Exegetical and Hermeneutical Commentary of Isaiah 63:3
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.
I have trodden the wine-press alone – I, Yahweh, have indeed trod the wine-press of my wrath, and I have done it alone (compare the notes at Isa 34:5-6). The idea here is, that he had completely destroyed his foes in Idumea, and had done it by a great slaughter.
For I will tread – Or rather, I trod them. It refers to what he had done; or what was then past.
And their blood shall be sprinkled – Or rather, their blood was sprinkled. The word used here ( netsach) does not commonly mean blood; but splendor, glory, purity, truth, perpetuity, eternity. Gesenius derives the word, as used here, from an Arabic word meaning to sprinkle, to scatter; and hence, the juice or liquor of the grape as it is sprinkled or spirted from grapes when trodden. There is no doubt here that it refers to blood – though with the idea of its being spirted out by treading down a foe.
And I will stain all my raiment – I have stained all my raiment – referring to the fact that the slaughter was extensive and entire. On the extent of the slaughter, see the notes at Isa 34:6-7, Isa 34:9-10.
Fuente: Albert Barnes’ Notes on the Bible
Isa 63:3
I have trodden the winepress alone
The single-handed conquest
I.
THE INTERESTING FIGURE EMPLOYED. I have trodden the winepress. This is Jesus speaking after HIS conquest over HIS foes,
1. This denotes the supreme contempt with which the mighty Conqueror regarded the enemies whom He had overcome. It is as if He had said, I compare My victory over them to nothing but the treading of the winepress.
2. There is in the figure an intimation of toil and labour; for the fruit of the vine is not bruised without hard work. So the mighty Conqueror, though, in contempt, He says His foes were as nothing but the grapes of the vintage to His might; yet, speaking as a man like unto us, He had something to do to overcome His foes.
3. Moreover, there is an allusion to the staining of the garments.
II. THE GLORIOUS FACT STATED. I have trodden the winepress.
III. THE SOLITARY CONQUEROR DESCRIBED. I have trodden the winepress alone.
IV. SOME SWEET AND SALUTARY CONSIDERATIONS SUGGESTED BY THIS SUBJECT.
1. The first inference is, there is no winepress of Divine wrath for thee, O believer, to tread.
2. There are winepresses of suffering, although not of punish ment, which thou wilt have to tread. But I want thee to remember that thou wilt; not have to tread these winepresses alone.
3. But since Jesus trod the winepress alone, I beseech you give all things to Him. Alone He suffered; will you not love Him alone? Alone He trod the winepress; will you not serve Him? Alone He purchased your redemption; will you not be His property, and His alone? (C. H. Spurgeon.)
The lonely treader
I. JESUS CHRIST WAS ABLE TO TREAD THE WINEPRESS ALONE. This is characteristic of a great man, that he is able to stand alone. It does not follow that a man is great because he stands alone. He may be selfish; and not wishing to be pained by the sorrows of humanity, and not desiring to give his labour and substance for the alleviation of those evils which afflict humanity, he shuts himself off from society. Thus his self-inflicted loneliness will be self-inflicted torture. Greater would be his happiness if he had greater self-denial. The man who stands alone through nervous sensibility is in a measure to be pitied and to be helped. Every rough word strikes like a barbed arrow into the centre of his nature. But it was neither selfishness nor nervous sensibility which caused Jesus Christ to be a lonely man. The Saviour stood alone by reason of the sublime grandeur of His nature. The good man is satisfied from himself, and the Saviour was for Himself all-sufficient. Society was not needful to Him in the sense in which it is needful for other men. But it is when a man has to accomplish some vast enterprise that his power to stand alone is tested. The greatness of John the Baptist was revealed, not when the crowds thronged to his preaching, not when the multitudes flocked to his baptism; but when he was cast into prison, and alone he was left to ponder over the worlds cruel baseness, and the difficulty of reforming sinning men. The greatness of Luther was seen, not when men admired his trenchant exposures of Romish errors, not when the crowds thronged his way and crowded the houses and windows to see him pass; but when he stood before that imposing gathering which held his life in its hands, and said, Here I stand, I can do no other; may God help me. Amen. Only great men can do the worlds greatest works alone. Now the greatest work of all was that which Jesus Christ accomplished when He trod the winepress alone. Some say that He was only a great Teacher. But it is difficult to utter new truths; and great teachers have found it needful for their success to surround themselves with sympathizing adherents. As a great Teacher Jesus was able to stand alone. The rude world was not ready for His moral lessons, and even His disciples could not appreciate the spirituality of His utterances. But He was more than a great Teacher. He came to give Himself to be the light and the life of men. And in carrying out the mediatorial purpose He was able to stand alone; for the indwelling Divinity imparted sublime power. And we, looking back to His finished work, resting upon it by faith, and deriving from it unspeakable blessings, can triumphantly declare that Jesus Christ was able to tread the winepress alone.
