About Isaiah

Isaiah proclaims both judgment and salvation, containing the most detailed messianic prophecies in the Old Testament.

Author: IsaiahWritten: c. 740-680 BCReading time: ~2 minVerses: 19

HolinessJudgmentSalvationMessiahServantRestoration

Places in This Chapter

Bozrah 1(Settlement)Edom(Region)Egypt(Region)Red Sea 1(Body of Water)

King James Version

Isaiah 63

19 verses with commentary

God's Day of Vengeance

1

Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. glorious: Heb. decked

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KJV Study Commentary

A dramatic vision opens: 'Who is this that cometh from Edom, with dyed garments from Bozrah?' The returning warrior's clothes are stained. He is 'glorious in his apparel, travelling in the greatness of his strength.' The response: 'I that speak in righteousness, mighty to save.' The Hebrew 'rav' (great) and 'yasha' (save) combine power with redemption.

Ellicott’s Commentary for English Readers

LXIII. (1) **Who is this that cometh from Edom? . . .**—There is no apparent connection between Isaiah 63:1-6 and what precedes and follows. They must be dealt with, accordingly, as a separate section, though not, as some critics have suggested, by a different writer. To understand its relation to the prophet’s mind, we must remember the part which Edom had taken during the history of which Isaiah...

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Jamieson-Fausset-Brown Bible Commentary

**7. uprightness--**rather, "is direct," that is, is directed by God to a prosperous issue, however many be their afflictions in the meantime (as in the case of the Jewish exiles); the context requires this sense (Psa 34:19; Pr 3:6; 11:5), [Maurer]: thus "way" means God's dealings with the righteous (Psa 37:23). **most upright--**(De 32:4). **dost weigh--**(1Sa 2:3; Pr 5:21). Rather, "thou dos...

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2

Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat?

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KJV Study Commentary

'Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat?' The stained garments prompt a question. Grape-treading produced red-stained clothes - here the stain is enemy blood. The color red (adom) connects verbally with Edom (Edom).

Ellicott’s Commentary for English Readers

(2) **Wherefore art thou red . . .**?—The wondering question shows that the colour is not that of the warrior’s usual dress. The Hebrew word for “red” (*ādom*) connects itself with Edom (comp. Genesis 25:30), as *batsir *(“vintage”) probably with Bozrah.

Jamieson-Fausset-Brown Bible Commentary

**8. way of thy judgments--**We have waited for Thy proceeding to punish the enemy (Is 26:9, 10) [Maurer]. Horsley translates Is 26:7, 8, "The path of the Just One is perfectly even; an even road Thou wilt level for the Just One, even the path of Thy laws, O Jehovah. We have expected Thee." **name ... remembrance--**the manifested character of God by which He would be remembered (Is 64:5; Ex 3:1...

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3

I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment.

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KJV Study Commentary

'I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment.' God acts alone - 'none with me.' The Hebrew 'busth' (tread/trample) intensifies the imagery. Divine fury produces complete victory.

Ellicott’s Commentary for English Readers

(3) **I have trodden the winepress alone . . .**—The “winepress” is here, as elsewhere (Joel 3:13; Lamentations 1:15; Revelation 14:18-20), the received symbol of the carnage of battle. What the hero-conqueror asserts is that the battle was fought by him single-handed. He had no human allies, but God was with him. A slight change in the vowel-points, adopted by some interpreters, turns the verbs i...

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Jamieson-Fausset-Brown Bible Commentary

**9. With, ... soul ... I--**literally, "I ... my soul," in apposition; the faithful Jews here speak individually. The overthrow of the foe and the restoration of the Jews are to follow upon prayer on the part of the latter and of all God's people (Is 62:1-4, 6, 7; Psa 102:13-17). **in the night--**(Psa 63:6; So 3:1). **world ... learn ... righteousness--**the remnant left after judgments (Psa...

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4

For the day of vengeance is in mine heart, and the year of my redeemed is come.

