Isaiah 63:1 Kommentar

In this chapter we have, I. God coming towards his people in ways of mercy and deliverance, and this is to be joined to the close of the foregoing chapter, where it was said to Zion, "Behold, thy salvation comes;" for here it is shown how it comes (Isa 63:1-6). II. God's people meeting him with their devotions, and addressing themselves to him with suitable affections; and this part of the chapter is carried on to the close of the next. In this we have, 1. A thankful acknowledgment of the great favours God had bestowed upon them (Isa 63:7). 2. The magnifying of these favours, from the consideration of God's relation to them (Isa 63:8), his compassionate concern for them (Isa 63:9), their unworthiness (Isa 63:10), and the occasion which it gave both him and them to call to mind former mercies (Isa 63:11-14). 3. A very humble and earnest prayer to God to appear for them in their present distress, pleading God's mercy (Isa 63:15), their relation to him (Isa 63:16), their desire towards him (Isa 63:17), and the insolence of their enemies (Isa 63:18, Isa 63:19). So that, upon the whole, we learn to embrace God's promises with an active faith, and then to improve them, and make use of them, both in prayers and praises.

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, 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?

INTRODUCTION TO ISAIAH 63 This chapter contains a prophecy of the vengeance of Christ upon the enemies of his church in the latter day, whereby complete salvation would be obtained for them; and this illustrated by the mercies of God to the people of Israel of old; and is concluded with the church s prayer to him. The account of the vengeance taken by Christ on his enemies is introduced by a colloquy between him and his church; who puts a question, in which he is described by the places from whence he came, by his apparel, and by his manner of walking; to which he returns an answer, Isa 63:1, then a second question is put, about the colour of his garments; for which he gives a reason, Isa 63:2 it being the time of his vengeance on his enemies, and of the redemption of his people, Isa 63:4 the manner in which he performed both is observed, Isa 63:5 and the thorough work he would make; and the entire riddance of all his enemies is determined upon, Isa 63:6, which puts the prophet, or the church, in mind of former mercies bestowed upon Israel of old, the peculiar people and children of God, the Lord had a great opinion of, and favour for, whom he dealt very tenderly with, and redeemed, and saved, and preserved, Isa 63:7 though they acted an ungrateful part to him, which is aggravated by the various kind steps of Providence, in leading them through the Red sea, guiding them in the wilderness, and bringing them to rest safely in Canaan's land, for his own glory, Isa 63:10 and all is closed with the church's prayer to God, imploring his grace and mercy; pleading relation to him; expostulating with him about their present case, and observing the difference between them and their enemies, Isa 63:15 and which prayer is continued in the next chapter.

Who is this that cometh from Edom, with dyed garments from Bozrah?.... These are not the words of the angels at the time of Christ's ascension to heaven; or of the people of Israel; but rather of the prophet, or of the church he represents; by whom this question is put, not concerning Michael the archangel returning from fighting the king of Persia, for what has Edom and Bozrah to do with Persia? nor concerning Judas Maccabaeus, in whose times it seems a victory was obtained over the Edomites: the description is too grand and august to agree with any mere man; rather therefore it is to be understood of God himself taking vengeance on the wicked, many of the characters agreeing with the description of him in Isa 59:16 though it seems best of all to interpret it of the Messiah. Aben Ezra observes, that there are some that say this is the Messiah; others that it is Michael; but, says he, it is right that it respects the glorious name, that is, Jehovah himself; the first sense he gives is most correct. Several Jewish writers, ancient as well as modern, interpret this of the Messiah, whom they yet expect to come from Rome to the land of Israel, which they suppose is meant by Edom. So says one (n) of their writers, "when the King Messiah shall come, he will be clothed in purple, beautiful to look at, which in colour shall be like to wine for the clothing of the King Messiah shall be silk, red as blood; and it shall be worked with the needle in various colours, and he shall be the Head of Israel; and this is what is said in Isa 63:1 "wherefore art thou red in thy apparel?"'' And, say others of their ancient writers (o), the Ishmaelites or Turks shall fight three battles in the latter day; one in the forest of Arabia; another in the sea; and a third in the great city Rome, which shall be greater than the other two; and from thence shall spring the Messiah, and he shall look upon the destruction of the one and of the other, and from thence shall he come into the land of Israel, as it is said, "who is this that comes from Edom?" &c. So Abarbinel (p) asserts, that the Ishmaelites or Turks shall come against Rome, and destroy it; and then shall be revealed the Messiah, the son of David, and shall complete the redemption of the Lord, according to Dan 12:1 and then quotes the above passage of their wise men; and upon it observes, that from thence it appears that Messiah, the son of David, shall be of the Jews that are in the captivity of Edom (or Rome), for so they explain Isa 63:1 "who is this that comes from Edom?" &c.; and so Kimchi interprets the prophecy of time to come: but though the Messiah is intended, this is to be understood not of his first coming, which was out of Zion, out of the tribe of Judah, and out of Bethlehem Ephratah; nor of his ascension to heaven, after his bloody sufferings and death, and the victory he had obtained over all our spiritual enemies, sin, Satan, the world, death, and hell; 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.