II. JESUS CHRIST WAS WILLING TO TREAD THE WINEPRESS ALONE. The perfectly-constituted and fully-developed man loves society. The great man loves solitude; but he also delights in social pleasures; and, though able to stand alone, may not be willing to do so to the extent that his circumstances demand. Or, again, a man may be able to do some great work for the worlds benefit, but says, If there is no one to help, if there is no one with sufficient benevolence to sacrifice himself for the good of humanity, I shall not single-handed undertake the work. Now Jesus Christ did not move through this world as a gloomy recluse, and yet He did not give full play to the social part of His nature, because it was needful for Him to be much in solitude that His Divine mission might be successful.
III. JESUS CHRIST WAS CONSTRAINED TO TREAD THE WINEPRESS ALONE. By the sting of the lash the unwilling slave may be compelled to get into the winepress and tread out the grapes, but no such compulsion could be applied to the Redeemer. He had all power–power over Himself as well as over others; but He kept His power in check. He was compelled by the sweet force of His own great love. And the solitariness of Jesus brings to our view the greatness of His love most vividly.
IV. JESUS CHRIST SORROWED TO TREAD THE WINEPRESS ALONE. He possessed a sympathetic nature, and He would be made sorrowful by the fact that His mission separated Him from the loves and the sympathies of mankind.
V. JESUS CHRIST REJOICED TO TREAD THE WINEPRESS ALONE. There is great joy as well as great sorrow in all spiritual work; and Jesus tasted both in fullest measure. This is the climax of benevolence, that it can rejoice in suffering for the welfare of others. And Jesus rejoiced to tread the winepress alone, for He foresaw the beneficent and widespread results of His labours. The treader-out of grapes is producing a refreshing beverage for society; but Jesus Christ was producing not only a refreshing but a healing and reviving remedy for humanity to the very close of the worlds history. Alone He trod the winepress, but not alone does He drink of the new wine, for He saves men in order that they may participate in the results of His solitary labours. Learn–
1. To each man there is a winepress to tread. We must in a sense tread the winepress the Saviour trod, for we must be crucified together with Christ; we must penitently and believingly recognize the fact that He suffered for our sins. But more than that, each man will have his own winepress to tread. Each man has his own work to do, his own cup of sorrow to drink, his own besetting sin to conquer, his special thorn to endure.
2. This winepress must be trodden alone. We cannot be saved by proxy. Jesus Christ, even in the higher departments of HIS work–work which we cannot do–left us an Example, or indirectly taught us how we are to work. Alone each one must tread the winepress. The great works of life must be done alone. Moral victories must be gained when there are none present to applaud.
3. The blessed results of lonely treading will be diffusive. No man can do faithful soul-work without blessing others as well as himself.
4. The glorious rewards of lonely treading will be publicly bestowed. In a measure it is so in this world. In a complete measure it will be so in that world where rewards are rightly administered. The scholar works alone, but receives his prize in public. The investigator toils in solitude, but publicly his labours are acknowledged. We sow in the tears of solitary working but we reap in the joy of many approvals. The truth commands so few admirers in this world of error that we are often found almost alone in its defence and in its advocacy; but to every faithful defender of truth will Jesus Christ say in the presence of assembled nations, Well done, good and faithful servant. (W. Burrows, B. A.)
