Chapter 63
63:1 Who is this that comes from Edom, with dyed garments from Bosra, this beautiful one in his robe, walking in the greatness of his strength? I, that speak justice, and am a defender to save.
63:2 Why then is your apparel red, and your garments like theirs that tread in the winepress?
63:3 I have trodden the winepress alone, and of the Gentiles there is not a man with me: I have trampled on them in my indignation, and have trodden them down in my wrath, and their blood is sprinkled upon my garments, and I have stained all my apparel.
63:4 For the day of vengeance is in my heart, the year of my redemption is come.
63:5 I looked about, and there was none to help: I sought, and there was none to give aid: and my own arm has saved for me, and my indignation itself has helped me.
63:6 And I have trodden down the people in my wrath, and have made them drunk in my indignation, and have brought down their strength to the earth.
63:7 I will remember the tender mercies of the Lord, the praise of the Lord for all the things that the Lord has bestowed upon us, and for the multitude of his good things to the house of Israel, which he has given them according to his kindness, and according to the multitude of his mercies.
63:8 And he said: surely they are my people, children that will not deny: so he became their savior.
63:9 In all their affliction he was not troubled, and the angel of his face saved them: in his love, and in his mercy he redeemed them, and he carried them and lifted them up all the days of old.
63:10 But they provoked to wrath, and afflicted the spirit of his Holy One: and he was turned to be their enemy, and he fought against them.
63:11 And he remembered the days of old of Moses, and of his people: where is he that brought them up out of the sea, with the shepherds of his flock? Where is he that put in the midst of them the spirit of his Holy One?
63:12 He that brought out Moses by the right hand, by the arm of his majesty: that divided the waters before them, to make himself an everlasting name.
63:13 He that led them out through the deep, as a horse in the wilderness that stumbles not.
63:14 As a beast that goes down in the field, the spirit of the Lord was their leader: so didst you lead your people to make yourself a glorious name.
63:15 Look down from heaven, and behold from your holy habitation and the place of your glory: where is your zeal, and your strength, the multitude of your bowels, and of your mercies? They have held back themselves from me.
63:16 For you are our father, and Abraham has not known us, and Israel has been ignorant of us: you, O Lord, are our father, our redeemer, from everlasting is your name.
63:17 Why have you made us to err, O Lord, from your ways: why have you hardened our heart, that we should not fear you? Return for the sake of your servants, the tribes of your inheritance.
63:18 They have possessed your holy people as nothing: our enemies have trodden down your sanctuary.
63:19 We are become as in the beginning, when you didst not rule over us, and when we were not called by your name.
1095 . Who is this . Here he begins to treat the separation of the wicked from the good in the execution of the promised salvation. And this is divided into three parts:
in the first, he introduces the judge, as though to distinguish between them;
in the second, he sets out a petition, to the judge, where it says, I will remember the tender mercies of the Lord (Isa 63:7);
in the third, the judge wisely pronounces the separation: they have sought me (ch. 65).
Concerning the first, he does two things:
in the first, the question is raised of the person of the judge;
in the second, the question of the quality of his clothing: why then is your apparel red? (Isa 63:2).
1096 . Concerning the first, he does two things.
First, he sets out the question;
second, the response: I, that speak justice .
And it should be known that all the saints agree in explaining these words as referring to Christ; and the question comes from the angels, who indeed did not fully understand the mystery of the Incarnation of Christ, and therefore they asked as though ignorant, as Jerome says.
But Augustine seems to say the opposite of this on Genesis, where he says that from the beginning of their creation the angels knew everything that God was going to do, whether he imparted the seminal virtues of things to the things, or retained to himself alone that they would come to be, although it would inhere in things that they could come to be; and thus, it seems that they did understand the mystery in this way.
1097 . To which the Gloss on Ephesians 3:8, to me, the least of all the saints , responds, saying that the greater angels understood the mystery, but the lesser angels, whose voice this is, did not know of it. Nevertheless, Dionysius seems to say otherwise in De Cael. Hier . 7.3; for he thinks that this question belongs to the supreme angels, who receive illuminations immediately from God; thus, God immediately responds to them: I, that speak , although from reverence for Christ, they ask each other, like disciples waiting for the response of their teacher. But although the supreme angels knew mysteries of this kind as to the substance of the deed, nevertheless, they did not know them perfectly as to their particular circumstances; thus, the mystery is seen even better by a superior perfect intellect, namely, the divine intellect, than an angelic intellect: therefore, they seek to be more illuminated above this, that they might understand more perfectly.
1098 . They are amazed, however, by three things.
First, the coming of the victorious one: who is this that comes , into heaven, from Edom , earth, for “Edom” means “bloody” or “earthly”; with dyed garments from Bosra , hell, formerly fortified by a guard of demons. “Bosra” is sometimes the proper name of a certain city in the land of Moab and is sometimes an appellative name, meaning a fortified land or city: thus, it is frequently used for the land of Idumea, which is fortified by mountains, but here it is used for Jerusalem, or hell. Garments , that is, bodily members, dyed , with the blood of his passion, above: behold it shall come down upon Idumea, and upon the people of my slaughter unto judgment (Isa 34:5).