He likewise, when mentioning the cup and making the New Testament to be sealed “in his blood,” affirms the reality of Christ’s body. For no blood can belong to a body that is not a body of flesh. If any sort of body were presented to our view, which is not one of flesh, not being fleshly, it would not possess blood. In order, however, that you might discover how anciently wine is used as a figure for blood, turn to Isaiah, who asks, “Who is this that comes from Edom, from Bosor with garments dyed in red, so glorious in his apparel, in the greatness of his might? Why are your garments red, and your clothing as his who comes from the treading of the full winepress?” The prophetic Spirit contemplates the Lord as if he were already on his way to his passion, clad in his fleshly nature; and as he was to suffer therein, he represents the bleeding condition of his flesh under the metaphor of garments dyed in red, as if reddened in the treading and crushing process of the winepress, from which the laborers descend reddened with the wine juice, like men stained in blood.

The angels, too, were in doubt when Christ arose; the powers of heaven were in doubt when they saw that flesh was ascending into heaven. Then they said, “Who is this King of glory?” And yet some said, “Lift up your heads, O gates! And be lifted up, O ancient doors! That the King of glory may come in.” In Isaiah, too, we find that the powers of heaven doubted.

Similarly, in Isaiah, “who is this that comes from Edom, in radiant garments?” Notice what the angels do; they proclaim his beauty but are silent about his essence.