Christs lonliness
There is always a certain degree of solitariness about a great mind. What is thus true of all great minds must have been, beyond all others, characteristic of the mind of Him who, with all His real humanity, could think it no robbery to be equal with God. You who are parents have, I dare say, often felt struck by the reflection, what a world of thoughts, and cares, and anxieties are constantly present to your minds into which your children cannot enter. Perhaps there is no spectacle so exquisitely touching as that which one sometimes witnesses in a house of mourning–the elder members of the family bowed down to the dust by some heavy sorrow, whilst the little children sport around in unconscious playfulness. What children are to the mature-minded man, the rest of mankind were to Jesus. Nay, such an illustration falls far short of conveying to us an adequate representation of the measureless inferiority of all other minds to that mighty, mysterious Spirit that dwelt in the bosom of Jesus. He was in the world, and the world was made by Him, and the world knew Him not. The light shone in darkness, and the darkness comprehended it not. He had nothing in common with the spirit of the times in which He lived. His views, principles, motives, associations, object of life, were not those of His own nation, nor of any land or clime on earth: they were drawn from the infinite, the eternal. He moved among a narrow-minded, grovelling, sensual race, breathing a spirit of ineffable purity and holiness. (J. Caird, D. D.)
The solicits of Christs sufferings
By this I mean not that they were solitary or peculiar as being propitiatory sufferings, though in this they were indeed distinguished from the sufferings of all other men. Nor do I mean merely that they were sufferings of extraordinary and unexampled severity, though that also is true. But there were connected with the nature of this mysterious Sufferer certain features or conditions which rendered His sorrows such as no other of our race could endure,–certain facts which gave to them, as to His whole history, a character of elevation and awfulness, beyond the range of mere human experience. Amid all the sons and daughters of sorrow that crowd the page of human history, Jesus yet stands forth the man of sorrows, – the solitary Sufferer of humanity.
I. ALL HIS SUFFERINGS WERE, LONG ERE THEIR ACTUAL OCCURRENCE, CLEARLY AND FULLY FORESEEN.
II. THEY WERE THE SORROWS OF AN INFINITELY PURE AND PERFECT MIND. As it is the cup that is deepest that can be filled the fullest–as it is the tree that rears its head the highest that feels most the fury of the storm, so it is the soul that is largest and most exalted that is capable of the greatest sorrows. A little, narrow, selfish, uncultured mind is liable to comparatively few troubles. The range alike of its joys and its sorrows is limited and contracted. It presents but a narrow target to the arrows of misfortune, and it escapes uninjured where a broader spirit would be pierced through with many sorrows. The insect, in the summer, breeze, brimful of mere animal happiness, is exposed to mere animal privation and pain. Its life is but one long sensation. The little child, again, has fewer capacities of suffering, fewer cares and anxieties, and troubles, than the mature-minded man,-the savage than the civilized being,–the ignorant, unrefined, unreflecting man, than the man of high intellectual and moral culture, of thoughtfulness and refinement Of taste and feeling. It is the great law of life that every advancing power, every improvement, physical, intellectual, moral or spiritual, which a man gains, carries with it, as the necessary penalty, an additional liability, a new degree of exposure to surrounding evils. Turn your thoughts to one who has begun to receive that highest of all culture, the renewing influence of Divine grace,–is it not so that he, too, becomes susceptible, in such a world as this, of pains and sorrows unfelt before? The blind know not the pains of sight, nor the deaf of sound, nor the dead and insensible of living ,and breathing men. And so the quickening touch of Gods Spirit wakes the believers soul from a state of moral insensibility and death, to one in which the inner eye can be pained by deformities, and the ear by discords, and the spiritual nature by sicknesses and troubles, of which hitherto it had been all unconscious. But if all this be so, how far beyond all human experience, how far even beyond all human comprehension, must have been the sufferings of the soul of Jesus. Conceive of the sun struck out of yonder heavens, and the world suddenly overwhelmed with the horror of perpetual darkness and cold. Imagine the sustaining providence of God withdrawn from the universe, and everything hurrying to desolation and ruin. But no emblem, no comparison can convey to us but the faintest conception of what it was for Gods dear Son, as if God-deserted, to die.
