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

King James Version

Isaiah 63

19 verses with commentary

God's Day of Vengeance

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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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.

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

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'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).

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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'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.

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

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'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.

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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'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.

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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'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.

Praise and Prayer

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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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.

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

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'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.

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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'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.

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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'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.'

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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'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.

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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'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.

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

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'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.

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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'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.

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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'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 - held back)?

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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'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.

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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'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.'

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

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'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.

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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'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.

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