) and the same spirit of violence and hatred possessed the Edomite nation during its entire career. Edom strove to debar Israel from entrance into the Holy Land by refusing to give them a passage through her borders. (Num_20:14-21) She was always ready to join Israel"s enemies, and sought perpetually to take Israel at a disadvantage. (2Ki_16:6 2Ch_20:10, 22 28:17 Eze_25:12 Eze_35:5 Amo_1:11 Oba_1:10, etc.) When the Babylonian conquest came she rejoiced, and made a mock of Israel"s distress. (Psa_137:7) She was still hostile in the time of the Maccabees, and supported the Syrian monarchs in their endeavours to crush Jewish independence. (RAPC 1Ma 5:3 6:31 2Ma 5:15) Herod the Great, who sought to put our Lord to death in his infancy, was an Idumaean; and so, on the father"s side, was Herod Antipas, who mocked him and set him at nought. The Idumaeans are well selected to represent God"s enemies generally
I ON ACCOUNT OF THEIR PRIDE. Pride was the sin by which Satan and his evil angels lost heaven; and no sin is more hateful to God or more characteristic of his enemies. Of the Idumaeans it is said, "The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rocks... that saith in his heart, Who shall bring me down to the ground?"; (Oba_1:3) and again," Thy terribleness hath deceived thee, and the pride of thy heart". (Jer_49:16) "Pride was the root of Edom"s sin," says a recent commentator on Obadiah pride of an unnatural kind, since God had assigned to Edom a low estate. Now "a low estate, acquiesced in by the grace of God, is the parent of lowliness; when rebelled against, it generates a greater intensity of pride than greatness, because that pride is against nature itself and God"s appointment. The pride of human greatness, sinful as it is, is allied to a natural nobility of character ... The conceit of littleness has the hideousness of those monstrous combinations, the more hideous because unnatural, not a corruption only, but a distortion of nature" (Pusey, "Minor Prophets," pp. 234, 235).
II ON ACCOUNT OF THEIR UNNATURAL HATRED. All hatred of one race towards another is hated by God, but the hatred of a kindred race is especially displeasing to him. It was one of the special reproaches against Ephraim that he vexed a brother, Judah. Now, Esau and Israel were not only brothers, but twin brothers. They ought to have been drawn closely together by this relationship, and to have supported each ether against the alien races of the neighbourhood. But the tie of blood was not felt. Edom had "a perpetual hatred of Israel". (Eze_35:5) They would gladly have conquered their brethren, and held them in subjection; (Eze_35:10) but as this could not be, they rejoiced in their brethren"s destruction (Oba_1:12) and gazed delightedly on their sufferings. (Oba_1:13) "Unrelenting, deadly hatred against the whole people of Israel, and a longing for their extermination, were inveterate characteristics of Esau" (Pusey, "Minor Prophets," p. 241).
III ON ACCOUNT OF THE ENVY IN WHICH THEIR HATE WAS ROOTED. Ezekiel, declaring God"s intention to punish Edom: says, "As I live, saith the Lord God, I will even do according to thine anger, and according to thy envy which thou hast used out of thy hatred against them". (Eze_35:11) The ground of all Edom"s hatred of Israel was that jealousy and envy roused by the Divine preference which put the younger before the elder, and gave to Israel superior, to Esau inferior, blessings. Edom had much for which to be thankful a good pasture country, a secure capital, commercial advantages, wisdom of a certain kind; (Jer_49:7) but these things did not satisfy her. They were all rendered vain, and of no account, by the fact that Israel enjoyed more numerous and greater blessings. She could not forgive this superiority; and hence her hatred and rancour. Hence the joy with which she witnessed the walls breached, and Jerusalem taken by the Babylonians; hence the loud cries to which she gave utterance, of "Down with it, down with it or, "raze it, raze it, even to the ground". (Psa_137:7)
IV ON ACCOUNT OF THE VIOLENCE AND CRUEL OUTRAGES TO WHICH THE HATRED LED. Edom "shed the blood of the children of Israel by the force of the sword in the time of their calamity". (Eze_35:5) When the Babylonians were besieging Jerusalem, they "stood in the crossway, to cut off those that did escape", (Oba_1:14) shutting them up with the enemy, driving them back on their pursuers. Not only did they rejoice in Judah"s destruction, and speak proudly in the day of her distress, (Oba_1:12) but they flew upon the spoil, entering into the gates with the conquerors and laying hands upon the substance of the conquered. (Oba_1:13) Such fugitives as escaped and settled among them they slew. (Joe_3:19) Such captives as they could induce the Philistines or the Phoenicians to sell to them they also put to death. (Amo_1:6, Amo_1:9, Amo_1:11) It was their earnest desire that Israel should be no more a nation, and they therefore made every effort to exterminate it. Next to extermination, they desired complete subjugation. Hence the support which they lent to the Syrians against the heroic Maccabee princes.
Idumaea"s fate should be a warning to the enemies of God. Her reward returned upon her own head. As she had done, so was it done to her. (Oba_1:15) By the time of Malachi, Edom"s mountains and heritage had been "laid waste for the jackals of the wilderness". (Mal_1:3) She was "impoverished;" her cities were thrown down; she strove to rebuild them, but was unable. (Mal_1:4) A century later her territory, or great part of it, was occupied by the Nabathaeans, who made Petra their capital (Diod. Sic., 19:94-98). After suffering various defeats at the hands of the earlier Maccabee princes, the Edomites were finally conquered, and incorporated into the Jewish nation by John Hyrcanus. The last that we hear of them is in the Roman war, when a body of twenty thousand, admitted into Jerusalem by John of Giscala, filled the city with bloodshed, and ending by pillaging it. Thenceforth they disappear from history. The greater part perished in the terrible siege conducted by Titus. The remainder, confounded with the Jews, were sold into slavery. Idumaea became "a geographical expression.
HOMILIES BY W.M. STATHAM Ver. 1. The coming Saviour.
"Mighty to save." The question is asked, Who is this?" and the answer is given in Eastern figures of speech, which represent Christ"s character and work.
I THE SAVIOUR COMES WITH A GREAT SACRIFICE. With "dyed garments;" for the cross lies at the foundation of the world"s recovery. We are weary of all theories of atonement from Anselm"s day downwards, but the atonement remains as the central truth of our religion. It rests on our Lord"s own authority as well as upon St. Paul"s; for he said himself, "This cup is the new testament in my blood, which is shed for you for the remission of sins.
II THE SAVIOUR COMES IN THE IMAGE OF GOD. He is the express Image of the Father. "Glorious in his apparel," so that through all the ages men may see truth turned into life. Once in all history we see One who was holy, harmless, undefiled, and separate from sinners." Christ was "clothed with light as with a garment,
III THE SALVATION IS ATTESTED IN EVERY AGE.
1. Mighty in his own revealed grace and power.
2. Mighty in that every degree of guilt and sin is reached by his infinite arm.
3. Mighty in that he saves right through, which is the meaning of the word "to the uttermost. W.M.S.
HOMILIES BY W. CLARKSON Vers. 1-6. The earlier and the later redemption.
The energetic and graphic language of the text applies only in part to that Messianic kingdom to which the prophet makes such frequent reference. It obviously relates, primarily and principally, to the deliverance wrought by Jehovah in favour of his people Israel, and is concerned with the redressing of their political wrongs. But the expressions used are strongly suggestive of a far greater redemption, in which all the children of men are vitally interested. We look at
I THOSE FEATURES WHICH CHARACTERIZE THE EARLIER RATHER THAN THE LATER DELIVERANCE.
1. The employment of the outwardly impressive. "This that is glorious in his apparel, travelling in the greatness of his strength." Something, if not much, of the stately, the striking, the magnificent, of that which was fitted to awe and overwhelm belonged to the older dispensation to the theocracy and the divinely permitted monarchy. Under Christ it is not so. He himself "came not with observation" (ostentation); he was a "King that came, meek," devoid of all the shows and trappings of royal state. And it is his will that his Church should shrink from rather than secure the dignities and majesties of the earthly kingdoms. (Mat_20:25-28)
2. The use of violence. "With dyed garments ... Their blood shall be sprinkled upon my garments" (vers. 1, 3). Jesus said, and surely still says in respect of all efforts to advance his kingdom, "Put up thy sword into the sheath". (Joh_18:11)
3. The manifestation of Divine Haler. "The day of vengeance is in mine heart" (ver. 4). Contrast with this, "God sent not his Son into the world to condemn the world, but that the world through him might be saved". (Joh_3:17 Joh_12:47 Luk_9:56)
II THE FEATURES WHICH ARE COMMON TO BOTH, but are most strikingly characteristic of the later redemption.
1. The manifestation of Divine power. "Mighty to save." Great as were the deliverances accomplished in Egypt, in the wilderness, in Canaan, in Assyria, these were small and insignificant compared with "the redemption of the world by Christ Jesus," the rescue of a guilty and degenerate race and its reinstatement in the favour and the likeness of God. Hence is by far the noblest exhibition of Divine power.
2. The illustration of Divine faithfulness. "I that speak in righteousness." By his interposition God fulfilled his word of promise, and showed himself a covenant-keeping Lord. But in the granting of his "great salvation," and in all the outworkings of it, both collectively and individually, there are more abundant reasons for exclaiming, "God is faithful". (1Co_1:9)
3. The completeness of the Divine work. The picture here is, throughout, one of victorious strength. It is the return of a warrior who has thoroughly accomplished his work, by whom his enemies have been utterly subdued. He has "brought down their strength to the earth" (ver. 6). The work of Christ was perfected. He finished the work the Father gave him to do. (Joh_17:4 Joh_19:30) He offered himself "without spot" to God. (Heb_10:14) He has prepared for mankind a "common salvation;" as exquisitely adapted to the most cultured intelligence as it is fitted for the most barbarous and savage peoples. He is working out the redemption of the race, and will not rest until humanity has been redeemed and restored.
4. The single-handedness of the Divine Conqueror. "I have trodden the wine-press alone" (vers. 3 and 5). Though God did use the instrumentality of his people, it was the presence of his overcoming arm which made all the difference between victory and defeat. And there were occasions when he thought well to dispense with human agency altogether; e.g. the destruction of the Egyptians under Pharaoh, and of the host under Sennacherib. Although the Lord Jesus Christ did not disdain, and does not refuse to employ his disciples in his cause, yet was there a very deep and real sense in which he was alone in his redemptive work (see Robertson on "The Loneliness of Christ").