III. IT WAS THE SORROW OF A CREATOR AMID HIS RUINED WORKS, The feelings of Jesus in beholding and living amidst the moral ruin and degradation of mankind were not those merely of an exquisitely pure and sensitive human spirit: they flowed from a far deeper and more awful source. It was nothing less than the worlds great Creator that, concealed in that humble guise, surveyed and moved for thirty years amidst the ruins of His fairest, noblest work, lying widespread around Him! (Gen 6:5-6; Luk 19:41-42.) There is a sort of sentimental melancholy which gathers over the mind of one who surveys the scene of some great nations bygone glory, now, it may be, strewn, only with wreck of departed, greatness. But surely an emotion of a far deeper kind may well be called forth in the thoughtful mind when contemplating the mournful moral and spiritual degradation of humanity, as contrasted with the glory of its original structure, and the splendours of that destiny for which it was created I Even the body, the mere tabernacle in which the soul resides, a work which only Deity could create, is a work over whose ruin even Deity might mourn. Yet every sick-bed by which Jesus stood, and every sufferers cry He heard, and every bier and grave to which His steps were led, were to His eye the ruthless destruction of another and another glorious work of God–the proofs of the triumph of the destroyer over the results of infinite wisdom and skill. But the destruction of the body is insignificant in comparison with the ruin of the soul. Shall we wonder, then, that the Creator of such a work as this–so noble, so deathless, so Divine, should have experienced bitter grief for its ruin? Reflections:
1. All such views of the sufferings of Jesus are most obviously suggestive of gratitude for His marvellous self-devotion on our be if.
2. Is not this subject fraught with a most solemn warning to all who are living in carelessness or indifference to the spiritual interests of themselves and others? What more awful intimation could be conveyed to us of the evil of sin, and of the infatuation of those who are indifferent to its fatal consequences, than in the sorrow of Jesus?
3. Such views of the sufferings of Jesus afford to every penitent soul the strongest encouragement to rely on the Saviours love. Your salvation was an object which even at such a fearful cost He was willing to seek; and think you He is less willing to seek it now (J. Caird, D. D.)
The loneliness of Christ in His sufferings
We behold the Redeemer–
I. DESERTED BY HUMAN FRIENDS. No human friends could understand or sympathize in the work of Christ. It is the fate of many men to go through life alone. They may have many relatives, acquaintances, companions, and derive much ,,pleasure from their society; but they may never meet with a truly kindred spirit. Them are two kinds of loneliness–the isolation of distance and the loneliness of the heart; and the latter is the far more complete and sad of the two. The fisherman, alone at night upon the sea, with no other living being near, no sound but the plashing of the wavelets, no sight but of the occasional struggling of a star through the clouds, may be in spirit at his cottage home upon the beach, and space and time are annihilated, and his heart peopled with many a dear familiar form. But far different is the loneliness of the heart! What solitude is there comparable to the spiritual loneliness of him who, with a soul filled with sadness, finds himself jostled in the midst of a gay and pleasure-seeking crowd? So is it with the man of transcendent goodness or genius. Such a one must, to a greater or less extent, be lonely. This it was which constituted the peculiar bitterness of the trial of Elijah (1Ki 19:14). It has often been said that the possession of a real and truehearted friend is at once the greatest and the rarest of earthly blessings; such a friend as was Jonathan to David. But if such friendships are rare among men, how utterly impossible was it that our Lord Jesus Christ, the Son of God, should find a friend and sympathizer, in the truest sense of those words, among the sons of men. Twelve chosen associates, indeed, He had, but they were utterly incapable, as long as He lived below, even of understanding Him, much less could they enter into, and sympathize with, the great work of His life and death. That work was essentially a lonely one. For–
1. He alone could accomplish our redemption.
2. Christ was alone in His foreknowledge. We often hear those who have passed through some heavy trial say, If I had known beforehand what I had to endure, I could not have borne it; I should have sunk under the appalling prospect! So mercifully has our Heavenly Father, knowing our frame, hidden the things that are to be from our eyes. But there was this ineffable aggravation of the grief of the Man of sorrows, that, to the suffering of the present, there was superadded the heavier prospect of the future.
