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; Joshua. 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 Psalm 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 Psalm 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 Psalm 24:1-10; Psalm 134:1-3; Song 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 Psalm 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.

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, Isaiah 63:1-6. At the seventh verse commences a penitential confession and supplication of the Jews, as uttered in their present dispersion, Isaiah 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, Matthew 16:28; Luke 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, Revelation 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, Revelation 19:13, Revelation 19:15, Revelation 19:16. Compare chap. 34. - L.

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, Isaiah 63:1, then a second question is put, about the colour of his garments; for which he gives a reason, Isaiah 63:2 it being the time of his vengeance on his enemies, and of the redemption of his people, Isaiah 63:4 the manner in which he performed both is observed, Isaiah 63:5 and the thorough work he would make; and the entire riddance of all his enemies is determined upon, Isaiah 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, Isaiah 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, Isaiah 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, Isaiah 63:15 and which prayer is continued in the next chapter.

(Isaiah 63:1-6) Christ's victory over his enemies.
(Isaiah 63:7-14) His mercy toward his church.
(Isaiah 63:15-19) The prayer of the church.

Sixth Prophecy - Isaiah 63:1-6
Judgment Upon Edom and Upon the Whole World that Is Hostile to the Church
Just as the Ammonites had been characterized by a thirst for extending their territory as well as by cruelty, and the Moabites by boasting and a slanderous disposition, so were the Edomites, although the brother-nation to Israel, characterised from time immemorial by fierce, implacable, bloodthirsty hatred towards Israel, upon which they fell in the most ruthless and malicious manner, whenever it was surrounded by danger or had suffered defeat. The knavish way in which they acted in the time of Joram, when Jerusalem was surprised and plundered by Philistines and Arabians (2-Chronicles 21:16-17), has been depicted by Obadiah. A large part of the inhabitants of Jerusalem were then taken prisoners, and sold by the conquerors, some to the Phoenicians and some to the Greeks (Obadiah 1:20; Joel 3:1-8); to the latter through the medium of the Edomites, who were in possession of the port and commercial city of Elath on the Elanitic Gulf (Amos 1:6). Under the rule of the very same Joram the Edomites had made themselves independent of the house of David (2-Kings 8:20; 2-Chronicles 21:10), and a great massacre took place among the Judaeans settled in Idumaea; an act of wickedness for which Joel threatens them with the judgment of God (Joel 3:19), and which was regarded as not yet expiated even in the time of Uzziah, notwithstanding the fact that Amaziah had chastised them (2-Kings 14:7), and Uzziah had wrested Elath from them (2-Kings 14:22). "Thus saith Jehovah," was the prophecy of Amos (Amos 1:11-12) in the first half of Uzziah's reign, "for three transgressions of Edom, ad for four, I will not take it back, because he pursued his brother with the sword, and stifled his compassion, so that his anger tears in pieces for ever, and he keeps his fierce wrath eternally: And I let fire loose upon Teman, and it devours the palaces of Bozrah." So also at the destruction of Jerusalem by the Chaldeans, and the carrying away of the people, Edom took the side of the Chaldeans, rejoiced over Israel's defeat, and flattered itself that it should eventually rule over the territory that had hitherto belonged to Israel. They availed themselves of this opportunity to slake their thirst for revenge upon Israel, placing themselves at the service of its enemies, delivering up fugitive Judaeans or else massacring them, and really obtaining possession of the southern portion of Judaea, viz., Hebron (1 Macc. 5:65; cf., Josephus, Wars of the Jews, iv 9, 7). With a retrospective glance at these, the latest manifestations of eternal enmity, Edom is threatened with divine vengeance by Jeremiah in the prophecy contained in Jeremiah 49:7-22, which is taken for the most part from Obadiah; also in the Lamentations (Lamentations 4:21-22), as well as by Ezekiel (Ezekiel 25:12-14, and especially Ezekiel 35:1), and by the author of Psalm 137:1-9, which looks back upon the time of the captivity. Edom is not always an emblematical name for the imperial power of the world: this is evident enough from Psalm 137:1-9, from Isaiah 21, and also from Isaiah 34 in connection with chapter 13, where the judgment upon Edom is represented as a different one from the judgment upon Babylon. Babylon and Edom are always to be taken literally, so far as the primary meaning of the prophecy is concerned; but they are also representative, Babylon standing for the violent and tyrannical world-power, and Edom for the world as cherishing hostility and manifesting hostility to Israel as Israel, i.e., as the people of God. Babylon had no other interest, so far as Israel was concerned, than to subjugate it like other kingdoms, and destroy every possibility of its ever rising again. But Edom, which dwelt in Israel's immediate neighbourhood, and sprang from the same ancestral house, hated Israel with hereditary mortal hatred, although it knew the God of Israel better than Babylon ever did, because it knew that Israel had deprived it of its birthright, viz., the chieftainship. If Israel should have such a people as this, and such neighbouring nations generally round about it, after it had been delivered from the tyranny of the mistress of the world, its peace would still be incessantly threatened. Not only must Babylon fall, but Edom also must be trodden down, before Israel could be redeemed, or be regarded as perfectly redeemed. The prophecy against Edom which follows here is therefore a well-chosen side-piece to the prophecy against Babel in Isaiah 47:1-15, at the point of time to which the prophet has been transported.