(Chapter 63, Verse 1) Who is this that comes from Edom, with dyed garments from Bozrah? This one is glorious in his apparel, marching in the greatness of his strength. (Chapter 70) Who is this that comes from Edom, with dyed garments from Bozrah? This one is beautiful in his attire, strong and mighty. From the place where it is said in the Septuagint: "Arise, shine, Jerusalem, for your light has come, and the glory of the Lord has risen upon you" (Chapter 60, Verse 1), to the present chapter where it says: Who is this that comes from Edom, with dyed garments from Bosrah? Many of our own refer to the end of the world, in which, whether in a physical or spiritual sense (for there are various opinions of many), they strive to fulfill. But we, because we have also read earlier in this same chapter: The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor: he has sent me to proclaim liberty to captives, and recovery of sight to the blind, to let the oppressed go free (Luke 4:18). And now it is said of the same, that after his passion he ascended to the Father in a bloody manner, we are compelled by necessity to understand all that is said in reference to the first coming of the Savior. For it cannot happen, as many of our people strive to do, that things which are connected in the works should be varied in time; nor do we deny that it requires great effort to unite all these things to be fulfilled in a spiritual way in the consummation, so that we may teach that they have already been accomplished in Christ, both according to the flesh and according to the spirit. Therefore, since the Savior of the daughter of Zion has come, whose reward is with Him, and His work before Him; and the righteous One has gone forth as brightness, and the Savior has been kindled as a lamp, and the bridegroom has rejoiced over his bride the Church, indeed his God has exulted over her, who is Himself both bridegroom and Lord: therefore, according to the assumption of the flesh and the passion of the cross, it is said to Him: Let Your foot be dipped in blood (Ps. 68:24). And under the name Judah in Genesis it is prophesied: Judah, your brothers shall praise you; your hand shall be on the necks of your enemies. Your father's sons shall bow down to you. Judah, you have ascended as a lion's cub; you lie down and rest like a lion, and like a lioness; who shall rouse you? And again: He binds his foal to the vine, and his donkey's colt to the choice vine; he washes his garments in wine, and his robe in the blood of grapes. This is the one whom the angelic powers, seeing him ascend to the Father, command the other angels, and they hear from them: Lift up your gates, O princes, and be lifted up, eternal gates, that the King of glory may enter. Who is this King of glory? The Lord, strong and mighty, the Lord, mighty in battle (Psalm 24:7-8). And again: The Lord of hosts, he is the King of glory (ibid., 10). We have said this as a prelude, so that we may show that this chapter agrees with other testimonies as well. And in the Song of Songs it is said: My beloved is ruddy and white (Song of Songs 5:10); ruddy in passion; white in resurrection. Therefore, the angels ask, terrified by the novelty of the matter (for the mystery of the passion and resurrection of Christ, according to the apostle Paul (1 Corinthians 2), had been unknown to all previous generations). Who is this coming from the land of Edom, with garments stained crimson? Indeed, Edom is expressed in our language as both earthly and bloody. With dyed garments from Bozrah? Many, in their pious error, think that it refers to the flesh of the Lord: that is, Basar (בשר), which word, if it signified flesh, would be written with the middle letter Sin, but is now written with the letter Sade, and is interpreted as firm and fortified: which we either understand as referring to Jerusalem (Psalm 59:11), which was surrounded by very strong walls, in which the Lord suffered; or to hell, of which it is written in Psalm 59:11 and Psalm 107:10: 'Who will bring me into the fortified city?' In which the souls of the dead are closed, and they are surrounded by the strongest custodies. It should also be known that according to the history of Bosra, it is not in Edom but in Moab. It follows: So beautiful in his robe, walking in the multitude of his strength. Of which the forty-fourth psalm also sings: Beautiful in beauty above the sons of men. Gird thy sword upon thy thigh, O most mighty. With thy comeliness and thy beauty, proceed prosperously and reign (Psalm 44, 3-5). Why they translated the Septuagint, violence with strength. A wise reader will inquire into the meaning. I am the one who speaks of justice, and I am a champion for salvation. LXX: I am the one who speaks of justice, and the judgment of salvation. The Lord replied to the questioning Angels: Do you ask who I am, who will ascend to the bloody heavens, and the blood with which I am covered will not give me ugliness, but beauty? I am the one to whom the Father has entrusted all judgment (John 5). Of whom the Psalmist also said: Grant your judgment to the king, O God, and your justice to the king's son (Psalm 72:1). I speak justice: to give evil to the wicked, and to repay good to the righteous; to come and fight against opposing powers, and to preach freedom to the captives, and to release those in prison, so that both adversaries may feel punishment and captives may experience freedom.

The only-begotten Word of God ascended in the heavens with his flesh united to him, and this was a new sight in the heavens. The multitude of holy angels was astounded seeing the king of glory and the Lord of hosts in a form similar to ours. And they said, "Who is this that comes from Edom [that is, from earth], in crimsoned garments, from Bosor." But "Bosor" is to be interpreted as "flesh" or "anguish and affliction."

For he appeared to the powers above not only in the form in which he came for us, that is, as a human, but also showing the signs of his passion. Thus, we say that after his resurrection from the dead the marks of the nails and the other things of his wounds were marked on the holy flesh.… So that the angels asking each other might say, “Who is this?” He considers and replies to them, “I speak justice and the judgment of salvation.” He calls “justice” the divine and good news-bearing message or every just word that the Lord speaks. And the judgment of salvation refers to the judgment we receive. He indicated the world also to Satan, who was accusing it, and he saved those burdened by terrible greed. And he expelled the rebel and foreign usurper from among them, saying, “Now is the judgment of this world.”

They call the red land "Edom," and "Bosor" to the flesh; they were amazed at the ineffable beauty of the one wrapped in earthly and fleshly apparel, such as to drive those who looked to love. The blessed David is mindful of this beauty: "Fair and beautiful among the sons of humankind." That Edom means flame-colored is affirmed in the Song of Songs by the bride, who cries, "My beloved is red and white." Christ's nature is twofold. Therefore, white means the inaccessible light of divinity, red the human appearance.

“Who is this that comes from Edom?” It seems that the prophet sees God under the aspect of a warrior who marches at the head of his people, and, after destroying the Edomites, has come back and arrives; and the prophet asks who is this that comes from Edom and Bozrah, their royal cities.

