This chapter and the following relate to the same general subject, and should not have been separated. The subject with which they are introduced is the destruction of the enemies of God Isaiah 63:1-6, and this is followed by tender expressions of confidence in Yahweh, and by earnest supplications, on the part of his people, that he would interpose in their behalf. The prophet sees in vision a magnificent conqueror, stained with the blood of his enemies, returning from Edom, and from its capital Bozrah - a warrior flushed with victory, unsubdued, unweakened, and coming with the pride and stateliness of conquest. Who he is, is the object of inquiry; and the answer is, that he is a great and holy deliverer. Why his gorgeous robes are thus polluted with blood, becomes also a question of intense anxiety. The reply of the conqueror is, that he has been forth to subdue mighty foes; that he went alone; that there was none that could aid; and that he had trodden them down as a treader of grapes treads in the wine-press. The whole image here is that of a triumphant, blood-stained warrior, returning from the conquest of Idumea.
Who is referred to here has been a question in which interpreters have greatly differed in opinion. The following are some of the opinions which have been expressed.
1. Some have referred it to Judas Maccabeus. This was the opinion of Grotius, who supposed that it was designed to represent his conquest of Idumea (1 Macc. 5:1-5; Jos. Ant. xii. 8. 1). But against this interpretation there are insuperable objections.
(1) The attributes of the person here referred to do not agree with him. How could he announce that he was the proclaimer of righteousness and was mighty to save?
(2) The exploits of Judas Maccabeus were not such as to justify the language which the prophet here uses. He overcame the Idumeans, and killed twenty thousand men, but this event is by no means adequate to the lofty prediction of the prophet.
(3) There is another objection suggested by Lowth to this supposition. It is that the Idumea of the time of Isaiah was quite a different country from that which was laid waste by Judas. In the time of Isaiah, Idumea was known as the country south of Palestine, whose capital at one time was Petra, and at another Bozrah. But during the captivity in Babylon, the Nabatheans invaded and conquered the southern part of Judea, and took possession of a great part of what was the territory of the tribe of Judah, and made Hebron the capital. This was the Idumea known in later times, and this was the Idumea that Judas Maccabeus conquered (1 Macc. 5:65).
2. One writer, referred to by Poole (Synopsis); supposes that the allusion is to Michael, who came to assist Daniel against the Prince of the kingdom of Persia Daniel 10:13.
3. Others have referred it to Yahweh subduing his enemies, and restoring safety to his people. This is the opinion of Calvin, Piscator, Junius, Noyes, and Gesenius.
4. The mass of interpreters have referred it to the Messiah. This is the opinion, among the ancients, of Origen, Jerome, Cyril, Eusebius, and Procopius; and among the moderns, of Lowth, Cocceius - of course, Calovius, etc. But to this opinion Calvin makes the following weighty objection; ‘Christians,’ says he, ‘have violently distorted this passage by referring it to Christ, when the prophet simply makes an announcement respecting God. And they have reigned that Christ was red because he was covered with his own blood, which he poured out on the cross. But the simple sense is, that the Lord here goes forth in the sight of his people with red garments, that all might understand that he was their vindicator and avenger’ - (Commentary in loc.). The objections to an immediate and direct application to Christ, seem to me to be insuperable.
(1) There is no reference to it in the New Testament as applicable to him.
(2) The blood with which the hero was stained, was not his own blood, but that of his foes; consequently all the applications of the words and phrases here to the Messiah as stained with his own blood are misplaced.
(3) The whole image of the prophet is that of a triumphant warrior, returning from conquest, himself unharmed and unwounded, not that of a meek and patient sufferer such as the Messiah. It is, therefore, not without the greatest perversion that it can be referred to the Messiah, nor should it be so employed. (These objections against the application of the passage to the Messiah, seem to be fatal only to one aspect of it, namely, that which presents the Messiah as stained with his own blood; but though the warrior here very clearly appears stained with the blood of others, not his own, but the blood of vanquished foes, still that warrior may be the Messiah, and this one of the numerous passages in which he is represented as a victorious conqueror Psalms 45:3; Revelation 6:2; Revelation 19:11-16. The beautiful accommodation of the language in the third verse to the sufferings of Christ, seems to have led to the forced application of the whole passage to the Redeemer’s passion. It certainly refers, however, to a conquering, not a suffering, Messiah. Alexander supposes the conqueror to be Yahweh, or the Messiah; Henderson, the divine Logos, the Angel or Messenger of the divine presence, who acted as the Protector and Saviour of ancient Israel. Edom is generally taken as the type of the enemies of Israel, or of the church; and this prophecy announces their overthrow - E. D.)