(1) He was of such spiritual stature that none could walk with him.
(2) He was engaged in a mission of such deep and lofty character that none could then enter into his great design.
(3) He came to make a sacrifice of himself in the offering of which none could join. Here are reasons why we, as Christian men and as workers with Christ, should
(a) look back with deepest gratitude;
(b) submit under disappointment with ready acquiescence;
(c) anticipate with full assurance the triumph which is in the future. C.
HOMILIES BY R. TUCK Ver. 1. The Conqueror from Edom.
The land of Edom was the country inhabited by the descendants of Esau. The original enmity between Esau and Jacob was kept up by the two races. The Edomites were regarded by the Israelites as their hereditary enemies, and no doubt the feeling was reciprocated. The Edomites had special opportunities for harassing Israel, by reason of the proximity of their country. Bozrah was one of the chief cities, if not the chief city, of Edom. We may try to realize the scene so graphically sketched in this passage. At a time when war had been raging, and enmity was at its height, one of the Israelites is represented as walking on the hill that overlooked the plains of Edom. He heard sounds of triumph; turning to the direction whence the sounds proceeded, he saw in the distance the dust arising from a crowd of people, shouting and rejoicing as they came marching on. They evidently came from the chief city of Edom. Now he discerns one in the very midst of the crowd, all stained with the blood of battle, but crowned with the victor"s crown, and having a mien and attitude that tell of readiness to do and dare even yet greater things. The man glories in the triumph that has been won over the national foe, and hasting down to join the victors, he asks, in admiration rather than in inquiry, "Who is this that cometh from Edom, with dyed garments from Bozrah?" Quickened spiritual vision sees the Messianic meaning of this prophetic picture. We take our stand in the garden, where was Joseph"s new tomb, on the greatest Sunday morning that ever dawned on sinful earth. Forth from the grave came One, stained indeed with the marks of conflict, but glorious in his victory; able to "speak in righteousness," able to "save.
I WHENCE HE COMES. "From Edom and Bozrah," the land and chief town of Israel"s enemies, the Champion came. The great enemy of the human family is sin, and the sign of the worst that sin can do is the grave. "Sin, when it is finished, bringeth forth death." Christ came forth from the grave, bursting asunder its bars and gates, as the assurance that he was, once and for ever, Conqueror over sin, and Conqueror for us.
II HOW HE APPEARS. "With dyed, stained garments." These indicate that he has waged a fierce, bloody contest. Even in our day, rent and blood-stained garments would tell of a great fight; but these were surer signs in Isaiah"s days, when battles were direct band-to-hand encounters. In the Apocalypse, John saw our Redeemer the Word of God and he was "clothed with a vesture dipped in blood." The greatness, the severity, the seriousness, of our Redeemer"s conflict may be seen by considering
(1) the power and bitterness of the foes he encountered;
(2) the wounds they gave; and
(3) the fact that they actually had him down.
Illustrate this third point by reference to Bunyan"s figure of the fight between the pilgrim Christian and Apollyon, in the Valley of Humiliation.
III WHAT HE CAN DO. He travels "in the greatness of his strength." He is "mighty to save." He is proved to be strong; shown to be "able to save." He is a proved Samson; a tested David. He is worthy to be trusted with the whole work of redeeming us from sin,
(1) its penalty;
(2) its power;
(3) its consequences.
In conclusion, it may be urged:
1. That Christ is willing to apply to us the full benefits of his redemptive victory.
2. That Christ has, since his resurrection, made some glorious displays of his power to save. Illustrations: St. Paul, the jailor at Philippi, John Newton, Africaner, etc.
3. That there is no limit to the power of his saving grace. Each one of us may say, "He is able to save even me. R.T.
Edom on the skirts of Palestine.
Sin hangs on the borders of goodness everywhere, as just across her southern boundary-line Edom always lay threateningly upon the skirts of Palestine. We open any page of human history and what do we see? There is a higher life in man. It is imperfect, full of mixture, just like that mottled history of Hebrewdom. But always right on its border lies the hostile Edom, watchful, indefatigable, inexorable, as the redoubtable old foe of the Jews. Always it is the higher life pressed, watched, haunted by the lower; always it is Judah with Edom at its gates. No one great battle comes to settle it for ever; it is an endless fight with an undying enemy. But "who is this that cometh from Edom?" Is it possible that this One that we see coming, this One on whose step. as he moves through history, the eyes of all the ages are fastened is it possible that he is the Conqueror of the enemy and the Deliverer of the soul? He comes out of the enemy"s direction. The whole work of the Saviour has relation to and issues from the fact of sin. If there had been no sin there would have been no Saviour. He comes from the right direction, and he has an attractive majesty of movement as he appears. He seems strong. What does he say to the anxious questioner; what account of himself does he give; what has he done to Edom; and what mean those blood-stains on his robes?
I He replies to the question, "Who is this?" by saying, "I that speak in righteousness, mighty to save." This reassures us. The Saviour comes in the strength of righteousness. Any reform or salvation of which the power is righteousness must go down to the very root of the trouble.
II He replies to the question, "Wherefore art thou red in thine apparel?" by saying, "I have trodden the wine-press." It is no holiday monarch coming with a bloodless triumph. It has been no pageant of a day, this strife with sin. The power of God has struggled with the enemy and subdued him only in the agony of strife. What pain may mean to the Infinite and Divine, what difficulty may mean to Omnipotence, I cannot tell. Only I know that all they could mean they meant here. "This symbol of the blood and by-and-by, when we turn from the Old Testament to the New, from the prophecy to the fulfilment, we find that it was not only the enemy"s blood, but his own blood too, that stained the victorious Deliverer"s robes this symbol of the blood bears this great truth, which has been thepower of salvation to millions of hearts, and which must make this Conqueror the Saviour of your heart too, the truth that only in self-sacrifice and suffering could even God conquer sin. Sin is never so dreadful as when we see the Saviour with that blood upon his garments. And the Saviour himself, surely he is never so dear, never wins so utter and so tender a love, as when we see what it has cost him to save us. Out of that love born of his suffering comes the new impulse after a holy life; and so when we stand at last purified by the power of a grateful obedience, it shall be said of us, binding our holiness and escape from sin close to our Lord"s struggle with sin for us, that we " have washed our robes and made them white in the blood of the Lamb" "(condensed from Phillips Brooks). R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Who is this that cometh from Edom?
Isa_63:1-6
Who is this that cometh from Edom?
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Jehovahs triumph over His peoples foes
A passage of unique and sublime dramatic power. The impotence of Israels enemies to retard or interfere with their deliverance has been insisted on before (Isa_41:15 f., 49:25, 26, 51:23, 54:17); and it is here developed under a noveland striking figure. The historical fact upon which the representation rests is the long-standing and implacable enmity subsisting between Israel and Edom. The scene depicted is, of course, no event of actual history; it is symbolical; an ideal humiliation of nations, marshalled upon the territory of Israels inveterate foe, is the form under which the thought of Israels triumph is here expressed. The prophet sees in imagination a figure, as of a conqueror, his garments crimsoned with blood, advancing proudly, in the distance from the direction of Edom, and asks, Who is this that cometh? etc. In reply, he hears from afar the words, I that speak in righteousness, mighty to save, i.e. I who have announced (Isa_45:19) a just and righteous purpose of deliverance, and am able to give it effect. The answer is not yet sufficiently explicit, so he repeats the question in a more direct form, Wherefore art Thou red in Thine apparel? etc. (Isa_63:2-3). Not Edom only, then, but other nations also have been trodden down and subdued (Isa_63:4-6). In the hour when the contest Israel contra mundum was to be decided, no human agent, willingly or consciously, came forward to assist; nevertheless, Gods purposes were not frustrated: Israels opponents were humbled and defeated; but human means, in so far as use was made of them, were the unconscious instruments of Providence. And thus the blood-stained colour of the Victors garments is explained: it is a token of Jehovahs triumph over His peoples foes, primarily, indeed, over those foes who would impede the release of the Jews from Babylon, or molest them when settled again in Palestine, but by implication also, over other foes who might rise up in the future to assail the people of God. (Prof. S. R. Driver, D. D.)
The Saviour--God of Israel
The image presented is one of the most impressive and awe-inspiring in the Old Testament, and it is difficult to say which is most to be admired, the dramatic vividness of the vision, or the reticence which conceals the actual work of slaughter and concentrates the attention on the Divine Hero as He emerges victorious from the conflict. (Prof. J. Skinner, D. D.)
Who is the Hero?
It was a serious misapprehension of the spirit of the prophecy which led many of the Fathers to apply it to the passion and death of Christ. Although certain phrases, detached from their context, may suggest that interpretation to a Christian reader, there can be no doubt that the scene depicted is a drama of Divine vengeance (G. A. Smith), into which the idea of propitiation does not enter. The solitary Figure who speaks in Isa_63:3-6 is not the servant of the Lord, or the Messiah, but Jehovah Himself (comp the parallel, Isa_59:16); the blood whichreddens His garments is expressly said to be that of His enemies; and the winepress is no emblem of the spiritual sufferings endured by our Lord, but of the fierceness and wrath of Almighty God (Rev_19:15) towards the adversaries of His Kingdom. While it is true that the judgment is the prelude to the redemption of Israel, the passage before us exhibits only the judicial aspect of the Divine dealings, and it is not permissible to soften the terrors of the picture by introducing soteriological conceptions which lie beyond its scope. (Prof. J. Skinner, D. D.)
The Conqueror from Edom
What does it mean--the prophetic Genius waiting, watching, and questioning; the mighty stranger coming fresh from victorious battle, with the robe red as if with the stain of grapes, coming up from Edom, with dyed garments from Bozrah? Edom, remember, was the country where the Israelites most inveterate enemies lived. No other nation pressed on them so constantly or gave them such continual trouble as the Edomites. And Bozrah was the capital city of Edom, the centre of its power. When the conqueror comes from Edom, then, and finds Israel anxious and eager upon the mountain, and shows her his stained robe in sign of the struggle which he has gone through, and then tells her that the victory is complete, that because he saw that she had no defender he has undertaken her defence and trodden Edom under foot for her, we can -,understand something of the power and comfort of such a poetic vision to the Hebrews heart. There may have been some special event which it commemorated. Some special danger may have threatened on the side of the tumultuous Edomites, and some special unexpected deliverer may have appeared who saved the country, and was honoured by this song of praise. But every such special deliverance to the deep religious and patriotic feeling of the Jew had a much wider meaning. Every partial mercy to his nation always pointed to the one great mercy which was to embrace all others, to the coming of the Messiah, whose advent was to be the source of every good, and the cure of every evil. And so these words of Isaiah mount to a higher strain than any that could have greeted an Israelite warrior who aright have made a successful incursion into Edomite soil. The prophet is singing of the victorious Messiah. This Hebrew Messiah has come, and is more than the Hebrew Messiah: He is the Christians Christ, He is our Saviour. (Bp. Phillips Brooks.)
