63 Who is this who comes from Edom,
in crimsoned garments from Bozrah,
he who is splendid in his apparel,
marching in the greatness of his strength?
“ It is I, speaking in righteousness,
mighty to save.”
2 Why is your apparel red,
and your garments like his who treads in the winepress?
3 “ I have trodden the winepress alone,
and from the peoples no one was with me;
I trod them in my anger
and trampled them in my wrath;
their lifeblood1 spattered on my garments,
and stained all my apparel.
4 For the day of vengeance was in my heart,
and my year of redemption2 had come.
5 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.
6 I trampled down the peoples in my anger;
I made them drunk in my wrath,
and I poured out their lifeblood on the earth.”
Section Overview: He Is Trampling Out the Vintage
This short but powerful section, along with 59:16–20, brackets the glorious visions of restored Zion in chapters 60–62, which themselves form the heart of chapters 56–66. In particular these verses develop the “day of vengeance” (63:4) but, as did 61:2, place this concept in the overall context of God’s salvation. The carrying out of the eternal plan requires drastic action, and thus the divine warrior appears to judge and save.
In chapters 60–62 the emphasis was on future glory, whereas chapters 56–59 stressed sin and rebellion. This reflects earlier parts of the book, notably chapter 1, in which departure from God and the ruin of Zion are presented, and 2:2–5, in which the future glory of Zion as a magnet for the nations is celebrated. This is another of the many indications of the unity of the book as the work of the prophet Isaiah, a far better explanation than assuming that later writers (for whom there is no evidence) took the words of the eighth-century prophet and applied them to later generations (cf. Introduction: Authorship and Unity).
The section develops the “day of vengeance of our God” (61:2), but the divine warrior is mentioned earlier in Hebrew as el gibbor (“Mighty God”; 9:6). Indeed, an anticipation of the later destruction of enemies can be seen in the destruction of Sennacherib’s army by the angel of Yahweh (37:36). The figure also occurs in earlier Scriptures (e.g., Josh. 5:13–15; Judg. 5:4–5; Ps. 68:7–8). These all point forward to the final appearance of the divine warrior as he rides out of heaven for judgment and salvation (Rev. 19:11–16).
The section unfolds in three parts. In Isaiah 63:1 an impressive and powerful figure comes from the land of age-old enemy Edom and its capital city, Bozrah. As in 59:17 the emphasis is on this warrior’s dress. His answer to the query about his identity is both revelatory and mysterious.
The second part (63:2–3) is awash with the imagery of the wine vat and blood; its vividness compels attention. The figure treading the grapes is solitary, yet his anger and power are awesome and all-consuming. The anger of God is an unpopular but vital truth as we contemplate both his love and his holiness.
The final part (63:4–6) develops the parallel between vengeance and salvation at the heart of the section. Salvation is freely offered, but if it is refused then only judgment remains, which will be final. Again, the solitary initiative of the divine warrior is emphasized.
Section Outline
V. Looking to the New Creation (56:1–66:24) . . .
H. He Is Trampling Out the Vintage (63:1–6)
1. The Mysterious Warrior (63:1)
2. Treading the Winepress (63:2–3)
3. A Solitary Triumph (63:4–6)
Response
Perhaps the best way to approach this section is to use the words of the service for the burial of the dead from the Book of Common Prayer, which speaks of the “Holy and merciful Savior, thou most worthy Judge eternal.” The Savior and the Judge are one and the same; the mercy of the Savior and the integrity of the Judge are therefore totally in keeping with one another. It is the work of the servant, by his cross and resurrection, that brings both salvation and judgment. This is the gospel, the message that brings judgment if rejected (6:9–13) but also speaks of salvation beyond that judgment.
The reality of evil, sin, and suffering admits no cosmetic solutions; only the arm of the Lord can banish these things to bring about a new creation. What often hinders the gospel’s impact is a watered-down message that emphasizes personal fulfillment and happiness without the need for true repentance. This is why the imagery of the warrior here and in 59:16–20 brackets the glowing picture of restored Zion in chapters 60–62.Isaiah 63:1–6
Isaiah 63:7–64:12