3. Then, too, from the Divine purity and loftiness of His soul, Christ suffered far more than any mere man could suffer. The more refined and elevated a mans nature is, the more sensitive he is apt to he; the keener are his sorrows, and the more ecstatic his joys. But sin, and death its punishment, the whole worlds burden of which rested upon the pure soul of the Redeemer, had for Him a dark and dreadful reality of horror, inconceivable by any of us whose innermost heart has been tainted with the love of sin.
4. Moreover, in another way, the grief of the Lord Jesus Christ in this world was what the sorrow of no mere man could be, the sorrow of the Creator in the midst of His mined works.
5. Yet again, in His power of omniscience He stood alone. He that increaseth knowledge, increaseth sorrow. If we could discern the secrets of all hearts, if the thoughts and desires of a crowd could be rendered audible to us, how continually should we be overwhelmed with shame and horror. But Christ knew all men.
II. LEFT ALONE BY GOD. When He foretold to the disciples their desertion, He added, And yet I am not alone, because My Father is with Me. But in the hour of His deepest agony there was an exception even to that companionship of eternity. Far otherwise has it been with the martyrs of Jesus, and with all His faithful people since, in the article of death. Conclusion:
1. Christ trod the winepress alone for you. Mourn, therefore, and rejoice.
2. Christ will tread the winepress alone again: the winepress of the wrath of God.
3. It is oftentimes the lot of Gods people to be called upon in some degree to tread the winepress alone. Daniel had to do so. But remember for your encouragement that, in the highest sense, you never can be alone in the conflict. Your Saviour met the world, the flesh, and the devil alone, that you might never have to wage a single-handed warfare, never be left without a higher Presence in the good fight of faith. (H. E. Nolloth, M. A.)
The solitude of Christ
I. CHRIST WAS ALONE IN THE VIEW HE HAD OF THE WORK HE CAME TO ACCOMPLISH. The people were looking for one thing, and He was labouring for another. Of all earthly beings His mother was, for a long season, the nearest to Him. She cherished in her heart, as amongst her choicest treasures, all the words which both human and angelic prophets had spoken to her. But we get a glimpse of a great gulf between even her and Him. All the sadness involved in this kind of solitude we cannot appreciate. We can only get some faint perceptions of it from illustrations drawn from human experience. We know that if a man have some loving purpose in his heart, and some great plan for achieving it, there is nothing so cheers him as to meet with some one who sees the matter very much as he sees it, and who will listen intelligently and with interest while he sets forth the wisdom of his plan and the worth of his purpose. Think of a Christian man going to a strange shore, where painted savages dwell. He sets his heart and his hands to the work of educating and evangelizing them. When he begins his work, who amongst them can understand what he wants to do? When he wants to feel that another heart beats in harmony with his own, he must turn from man to God. Inquire of him, and he will tell you that this is one of the heaviest trials he has to bear. Christ came from heaven to earth on the grandest errand that wisdom ever designed or mercy ever proposed. He saw this world wandering far away from God, to perish there. He set His heart on bringing back the soul from its wandering to the bosom of Him who made it; but, strange to say, He had suffered, died, come back from the dead, risen again to His native skies, before even His own disciples had clear ideas of why He had clothed Himself in mortal flesh, passed through a baptism of agony, and shed His blood on the Cross.
