Isaiah 63:1. Who is this, &c.— Or, Who is this that cometh from Edom, with purple garments from Bozrah? This, who is solemn, or venerable in his attire, marching on in the greatness of his strength? I that speak of deliverance, [doing right,] mighty to save. See chap. Isaiah 34:5-6. The Idumeans joined with the enemies of the Jews in bringing on the destruction of Jerusalem in the time of the captivity, for which they were severely reproved by the prophets, and threatened with utter destruction, which accordingly came to pass: the prophets, therefore, generally apply the names of these people to signify any inveterate and cruel enemy, as in this place; but the words Edom and Bozrah may be taken in the appellative sense, to denote in general a field of blood, or a place of slaughter; the word Edom signifying red, and Bozrah, a vintage, according to some; which in the prophetical idiom, import God's vengeance upon the wicked. The Messiah is said to be solemn or venerable in his attire; that is to say, like a general marching at the head of his army, and carrying the token of victory on his raiment; or, according to others, clothed in such a manner as to command reverence and respect. The frequent transitions from one person to another, observed in the Hebrew poetry, is a strong indication of a mind hurried away by the impulse of inspiration; and sometimes, as in the present case, is as strong a mark of a dramatic form of composition. See Lowth's Prelections, and Vitringa.

Isaiah 63:3. I have trodden, &c.— This is a common image among the prophets, generally made use of to describe the effects of the divine vengeance, but never touched upon by any classic author among the Greeks and Romans. Bishop Lowth has well observed, that there is an energy and sublimity in this description, which is not to be parallelled in any language. Though, indeed, the image of a warrior inebriated with wine may appear to modern critics a coarse comparison, when applied to the Messiah; yet it might not convey that idea to the antient Jews, who perhaps never joined that secondary idea to this vice, in the comparison which always occurs in the mind of the modern, owing to that power of the mind by which it associates different ideas. Vitringa renders this verse very properly, I have trodden, &c. for I have trodden them in mine anger, and trampled them in my fury; and their blood or strength has been sprinkled or dashed upon my garments, and I have stained all my raiment.

Isaiah 63:7.— Vitringa begins here the second section of the fifth discourse, which is comprised, according to him, in this and the following chapter, and contains the discourse of a company of penitent Jews, confessional and supplicatory. In the confessional part we have, first, a commemoration of the benefits conferred by God upon the Jewish nation, in hope that they would rightly use them; general in Isa 63:7-8 particular, with respect to the angel of Jehovah, and the Holy Spirit, Isaiah 63:9-10. Secondly, we have the ingratitude of this nation, with the sad consequence thereof; namely, deprivation of their superior light and grace, Isaiah 63:10. Thirdly, a complaint of the people, long forsaken, concerning the misery of their state, compared with the benefits of ancient times; Isaiah 63:11-14. The supplicatory part contains, first, an humble supplication for this miserable and afflicted people; the arguments bring drawn from the divine excellencies, Isaiah 63:15.—from confidence in God alone, with a renunciation of all merit; Isaiah 63:16.—and from the greatness of their misery and calamity, Isaiah 63:17-19. Secondly, a prayer is intermixed, expressing their ardent desire of this benefit; the first reason being drawn from the example of God's descent upon mount Sinai, chap. Isaiah 64:1-3. The second from the greater examples of divine grace which were expected under the new oeconomy, Isaiah 63:4. We have, thirdly, the supplication repeated; wherein they justify the ways of God, and in the most humble manner again confess their own unworthiness and spiritual misery; Isaiah 63:5-7. They earnestly deprecate the wrath of God, which had lain so long upon them, from a regard to God and themselves, Isaiah 63:8-9. They urge in mournful terms their external and temporal calamity, to move the compassion of God; Isaiah 63:10-12. Vitringa supposes that this section pertains to the present dispersed Jews, who, seeing the wonderful display of God's power in the destruction of the papal church and tyranny, will be converted in consequence to the Christian religion: in a view to this he here introduces a company of Jews, representing the first-fruits at the beginning of this great work of grace, deploring the blindness and hardness of their nation, and with the utmost humility turning themselves, and praying for that complete conversion of their nation, which is to follow the coming-in of the fulness of the Gentiles. See Romans 11:25-26.
I will mention— I will commemorate, &c. The prophet here speaks in the person of those penitent Jews, who, convinced themselves of the truth of Christianity, intercede for the rest of their brethren, in that state of blindness and darkness under which the nation had long groaned. An attention to the analysis will, perhaps, prove the best comment on this section.

