John Calvin Commentary Isaiah 63:1

"Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, marching in the greatness of his strength? I that speak in righteousness, mighty to save." — Isaiah 63:1 (ASV)

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.