Christs struggle and triumph
Very often now this sounds strange and incomprehensible; this absorption of every struggle between the good and the evil that is going on in the world into the one great struggle of the life and death of Jesus Christ; but it follows necessarily from any such full idea as we Christians hold of what Jesus Christ is and of what brought Him to this world. If He be really the Son of God, bringing in an utterly new way the power of God to bear on human life; if He be the natural-Creator-King of humanity, come for the salvation of humanity; then it would seem to follow that the work of salvation must be His, and His alone: and if we see the process of salvation, the struggle of the good against the evil, going on all over the world, we shall be ready still to feel that it is all under His auspices and guidance; that the effort of any benighted soul in any darkest heathen land to get away from its sins, and cast itself upon an assured mercy of its God, is part of His great work, is to the full intelligent faith of the well-taught Christian believer just what the struggle of a blind plant underground to reach the surface is to the free aspiration of the oak-tree, which in the full glory of the sunlight reaches out its eager branches toward the glorious sun--a result of the same power, and a contribution to the same victorious success. All forces strive after simplicity and unity. Operations in nature, in mechanics, in chemistry, which men have long treated as going on under a variety of powers, are gradually showing themselves to be the fruits of one great mightier power, which in many various forms of application is able to produce them all. This is the most beautiful development of our modern science. The Christian belief in Christ holds the same thing of the spiritual world, and unites all partial victories everywhere into one great victory which is the triumph of its Lord. On no other ground can Christianity stand with its exclusive claims, and Christianity is in its very nature exclusive. In the susceptibility of all men to the same influences of the highest sort, there comes out the only valuable proof of the unity of the human race, I think. Demonstrate what you may about the diversity of origin or structure of humanity, so long as the soul capable of the great human struggle and the great human helps is in every man, the human race is one, On the other hand, demonstrate as perfectly as you will the identity of origin and structure of all humanity, yet if you find men so spiritually different in two hemispheres that the same largest obligations do not impress and the same largest loves do not soften them, what does your unity of the human race amount to? Here, it seems to me, Christ in His broad appeal to all men of all races, is the true assorter of the only valuable human unity. If this be so, then wherever there is good at work in the world, we Christians may see the progress of the struggle, and rejoice already in the victory of Christ. (Bp. Phillips Brooks.)
The method of Christs salvation
Let us go on and look, as far as we may, into the method of this salvation; first, for the world at large, and then for the single soul. And in both let us follow the story of the old Jewish vision. Who is this that cometh from Edom? Sin hangs on the borders of goodness everywhere, as just across the narrow Jordan valley Edom always lay threateningly upon the skirts of Palestine. How terribly constant it was! How it kept the people on a strain all the while! The moment that a Jew stepped across the border, the Edomites were on him. The moment a flock or beast of his wandered too far, the enemy had seized him. If in the carelessness of a festival the Israelites left the border unguarded, the hated Edomites found it out and came swooping down just when the mirth ran highest and the sentinels were least careful. If a Jews field of wheat was specially rich, the Edomite saw the green signal from his hilltop, and in the morning the field was bare. There was no rest, no safety. They had met the chosen people on their way into the promised land, and tried to keep them out; and now that they were safely in, there they always hovered, wild, implacable, and watchful. There could be no terms of compromise with them. They never slept. They saw the weak point in a moment; they struck it quick as lightning strikes. The constant dread, the nightmare, of Jewish history is this Edom lying there upon the border, like a lion crouched to spring. There cannot be one great fight, or one great war, and then the thing done for ever. It is an endless fight with an undying enemy! Edom upon the borders of Judah!
1. We open any page of human history and what do we see? There is a higher life in man. Imperfect, full of mixture, just like that mottled history of Hebrewdom; yet still it is in human history what Judea was in the old world--the spiritual, the upward, the religious element; something that believes in God and struggles after Him. Not a page can you open but its mark is there. Sometimes it is an aspiration after civilization, sometimes it is a doctrinal movement, sometimes it is a mystical piety that is developed; sometimes it is social; sometimes it is ascetic and purely individual; sometimes it is a Socrates, sometimes it is a St. Francis, sometimes it is a Luther, sometimes it is a Florence Nightingale. It is there in some shape always: this good among the evil, this power of God among the forces of men, this Judah in the midst of Asia. But always right on its border lies the hostile Edom, watchful, indefatigable, inexorable as the redoubtable old foe of the Jews. If progress falters a moment, the whole mass of obstructive ignorance is rolled upon it. If faith leaves a loophole undefended, the quick eye of Atheism sees it from its watch-tower and hurls its quick strength there, If goodness goes to sleep upon its arms, sleepless wickedness is across the valley, and the fields which it has taken months of toil to sow and ripen are swept off in a night. Is not this the impression of the world, of human life, that you get, whether you open the history of any century or unfold your morning newspaper? The record of a struggling charity is crowded by the story of the prison and the court. The world waits at the church door to catch the worshipper as he comes out. The good work of one century relaxes a moment for a breathing spell, and the next century comes in with its licentiousness or its superstition. Always it is the higher life pressed, watched, haunted by the lower: always it is Judah with Edom at its gates. No one great battle comes to settle it for ever: it is an endless fight with an undying enemy.
2. How is it in these little worlds, which we are carrying about? You have your good, your Spirituality, your better life; something that bears witness of God. How evil crowds you! You cannot fight it out at once and have it done. You go on quietly for days, and think the enemy is dead. Just when you are safest, there he is again, more alive than ever. We live a spiritual life like the life that our fathers used to live here in New England, who always took their guns to church with them and smoothed down the graves of their beloved dead in the churchyard that the hostile and watchful Indians might not know how weak they were. This is the great discouraging burden of our experience of sin. We look and there is none to help. We wonder that there is none to uphold. No power of salvation comes out of the good half of the heart to conquer and to kill the bad. We grow not to expect to see the bad half conquered. Every morning we lift up our eyes, and there are the low, black hill-tops across the narrow valley, with the black tents upon their sides, where Edom lies in wait. Who shall deliver us from the bad world and our bad selves? What then? It is time for the sunrise when the night gets as dark as this. It is time for the Saviour when the world and the soul have learnt their helplessness and sin. Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in His apparel, travelling in the greatness of His strength? The whole work of the Saviour has relation to and issues from the fact of sin. If there had been no sin there would have been no Saviour. He comes from the right direction, and He has an attractive majesty of movement as He first appears. This, as to the watcher on the hill-tops of Judea, so to the soul that longs for some solution of the spiritual problem, some release from the spiritual bondage, is the first aspect of the approaching Christ. He comes from the right way, and He seems strong. (Bp. Phillips Brooks.)
The righteous Saviour
Let us look at what He says to His anxious questioner; what account of Himself He gives; what He has done to Edom; and especially what mean these blood-stains on His robes.
1. We ask Him, Who is this? and He replies, I that come in righteousness, mighty to save. That reassures us, and is good at the very outset. The Saviour comes in the strength of righteousness. Righteousness is at the bottom of all things. Any reform or salvation of which the power is righteousness must go down to the very root of the trouble; must extenuate and cover over nothing; must expose and convict completely, in order that it may completely heal. And this is the power of the salvation of Christ. Edom must be destroyed, not parleyed with; sin must be beaten down, not conciliated; good must thrive by the defeat, and not merely by the tolerance of evil.
2. The questioner wonders, as the Saviour comes nearer, at the strange signs of battle and agony upon His robes. Wherefore art Thou red in Thine apparel, and Thy garments like him that treadeth in the wine-fat? And the answer is, I have trodden the winepress: I will tread them in Mine anger, etc. It is no holiday monarch coming with a bloodless triumph. It has been no pageant of a day, this strife with sin. The robes have trailed in the blood. The sword is dented with conflict. The power of
God has struggled with the enemy and subdued him only in the agony of strife. What pain may mean to the Infinite and Divine, what difficulty may mean to Omnipotence, I cannot tell. Only I know that all that they could mean they meant here. This symbol of the blood bears this great truth, which has been the power of salvation to millions of hearts, and which must make this Conqueror the Saviour of your heart too, the truth that only in self-sacrifice and suffering could even God conquer sin. Sin is never so dreadful as when we see the Saviour with that blood upon His garments. And the Saviour Himself, surely He is never so dear, never wins so utter and so tender a love, as when we see what it has cost Him to save us. Out of that love born of His suffering comes the new impulse after a holy life; and so when we stand at last purified by the power of grateful obedience, it shall be said of us, binding our holiness and escape from our sin close to our Lords struggle with sin for us, that we have washed our robes and made them white in the blood of the Lamb.
3. But He says something more. Not merely He has conquered completely and conquered in suffering: He has conquered alone. He brings out victory in His open hand. From His hand we take it by the power of prayer, and to Him alone we render thanks here and for ever.
4. Yet once more. What was the fruit of this victory over Edom which the Seer of Israel discovered from his mountain-top? It set Israel free from continual harassing and fear, and gave her a chance to develop along the way that God had marked out for her. Freedom! That is the word. It built no cities; it sowed no fields; it only broke off the burden of that hostile presence and bade the chosen nation go free into its destiny. And so what is the fruit of the salvation that the Divine Saviour brings to the souls of men? It does not finish them at once; it does not fill and stock their lives with heavenly richness in a moment. But it does just this. It sets them free; it gives them a new chance.
5. And notice that this Conqueror who comes, comes strong travelling in the greatness of His strength. He has not left His might behind Him in the struggle. He is all ready, with the same strength with which He conquered, to enter in and rule and educate the nation He has saved. And so the Saviour has not done all when He has forgiven you. By the same strength of love and patience which saved you upon Calvary, He will come in, if you will let Him, and train your saved life into perfectness of grace and glory. (Bp. Phillips Brooks.)