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KJV Study Commentary

'For the day of vengeance is in mine heart, and the year of my redeemed is come.' Vengeance and redemption are joined - the Hebrew 'naqam' (vengeance) serves 'geullah' (redemption). Divine judgment on enemies effects deliverance for God's people. One act accomplishes both purposes.

Ellicott’s Commentary for English Readers

(4) **The day of vengeance is.**—Better, in both clauses, *was, *as pointing to the motive of the action, of which the blood-stained garments were the result. **The year of my redeemed . . .**—Better, *the year of my redemption, *scil., the work of redeeming my people.

Jamieson-Fausset-Brown Bible Commentary

**10. uprightness--**rather, as in Is 26:7, "prosperity," answering to "favor" in the parallelism, and in antithesis to "judgments in the earth" (Is 26:9); where prosperity attends the wicked as well as the just, "he will not learn righteousness," therefore judgments must be sent that he may "learn" it [Maurer].

5

And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me.

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KJV Study Commentary

'And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me.' This echoes 59:16 exactly - God finds no helper, acts alone. The Hebrew 'zera' (arm) represents divine power. Fury and salvation merge as God accomplishes His purposes.

Ellicott’s Commentary for English Readers

(5) **I looked . . .**—As in Isaiah 1:2, the absolute isolation of the avenger and redeemer is emphasised again and again. Nothing but his own indomitable and righteous zeal against evil had sustained him.

Jamieson-Fausset-Brown Bible Commentary

**11. lifted up--**to punish the foes of God's people. They who will not see shall be made to "see" to their cost (Is 5:12). **their envy at the people--**that is, "Thy people." Lowth translates, "They shall see with confusion Thy zeal for Thy people." **fire of ... enemies--**that is, the fire to which Thine enemies are doomed (Is 9:18).

6

And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth.

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KJV Study Commentary

'And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth.' The wine imagery continues - enemies are made 'drunk' with judgment. The Hebrew 'shakar' (make drunk) appears in judgment contexts. Their strength is brought low while God stands victorious.

Ellicott’s Commentary for English Readers

(6) **I will tread down . . .**—Better, *I trod; *and so throughout the verse. **Make them drunk, **implies a change of imagery from that of the battle to that of the cup of wrath, as in Isaiah 51:17, Psalm 75:8, Jeremiah 25:15. The section which thus closes has often been applied (as, *e.g., *in the Prayer-Book Epistle for the Monday before Easter) to the passion of our Lord. In that agony and de...

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Jamieson-Fausset-Brown Bible Commentary

**12. peace--**God's favor, including all blessings, temporal and spiritual, opposed to their previous trials (Psa 138:8).

Praise and Prayer

7

I will mention the lovingkindnesses of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses.

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KJV Study Commentary

The tone shifts dramatically to tender remembrance: 'I will mention the lovingkindnesses of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies.' The Hebrew 'chesed' (lovingkindness) and 'racham' (mercies) overflow.

Ellicott’s Commentary for English Readers

(7) **I will mention . . .**—The words begin an entirely new section, of the nature of a psalm of thanksgiving for redemption (Isaiah 63:16). Possibly, in the arrangement of the book it was thought that such a psalm followed rightly on the great dramatic dialogue which represented the victory of the Redeemer. The psalm begins, according to the implied rule of Psalm 50:23, with praise, and passes a...

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Jamieson-Fausset-Brown Bible Commentary

**13. other lords--**temporal; heathen kings (2Ch 12:8; 28:5, 6), Nebuchadnezzar, &c. Spiritual also, idols and lusts (Ro 6:16-18). **by thee only--**It is due to Thee alone, that we again worship Thee as our Lord [Maurer]. "(We are) Thine only, we will celebrate Thy name" [Horsley]. The sanctifying effect of affliction (Psa 71:16; 119:67, 71).

8

For he said, Surely they are my people, children that will not lie: so he was their Saviour.

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KJV Study Commentary

'For he said, Surely they are my people, children that will not lie: so he was their Saviour.' God's original expectation was covenant faithfulness - 'children that will not lie.' The Hebrew 'shaqar' (lie/deal falsely) indicates covenant unfaithfulness. Despite expectation disappointed, God remained Saviour.