Second, they are amazed at the beauty of his appearance: this beautiful ( formosus ) one , from “formo,” hot, and thus someone is “formosus” who is roused up because of heat; or from “form,” and thus he is called “formosus” because of his shape, that is, the proper symmetry of his members; in his robe , in the clothing of humanity: on whom the angels desire to look (1 Pet 1:12).
Third, they doubt his powerful advance, walking , into heaven, not by angelic help, but by his own power, which was unheard of up to this point: upholding all things by the word of his power (Heb 1:3).
1099 . I . Here he sets out the response, and he shows himself to be judge: that speak justice , that is, who have authority to bring forth judgment on the Gentiles , above (Isa 42:1); teacher, above: I am the Lord that speak justice (Isa 45:19); and Savior: I am a defender , against the demons, to save , the human race: the Lord is my strength and my praise, and he is become salvation to me (Exod 15:2); the Lord is as a man of war, Almighty is his name (Exod 15:3).
1100 . Note on the words, this beautiful one , that Christ is beautiful
first, because he glows with the splendor of divinity: who being the brightness of his glory and the figure of his substance (Heb 1:3);
second, because he is fashioned in conformity of union: you are beautiful above the sons of men (Ps 44:3[45:2]);
third, because he is distinguished by the diverse color of virtue: my beloved is white and ruddy (Song 5:10);
fourth, because he is clothed with honesty of conduct: be glorious, and put on goodly garments (Job 40:5).
1101 . Why then is your apparel red? Here he sets out the second question, concerning his clothing.
And first, he sets out the question: why then , as if to say: it is not the just, but the wicked who usually bear the marks of blood like this, not saviors, but rather murderers; like theirs that tread in the winepress : for there is red wine in that region that dyes clothing like blood: and Jesus was clothed with filthy garments (Zech 3:3).
Second, he sets out the answer: I have trodden .
And first, he assigns the reason for the redness of his garments;
second, he goes through the entire order of the matter: for the day of vengeance is in my heart (Isa 63:4).
1102 . Concerning the first, he does three things.
First, he tells of his victory alone: the winepress , namely, the cross on which he was pressed by the weight of his passion, I have trodden , my enemies, alone , suffering and conquering; and of the Gentiles there is not a man with me , to help me, because everyone fled, abandoning him. And he says expressly, not a man , because of the Blessed Virgin, in whom faith never failed: a cluster of cypress my love is to me, in the vineyards of Engaddi (Song 1:13); the Lord has trodden the winepress for the virgin daughter of Judah (Lam 1:15).
Second, he touches on vengeance against his enemies: I have trampled on them , the demons, or the Jews; in my wrath , my enkindled anger: you shall walk upon the asp and the basilisk: and you shall trample under foot the lion and the dragon (Ps 90[91]:13).
Third, he deduces, as it were, the cause of the redness of his garments: blood , my own blood, for it comes forth from my body, their blood , for it is given over to their power to pour it out, is sprinkled . He says this in the likeness of a victor, whose garments are stained with gore, above: garment mingled with blood (Isa 9:5); I have stained , in their estimation.
1103 . For the day of vengeance . Here he goes through the entire order of the matter.
And first, he sets out the suitableness of the time: vengeance , as to the demons; redemption , as to the just, whose recompense had been delayed until then, above: it is the day of the vengeance of the Lord (Isa 34:8).
Second, he sets out the necessity of salvation: I looked about, and there was none to help , the human race, who could save it, above: he saw that there is not a man (Isa 59:16); or there was none to help , me on the cross: my brethren have withdrawn from me, and my acquaintance have departed from me (Job 19:13); I looked on my right hand, and beheld, and there was no one that would know me (Ps 141:5[142:4]); they compassed me on every side (Sir 51:10[7]).
Third, the completion of salvation: and my own arm , my power, has saved for me , that is, accomplished the salvation of resurrection for me, or the salvation of the human race: his right hand has wrought for him salvation, and his arm is holy (Ps 97[98]:1).
Fourth, the exposition of his vengeance: and I have trodden down the people , the Jews, through the Romans, and have made them drunk , filled them with affliction, and have brought down their strength , the Jews and the demons, above: the Lord of hosts has designed it, to pull down the pride of all glory, and bring to disgrace all the glorious ones of the earth (Isa 23:9).
1104 . This may all also be explained literally, so that the Lord would be introduced metaphorically, as though coming to wipe out the various enemy peoples of the Jews, and especially the Edomites. And he, according to the metaphorical manner of speaking, is clothed, above: he put on justice as a breastplate (Isa 59:17).
1105 . I will remember the tender mercies of the Lord . Here the prophet offers a petition to the judge, who comes to speak and fulfill justice.
And first, he inclines him to compassion;
second, he offers his petition, O that you wouldst rend the heavens (ch. 64).
The first of these is divided into two parts:
in the first, he inclines him to compassion by recalling his former benefits, which have passed away;
in the second, by recalling the dangers which they met: why have you made us to err? (Isa 63:17).
Concerning the first, he does two things.