1095. Who is this. Here he begins to treat the separation of the wicked from the good in the execution of the promised salvation. And this is divided into three parts: in the first, he introduces the judge, as though to distinguish between them; in the second, he sets out a petition, to the judge, where it says, I will remember the tender mercies of the Lord (Isa 63:7); in the third, the judge wisely pronounces the separation: they have sought me (ch. 65). Concerning the first, he does two things: in the first, the question is raised of the person of the judge; in the second, the question of the quality of his clothing: why then is your apparel red? (Isa 63:2). 1096. Concerning the first, he does two things. First, he sets out the question; second, the response: I, that speak justice. And it should be known that all the saints agree in explaining these words as referring to Christ; and the question comes from the angels, who indeed did not fully understand the mystery of the Incarnation of Christ, and therefore they asked as though ignorant, as Jerome says. But Augustine seems to say the opposite of this on Genesis, where he says that from the beginning of their creation the angels knew everything that God was going to do, whether he imparted the seminal virtues of things to the things, or retained to himself alone that they would come to be, although it would inhere in things that they could come to be; and thus, it seems that they did understand the mystery in this way. 1097. To which the Gloss on Ephesians 3:8, to me, the least of all the saints, responds, saying that the greater angels understood the mystery, but the lesser angels, whose voice this is, did not know of it. Nevertheless, Dionysius seems to say otherwise in De Cael. Hier. 7.3; for he thinks that this question belongs to the supreme angels, who receive illuminations immediately from God; thus, God immediately responds to them: I, that speak, although from reverence for Christ, they ask each other, like disciples waiting for the response of their teacher. But although the supreme angels knew mysteries of this kind as to the substance of the deed, nevertheless, they did not know them perfectly as to their particular circumstances; thus, the mystery is seen even better by a superior perfect intellect, namely, the divine intellect, than an angelic intellect: therefore, they seek to be more illuminated above this, that they might understand more perfectly. 1098. They are amazed, however, by three things. First, the coming of the victorious one: who is this that comes, into heaven, from Edom, earth, for "Edom" means "bloody" or "earthly"; with dyed garments from Bosra, hell, formerly fortified by a guard of demons. "Bosra" is sometimes the proper name of a certain city in the land of Moab and is sometimes an appellative name, meaning a fortified land or city: thus, it is frequently used for the land of Idumea, which is fortified by mountains, but here it is used for Jerusalem, or hell. Garments, that is, bodily members, dyed, with the blood of his passion, above: behold it shall come down upon Idumea, and upon the people of my slaughter unto judgment (Isa 34:5). Second, they are amazed at the beauty of his appearance: this beautiful (formosus) one, from "formo," hot, and thus someone is "formosus" who is roused up because of heat; or from "form," and thus he is called "formosus" because of his shape, that is, the proper symmetry of his members; in his robe, in the clothing of humanity: on whom the angels desire to look (1 Pet 1:12). Third, they doubt his powerful advance, walking, into heaven, not by angelic help, but by his own power, which was unheard of up to this point: upholding all things by the word of his power (Heb 1:3). 1099. I. Here he sets out the response, and he shows himself to be judge: that speak justice, that is, who have authority to bring forth judgment on the Gentiles, above (Isa 42:1); teacher, above: I am the Lord that speak justice (Isa 45:19); and Savior: I am a defender, against the demons, to save, the human race: the Lord is my strength and my praise, and he is become salvation to me (Exod 15:2); the Lord is as a man of war, Almighty is his name (Exod 15:3). 1100. Note on the words, this beautiful one, that Christ is beautiful first, because he glows with the splendor of divinity: who being the brightness of his glory and the figure of his substance (Heb 1:3); second, because he is fashioned in conformity of union: you are beautiful above the sons of men (Ps 44:3[45:2]); third, because he is distinguished by the diverse color of virtue: my beloved is white and ruddy (Song 5:10); fourth, because he is clothed with honesty of conduct: be glorious, and put on goodly garments (Job 40:5). 1104. This may all also be explained literally, so that the Lord would be introduced metaphorically, as though coming to wipe out the various enemy peoples of the Jews, and especially the Edomites. And he, according to the metaphorical manner of speaking, is clothed, above: he put on justice as a breastplate (Isa 59:17).