Mighty to save
I. THE NATURE OF THE CONFLICT CHRIST WAGED IN OUR WORLD AMONG MEN. It was--
1. Voluntary. Christ came joyfully, willingly, and self-forgetfully.
2. Sanguinary. The victory was not achieved without a severe struggle.
3. Substitutionary. The hero was travelling in his strength, and had wrought deliverance from the foe, had saved those for whom he had gone forth to the fray. So our Redeemer came to conquer sin and death, not for Himself, but for us.
II. THE COMPLETENESS OF THE CONQUEST CHRIST ACHIEVED IN THE CONFLICT. The victor from Edom was more than a conqueror.
1. He survived the fight. Many a warrior has won a victory, but has lost his life in winning it. Jesus laid down His life to conquer death, but He took it up again; and behold He is alive for evermore.
2. lie subdued the foe. The hero from Edom was travelling peacefully, for the enemy had been completely vanquished, the conquest finally won of lords.
III. THE BRIGHTNESS OF THE CROWN CHRIST SECURED BY HIS GREAT CONQUEST. The conqueror from Edom appeared clothed in glorious apparel and in great strength; there was a halo of glory around his head. In this aspect we get a picture of our triumphant Lord. He assumed the vestment of our poor humanity, and was as a root out of a dry ground; yet He was clothed with the beautiful garments of grace and righteousness, of spotless purity. His crown of glory consisted in the following facts--
1. That justice was satisfied.
2. That pardon was procured. The full price of redemption was paid.
3. That heaven was opened. (F. W. Brown.)
The second advent
I. The first thing is to determine the just answer to the question, Who is this that cometh from Edom, with dyed garments from Bozrah? in other words, we have to ascertain who IS THE WARRIOR DELINEATED IN THIS PROPHECY.
1. The only endeavour to refer this prediction to another than Christ, appears to be that which would assign as its subject Judas Maccabeus, because this great Jewish captain who did so valiantly for the Jews in the days of Antiochus, overcame the Idumeans in battle; and if every circumstance favoured that interpretation (and we might, perhaps, suppose that this illustrious deliverer, in common with Moses, and Joshua, and other saviours of Israel, may be regarded as a type of the Messiah), still we could only plead for the accommodation, not for the completion of the prophecy. However splendid the achievements of Judas Maccabeus, there can be no sense, commensurate with the expression, in which the chieftain could describe himself as speaking in righteousness, and assert that the year of his redeemed was come, or affirm that his own arm had brought salvation: so that were it allowed that the prediction had a primary fulfilment in Judas Maccabeus, we should still have to search for another accomplishment. It seems, however, satisfactorily established that Idumea or Edom at the prophets time was a different country from that which Judas conquered. This circumstance excludes Judas Maccabeus from all share in the prophecy before us; and there remains none but the Redeemer of men in whom we can look for its accomplishment.
2. When it is admitted that the prophecy delineates Christ, we have to determine whether it be to an action already achieved or yet to be performed by the Saviour, that so sublime a description refers. It can only have been through inattention or oversight that any have supposed the prediction to relate to the death and passion of the Mediator. You observe that though the Redeemer is introduced as stained with blood, it is with the blood of His enemies, not with His own. There is a little obscurity in the answer arising from our translator having used the future tense instead of the past; and, according to Bishop Lowth, it should be, I trod them in anger, and trampled them in indignation, and their life blood was sprinkled upon My garments, and I have stained all My apparel. It was not, therefore, the winepress which He trod in His agony at the crucifixion, whence He brought these dyed garments; He must have been engaged in shedding the blood of others rather than pouring forth His own, ere He breaks forth on the seers vision travelling in the greatness of His strength. The only circumstance associated with the first advent of Christ to which the prophecy can be fairly thought to refer, is the destruction of Jerusalem at that terrible visitation in which the Redeemer came down in vengeance, and dealt with His enemies with the strongest retribution. Yet, whatever there might have been in the desolations of Judea answering to the fearful expressions which Christ applies to this act, it certainly was not from Edom and Bozrah that He came, when returning from the overthrow of Jerusalem. Of course it was not from the literal Edom, and the literal Bozrah, but neither was it from the figurative. We believe that Edom and Bozrah are here used to denote nations that have been opposed to Christ and His people, and never was there a fiercer opposition than that of the Jews ere their city was destroyed; still it is quite at variance with the rules of Scripture metaphor, that the posterity of Jacob should be described by terms which belong rightly to the posterity of Esau. We may add that Christs description of vengeance taken is immediately followed by thankful acknowledgments of great good to the house of Israel. If the prophecy have reference to the destruction of Jerusalem, how comes it to be instantly succeeded by a hymn of praise for Gods mercy to the Jews? On these various accounts we do not hesitate to assert that the prediction finds no fulfilment in the events of past days; that the future must be charged with its accomplishment, and that the fearful form on which the prophet looked, the form of a warrior, fresh from the victory, must be that of Christ appearing, as He shall appear, at the close of this dispensation, when He has swept a clear scene for setting up His kingdom, and purged the earth from the pollutions of crime. And to those who are familiar with the prophecies which describe the last times, it will immediately suggest itself, that the sudden transition from the assertion of the destruction of antichristian powers, to the offering up of the thanksgiving of the Jews, is in admirable keeping with the whole tenor of prophecy. It seems clearly the import of yet unfulfilled predictions of Scripture, that the restoration of the Jews to their own laud, that great event on which hangs the conversion of the nations, shall not be accomplished without the opposition and overthrow of the confederated powers of antichrist. If, therefore, we consider the final destruction of the antichristian powers as the slaughter of Idumea, from which Christ is returning, it is quite natural that the praises of the house of Israel should immediately succeed the account of the overthrow.
II. Our business is to show THE JUSTICE OF THE INTERPRETATION which would associate the prophecy with the Saviours second advent.
1. We shall examine what Scripture makes known with regard to the second advent.
2. We shall endeavour to establish the thorough agreement between all we are thus taught, and the prophecy of ore text.
(1) This coming is represented as accompanied by terrific judgements. It appears from the Book of Revelation that immediately before the millennium, the scene that is to be introduced by the coming of Christ, there will be a gathering of the kings of the earth to battle for the great day of God Almighty. This is the confederacy of antichristian powers. We not only find that when Christ appears the second time it will be to take vengeance on His enemies, but we seem to be furnished with a thorough answer to the question, Who is this that cometh from Edom etc.
(2) The only point which seems to need illustration, ere we proceed to fix the meaning of the text, is the use of the terms Edom and Bozrah, to denote the confederated powers of antichrist. It is common in Scripture to take the name belonging to some great foe, and to give it to others whose Isawickedness is the only connection with the parties so called (e.g. 1:10)
. The antichristian power which was allowed for years to persecute and to harass the Church, and is at last to be thrown down with violence, is expressly denominated Babylon. In like manner, names such as Edom and Moab, belonging originally to the declared foes of God and His people, are used for others who imitate these foes in their enmity. If you examine the predictions which relate to these nations you will find prophecy, according to the character which it usually presents, passing on from the past to what we must believe yet to come; or, rather, describing the fall of those that first bore the name in language inappropriate, unless designed to apply to others who by their wickedness should deserve the same punishment. So far as Edom and Bozrah are concerned, the expressions are evidently too strong to refer to those places literally; and it is impossible to read them and not see that they relate to a yet future judgment.
(3) As to the text, we must ascertain the period of the judgment it announces. No sooner has Isaiah asserted that the visited land is given up to Christ, as the avenger, than he breaks out into the exclamation, The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose; and proceeds with a glowing account of the Mediators kingdom. Hence it will appear evident that the judgments described are those which shall introduce the millennium, the thirty-fifth chapter having reference to this scene of blessedness; and, therefore, the thirty-fourth chapter delivering, as it does, a fearful visitation connected with subsequent happiness, must be expected to coincide with other predictions respecting Christs second coming. But why are we anxious to prove that the thirty-fourth chapter of Isaiah predicts the judgment that attends the Redeemers advent? Simply because, if this be proved, we shall also prove that by the names Edom and Bozrah are denoted those antichristian powers that shall be destroyed by the brightness of Christs coming. In the fifth and sixth verses of the thirty-fourth chapter, it is on Idumea and Bozrah that the prophet fastens the calamity which forms the subject of his prophecy. Idumea and Bozrah denote the antichristian powers who shall be confederated when Christ shall appear. It may be contended that the prophecy was fulfilled in the destruction of the literal Edom. We know that Edom was laid waste by Nebuchadnezzar, but this event in no degree justifies so high-wrought a description. It cannot be without opposition and convulsions that Satan is driven from his usurped dominion. It is from Edom the warrior advances--the land in which dwelt the enemies of righteousness. We know this Mighty Being; we know the work with which He is busied. It is the Redeemer who was crucified in weakness; and who, after a display of marvellous forbearance, shall come forth to avenge His own elect, and destroy them that destroyed the earth. Therefore, we know what answer to give when the prophet demands, Who is this that cometh from Edom?
(4) We have still to consider the answer in the text, and show its appropriateness as proceeding from Christ at His second appearing. When the prophet asks the name of the being whom he beheld travelling in the greatness of His strength, the reply is, I that speak in righteous This reply is not only characteristic of the Redeemer, but peculiarly appropriate, as the Redeemer returns from the slaughter of His enemies. His actions have just proved Him mighty to destroy, and His words announce Him mighty to save, so that He is able to confound every foe, and uphold every friend. Now it seems to us that in the reply given to the challenge of the prophet, there is a distinct assertion that He who comes with dyed garments from Bozrah maintains those principles of righteousness which cannot be maintained but by an infinite judge. I that speak in righteousness, mighty to save. The time at which the answer is made can only be that of Christs second appearing. (H. Melvill, B. D.)
Christ has achieved salvation
We behold here a new revelation of a blessed and startling fact. People talk of Christ as though He were going to do something grand for us after a while. He has done it. You might as well talk of Washington as though he were going to achieve our national independence in 1950 as to speak of Christ as though He were going to achieve our salvation in the future. He did it in the year of our Lord 33, on the field of Bozrah, the Captain of our salvation fighting unto death for our emancipation. All we have to do is to accept that fact in our heart of hearts, and we are free for this world, and for the world to come. (T. De W. Talmage, D. D.)
