John Calvin Commentary Isaiah 63

Who is this that cometh from Edom? This chapter has been violently distorted by Christians, as if what is said here related to Christ, while the Prophet speaks simply of God Himself. They have imagined that Christ is red here because He was wet with His own blood, which He shed on the cross. But the Prophet meant nothing of that sort.

The obvious meaning is that the Lord comes forth with red garments in the sight of His people, so that all may know He is their protector and avenger. For when the people were weighed down by innumerable evils—while at the same time the Edomites and other enemies, as if placed beyond the reach of all danger, freely indulged in unpunished wickedness—a dangerous temptation might arise. This temptation was that these things happened by chance, or that God did not care for His people, or that He chastised them too severely. If the Jews were punished for despising God, much more ought the Edomites and other avowed enemies of God’s name to have been punished.

The Prophet meets this very serious temptation by representing God the avenger as returning from the slaughter of the Edomites, as if He were drenched with their blood. There is great liveliness and energy in a description of this sort. Who is this? For that question raises the hearts of the hearers to a state of astonishment and strikes them more forcibly than a plain narrative. On this account, the Prophet employed it to arouse the hearts of the Jews from their slumbering and stupefaction.

We know that the Edomites were somewhat related to the Jews by blood, for they were descended from the same ancestors and derived their name from Esau, who was also called Edom (Genesis 36:1, 8, 9). Having corrupted the pure worship of God, though they bore the same mark of circumcision, they persecuted the Jews with deadly hatred. They likewise inflamed the rage of other enemies against the Jews and showed that they took great pleasure in the ruin of that people, as is evident from the encouraging words they addressed to its destroyers.

As the Psalmist says: Remember, O Lord, the children of Edom, who, in the day of the destruction of Jerusalem, said, Raze, raze it even to the foundations (Psalms 137:7).

The Prophet, therefore, threatens that judgment shall be passed on the Edomites, so that none may imagine they shall escape punishment for that savage cruelty with which they burned toward their brethren. For God will punish all wicked men and enemies of the Church in such a manner as to show that the Church is the object of His care.

Beautiful in his raiment. Because spots of blood pollute and stain conquerors, Isaiah affirms that God will nevertheless be beautiful in his raiment after having taken vengeance on the enemies. In like manner, we have seen in other passages (Isaiah 34:6) that the slaughter of the wicked is compared to sacrifices, because the glory of God shines brightly in them. For can we conceive of any ornament more lovely than judgment?

Thus, to impress people with reverence for God’s righteous vengeance, He pronounces the blood with which He was sprinkled—from slaying and destroying the wicked—to be highly beautiful and ornamental. As if He had said, “Do not think that God will resemble a person of low rank. Though He may be drenched with blood, this will not prevent His glory and majesty from shining brightly.”

Marching in the greatness of his strength. Various expositions of the word צעה (tzogneh) are given by the Jews. Some view it in a transitive sense, as referring to the people whom the Lord brought back from captivity. Others refer it to the nations whom the Lord will remove to another country, though they appear to have a settled habitation. But I consider it to be more agreeable to the context to give it an absolute sense as a noun. The Prophet, therefore, describes God’s majestic march and heroic firmness, by which He displays vast power.

I who speak. The Lord Himself replies, and this carries much more authority than if the Prophet spoke in his own person. Believers are reminded by Him of former predictions, so that they may know that in the judgments of God not only His justice and goodness, but likewise His faithfulness is manifested.

As if He had said, “Behold, you now see fulfilled what I have already and frequently testified to you by My servants. This effect of My promises clearly shows that I am true, and that I speak justly and sincerely, and not for the purpose of deceiving you.” The vision would have been little fitted to strike their minds if the Jews had not remembered those promises which they formerly heard. But since its design was that they should rely on God’s salvation, He at the same time claims for Himself no ordinary power to save.

Why are your garments red? He proceeds with the same subject. However, since it would have diminished the force of the narrative, he does not immediately explain from where the red color of God’s garments came. Instead, he continues to ask questions to arouse their minds to consider what is strange and uncommon.

He means that this sprinkling of blood is something remarkable and extraordinary. The comparison drawn from a "wine-press" is highly appropriate; for the town Bozrah, which he mentioned a little before, lay in a vine-bearing district. As if he had said, "There will be other vintages than those which are customary, for blood shall be shed instead of the juice of the grapes."

Alone have I pressed the wine-press. The Prophet now explains the vision and the reason why the Lord was stained with blood: it is because He will take vengeance on the Edomites and other enemies who treated His people cruelly.