5. Vitringa supposes that there is described under the emblem used here, the final and peremptory manner with which the Messiah, the vindicator and avenger of his people, will take severe vengeance, with the shedding of much blood, on the princes, people, subjects, and patrons of idolatrous and apostate Rome; that the true church on the earth would be reduced to extremities; would be destitute of protectors; and that the Messiah would interpose and by his own power destroy the foes of his people.
The whole passage Isaiah 63:1-6 has a striking resemblance to Isaiah 34, where the prophet predicts the overthrow of Idumea, and the long desolations that would come upon that country and people, and probably the same idea is intended to be conveyed by this which was by that - that all the enemies of the Jews would be destroyed (see the Analysis to Isaiah 39:1-8, and the note at that chapter). It is to be remembered that Idumea was a formidable foe to the Jews; that there had been frequent wars between them; and especially that they had greatly provoked the anger of the Hebrews, and deserved the severest divine vengeance for uniting with the Chaldeans when they took Jerusalem, and for urging them to raze it to its foundation Psalms 137:7. On these accounts, Idumea was to he destroyed. Vengeance was to be taken on this foe; and the destruction of ldumea became a kind of Fledge and emblem of the destruction of all the enemies of the people of God. Thus it is used here; and the prophet sees in vision Yahweh returning in triumph from the complete overthrow of the capital of that nation, and the entire destruction of the inhabitants. He sees the mighty warrior return from the conquest; his raiment stained with blood; and he inquires who he is, and receives for answer that he has been alone to the conquest of the foes of his people. The idea is, that all those foes would be destroyed, and that it would be done by the power of God alone. The chapter, therefore, I do not regard as immediately referring to the Messiah, but to Yahweh, and to his solemn purpose to destroy the enemies of his people, and to effect their complete deliverance. It may be further remarked that the portion in Isaiah 63:1-6, is a responsive song; a species of composition common in the Bible (see Psalms 24:1-10; Psalms 134:1-3; Song of Solomon 3:6).
The two chapters Isaiah 63; Isaiah 64:1-12 may be divided into three parts.
I. The destruction of Edom Isaiah 63:1-6.
1. The view of the conquering hero coming from Bozrah, and the inquiry by the people who he is (Isaiah 63:1, first part). He comes with dyed garments, yet glorious, and with the state and air of a conqueror.
2. The response of Yahweh the conqueror, that it was he who was mighty to save (Isaiah 63:1, last part).
3. The inquiry of the people why he was thus red in his apparel, as if he had been treading in the wine-press Isaiah 63:2.
4. The answer of Yahweh Isaiah 63:3-6.
(1) He had indeed trod the Wine-press, and he had done it alone. He had trod down the people in his anger, and their blood had been sprinkled on lids raiment.
(2) The day of his vengeance had arrived, and the year of his redeemed had come.
(3) No one had been able to do it, and he had gone forth alone, and had trod down their strength in his fury.
II. A hymn of thanksgiving in view of the deliverance performed, and of the many mercies conferred on Israel Isaiah 63:7-14.
1. A general acknowledgment of his mercy Isaiah 63:7.
2. His choice of them as his people Isaiah 63:8.
3. His sympathy for them in all their trials Isaiah 63:9.
4. His kindness and compassion, illustrated by a reference to his leading them through the wilderness, notwithstanding their ingratitude and sin Isaiah 63:10-14.
III. An earnest supplication in view of the condition of Israel Isaiah 63:15-19; Isaiah 64:1-12. The arguments are very beautiful and various for his interposition.
1. An appeal to Yahweh in view of his former mercies Isaiah 63:15.
2. An argument from the fact that he was their Father, though they should be disowned and despised by all others Isaiah 63:16.
3. Earnest intercession from the fact that his enemies had trodden down the sanctuary, and that those who never acknowledged him, ruled in the land that he had given to his own people Isaiah 63:17-19.
4. An earnest pleading with God, in view of the inestimable value of the favors which he conferred - the fact that there was nothing so much to be desired, that the world could confer nothing that was to be compared with his favor Isaiah 64:1-5.
5. An argument derived from the general prevalence of irreligion among the people Isaiah 64:6-7.
6. Tender and affectionate pleading from the fact that they were his people Isaiah 64:8-9.
7. A tender and affectionate argument from the fact that the holy city was waste; the temple in ruins; and the beautiful house where their fathers worshipped had been burned up with fire Isaiah 64:10-12.
This last passage Isaiah 64:10-12, proves that the scene of this prayer and vision is laid in Babylon. The time is after Jerusalem had been destroyed, the temple fired, and their sacred things transported; after Edom had joined with the Chaldeans in demanding the entire destruction of the city and temple, and had urged them on to the work of destruction Psalms 137:7; after the Idumeans had invaded the territories of Judea, and established a kingdom there. In their exile they are represented as calling upon God, and they are assured that the kingdom of their enemies would be wholly destroyed.