Christs victory
I. TAKE THE WORDS OF THE VICTORY WON ON CALVARY, and how they bring home to us the greatness of our need and of our redemption! Nothing short of a Divine interposition could save us. There was an old rule of the poets art which a heathen has left on record, which said that in the drama the intervention of a god was not to be made use of by the poet, except on an occasion worthy of it. And in the great drama of the worlds redemption, wrought out in the presence of heaven and earth, God Himself may with all reverence be said to have acted upon this rule. God waited while human systems did what they could for the salvation of the world. God waited through the long ages while Edom--the power of the world--seemed to wax mightier and mightier. Each one of the centuries whichrolled on before the Incarnation only added to the hopelessness and despair of humanity. System after system of philosophy was tried. Each in its turn promised much, but performed little; until at length a dull, blank despair seemed to be settling down upon a decaying and dying world. And then, at length, God Himself intervened. And the work which the Son of God undertook in His infinite pity for man was no holiday task, to be entered upon with a light heart.
II. WE MAY TAKE THE VISION AS RECEIVING A FULFILMENT IN OUR OWN LIVES, whenever in the mercy of God we win a victory over the power of evil around us. There are times when we need some such vision as this to comfort and reassure us in the stress of the conflict. There is the Conqueror from Edom. His blood-stained garments are the pledge of His victory over your foe. And that victory which He won for you on Calvary He will repeat in you, if you will only yield yourself up to Him.
III. BUT THE PROPHECY IS NOT EXHAUSTED YET. Victory after victory may be won; but there are gaps in the ranks of those who have fought; and we have sorrowfully to confess that the power of evil still remains in the world. Foiled in one quarter, it is successful in another. And so it goes on from generation to generation. The heart is made sad and the head grows heavy with the thought that, conquer evil in our own person as we may, yet, after all, it will outlive us. It will give our children after us just the same trouble that it has given to us. Yet, here too there is comfort for us in the vision of the prophet, if we only take in its full meaning, for it points forward to a final victory in the future when the power of evil is to be destroyed. (E. C. S. Gibson. M. A.)
The Hero
I. THE HERO HERE IS ONE WHO HAD FOUGHT IN THE MIDST OF ENEMIES. What Edom was to Israel, sin is to the universe. Christ fought in the midst of enemies; entered the very heart of this sinful world, battled with evil in all its forms.
II. THE HERO HERE IS ONE WHO HAS BEEN DEEPLY WOUNDED. He returns from Bozrah with dyed garments. Christ was wounded--
1. In HIS body.
2. In HIS reputation. He was represented as a blasphemer, as a political traitor, ,as the emissary of Beelzebub.
3. In His soul. My soul is exceedingly sorrowful, etc.
III. THE HERO HERE IS ONE RETURNING FROM BATTLE IN GREAT MAGNIFICENCE. Glorious in his apparel, travelling in the greatness of his strength. With what magnificence Christ returned from the battle of earth to the scenes of heaven (Act_1:9-11).
IV. THE HERO HERE IS ONE WHOSE CAREER HAD BEEN DISTINGUISHED BY RIGHTEOUSNESS. I that speak in righteousness. I, the declarer of righteousness (as some render it). Though a warrior, he had invented no stratagems to deceive, and had violated no rights. Christ was righteous in all His conflicts. He taught righteousness, He practised righteousness, He fought for righteousness, He died for righteousness.
V. THE HERO HERE IS ONE, WHOSE STRENGTH IS MIGHTINESS TO SAVE. His form was the very embodiment of strength; but his strength was not to destroy, but to save. (Homilist.)
1. I that speak in righteousness. The very essence and being of Christ is righteousness. But the expression here seems to refer to the fact of His being the incarnate righteousness of God and the imputed righteousness of man. He speaks in our stead. He stands holy in place of our unholiness.
2. Mighty to save. The victory was for man. He is mighty to save--
(1) From the vengeance of Divine justice.
(2) From the malignity of Satan.
(3) From the voice of an accusing conscience.
(4) From the power and fear of death. (Homilist.)
No man may punish Christs enemies, but Himself
1. We have no authority.
2. We have no prescription, or rules authorized by custom.
3. Persecution does no good.
4. Christians are taught to love their enemies.
5. The certainty of the day of judgment deters good men from persecuting. It is not enough to persecute the enemies of Christ; we are bound by every solemn tie to perform every duty, yea more, every kind office of friendship towards them. (B. Robinson.)
This that is glorious in His apparel
The glory of Christ in His humiliation
I. IN WHAT RESPECTS THE GLORY OF OUR REDEEMER WAS APPARENT EVEN IN HIS SUFFERINGS, and shone through the dark cloud that covered Him in His humiliation.
1. From His ready undertaking of the work of our redemption. There can be little honour to any man in submitting to what he cannot avoid, or doing what he dare not refuse; but the humiliation of Christ was perfectly voluntary.
2. From the greatness of those sufferings which He endured. A weak person is crushed by a small weight; but he who is able to endure uncommon sufferings shows himself to be possessed of uncommon strength. Our blessed Lord, in His life in this world, endured the greatest and most dreadful sufferings.
(1) His afflictions began early, with His first entrance into the world.
(2) His afflictions were constant, without interruption.
(3) Of the severest kind.
(4) The afflictions of our Lord not only continued, but increased, through His life, till they at last issued in an extraordinary conflict with the powers of darkness, and an immediate subjection to the wrath of a sin-arching God.
3. From the purity of His carriage, and the perfection of His patience.
4. From the end He had in view in His sufferings, and which He so effectually obtained. The glory of God, and the salvation of sinners.
II. PRACTICAL IMPROVEMENT.
1. We are here caned to admire and adore the unsearchable wisdom and unspeakable love of God.
2. The guilt and danger of all who are not reconciled to God.
3. The encouragement of sinners to return to God through Christ.
4. Be is able to uphold the weakest Christian in the midst of the most dangerous temptations, though He often suffers the self-sufficient to fall before His enemies. Wherefore believe in the almighty power of your Redeemer.
5. The comfort of every disconsolate soul. (J. Witherspoon.)
Mighty to save
Might and mercy
Most of our ideas of might are associated with the terrible majesty of God. E.g the deluge; destruction of the cities of the plain; earthquakes, etc. These show might in connection with judgment. The text directs our thoughts to might in connection with mercy.
I. POWER IN THE WORKING OUT OF THE GREAT REDEMPTIVE PLAN.
1. Typical sacrifices.
2. Prophetic ministry.
3. Christs atonement and intercession.
II. POWER IN THE SAVING AGENCY AT WORK IN THE WORLD.
1. The Divine Spirit.
2. The Church of Christ.
III. POWER AS SEEN IN THE LIVES OF THOSE SAVED BY DIVINE MERCY.
1. Their numbers. A great multitude.
2. Their characters. Mary Magdalene; Saul of Tarsus; the
Corinthians (1Co_6:11).
IV. POWER IN THE COMPLETION OF THE WORK OF MERCY. Resurrection of body, and eternal union of body and soul in glory. Conclusion:
1. The divine fight of mercy does not render personal effort unnecessary.
2. The fact that the Divine power and mercy are united in seeking our salvation should lead us to immediate and hearty surrender to God. (Julius Brigg.)
Glorious Almightiness of the Redeemer
The Redeemers mightiness to save may be seen--
I. IN THE NATURE OF THE EVIL FROM WHICH HE saws. So we measure the success of a physician, a statesman, a warrior. Christ saves from sin, the most malignant disease--from sin, the wildest internal revolt--from sin, the strongest aggressive foe. In this saving work this Announcer of Righteousness is almighty in atonement and in redemption. He makes a man right with God, right with self, right with the universe.
II. IN THE BIOGRAPHIES OF THOSE HE HAS SAVED. The Christ of the ages has transformed multitudes. His victory on the Cross over the heart of the dying thief is but a pledge and specimen of His victory by the Cross over a million others. Mary, Saul, Augustine, Bunyan, are but conspicuous instances out of a great multitude which no man can number.
III. IN THE WORK HE HAS YET TO ACCOMPLISH. The Divine predictions are, As I live, the whole earth shall be filled with My glory. He must reign, etc. How vast the work of the Redeemer yet to be done! Its vastness is illustrated in--
1. Individual characters yet to be renewed and perfected. Introspection helps us to understand this.
2. The vast area of human lives to be regenerated. The redemptive work is to girdle the entire globe.
3. The ages through which this work will continue. For such stubborn, widely-extended, and long-enduring sinners, only He can be equal who is mighty to save. (U. R. Thomas, B. A.)
A mighty Saviour
I. WHAT ARE WE TO UNDERSTAND BY THE WORDS TO SAVE? Something more than just delivering penitents from going down to hell. By the words to save, I understand the whole of the great work of salvation, from the first holy desire, the first spiritual conviction, onward to complete sanctification. All this done of God through Jesus Christ.
II. HOW CAN WE PROVE THAT CHRIST IS MIGHTY TO SAVE? The argument is, that He has done it. We need no other; it were superfluous to add another. He has saved men in the full extent and meaning of the word, which we have endeavoured to explain. The best proof you can ever have of Gods being mighty to save is, that He saved you.
III. WHY IS CHRIST MIGHTY TO SAVE?
1. Because of the infinite efficacy of his atoning blood.
2. Because of the omnipotent influence of His Divine Spirit.
IV. WHAT ARE THE INFERENCES TO BE DERIVED FROM THE FACT THAT JESUS CHRIST IS MIGHTY TO SAVE ?
1. Ministers should preach in faith.
2. There is encouragement for men and women who are praying to God for their friends.
3. Here is encouragement for the seeking sinner. (C. H. Spurgeon.)
Omnipotent to save
I. IN THE DIGNITY OF THE NATURE OF CHRIST, AND THE MYSTERIOUS CONSTITUTION OF HIS PERSON WE HAVE THE BEST OF REASONS FOR CONCLUDING THAT HE IS OMNIPOTENT TO SAVE.
II. IN THE TRIUMPH OF CHRIST OVER ALL HIS AND OUR ENEMIES WE HAVE ANOTHER REASON FOR BELIEVING THAT HE IS OMNIPOTENT TO SAVE.
III. IN THE RESURRECTION OF CHRIST FROM THE STATE OF THE DEAD WE HAVE ANOTHER REASON TO BELIEVE THAT HE IS OMNIPOTENT TO SAVE.
IV. IN THE EXALTATION OF CHRIST TO GLORY WE HAVE ANOTHER AND A CONVINCING EVIDENCE THAT HE IS MIGHTY TO SAVE.
V. IN THE POSITIVE DECLARATIONS OF SCRIPTURE ON THIS SUBJECT, AND IN PLAIN MATTERS OF FACT, IN THESE SCRIPTURES RECORDED, WE HAVE THE MOST INTELLIGIBLE EVIDENCE THAT HE IS MIGHTY TO SAVE.