It would be absurd to say that these things relate to Christ because He alone and without human aid redeemed us. Instead, it means that God will punish the Edomites in such a manner that He will need no human assistance, as He will be sufficiently able to destroy them.

The Jews might have objected that the Edomites are powerful, are not harassed by any wars, and are in a flourishing and tranquil condition. The Prophet shows that this does not prevent the Lord from inflicting punishment on them whenever He sees fit.

Human means were, indeed, employed by Him when He took vengeance on the Edomites, but in such a way that it was made evident to all that it was entirely directed by His hand, and that no part of it could be ascribed to human forces or plans. They were overwhelmed by sudden and unlooked-for destruction, of which the people should not have doubted that God, who had so often warned them of it, was the author.

And of the peoples there was none with me. This is added to indicate that, although “peoples” will arise out of the earth to destroy the nation of Edom, yet the work of God will be separate from them, because nothing was further from the design of heathen nations than to inflict punishment on the Edomites for their unjust cruelty. For this reason the Lord wishes His judgment to be known and to be illustriously displayed amidst the din of arms and tempestuous commotions.

For I will tread them. I willingly retain the future tense, for the Prophet speaks of events that are future and not yet accomplished. Although the Edomites were living in prosperity and at their ease, God would severely punish them on account of their cruelty.

We have already partly explained why the Prophet uses the metaphor of a bloody wine-press, which is a shocking and melancholy sight. However, it should also be added that the punishments and vengeance God inflicts on enemies are appropriately called His vintage, as if He gathered them when He ruins or destroys them.

In a similar way, such punishment is called in another passage (Isaiah 34:6) a solemn sacrifice, so that we may learn that glory should be ascribed to God, not less when He executes His judgments than when He exhibits tokens of compassion.

And I will stain all my raiment. He nevertheless describes His amazing love toward the Jews, in deigning to sprinkle Himself with the blood of enemies on their account; and that is the reason why He makes use of the word 'stain'.

In my wrath. He shows that this in itself is sufficient for destroying the Edomites: that the Lord is angry with them. It is as if He had said that there will be no one to rescue them when the Lord is pleased to chastise.

Hence we may infer that the destruction of people proceeds from nothing else than the wrath of God; just as, on the other hand, our salvation depends on His grace alone.

In a word, God intended here to testify that the Edomites will not remain unpunished for having persecuted the Church of God.

For the day of vengeance is in my heart. In the former clause of this verse, Isaiah indicates that God does not cease to perform his duty, even though he does not instantly execute his judgments; on the contrary, he delays until a suitable time, which he knows well. Isaiah further indicates that it is not our place to prescribe to him when or how he should do this or that; rather, we should bow submissively to his decree, so that he may administer all things according to his will. Therefore, let us not imagine that he is asleep or idle when he delays.

And the year of my redeemed is come. In this latter clause, he shows that all these things are done for the sake of believers. “Day” and “year” are used by him here in the same sense, but the word “year” signifies the long duration of the captivity, so that the Jews may not despair or grow faint and weary if the redemption is long delayed. The Lord therefore punishes and destroys wicked men for the purpose of delivering the godly and redeeming his Church, for which he has a special regard.

Finally, by their slaughter and destruction, he opens a way for his grace. And this is for our consolation: whenever we see signs of God’s wrath toward the wicked, we can know that the fruit of the punishment they endure will come to us. For in this way, it is clearly shown that our groans are heard and that God, when he wishes to relieve the afflicted, is armed with strength to put to flight all the enemies of his Church. Therefore, although the cross is heavy for us, yet by patiently enduring, let us learn to lift up our minds in hope to that “year” which God has appointed for executing his vengeance.

I looked, and there was none to help. Although the Jews lacked all assistance, and no one helped them by word or deed, yet he shows that the arm of the Lord alone is sufficient to punish enemies and to set his people free. Therefore, he shows that they ought to expect salvation from God alone, so that they may not look around in every direction, but may have their eyes entirely fixed on God, who does not need the help of others.

And I wondered. He portrays God as amazed that there is no one to offer him help when he desires to carry out his judgments. This is so that he may impress this doctrine more deeply on the minds of believers: God does not need human help, and he himself is sufficient to obtain salvation for his people.

Through this depiction, he further magnifies the help he had determined to give his people, partly to correct their lack of trust and partly to urge them to future gratitude. For God takes on a particular role when he describes himself as standing astonished, because this dullness truly characterized the Jews, who hardly believed what could not be accomplished by human power.

Therefore, he contrasts his own arm with all other forms of help, stating that its invincible power is sufficient for him, so that he may both be seen as their Savior and may scatter and defeat all the wicked.