Ellicott’s Commentary for English Readers

(8) **For he said . . .**—The words throw us back to the starting-point of God’s covenant with His people, based, so to speak, on the assumption that they would not fail utterly in the fulfilment of their promises. (Comp. Exodus 19:3-6.)

Jamieson-Fausset-Brown Bible Commentary

**14. They--**The "other lords" or tyrants (Is 26:13). **shall not live--**namely, again. **deceased--**Hebrew, "Rephaim"; powerless, in the land of shades (Is 14:9, 10). **therefore--**that is, inasmuch as. Compare "therefore" (Ge 18:5; 19:8).

9

In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.

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KJV Study Commentary

'In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.' The Hebrew 'tsar' (affliction) God shares. He doesn't observe suffering from distance but enters into it. The angel of His presence suggests divine presence in redemptive action.

Ellicott’s Commentary for English Readers

(9) **In all their affliction . . .**—Literally, *there was affliction to Him. *So taken, the words speak of a compassion like that of Judges 10:16. The Hebrew text gives, *In all their affliction there was no affliction: i.e., *it was as nothing compared with the salvation which came from Jehovah. The Authorised Version follows the *Kĕri, *or marginal reading of the Hebrew. It may be inferred, fr...

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Jamieson-Fausset-Brown Bible Commentary

**15. hast--**prophetical preterite (Is 9:3). **hast removed ... far ... ends of ... earth--**rather, "Thou hast extended far all the borders of the land" [Vitringa].

But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them.

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KJV Study Commentary

'But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them.' The tender passage turns to tragedy. They 'vexed' (atsab - grieved, pained) God's Holy Spirit. This produces the shocking reversal: God becomes their enemy. Ephesians 4:30 echoes: 'grieve not the holy Spirit of God.'

Ellicott’s Commentary for English Readers

(10) **Vexed his holy Spirit . . .**—Literally, *his Spirit of holiness. *So St. Paul speaks of Christians as “grieving the Holy Spirit.” Here, and in Psalm 51:11, as in the “Angel of the Presence,” we may note a foreshadowing of the truth of the trinal personality of the unity of the Godhead, which was afterwards to be revealed. That which “vexed” the Holy Spirit was, in the nature of the case, t...

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Jamieson-Fausset-Brown Bible Commentary

**16. visited--**sought. **poured out--**(Psa 62:8), as a vessel emptying out all its contents. **prayer--**literally, "a whispered prayer," Margin, "a secret sighing" to God for help (compare Jr 13:17; De 8:16).

Then he remembered the days of old, Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? where is he that put his holy Spirit within him? shepherd: or, shepherds

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KJV Study Commentary

'Then he remembered the days of old, Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock?' Either God or Israel 'remembers' the Exodus. The sea crossing, Moses as shepherd - foundational memories resurface. The questions express longing for past displays of power.

Ellicott’s Commentary for English Readers

(11) **Then he remembered . . .**—The readings vary, and the construction is difficult. Probably, the best rendering is, *His people remembered the ancient days of Moses. *In any case, it is Israel that remembers, and by that act repents. (Comp. the tone and thoughts of Psalms 77, 78, 105, 106) **With the shepherd . . .**—Many MSS., as in the margin, give the plural, “shepherds,” probably as inclu...

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Jamieson-Fausset-Brown Bible Commentary

17. An image of anguish accompanied with expectation, to be followed by joy that will cause the anguish utterly to be forgotten. Zion, looking for deliverance, seemingly in vain, but really about to be gloriously saved (Mi 4:9, 10-13; 5:1-3; Joh 16:21, 22).

That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name?

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KJV Study Commentary

'That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name?' The questions continue: Where is the God who led by Moses, divided waters, made His name glorious? The Hebrew 'shem olam' (everlasting name) indicates permanent reputation established through mighty acts.

Ellicott’s Commentary for English Readers

(12) **With his glorious arm.**—Literally, *with the arm of His glory, *or *majesty. *This, the arm of the Unseen Guide, is thought of as accompanying the leader of Israel, ready to grasp his hand and support him in time of need. **Dividing the water.**—The words may include the passage of the Jordan, but refer primarily to that of the Red Sea. (Comp. Psalm 77:16; Psalm 106:9.)

