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Commentary on Isaiah 63 verses 1–6
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?
(Verse 3 and following) I have trodden the winepress alone, and of the peoples there was no man with me. I have trodden them in my anger, and trampled them in my fury: and their blood has stained my garments, and all my clothing is polluted. For the day of vengeance is in my heart, and the year of my redemption has come. I looked around, and there was no helper: I sought, and there was no one to assist. So my own arm brought salvation to me, and my own wrath supported me. And I have trampled upon the peoples in my anger, and I have made them drunk in my indignation, and I have brought down their strength to the earth. Seventy times because of what we said, I alone have trampled the winepress, they have interpreted, a full trampling, which is more to be read with the previous chapter than as the beginning of the following one. The rest they have translated thus. And there is no one among the nations with me, and I have trampled upon them in my anger, and I have crushed them like the ground, and I have poured out their blood upon the earth, and I have defiled all my garments. For the day of vengeance is in my heart, and the year of my redemption has come. I looked, but there was no one to help; I was appalled, but there was no one to uphold; so my own arm brought me salvation, and my wrath upheld me. I trampled down the peoples in my anger; I made them drunk in my wrath, and I poured out their lifeblood on the earth. For the press is called Geth in Hebrew, as Theodotion has translated the Hebrew word in Greek. But Symmachus, whom we also follow, renders it better in this place. For the word Phura is ambiguous, and usually signifies both a winepress and a jug. It must be said, therefore, about the winepress, that according to the custom of Holy Scripture, sometimes it is used for vengeance and punishments of sins, sometimes for the gathering of new fruits. It is used for punishments and torments, when Jeremiah, lamenting the destruction of Jerusalem, speaks: The Lord has trodden the virgin daughter of Judah with the winepress, therefore I mourn (Lam. 1:15-16). The psalms for those who are assigned to the winepresses are written in a favorable light in the eighth and eighty-third. Concerning them, if life accompanies them, with the Lord's help, they will be said. This winepress, in which both punishments for the wicked and rewards for the good are trampled on by the Savior himself, he alone trampled on, and he had no helper. For neither an Angel, nor an Archangel, Thrones, Dominions, or any celestial powers assumed a human body and suffered for us, and he trampled on opposing forces and shattered them, except for the one who speaks in the psalm: Save me, O Lord, for the holy one has failed (Psalm 11:1); to such an extent that even the most confident and firmly established in the truth of faith, the apostle Peter, afraid, fled, rather denied the Lord (Matthew 27). And what follows: And their blood was sprinkled upon my garments, and all my raiments are defiled, should not be understood in such a way that we believe that demons and adversarial powers have blood. But everything should be understood tropologically, when the most merciful God is compelled to strike enemies in order to instruct His people and liberate them from the bonds of captivity. For He says: "The day of vengeance is in my heart, the year of my redemption has come. About which we also read above (In chapter LXI), to preach in a favorable way the accepted year of the Lord, and the day of retribution to our God; both now in the bad and in the good. In the bad: For the day of vengeance is in my heart. In the good: The year of my redemption has come; so that at the time when the adversaries are punished, the people of God may be liberated, or rather redeemed by the precious blood of the lamb who is said to be slain in the Apocalypse of John. Moses prophesied about this day of retribution by the Holy Spirit: And he will repay vengeance to his enemies, and will restore to those who hate him. I looked around, and there was no helper; I sought, and there was no one to assist. (Deuteronomy XXXII, 41). He also said in the psalm: And I waited for one who would grieve, but there was none; and for one who would comfort, but I found none. (Psalm LXVIII, 21). For even though he was in the form of God, he did not consider equality with God as something to be seized, but emptied himself (Philippians II), taking the form of a servant, and being obedient to the point of death, even death on a cross. And because of this, God exalted him and gave him the name above every name, so that at the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Whether he extirpated believers in his arm, and did not delay his fury beyond: and he led their blood unto the ground, whether in a figurative sense of demons, or certainly the blood of the Jews: for this reason, other interpreters have transferred the dispute; who were exerting every effort to release the captive people.