II. HE WAS ALONE IN HIS BURNING ZEAL FOR THE ACCOMPLISHMENT OF HIS WORK. a child sees that his father is very earnest about some matter. He cannot see clearly what it is, still less can he explain it to others, and yet he catches the fire from his fathers heart, and in his little way he is all burning with desire that his father may succeed in that about which he is so zealous. The heart may be quick to sympathize where the head is not wise enough to understand. Not even such help as this did Jesus have when He for us was leading the life of sorrow, when He for us was dying the death of shame. In this matter His own disciples were not much better than the carnal-minded multitude. Do not we too frequently leave the Saviour in the same solitude even now? We know what His desires are concerning us. This is the will of God, even our sanctification. But, alas I how often it happens that while He looks and longs for that, our strongest desires and most diligent endeavours tend in another direction; while His Word and Spirit, while His providence and grace, arc striving for our holiness, how often we make some other thing supreme t
III. JESUS WAS ALONE IN HIS THOUGHTS AS TO THE MANNER OF ACCOMPLISHING HIS WORK. There was one thing the Saviour could not make His disciples clearly see–that He had come into the world to die, and that His death was to be the life of the world. This kind of solitude we may make the Saviour to suffer even now. We do in this same way put Him to shame when we think that His will can be done without uplifting His Cross, in the full and frequent setting forth of His atoning death. (C. Vince.)
Christ alone
I. A GENERAL VIEW OF THE PROPHECY, It stands by itself. The general subject of the chapter is the destruction of the enemies of God. The scene is one of surpassing sublimity, as one which tells of a conquering Messiah. Every enemy shall be trampled under foot; but it shall be Christs own work, and one in which He will have no helper.
II. THE LESSONS THAT MAY BE GATHERED FROM THIS VIEW OF THE PROPHECY.
1. Christ is alone in His great work, as against all other mediators, all other saviours, all other intercessors, all who, whether as saint, angel, or glorified spirit, should be set up by a false theology to bridge over the infinite gulf between us and God. And therefore the work can be done by none but Christ.
2. The work of Christ is alone-has been supplemented and helped by no human works and services.
3. This repudiation of anything in ourselves that shares in the honour of Christs mediation is to be extended to our faith. I believe there are very many persons who would have a holy and jealous shrinking from having a saviour in their works, who do not see how near they may go towards having a saviour in their faith; yet this they do when, as the ground of their justification, they trust on the realized experience of a strong personal confidence, and that because it is strong. The mistake arises from their not perceiving that they must be justified by something out of themselves, and not by anything in themselves–by what Christ has wrought for them, and not by anything which the Spirit may have wrought in them. This thought should be comforting to us under those fluctuations of trust and weakened hold upon the promises which may fall to the lot of every one of us.
4. This is said to exclude from all part or lot in Christs work, those frames, feelings, convictions, emotions of the spiritual mind, which too many regard as indispensable to their salvation, and which therefore they do in effect put in Christs place. (D. Moore, M. A.)
Christ alone
I. IN HIS PERSONAL UNDERTAKING OF THE WORK OF SALVATION.
II. IN THE DIVINE INCARNATION.
III. IN THE PURITY OF HIS LIFE AND THE CHARACTER OF HIS MINISTRATIONS.
IV. IN HIS SUFFERINGS. YE IN HIS DEATH,
VI. IN HIS INTERCESSORY AND MEDIATORIAL WORK. Conclusion
1. He is the alone Saviour for us.
2. Without faith in Christ there is no salvation.
3. How great the guilt of the rejecter of Christ!
4. How glorious the prospect of the believer in Jesus! (S. D. Phelps.)
Loneliness
I. IT HAS MANY SENSES, INWARD AND OUTWARD.
1. There is what I may call the loneliness of simple solitude. Solitude which is first voluntary, and secondly occasional, is but half solitude. Solitude which we fly to as a rest, and can exchange at will for society which we love, is a widely different thing from that solitude which is either the consequence of bereavement or the punishment of crime; that solitude from which we cannot escape, and which perhaps is associated with bitter or remorseful recollections.
2. There is the loneliness of sorrow. Is not loneliness the prominent feeling in all deep sorrow? Is it not the feeling of loneliness which gives its sting to bereavement?