The prophet, (or rather the Church he represents), sees the 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, Isa 63:1-6. At the seventh verse commences a penitential confession and supplication of the Jews, as uttered in their present dispersion, Isa 63:7-19. 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 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 honor 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 1 Maccabees 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, Mat 16:28; Luk 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, chap. 38, and in the Revelation of St. John, Rev 20:1-15, 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, Rev 19:16. Compare chap. 34. - L.

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.

MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19) Who--the question of the prophet in prophetic vision. dyed--scarlet with blood (Isa 63:2-3; Rev 19:13). Bozrah--(See on Isa 34:6). travelling--rather, stately; literally, "throwing back the head" [GESENIUS]. speak in righteousness--answer of Messiah. I, who have in faithfulness given a promise of deliverance, am now about to fulfil it. Rather, speak of righteousness (Isa 45:19; Isa 46:13); salvation being meant as the result of His "righteousness" [MAURER]. save--The same Messiah that destroys the unbeliever saves the believer.

This is the smallest of all the twenty-seven prophecies. In its dramatic style it resembles Psa 24:1-10; in its visionary and emblematical character it resembles the tetralogy in Isaiah 21:1-22:14. The attention of the seer is attracted by a strange and lofty form coming from Edom, or more strictly from Bozrah; not the place in Auranitis or Hauran (Jer 48:24) which is memorable in church history, but the place in Edomitis or Gebal, between Petra and the Dead Sea, which still exists as a village in ruins under the diminutive name of el-Busaire. "Who is this that cometh from Edom, in deep red clothes from Bozrah? This, glorious in his apparel, bending to and fro in the fulness of his strength?" The verb châmats means to be sharp or bitter; but here, where it can only refer to colour, it means to be glaring, and as the Syriac shows, in which it is generally applied to blushing from shame or reverential awe, to be a staring red (ὀξέως). The question, what is it that makes the clothes of this new-comer so strikingly red? is answered afterwards. But apart from the colour, they are splendid in their general arrangement and character. The person seen approaching is בּלבוּשׁו הדוּר (cf., Arab. ḥdr and hdr, to rush up, to shoot up luxuriantly, ahdar used for a swollen body), and possibly through the medium of hâdâr (which may signify primarily a swelling, or pad, ὄγκος, and secondarily pomp or splendour), "to honour or adorn;" so that hâdūr signifies adorned, grand (as in Gen 24:65; Targ. II lxx ὡραῖος), splendid. The verb tsâ‛âh, to bend or stoop, we have already met with in Isa 51:14. Here it is used to denote a gesture of proud self-consciousness, partly with or without the idea of the proud bending back of the head (or bending forward to listen), and partly with that of swaying to and fro, i.e., the walk of a proud man swinging to and fro upon the hips. The latter is the sense in which we understand tsō‛eh here, viz., as a syn. of the Arabic mutamâli, to bend proudly from one side to the other (Vitringa: se huc illuc motitans). The person seen here produces the impression of great and abundant strength; and his walk indicates the corresponding pride of self-consciousness. "Who is this?" asks the seer of a third person. But the answer comes from the person himself, though only seen in the distance, and therefore with a voice that could be heard afar off. "I am he that speaketh in righteousness, mighty to aid." Hitzig, Knobel, and others, take righteousness as the object of the speaking; and this is grammatically possible (בּ = περί, e.g., Deu 6:7). But our prophet uses בצדק in Isa 42:6; Isa 45:13, and בצדקה in an adverbial sense: "strictly according to the rule of truth (more especially that of the counsel of mercy or plan of salvation) and right." The person approaching says that he is great in word and deed (Jer 32:19). He speaks in righteousness; in the zeal of his holiness threatening judgment to the oppressors, and promising salvation to the oppressed; and what he threatens and promises, he carries out with mighty power. He is great (רב, not רב; S. ὑπερμαχῶν, Jer. propugnator) to aid the oppressed against their oppressors. This alone might lead us to surmise, that it is God from whose mouth of righteousness (Isa 45:23) the consolation of redemption proceeds, and whose holy omnipotent arm (Isa 52:10; Isa 59:16) carries out the act of redemption.