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.…For this is the time for these who were brazen to receive retribution and for those unjustly enslaved by them to get their freedom.…
He calls “arm” the power of righteousness, for he guarded spotless and free from sin the nature that he assumed.… We who have benefited from this good work and have been delivered from that bitter slavery, let us sing praises to the author of these things. He was the one who underwent the battle and provided us with the gift of victory and peace. Let us hope that we can enjoy this victory until the end, by the grace of the one who has conquered.
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SUMMARY
Isaiah 63:6 delivers a powerful and unyielding portrayal of God's righteous judgment against those who oppose His divine will and His covenant people. Continuing the dramatic imagery of a solitary divine warrior returning from a decisive battle, the verse climactically underscores the Lord's absolute sovereignty and overwhelming might. It depicts His wrath as an irresistible, crushing force that utterly incapacitates and dismantles the strength of His adversaries, ensuring the ultimate and undeniable triumph of His perfect justice.
CONTEXT
Literary Context: Isaiah 63:6 serves as the forceful culmination of a highly anthropomorphic and dramatic prophetic vision spanning Isaiah 63:1-6. The preceding verses introduce the Lord as a majestic warrior, stained with the blood of His enemies, arriving from Edom. The rhetorical question in Isaiah 63:1 ("Who is this that comes from Edom, with dyed garments from Bozrah?") sets a scene of profound mystery and awe. The Lord's subsequent explanation in Isaiah 63:3 clarifies that He has "trodden the winepress alone," signifying a singular, unassisted, and complete act of judgment. This imagery, deeply rooted in the agricultural practices of ancient Israel, vividly portrays the crushing of enemies. Verse 6, therefore, provides the definitive summary of this divine act of retribution, asserting the comprehensive nature of God's wrath and the total subjugation of those who stand against Him, bringing the prophetic vision of vengeance to its climactic and forceful conclusion.
Historical & Cultural Context: This passage resonates deeply with the historical and cultural experiences of Israel, particularly during periods of exile and oppression. Edom, a perennial adversary and symbolic representation of hostile nations (as seen in Obadiah 1:10-14), embodies all those who stand in defiance of God's covenant people. The powerful metaphor of "treading the winepress" was a familiar and visceral agricultural practice, making the imagery of divine judgment intensely relatable to an agrarian society. Just as grapes are crushed underfoot to yield wine, so too would God utterly crush His adversaries. The broader concept of a "Day of the Lord"—a definitive intervention by God in human history to judge evil and deliver His people—was a cornerstone of Israelite prophecy. This reflected a profound belief in God's active, just, and decisive involvement in the affairs of the world, offering both warning to the wicked and hope to the oppressed.
Key Themes: Isaiah 63:6 powerfully reinforces several foundational themes prevalent throughout the book of Isaiah and the broader prophetic corpus. Foremost is the theme of Divine Judgment and Retribution, which unequivocally underscores God's unwavering commitment to justice and His active role in punishing sin and rebellion. This portrays God not as a passive observer but as a decisive agent who intervenes to right wrongs. Secondly, the verse highlights God's Absolute Sovereignty and Omnipotence. The emphatic repetition of "I will" statements emphasizes that God alone possesses the ultimate power and authority to execute such comprehensive judgment, demonstrating that no human or national strength can withstand His ultimate decree. Finally, though stark in its imagery, the passage subtly conveys the theme of Vindication for the Oppressed. For a people suffering under the heel of foreign powers, this vision of God's wrath against their enemies offers profound assurance that God sees their affliction and will ultimately act on their behalf, fulfilling His covenant promises to bring justice and restoration, echoing the divine promise of vengeance and atonement for His land and people found in Deuteronomy 32:43.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 63:6 masterfully employs several powerful literary devices to convey the intensity, totality, and divine nature of God's judgment. The most prominent is the pervasive Metaphor, particularly the continuation of the winepress metaphor introduced earlier in the chapter. The act of "treading down" directly evokes the crushing of grapes, transforming an agricultural process into a visceral image of divine wrath and total subjugation. Similarly, the phrase "make them drunk in my fury" is a striking metaphor for overwhelming incapacitation, likening God's wrath to an intoxicating substance that renders its victims helpless, disoriented, and utterly powerless. The passage also utilizes Hyperbole to emphasize the extreme nature of God's power and the complete devastation of His enemies; the language is intentionally exaggerated to convey the absolute magnitude and finality of the divine act. Furthermore, the repeated "I will" statements exemplify Anaphora, creating a rhythmic, emphatic quality to God's declarations and powerfully underscoring His unwavering resolve and absolute sovereignty in executing judgment. Finally, the description of God's "anger" and "fury" is a form of Anthropomorphism, attributing human emotions to God to make His righteous indignation comprehensible to human readers, though it is understood that divine wrath is perfectly just, holy, and controlled, unlike human anger.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 63:6 stands as a stark and profound reminder of God's unwavering justice and His ultimate sovereignty over all creation. It unveils a crucial facet of God's character—His holy wrath against sin and rebellion—a dimension often overshadowed by His love and mercy. This wrath is not capricious or vindictive but is a perfectly righteous and necessary response to persistent injustice, defiance of His divine order, and the oppression of His people. The passage assures believers that evil will not prevail indefinitely and that God will ultimately intervene to vindicate His people and establish His perfect rule. It underscores the profound seriousness of sin and the inevitability of divine reckoning for those who reject His authority, while simultaneously offering deep comfort to the oppressed by guaranteeing that their oppressors will face ultimate and decisive judgment.