VI. IN THEIR OWN EXPERIENCE ALL GOOD CHRISTIANS HAVE AN EVIDENCE OF THE FACT THAT CHRIST IS OMNIPOTENT TO SAVE. Conclusion:
1. Let us beware of trusting in any power but that of Christ.
2. Let us rejoice that He is in all points such a Saviour as we require. (W. Craig.)
Christs power to save
I. SHOW THAT THIS IS A PREDICTION OF THE LORD JESUS CHRIST.
II. CONSIDER THAT ATTRIBUTE OF THE LORD JESUS TO WHICH THE TEXT REFERS. Mighty to save.
III. DRAW SOME PRACTICAL INFERENCES. If Christ is mighty to save--
1. Ministers have the best motives to preach the Gospel with unlimited freedom, energy and zeal.
2. Abundant encouragement is provided even for those who are ready to sink in despair.
3. Whatever disastrous events may come, the Church is secure.
4. If you have experienced His might and His mercy, let it be your uniform aim to show forth His praise both by your lips and by your life. (Essex Congregational Remembrancer.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Isa_63:1. Mighty to save.
CHRIST A MIGHTY SAVIOUR
Isa_63:1. Mighty to save.
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Our subject is the all-sufficiency of Christ to save. Four points expressed or implied—
I. The obstacles to our salvation were very great, arising from the nature and dominion of sin. None but an Almighty Redeemer was equal to the task. The ends to be accomplished every way worthy of the instrumentality employed. There are obstacles arising—
1. From the law and government of God.
2. Out of the state and frame of our own minds, considered as guilty wanderers.
3. From the world in which we live.
4. From Satanic influence. Hence it is evident we need the interposition of One who is able to meet all the ruin entailed by sin, and to accomplish all the objects necessary to deliver alike from its bondage and condemnation.
II. The redemption accomplished by Christ is very glorious, commensurate to the entire exigencies of the case. Judge of the benevolence of the object in connection with—
1. The dignity and essential glory of His nature. He blends the extremes of being in His own person, &c.
2. The provocations of those He came to redeem.
3. His deep and solitary sufferings.
4. The glory of the conquest He obtained.
5. The great principle involved in it, “I that speak in righteousness.”
III. The encouragement to seek this great salvation wrought out by Christ is very ample. His willingness is commensurate with His ability. Remember this at all times.
IV. The danger of rejecting this salvation is very imminent.—Samuel Thodey.
I. That the ruined condition of man required a mighty Saviour. II. That Christ is mighty to save. He is Divine. Became incarnate that He might suffer, &c. The design of His mission was to save (1Jn_5:11; Isa_28:16; Mat_1:21; Mat_3:17). He has done all that is necessary to save man (2Co_8:9; Php_2:7-8; Heb_9:24). His power to save is founded on the efficacy of His atonement (Rom_1:4; Mat_28:18). He is “mighty to save,” from—
1. The law’s curse (Gal_3:13; Act_13:39).
2. The defilement of sin (Luk_13:1; 1Jn_1:9).
3. The power and malice of Satan (Col_1:13).
4. The consequences of sin, the fear and sting of death, the dominion of the grave, and the wrath to come.
5. Includes elevation to glory—body raised, &c. III. What is necessary to realise His saving power.
1. A deep conviction of ruin—that we are ready to perish.
2. A knowledge of Christ as the mighty Saviour. Sense of need. Approval of the method in which He saves.
3. The renouncement of all self-dependence, faith, &c. (Act_20:21; Eph_1:13). Conclusion. Encouragement to the despairing sinner. How important that all should seek and secure salvation. How great the danger of those who reject it.—Helps for the Pulpit, First Series, p. 157.
Isa_63:3. The solitariness of Christ’s sufferings.
There is always a certain degree of solitude about a great mind. This, beyond all others, characteristic of the mind of Christ. He was profoundly alone. The measureless inferiority of all other minds to His. His solitariness relates to His entire life and earthly experience, but especially His sorrows. Not simply as being propitiatory, or of unexampled severity, but that there were connected with the nature of this mysterious sufferer certain conditions which rendered His sorrows such as no other of our race could endure, &c.
I. All His sorrows and sufferings were, long ere their actual occurrence, clearly and fully foreseen. II. They were the sorrows of an infinitely pure and perfect mind. The mind that is cast in the finest mould is ever the most susceptible of suffering. Jesus had a capability of suffering, &c., such as no soul of man besides ever felt, &c. III. It was the sorrow of a Creator amid His ruined works. Practical reflections—
1. Gratitude for His marvellous self-devotion on our behalf.
2. Warning to the careless. What more awful intimation could be conveyed to us of the evil of sin, and of the infatuation of those who are indifferent to its fatal consequences, than in the grief and sorrow of Jesus?
3. The strongest encouragement to every penitent to rely on the Saviour’s love.—John Caird, M.A.: The Penny Pulpit, Nos. 1925, 1926.
Isa_63:4-5. I. The helpless condition of man. II. The gracious interposition of the Redeemer. III. The sufficiency of His qualifications.
Isa_63:6. I. What are we to understand by the anger and fury of the Redeemer? II. Who have reason to apprehend it? III. The impossibility of escape.
Isa_63:7-14. I. God’s loving-kindness to His people. He acknowledges them. Sympathises with them. Sustains them. Chastises them in mercy. When they inquire after Him restores His favours. II. The duty of making mention of it. With exultation—praise—gratitude.—J. Lyth, D.D. (See C. H. Spurgeon: Metropolitan Tabernacle Pulpit, No. 1126.)
Isa_63:7. Thanksgiving. I. An acknowledgment of great blessings received by the House of Israel.
1. National mercies.
2. Mercies to the Christian Church. 3. Individual mercies. II. An acknowledgment that all these blessings were undeserved. III. A resolve openly and fully to acknowledge the goodness of God. Not to be thankful is inhuman. Not to be openly thankful is unchristian. True love for God will lead us to seek to glorify Him by a public acknowledgment of His goodness. Thus we shall bless our follow-men.—R. A. B.
Isa_63:7. I. The loving-kindness of God.
1. Free and sovereign.
2. Rich and varied.
3. Constant and perpetual. II. Its claim upon our acknowledgment. Open. Thankful. Consistent. Exultant. Unwearying.
Isa_63:8. I. God’s anticipations. II. Kindness. III. Disappointment. IV. Unparalleled mercy.
I. What God does for His people. II. What He expects from them.—J. Lyth, D.D.
CHRIST’S CONFLICT AND TRIUMPH
Isa_63:1-4. Who is this that cometh from Edom, &c.
I. THE UNDERTAKING OF CHRIST FOR THE ACCOMPLISHMENT OF OUR REDEMPTION. We have here three leading features of it—
1. His deep and solitary suffering.
2. The glorious principles on which He suffered to redeem others. “The year of my redeemed is come.” Here, then, we distinctly recognise the great doctrine of Atonement—a doctrine as full of comfort to the contrite sinner as it is essential to the harmony and perfection of the Christian system.
3. The glory of the conquest He obtained. This the predominant character of the text.
II. THE MOMENTOUS RESULTS FLOWING FROM HIS FINISHED UNDERTAKING. These are threefold—
1. The honours of Divine justice secured and rendered compatible with the salvation of man.
2. The judicial division of the human race into two great classes—Christ’s enemies and His redeemed. To one of these we all belong.
3. The certain salvation of the one, and the fearful overthrow of the other, guaranteed by our Lord’s success and supremacy.—Samuel Thodey.
Isa_63:1. The peculiarities of Eastern imagery. The undertaking of Christ the most striking event in the dispensations of God to our lower world, &c. This great work as the text teaches is the great theme of prophecy. Viewing the text in this light, we select two points for meditation.
I. THE CONFLICT OF CHRIST in sustaining and carrying on the great work of human redemption.
1. This supposes that there were great difficulties and obstacles to be overcome before man could be restored to God’s favour.
2. The text teaches that Christ was every way equal to the undertaking. They were no common resources that He brought into the field, &c.
3. That in the prosecution of this conflict He endured great and overwhelming suffering. Their solitariness.
II. THE TRIUMPH OF CHRIST. It was a triumph of great principles over their opposites. The problem to be solved was whether sin or holiness, with their infinite results, should prevail, &c. This problem was solved on the Cross.
2. Really accomplished in the nature that sinned.
3. Made more illustrious by the seeming humiliation and discomfiture with which it was attended.
4. Effected by the single and unaided influence of the Captain of our salvation.—Samuel Thodey.
A great and glorious—I. Person. Jesus Christ (Rev_19:11-15). II. Work.
1. To save, &c.
2. Performed entirely of Himself.
3. Will bring more glory to God than creation. III. Salvation.—Studies for the Pulpit, Part II. pp. 149–152.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain The victory of Christ; the destruction of evil by…
Isa 63:1
The victory of Christ; the destruction of evil by good; the conquest over the devil by the Son of God, at cost, with pain, so that as He comes forth His robes are red with blood, the redemption of mankind from sin by the Divine and human Saviour,—this is the largest and completest meaning of the ancient vision. Wherever there is good at work in the world, we Christians may see the progress of the struggle, and rejoice already in the victory of Christ. It does us good. It enlarges and simplifies our thought of Christ’s religion. We shall conquer. But when we say that, we are driven home to Him and Him alone, as our religion. Look at the method of His salvation, first, for the world at large, and then for the single soul.
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I. "Who is this that cometh from Edom?" Sin hangs on the borders of goodness everywhere, as just across the narrow Jordan valley Edom always lay threatening upon the skirts of Palestine. So right on the border of man’s higher life lies the hostile Edom, watchful, indefatigable, inexorable, as the old foe of the Jews. Every morning we lift up our eyes, and there are the low black hill-tops across the narrow valley, with the black tents upon their sides, where Edom lies in wait. Who shall deliver us from the bad world and our bad selves? The Saviour comes out of the enemy’s direction. His whole work had relation to and issues from the fact of sin. If there had been no sin, there would have been no Saviour.