3. There is the loneliness of a sense of sin. Whatever duties may lie upon us towards other men, in our innermost relation to God we are and must be alone. When the sense of sin is heavy upon us, how incapable is the soul of anything but solitude! And if such be the loneliness of repentance, what must be the loneliness of remorse, which is repentance without God, without Christ, and therefore without hope. If repentance is loneliness, remorse is desolation.
4. There is the loneliness of death.
5. Can we follow the soul one step further, and see it standing in judgement before the throne of God? Every one shall give account of himself to God.
II. PRACTICAL CONSIDERATIONS. There are two senses at least in which you ought to practise the being alone.
1. Being alone in prayer. I do not mean that you must necessarily be in a place by yourselves, in order to pray: if this were essential to prayer, then the poor and the young in most cases could never pray. But I mean that in praying, whether by yourselves (which is, no doubt, a great advantage) or in the presence of others, you should try to shut out the recollection of any other presence than that of God.
2. If you are to die alone, and if you are to be judged alone, be not afraid also to think alone, and, if necessary, to act alone.
3. If the view of life thus presented seem to any one to be fiat and dreary, let him remember that, though we must pray alone, and judge alone, and sometimes act alone, and certainly die alone, and be judged alone, yet there is a reality of sympathy still, which we may find and rejoice in if we will. It is a sympathy independent of sight and word, secret yet real, unchangeable and eternal. Sympathy with Him who so loved that He died for us, and who is the same yesterday and to-day and for ever. Sympathy with Him, and with God through Him, exercised by the intervention of the Holy Spirit. This is the Divine aspect of Christian sympathy. But there is a human side also. (Dean Vaughan.)
Christian loneliness
Every one of us probably takes the same impression from those words. What is the figure they summon up before us all? Probably that of a man left to solitary toil, deserted but not faithless, having a heavy burden to bear, and bearing it uncheered by social sympathy,–a hard and bitter work to do, yet nobly doing it alone. From this image our minds pass unconsciously over to the solitude of our spiritual strifes and reward sufferings. We instantly and universally recognize in Him who trod the winepress alone a representative of all our internal work. For a religious purpose, and as a part of Gods spiritual discipline with us, our deepest experiences must be passed through in solitude. We must suffer alone, we must get wisdom alone, we must be renewed in the inmost spirit of our minds alone, we must resist temptation alone, we must meditate alone and pray alone, and we must pass through the valley of the shadow of death alone. It was a distorted perception of that truth that gave what value they had to the old systems of monasticism, or religious retirement. These ancient practices our modern times have, for the most part, reversed. If a man is much alone now, it must be rather by a direct effort to that end than by popular habits. Some such effort will be salutary to his virtue. Social habits may soften asperities, but it needs solitude to settle our principles. Social habits may make us good-natured, but to get certainty for our ideas, or assurance for our faith, we must be alone. The friction of society may smooth down individual peculiarities, but there are such things as a smoothness that is insipid, and a compliance that is so accommodating as to be cowardly. If constant intercourse with others neutralizes our prejudices, it may also undermine our simplicity, coax our kindly sentiments into vicious compromises, and tempt our integrity out of its self-possession into disgraceful bargains. If we learn amiability in the mixed company, so we do learn what staunch and steadfast convictions are by standing alone. If we form delightful connections in the one, so do we gain the nobler faculty of thinking, acting, believing for ourselves, in the other. At a period when the activities of associate enterprise threaten Christian individuality with so many perils, among customs where majorities take the place of single-headed tyrants, and the bribe of promotion bewilders the clear-sightedness of faith–let us look to our integrity. I do not forget the obvious arguments for association, nor the often quoted benefits of a union of minds. Let them stand for their undoubted worth. It is clear that Christian faith wins some of its noblest victories only in social revivals. But let it be also remembered that a concentration of the individual will upon its own chosen purpose, such as a man never gets except by isolating himself, is a matter of as much moment to the success of every good interest in the world as the contact of numbers. Who would not prize more highly the solemn determination of a single