First, he sets out the intention: all the things that the Lord has bestowed upon us , for our merits, as in good things, so, in the evils of punishments; good things , which he gave freely, I remembered your mercy, O Lord (Sir 51:11[8]).
Second, he describes the intention.
1106 . And first, he recalls the benefits, as to their escape from dangers, recalling his particular election: and he , namely, God, said: surely , although they may be against me, they are children that will not deny , namely, Abraham, or that will not deny , because they at least keep my faith: the Lord is my strength and my praise (Exod 15:2).
And as to his diligent protection: in all their affliction ; and he himself was troubled , from compassion; or he was not troubled , right away, but he delayed even now, that they might be corrected; and the angel of his face , that is, the angel that sees my face, saved them , as their leader in the desert: lead this people whither I have told you: my angel shall go before you (Exod 32:34); he has given his angels charge over you; to keep you in all your ways (Ps 90[91]:11).
And as to fatherly love: in his love he redeemed them , from Egypt; he carried them , in the desert; and lifted them up , that is, he exalted them over the others in the promised land: Israel was a child (Hos 11:1).
1107 . Second, he touches on the benefits as to the remission of faults.
And first, he sets out their fault: but they ; his spirit , namely God’s, or the spirit of his Holy One , Moses, through their various quarrels: and Moses was afflicted for their sakes, because they exasperated his spirit (Ps 105[106]:32–33).
Second, he sets out their punishment: and he , namely, God, was turned to be their enemy : the Lord is become as an enemy (Lam 2:5); you are changed to be cruel toward me (Job 30:21).
Third, he sets out the remission of the fault: and he remembered , at last, Moses , who prayed for them: either forgive them, or strike me out of the book that you have written (Exod 32:31–32); he has remembered his covenant for ever: the word which he commanded to a thousand generations (Ps 104[105]:8).
1108 . Note on the words, I have trodden the winepress (Isa 63:3), that from the winepress of the cross flowed,
first, blood to redeem: you were not redeemed with corruptible things, as gold or silver, from your vain conversation, but with the precious blood of Jesus Christ (1 Pet 1:18–19);
second, water to clean: he brought forth water out of the rock (Ps 77[78]:16); I will pour upon you clean water (Ezek 36:25);
third, oil to heal: the rock poured me out rivers of oil (Job 29:6);
fourth, honey to solidify: that he might suck honey out of the rock (Deut 32:13);
fifth, wine to console: your presses shall run over with wine (Prov 3:10).
1109 . Where is he that brought them up? Here he laments the same benefits taken away from them.
And first, he laments the lack of benefits: where is he that brought them up out of the sea? , Moses, or God; with the shepherds , Miriam and Aaron: she led them out in the hands of the holy prophet (Wis 11:1). Where is he that put in the midst of them the spirit of his Holy One? , Moses, which is found in Numbers 11. By the right hand , prosperously; where is the spirit that divided the waters before them? Who divided the Red Sea into parts (Ps 135[136]:13). And where is he that led them out as a horse that stumbles not , namely, without hindrance. As a beast that goes down , with an unhindered course; the spirit of the Lord was their , the people’s, leader : and in the Red Sea a way without hindrance (Wis 19:7); they shall walk confidently (Prov 3:23); where are his miracles? (Judg 6:13).
1110 . Second, he inclines the judge to affection.
And first, he seeks a hearing: look down from heaven : you will hear from your holy heaven (1 Kgs 8:32).
Second, he provokes him to mercy: where is your zeal with which you loved us. Lord, where are your ancient mercies? (Ps 88:50[89:49]); if he withhold the waters, all things shall be dried up (Job 12:15).
Third, he sets out a cause for having mercy: for you are our father, and Abraham has not known us , when he was still alive, because we did not then exist; or, even now, he is unwilling to pray for us, because we do not call upon him; or, according to Augustine, because the dead, even the saints, do not know what is to be done for the living: but this is to be understood as to the power of human knowledge, not as to the illumination of divine light: he is your father, that has possessed you, and made you, and created you (Deut 32:6).
1111 . Why have you made us to err? Here he sets out the evils which they met.
And first, as to the evils of their fault: you made us to err , permitting, not sending grace and not correcting, from your ways , commands; you hardened , permitted: he has mercy on whom he will. And whom he will, he hardens (Rom 9:18).
1112 . Second, he sets out the evils of their punishment.
And first, he asks for mercy: return , from wrath to mercy, for the sake of your servants , our fathers: return, O Lord, how long? And be entreated in favor of your servants (Ps 89[90]:13); convert us, O Lord, to you, and we shall be converted: renew our days, as from the beginning (Lam 5:21).
Second, he sets out their misery as to slavery: they have possessed your holy people as nothing , that is, without resistance, above: O Lord our God, other lords besides you have had dominion over us (Isa 26:13); as to the profanation of their holy places: our enemies have trodden down your sanctuary : the holy places are come into the hands of strangers (1 Macc 2:8). As to the loss of their former honor: we are become , without a king, without the temple, as in the beginning , in Egypt, or even before the calling of Abraham: but you, O Lord, are among us, and your name is called upon by us, forsake us not (Jer 14:9).