II. Look next what He says to His anxious questioner. (1) We ask Him, "Who is this?" and He replies, "I that come in righteousness, mighty to save." The Saviour comes in the strength of righteousness. He will be the negotiator of no low compromise. He wants to set up the standard of absolute holiness in the midst of a nature all conquered and totally possessed by Him. (2) It is no holiday monarch coming with a bloodless triumph. The power of God has struggled with the enemy, and subdued him only in the agony of strife. Only in self-sacrifice and suffering could even God conquer sin. (3) He has conquered alone. He had fellow-workers, but they only handed round the broken bread and fishes in the miracle, or ordered the guest-chamber on the Passover night. They never came into the deepest work of His life. With the mysterious suffering that saved the world they had nothing to do. (4) What was the fruit of this victory over Edom which the seer of Israel discovered from his mountain-top? It set Israel free from continual harassing and fear, and gave her a chance to develop along the way that God had marked out for her. Christ’s salvation sets men free; it takes off the load of sin; it gives us a new chance; and says to the poor soul that has been thinking there was no use of trying to stagger on with such a load, Go on; your burden is removed. Go on; go up to the home that you were made for, and the life in God.
Phillips Brooks, Sermons, p. 37.
References: Isa 63:1.—Clergyman’s Magazine, vol. xii., p. 150; G. Brooks, Outlines of Sermons, p. 292; Spurgeon, Sermons, vol. iii., No. 3; Ibid., Morning by Morning, p. 14; Preacher’s Monthly, vol. ix., p. 129.
Isa 63:3
Consider one or two circumstances which rendered Jesus solitary in His sufferings.
I. One of the most obvious of these is, that all His sorrowings and sufferings were, long ere their actual occurrence, clearly and fully foreseen. They were anticipated sorrows. The ignorance of futurity, which mercifully tempers the severity of all human ills, was an alleviation of sorrow unknown to Jesus. Even the smiles of infancy, may we not almost say, were darkened by the anticipated anguish of death, and in the very slumbers of the cradle, He already in fancy hung upon the cross. From the very dawn of his earthly ministry, Jesus looked forward to its dreadful close.
II. Another circumstance which distinguishes the sorrows of Jesus from those of all ordinary men, and which gives to this greatest of sufferers an aspect of solitariness in their endurance, is this—that they were the sorrows of an infinitely pure and perfect mind. No ordinary human being could ever suffer as Jesus did, for His soul was greater than all other souls; and the mind that is of largest compass, or that is cast in the finest mould, is ever the most susceptible of suffering. A little, narrow, selfish, uncultured mind is liable to comparatively few troubles. The range alike of its joys and sorrows is limited and contracted. It presents but a narrow target to the arrows of misfortune, and it escapes uninjured where a broader spirit would be "pierced through with many sorrows."
III. But the feelings of Jesus in contemplating the sin and wretchedness of humanity, the mournful prevalence of evil in the world, were not those merely of a most holy and tenderhearted human being. His sorrow was the sorrow of a Creator amid His ruined works. (1) Such views of the sufferings of Jesus are suggestive of gratitude for His marvellous self-devotion on our behalf. (2) The subject is fraught with a most solemn warning to all who are living in carelessness or indifference to the spiritual interests of themselves and others. (3) Such views of the sufferings of Jesus afford to every penitent soul the strongest encouragement to rely on the Saviour’s love.
J. Caird, Sermons, p. 134.
There is a loneliness in death for all men. There is a mysterious something which makes the bystanders feel that before the last breath the embarkation has begun. There is a silence of the soul to earth and earth’s thoughts which seems to enter its protest alike against sobs and words—seems to bespeak the forbearance of the surviving towards the solemn, the mysterious act of stepping across the threshold of sense, into the very presence of the invisible God. There was this loneliness then, as of course, in the death, of our Lord. In Him it was deepened and aggravated by the foregoing loneliness of His life. But we have not reached the loneliness yet. The context will give us one clue.
I. "I have trodden the winepress alone; and of the people there was none with Me." There could not be. "I looked, and there was none to help." If there had been, this particular death had not been died. Christ was doing something in which He could have no assistance. His was a death not with sinners, but for sin; a death, therefore, which none else could die, in that which made it what it was in its truth and in its essence.
II. The divinity, the deity of Christ was another cause of the loneliness. Deity is loneliness, not in heaven, but on earth. If Christ was very God, He must live alone and He must die alone upon earth. It accounts for everything. His Divine Spirit, His soul indwelt of the Holy Ghost, must have been a solitude.
III. Loneliness often is isolation. Lonely men and women—lonely by circumstance or by disposition or by choice—are commonly selfish. Neither atonement nor deity made a solitary, in this sense, of Jesus Christ. He died that we might never be lonely—no, not in death. Though He trod the winepress alone, yet He was not alone in this sense. He trod it for us. The loneliness was His; the sympathy is ours. The cross was His desolation: it is our comfort; it is our ornament; it is our "joy and hope and crown of rejoicing."
C. J. Vaughan, Temple Sermons, p. 176.
Loneliness has many senses, inward and outward.
I. There is first the loneliness of simple solitude. Solitude which is, first, voluntary, and, secondly, occasional, is but half solitude. Solitude which we fly to as a rest, and can exchange at will for society which we love, is a widely different thing from that solitude which is either the consequence of bereavement or the punishment of crime—that solitude from which we cannot escape, and which is perhaps associated with bitter, remorseful recollections. Solitude reveals to us, as in a moment, what manner of spirit we are of; whether we have any root, any vitality in ourselves, or are only the creatures of society and of circumstance, found out and convicted by the application of the individual touchstone.
II. Again, there is the loneliness of sorrow. Is not loneliness the prominent feeling in all deep sorrow? Is it not this which deprives all after-joy of its chief zest, and reduces life itself to a colourless and level landscape?
III. Again, there is the loneliness of a sense of sin. Whatever duties may lie upon us towards other men, in our innermost relations to God we are and must be alone. Repentance is loneliness; remorse is desolation. Repentance makes us lonely towards man; remorse makes us desolate towards God.
IV. There is the loneliness of death. We all speak of death familiarly, as if we knew what it was, as if we had taken its measure and weighed its import. But who amongst the living can tell us what it is? In death we shall be alone, and shall feel ourselves to be so.
V. In the judgment we shall be alone. Every one of us shall give account of himself to God.
VI. There are two senses in which we ought all to practise being alone. (1) One of these is being alone in prayer. (2) If we are to die alone and be judged alone, do not let us be afraid to think alone, and, if necessary, to act alone.
C. J. Vaughan, Memorials of Harrow Sundays, p. 197.
Isa 63:3
I. Consider what Scripture reveals to us in regard to Christ’s second advent. There is a time appointed in the history of our world, when that very Jesus who appeared on earth, "a man of sorrows and acquainted with grief," shall reappear with all the circumstances of majesty and power, "King of kings and Lord of lords." We are led to expect a day when Christ shall find a home in the remotest hearts and families, and the earth in all its circumference be covered with the knowledge and the power of the Lord. In effecting this sublime revolution, we are taught that the Jews shall be God’s mightiest instruments. But it shall not be without opposition, nor without convulsion, that Satan is driven from his usurped dominion. Previously to this great consummation, and in order to the production of this, is to be what Scripture calls the second advent of Christ; and the judgments with which this second coming shall be attended and followed constitute that tremendous visitation which prophecy associates with the last times, and delineates under every figure of woe, of terror, and of wrath.
II. The Redeemer, as exhibited in our text, is returning from the slaughter of His enemies, and He describes Himself as "speaking in righteousness, mighty to save." His actions have just proved Him mighty to destroy, and His words now announce Him mighty to save; so that He is able to confound every foe and uphold every friend. The two grand principles which we expect to see maintained in every righteous government are that none of the guilty shall escape, and that none of the innocent shall perish. And in the reply given to the challenge of the prophet there is a distinct assertion that He who comes with the dyed garments from Bozrah maintains these principles of government, which cannot be maintained but by an Infinite Judge. This agrees admirably with Christ’s second advent; for that is the only season at which men living on the earth shall be accurately divided into the evil and the good—into those who are to be consumed, and those who are to be untouched by the visitations of wrath.
H. Melvill, Penny Pulpit, No. 1817.
References: Isa 63:3.—Homiletic Quarterly, vol. iii., p. 92. Isa 63:7.—Spurgeon, Sermons, vol. xix., No. 1126; Ibid., Morning by Morning, p. 25; Clergyman’s Magazine, vol. x., p. 144. Isa 63:7-10.—Ibid., vol. xvi., p. 141.
Isa 63:9
These words occur in the course of a most affecting and pathetic prayer which the prophet utters. In the course of his prayer he recalls the wonderful love of Jehovah for His people during their early afflictions,—His patience with their waywardness, and His surpassing gentleness and care while on their way to Palestine. He is the same mighty Helper as of old, and His mercy is not restrained. It is an argument from God’s own past, an argument which never fails to sustain His suffering saints, and it is no less cheering to us than to the captive Jews; nay, more so, all the records of His dealings with His ancient people are still witnesses to us, and from them we can gather with what manner of Saviour we have to do. The mediatorial office of Christ did not begin in the manger. It travels back to the door of history before the birth of human souls. It is one Person all along the line, and one character of patient lovingkindness and mercy which is revealed to us in both Testaments.
I. Was there not to be between the Son of God and the sons of men some close relationship, which should exist from the very first? Man was made in the image of God; but already there existed an eternal, uncreated image and only begotten Son, in whose likeness ours found reflection. Between that adorable and everlasting Son of God in heaven, and the new-made son of God on earth, there might be some tie of sympathy and condescension on the part of the great Son, and aspiration and trust on the part of the little son.
II. The Son is the face of God through whom God is visible. Of all creatures He is the immediate Head. It follows that whatever of a gracious nature might pass between new-made man and his Maker, must have passed through the Son of God. His was the nature that touched man’s spirit. He it was whom the first man heard walking amid primeval woods.
III. Nor is this relationship of God to man upset by man’s fall; on the contrary, it grew closer still. What strange meaning does it not shadow back through every page of man’s long troubled history, to know that while these countless generations passed along, their condescending Lord, with His mighty hands, touched all life, and said that their sorrow touched His mighty heart, who was one day to be amongst them a simple Child. Scarcely has God made a new covenant than Jehovah, in the guise of man, is found in Abraham’s tent, and the Judge of all the earth was there. From that day we grow familiar, as we read, with a form which seems, as it were, to haunt the world, and a form like unto the Son of man—a form which comes and goes in fitful glimpses, speaks in Jehovah’s name, expects the worship due to the Most High, and yet calls himself the angel of the presence of God. The Messiah, the Messenger, the Angel of the Lord spoken of in the Old Testament, was none other than the Eternal Son, who Himself was keeping up a personal intercourse with humanity, never losing touch of that race of which He was to become the Saviour, and who directed the closer revelation which enlightens all prophecy, and which was irradiated by the wonders of the Cross.