REFLECTION AND APPLICATION
Isaiah 63:6, while depicting a fearsome and awe-inspiring aspect of God's character, offers profound and practical lessons for believers today. It calls us to a deeper, more comprehensive understanding of God's holiness and His unyielding commitment to justice. In a world frequently marked by pervasive injustice, suffering, and the apparent triumph of evil, this verse provides a powerful and enduring assurance that God is neither indifferent nor inactive; He sees, He acts, and He will ultimately bring all things to account. This truth should cultivate in us a healthy reverence for God, recognizing the profound gravity of sin and the absolute necessity of living in alignment with His righteous and holy will. Furthermore, it instills a robust and resilient hope, reminding us that the final victory belongs exclusively to God, and His eternal purposes for righteousness, peace, and restoration will ultimately prevail, providing immense comfort and strength in times of personal adversity, societal injustice, and global turmoil.
Questions for Reflection
FAQ
Does this passage imply that God is cruel or vindictive?
Answer: No, this passage does not imply that God is cruel or vindictive in a human, flawed sense. Instead, it profoundly portrays God's righteous wrath, which is a holy, just, and necessary response to persistent sin, unrepentant rebellion, and the oppression of His people. Unlike human anger, which is often tainted by sin, malice, or impulsiveness, God's wrath is always perfectly just, controlled, and without any trace of evil. It is an essential expression of His character as a holy God who cannot and will not tolerate evil indefinitely. The imagery, though stark and powerful, emphasizes the certainty, completeness, and overwhelming nature of divine judgment against those who defiantly oppose His perfect will and inflict harm upon His creation and covenant people, ultimately ensuring absolute justice. This portrayal is entirely consistent with God's character as revealed throughout scripture, where His justice and righteousness are as foundational to His throne as His love and mercy (e.g., Psalm 89:14).
CHRIST-CENTERED FULFILLMENT
Isaiah 63:6, with its vivid and fearsome imagery of the divine warrior treading the winepress of wrath, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While Old Testament passages often depict God's judgment upon specific nations or historical enemies, the New Testament progressively reveals Christ as the one through whom all judgment will ultimately be executed, for the Father "judges no one, but has given all judgment to the Son" (John 5:22). The terrifying vision of the "winepress of the fierceness and wrath of Almighty God" is explicitly and directly attributed to Christ Himself in the book of Revelation (Revelation 19:15), where He appears as the conquering King, arrayed in garments dipped in blood, executing righteous judgment upon all who have rebelled against God and His kingdom. This is not merely a picture of destruction but of the ultimate triumph of God's perfect justice over sin, evil, and death, paving the way for the establishment of His eternal kingdom and the glorious new heavens and new earth (Revelation 21:1-4). Thus, Isaiah 63:6 powerfully foreshadows the decisive, final victory of the Lamb of God, who, having first borne the full wrath of God for sin on the cross (Romans 5:9), will return in glory to bring perfect justice and establish His righteous reign forevermore.