Isaiah 63:9. And the Angel of his presence saved them— The chorus, being about to repeat particularly the general benefits mentioned in the preceding verses, refers them to two principal ones, namely, the persevering and avenging Angel, and the consolatory and instructing Holy Spirit. They speak of the first directly, and of the latter obliquely, that they might not have occasion to repeat the same thing; for when they say, Isa 63:10 and vexed, or grieved, his Holy Spirit, they suppose that the nation, besides the singular blessing of the great and avenging angel, had also another of the first importance in the Holy Spirit. By the phrase, In all their affliction he was afflicted, is signified the extreme tenderness of God's love toward his people. See chap. Isaiah 49:15. The Angel of his presence means that Angel who conducted them by the cloud and pillar of fire; namely, the Messiah, or second person of the ever-blessed Trinity, who is called the Angel of the presence, or face of the Lord, because he is the brightness of the glory of God. Compare Exodus 33:14. Jesus Christ is called, in the New Testament, The image of God; and the glory of God is said to shine in the face of Jesus Christ. See 2Co 4:6 and Vitringa.

Isaiah 63:10. But they rebelled, &c.— We have frequent mention, in the books of the Old Testament, of the Holy Spirit; and our prophet himself has repeatedly spoken of him. He is here denoted in his office of teaching and convincing the people, as appears from the sin committed against him. See Nehemiah 9:20; Neh 9:30 and compare Numbers 11:25-26.

Isaiah 63:11. Then he remembered, &c.— Vitringa is of opinion, that these are the words of the people, not of God. Then he, that is, the people, thus afflicted, remembered, or called to mind, the past benefits which God had conferred upon them; saying, Where is he who heretofore performed so many and great wonders for his people? Who bestoweth so great goodness to the house of Israel? Isaiah 63:7. See Jeremiah 2:6. The shepherds of the flock mean Moses and Aaron. Compare Psalms 77:20. He that putteth his Holy Spirit within him, that is to say, within his people, alludes to the history, Numbers 11:17.

Isaiah 63:12. That led them, &c.— That made his glorious arm pass along at the right hand of Moses, &c. See Deuteronomy 33:27. Exodus 14:16. Psalms 16:8.

Isaiah 63:15. Look down from heaven— In this excellent and pious prayer of the first-fruits of the converted Jews, they intreat God for his grace and mercy, to look down with an eye of compassion upon them. "Where is thy love and concern for thy people, they add, and the power thou usedst to exert for their deliverance? Where are thy tender mercies which thou formerly shewedst towards them?" The arguments here are used, and to be understood, humano more (after the manner of men). See Vitringa.

Isaiah 63:16. Doubtless thou art our Father— "Our only hope is the relation we have to thee, who hast vouchsafed to call thyself our Father; for it is in vain to boast that we are the children of Abraham or Jacob. They know not our condition, nor can they afford us any relief." Vitringa thinks that the words contain still further a renunciation of all merit in themselves and their fathers, and an entire confidence in the alone grace of God for deliverance and salvation. Pelican paraphrases it, "We place no confidence in the merits of our fathers, whosoever or whatsoever they were: but in thee alone, O Lord, who art our Father; our Redeemer from everlasting is thy name." See chap. Isaiah 64:8.

Isaiah 63:17. O Lord, why hast thou made us to err?— The chorus here humbly expostulate with God. The first clause may be rendered, O Lord, why hast thou suffered us? &c. See Deuteronomy 32:36.