Jamieson-Fausset-Brown Bible Commentary

**18. brought forth wind--**Michaelis explains this of the disease empneumatosis. Rather, "wind" is a figure for that which proves an abortive effort. The "we" is in antithesis to "Thy," "my" (Is 26:19), what we vainly attempt, God will accomplish. **not wrought ... deliverance in ... earth--**literally, "the land (Judea) is not made security," that is, is not become a place of security from our...

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That led them through the deep, as an horse in the wilderness, that they should not stumble?

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KJV Study Commentary

'That led them through the deep, as an horse in the wilderness, that they should not stumble?' The imagery shifts to a horse moving confidently through wilderness terrain without stumbling. God led Israel through the 'deep' (tehom - the chaotic waters) as surely as a trained horse navigates rough ground.

Ellicott’s Commentary for English Readers

(13, 14) **That led them . . .**—Each comparison is singularly appropriate. Israel passes through the sea as a horse through the wide grassy plain (not the sandy desert, as “wilderness” suggests). Then, when its wanderings are over, it passes into Canaan, as a herd of cattle descends from the hills into the rich pasturage of the valleys, that guidance also coming from the Spirit of Jehovah.

Jamieson-Fausset-Brown Bible Commentary

19. In antithesis to Is 26:14, "They (Israel's foes) shall not live"; "Thy (Jehovah's) dead men (the Jews) shall live," that is, primarily, be restored, spiritually (Is 54:1-3), civilly and nationally (Is 26:15); whereas Thy foes shall not; ultimately, and in the fullest scope of the prophecy, restored to life literally (Eze 37:1-14; Da 12:2). **together with my dead body--**rather, "my dead bod...

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As a beast goeth down into the valley, the Spirit of the LORD caused him to rest: so didst thou lead thy people, to make thyself a glorious name.

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KJV Study Commentary

'As a beast goeth down into the valley, the Spirit of the LORD caused him to rest: so didst thou lead thy people, to make thyself a glorious name.' Like cattle descending to peaceful pasture, the Spirit brought Israel to rest. The Hebrew 'nuach' (rest) indicates settled peace. God's leadership aimed at rest and His own glory.

Jamieson-Fausset-Brown Bible Commentary

**20. enter ... chambers--**When God is about to take vengeance on the ungodly, the saints shall be shut in by Him in a place of safety, as Noah and his family were in the days of the flood (Ge 7:16), and as Israel was commanded not to go out of doors on the night of the slaying of the Egyptian first-born (Ex 12:22, 23; Psa 31:20; 83:3). The saints are calmly and confidently to await the issue (Ex...

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Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where is thy zeal and thy strength, the sounding of thy bowels and of thy mercies toward me? are they restrained? the sounding: or, the multitude

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KJV Study Commentary

'Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where is thy zeal and thy strength, the sounding of thy bowels and of thy mercies toward me? are they restrained?' The prayer intensifies into direct appeal. 'Where is' introduces longing questions. God's 'bowels' (me'im - internal organs) represent deep emotional compassion. Are mercies 'restrained' (apaq - h...

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Ellicott’s Commentary for English Readers

(15) **Look down from heaven . . .**—The form of the prayer reminds us of 2Chronicles 6:21. Perhaps there is a latent remonstrance, as though Jehovah, like an Eastern king, had withdrawn to the recesses of His palace, and had ceased to manifest His care and pity for His people, as He had done of old. **The sounding of thy bowels.**—See Note on Isaiah 16:11. The words jar upon modern ears, but were...

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Jamieson-Fausset-Brown Bible Commentary

21. (Mi 1:3; Jude 14). **disclose ... blood--**(Ge 4:10, 11; Job 16:18; Eze 24:7, 8). All the innocent blood shed, and all other wrongs done, so long seemingly with impunity, shall then be avenged (Re 16:6).

Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, art our father, our redeemer; thy name is from everlasting. our redeemer: or, our redeemer from everlasting is thy name

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KJV Study Commentary

'Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, art our father, our redeemer; thy name is from everlasting.' Even if patriarchs wouldn't recognize the current generation (so changed by suffering and sin), God remains Father and Redeemer. The Hebrew 'ab' (father) is emphasized twice. Relationship transcends human lineage.

Ellicott’s Commentary for English Readers

(16) **Doubtless thou art our father, though Abraham . . .**—Better, *For Abraham is ignorant of us. *The passage is striking as being an anticipation of the New Testament thought, that the Fatherhood of, God rests on something else than hereditary descent, and extends not to a single nation only, but to all mankind. Abraham might disclaim his degenerate descendants, but Jehovah would still recogn...

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O LORD, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance.

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KJV Study Commentary

'O LORD, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance.' The bold question attributes their wandering to God - 'why hast thou made us to err?' This doesn't deny human responsibility but acknowledges divine sovereignty even over sin's effects. The prayer is for God to 'return.'

Ellicott’s Commentary for English Readers

(17) **Why hast thou made us to err . . .**—The prophet identifies himself with his people, and speaks as in their name. Have their sins led God to abandon them, and to harden their hearts as He hardened Pharaoh’s? (Comp. Romans 9:17-22.) Are they given over as to a reprobate mind? Against that thought he finds refuge, where only men can find it, in prayer, and in pleading God’s promise and the “e...

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Jamieson-Fausset-Brown Bible Commentary

CHAPTER 27 Is 27:1-13. Continuation of the Twenty-fourth, Twenty-fifth, and Twenty-sixth Chapters. At the time when Israel shall be delivered, and the ungodly nations punished, God shall punish also the great enemy of the Church. **1. sore--**rather, "hard," "well-tempered." **leviathan--**literally, in Arabic, "the twisted animal," applicable to every great tenant of the waters, sea-serpent...

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The people of thy holiness have possessed it but a little while: our adversaries have trodden down thy sanctuary.

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KJV Study Commentary

'The people of thy holiness have possessed it but a little while: our adversaries have trodden down thy sanctuary.' The brief possession of the land contrasts with extended occupation by enemies. The Hebrew 'miqqdash' (sanctuary) has been trampled. This lament over lost worship space intensifies the prayer.

Ellicott’s Commentary for English Readers

(18) **The people of thy holiness . . .**—Better, *For a little while have they possessed thy sanctuary, *or, with a various reading, *thy holy mountain. *The plea is addressed to Jehovah, on the ground of His promise that the inheritance was to be an everlasting one. Compared with that promise, the period of possession, from Joshua and David to the fall of the monarchy, was but as a “little while...

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Jamieson-Fausset-Brown Bible Commentary

2. In that day when leviathan shall be destroyed, the vineyard (Psa 80:8), the Church of God, purged of its blemishes, shall be lovely in God's eyes; to bring out this sense the better, Lowth, by changing a Hebrew letter, reads "pleasant," "lovely," for "red wine." **sing--**a responsive song [Lowth]. **unto her--**rather, "concerning her" (see on Is 5:1); namely, the Jewish state [Maurer].

We are thine: thou never barest rule over them; they were not called by thy name. they: Heb. thy name was not called upon them

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KJV Study Commentary

'We are thine: thou never barest rule over them; they were not called by thy name.' The final verse intensifies the contrast: Israel belongs to God; enemies never did. They weren't ruled by God or called by His name. Yet the appearance is reversed - those not His seem to triumph. This sets up the prayer of chapter 64.

Ellicott’s Commentary for English Readers

(19) **We are** **thine . . .**—*Thine, *as the italics show, is not in the Hebrew, and its insertion distorts the meaning. Better, *We are become as those over whom Thou hast never ruled, upon whom Thy name hath never been called *(Cheyne). What the prophet presents as a plea is not the contrast between Israel and the heathen, but the fact that Israel has been left to sink to the level of the hea...

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Jamieson-Fausset-Brown Bible Commentary

**3. lest any hurt it--**attack it [Maurer]. "Lest aught be wanting in her" [Horsley].

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