IV. There is instruction to be gleaned from this revelation of Divine love. (1) Such as the Son of God proved Himself to be to Abraham, Moses, and David, such He will prove Himself under His new revealed name of Jesus to those who trust Him. If we serve Him He will bear us and carry us, as He did His people in the days of old. (2) Does not the view of the Old Testament which we have been recording relieve the great fact of the Incarnation from being an isolated event? The Eternal Son had been resident among men from the beginning, had seen His glory reflected in His people, dimmed by human sin before He was born at Bethlehem. He was afflicted in their afflictions, and was the life of their life, before He assumed their form.
J. Oswald Dykes, Contemporary Pulpit, vol. ii., p. 111.
References: Isa 63:9.—Forsyth and Hamilton, Pulpit Parables, p. 126; T. B. Dover, A Lent Manual, p. 23; R. Thomas, Christian World Pulpit, vol. xxvi., p. 49.
Isa 63:10
Note:—
I. Some of the ways in which men may be said to vex the Holy Spirit. (1) This sin is committed, when the all-important office executed by the Spirit in the Church, as sent by Christ to quicken, convert, and sanctify the soul, is not duly recognised and honoured. (2) The sin of vexing the Spirit is committed, when the means and instruments by which He carries on His work are despised or abused. (3) The sin of vexing the Spirit is committed by the unwarrantable doubts and fears which sometimes depress the minds of the people of God. (4) The sin of vexing the Holy Spirit is committed, when any good motions or purposes which He excites in the heart are suppressed, or not followed out. (5) The sin of vexing the Holy Spirit is committed when the grace and energy which He imparts are not actively and faithfully exercised.
II. Consider the dangerous consequences of vexing the Holy Spirit. (1) One result of the Spirit’s "turning against" any one would be His withdrawing altogether the instruments, and means, and opportunities of grace which men have despised or abused; and as they sought not to arrive at the knowledge of the truth, leaving them to perish in the darkness which they have loved. (2) Another thing obviously implied in the Spirit’s turning against any one, is His ceasing to work, and to make the means of grace effectual for conviction and conversion.
A. D. Davidson, Lectures and Sermons, p. 211.
Isa 63:16
I. These words express a deep longing of the human heart. With all its folly, and frivolity, and sin, the heart of man has been made to feel after these words: "Our Father—our Father which art in heaven." When we look at the length and breadth of man’s history, it tells us that this cry constantly returns, sometimes exceeding great and bitter, sometimes sinking to a low moan or a suppressed whisper. "O that I knew where I might find Him."
II. And yet it is often difficult to speak these words with full assurance. The struggle to reach them is evident in the men who use them here, and is felt in the very word "doubtless" with which they begin their claim. The mind, the heart, the conscience, all find difficulties.
III. But, with all these difficulties, it is a feeling which can be, and has been, reached. We could never believe that such a deep longing had been implanted in man, to be for ever unanswered—a cry pressed from his heart to be mocked with endless disappointment. In view of all the difficulties of mind, and heart, and conscience, there have been men who could look up and say, "Doubtless Thou art our Father."
IV. But this full sense of God’s Fatherhood is not generally gained at once. There are three chambers by which we advance to the assurance of Fatherhood in God. The first is the upper chamber of Jerusalem, which comes to us ever and again in the Lord’s table, with its offer of pardon and peace. The second is the chamber of the heart, to which we give him admission in love and obedience. The third is the home, where the Holy Spirit teaches us to cry, "Abba, Father."
V. To use these words truly is a matter of infinite moment to us all.
J. Ker, Sermons, 2nd series, p. 176.
Reference: Isa 63:16.—Old Testament Outlines, p. 240.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain
Isaiah
MIGHTY TO SAVE
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Isa 63:1.
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.’
Now we note that this prophecy follows, both in the order of the book and in the evolution of events, on those in Isa 61:1 - Isa 61:11, which referred to our Lord’s work on earth, and inIsaiah 62:1 - Isa 62:12, 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 Isa 53:1 - Isa 53:12, or Him who in Isa 62:1 - Isa 62:12 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 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 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.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain The Divine Warrior
The Divine Warrior
1.The prophet asks who is this warrior coming from Edom? The Warrior replies, He is the Divine Deliverer.
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2. The prophet asks why is His raiment red?
3-6. The Warrior explains, He is returning from vengeance upon the enemies of His people.
1. Travelling] lit. 'bending,' denoting movement in marching (RV). In righteousness] i.e. in faithfulness to promises. Speak, etc.] cp. Isa_45:19.
3. The winepress is the symbol of slaughter in battle (Joe_3:13; Rev_14:18-20).
Alone, etc.] i.e. no human agent assisted.
People] RV 'peoples.' I will tread, etc.] RV 'trod.. trampled.. is sprinkled.. have stained.'
4. Is] RV 'was.' Year] see Isa_61:2.
5. The absence of human aid (Isa_63:3) further emphasised (Isa_50:2; Isa_59:16).
6. Will tread.. make] RV 'trod.. made.'
People] RV 'peoples.' The divine vengeance falls upon the nations in general, but upon Edom in particular (Isa_63:1), the prophet fixing his thoughts upon this nation because of the long-remembered hostility of Edom in the day of Jerusalem's calamity (see prefatory note to Isaiah 34). Drunk] a figure for stupefying disaster (Isa_51:17). Will bring, etc.] RV 'poured out their lifeblood on the earth.' The imagery of Christ's final triumph and judgment is taken from this passage (Rev_19:13), which is thus shown to be a prophecy that will receive its full fulfilment in the punishment of the enemies of God's Church at the last day. The Warrior, who in Isa_63:3 is represented as treading the winepress alone, thus stands for the Son of God, to whom alone the Father has committed all judgment (Joh_5:22). The prophecy is also sometimes applied by analogy to Christ's victory over the powers of evil in His Passion (Joh_12:31-32), wherein He contended alone (Mat_27:46).
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isa 59:20")
redeemed
Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isa 59:20")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain The Executor of the Day of Vengeance
CHAPTER 63
The Executor of the Day of Vengeance
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1. The glorious appearing (Isa 63:1) 2. The day of vengeance (Isa 63:2-6 Rev 19:11-21 corresponds to this marvelous description of the coming King. Before in this section we read of the day of vengeance, the Lord’s intervention in behalf of His people and the overthrow of their enemies. The day of vengeance is now beheld by the prophet. The acceptable year is closed and judgment sweeps the earth. Often this chapter is quoted as meaning the salvation work of Christ. It has nothing to do with that. It is His judgment work. It is unfortunate that the sixty-third chapter is not ended in our Bibles with the sixth Isa 63:7-19 belong to chapter 64.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Approach Of The Deliverer
The Approach Of The Deliverer
v. 1. Who is this, so the prophet, in a burst of triumphant ecstasy, asks, that cometh from Edom, where the scene of the great judgment is laid, with dyed garments from Bozrah? this city being the ancient capital of Idumea. The garments of the Hero are pictured as being brilliant, scarlet, namely, with blood, as the next verses show: this that is glorious in His apparel, traveling in the greatness of His strength? coming along with proud bearing and stately stride. The Champion Himself answers, I that speak in righteousness, proclaiming the covenant of salvation, mighty to save, He in whom the redemption of the world is personified, He who carried out God’s plan of salvation. Again the prophet asks,
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v. 2. Wherefore art Thou red in Thine apparel and Thy garments like him that treadeth in the wine-fat? He was fascinated by the bespattered dress of the Champion and desired to know whence these spots came. The Champion promptly answers:
v. 3. I have trodden the wine-press alone, as the questioner rightly concluded, and of the people there was none with Me, of the entire world of men there was not one to give Him companionship, to stand by His side in the great battle; for I will tread them in Mine anger and trample them in My fury, rather, "I have trodden them in Mine anger and trampled them in My rage"; and their blood shall be sprinkled upon My garments, and I will stain all My raiment, all His clothing was splashed with the blood of the enemies, soiled all over.
v. 4. For the day of vengeance is in Mine heart, He had definitely decided to avenge Himself upon the nations, and the year of My redeemed is come, the time had come when He would deliver those whom He had chosen for His own, an allusion to the great Year of Jubilee with its manifold forms of deliverance. The Champion now explains the excess of His fury in the battle which He fought.
v. 5. And I looked, when He found Himself surrounded by enemies on every hand, and there was none to help; and I wondered, with a feeling akin to horror, that there was none to uphold. Therefore Mine own arm brought salvation unto Me, in overthrowing the enemies, and My fury, it upheld Me, giving Him the assistance He needed to obtain the victory.
v. 6. And I will tread down the people in Mine anger and make them drunk in My fury, His wrath and rage being considered the weapons with which He had waged war so successfully, and I will bring down their strength to the earth. It is a wonderfully poetical description of the last great Judgment of the Lord, the day of His vengeance. Cf. Isa 34:8; Revelation 19, 20.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Who is this who comes from Edom ... Bozrah
Who is this who comes from Edom ... Bozrah
Isaiah speaks as a watchman using the question and answer format to present this information about Yahweh's judgment on Edom, an enemy of Israel. This rhetorical question can be translated as a statement. AT: "I, Yahweh, am coming from Edom, clothed in red from Bozrah" (See: Rhetorical Question)
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Bozrah
This is the capital city of Edom. (See: How to Translate Names)
It is I
Here "I" refers to Yahweh.
Why are your clothes red, and why ... winepress?
This rhetorical question can be translated as a statement. AT: "The red on your clothing looks makes you look like you have been treading on grapes in a winepress." (See: Rhetorical Question)
winepress
A winepress is a low place carved out of rock in the ground where workers step on the grapes to crush them with their feet, in order to remove the grape juice.
translationWords
Edom
royal
righteous
save
grape
winepress
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 63:1-6 The judgment of Edom typifies God’s judgment of…
63:1-6 The judgment of Edom typifies God’s judgment of all the nations (see also 34:5-15).
63:1 The Lord’s robes are stained red with blood (63:3; cp. Rev 19:13). • The name Bozrah (Hebrew botsrah) is a wordplay on the verb batsar (“gather grapes”).
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