independent mind,-taken and weighed and perfected in solitude, unswayed by public dictation, and incorrupt from the hot breath of crowds, than the longest subscription-list to a set of written or concocted measures, or the enthusiastic resolutions of the loudest caucus? Let it be further remembered, that if combinations of masses are promotive of good causes, they are also mighty facilities for bad ones. This truth may enter more readily if we remember that the higher intellectual qualities–those that are more intimately related to the moral, and thus have the largest agency in forming character–depend on solitude for their most successful cultivation. Judgment, imagination, clearness and consistency of thought, breadth of vision, whatever constitutes the originality and natural force of the mind–these are all nurtured in lonely studies. So, emphatically, of those best persons, who by the combined weight of intellectual and moral attributes have been the signal reformers or builders of institutions. Affecting society far and wide, they did not gather their best power in social resorts, but alone with heaven. Paul, three years in Arabia; Luther, in his cell; Alfred, in the Island of Nobles. Mohammed, Columbus, Washington–their youth was apart from men; their career was baptized and initiated in the air of retirement. And of the great Lord of all, the Divine ministry to the world must begin with forty days in the wilderness. If being alone is tributary to intellectual greatness, it is still more so to the proper symmetry and health of the moral principles. Still more strictly does this rule hold of the deeper emotions. The loftiest of all our possible emotions is religious reverence, expressing itself in worship, or prayer. Nature has herself given a broad hint of this truth, in making it absolutely impossible for us to express to any mortal the deepest feeling. Impatience of solitude is a bad religious sign. Whoever dreads to be alone has reason to dread the hereafter. If he is afraid of being left to himself, how shall he dare to meet the searching of his Judge? Something must have gone terribly wrong with us, if we are afraid to be shut up with none but God. This is demanded from us in mere fidelity to Truth herself; for when we begin to esteem her for the multitudes she fascinates, when we begin to count up her adherents and ask whether she draws large audiences, we have already broken from the true loyalty. Next to the sordidness of wedding Truth to her dowry, which Stillingfleet satirizes, is that of choosing her because all the world admires her. A Christian loneliness, the solitude that has Christ in it, renews mans strength. Human suffering, in all its forms, is solitary. (F. D. Huntington, D. D.)
Duty pertains to the individual
In the responsibilities of life we must tread the winepress alone. Duty is, in the last resort, to be determined by the individual conscience, and to his own Master must each one stand or fall. (A. P. Peabody.)
The souls solitude
What are the appointed resources for this spiritual loneliness?
1. Christian fellowship. We are one in Christ. Our fellowship is with Him, and through Him with one another.
2. Direct communion with Christ.
3. We are not alone, for the Father is with us.
4. More intimate union than we can enjoy here is reserved for us in heaven: Shall not this hope bring us into nearer and happier fellowship even here? (A. P. Peabody.)
Christs solitariness in the work of atonement
Look at the ancient institution of the annual day of atonement. On other occasions inferior priests slaughtered the animals and prepared the offering. But upon this anniversary, the high priest alone officiated. And all the drudgery, clear down to the lighting of the lamps and the kindling of fire for incense, a long work of preparation, requiring sometimes more than two weeks to complete it, so the Rabbins tell us, was undertaken by him. That day was a day of days to him. He was to put aside his jewelled mitre, and wear none of the so-called golden garments; even his shining breastplate of precious stones had to be relinquished, his ephod and his bells. Clad in simple linen, a linen girdle, a linen coat, a linen mitre, he alone entered the Holy of holies, he alone laid the victim on the coals, and he alone led the peoples scapegoat away into the wilderness. All this was typical of the solitary errand of our Lord Jesus Christ. (C. S. Robinson, D. D.)
Christs solitariness in death
Did you ever ponder the pertinency of the fact that none among all the disciples of our Lord, not one o fall the adherents who followed Him, was permitted to die with Him? He was condemned as a rebel; yet not a single man or woman who succoured Him, or sustained Him, in that so-called insurrection, suffered for it. A few of His friends talked about it; one of them said outright on a conspicuous occasion, Let us go and die with Him; but none of them ever did. The meaning of this is very plain. It was an infinitely wise precaution against mistake. It would, without a doubt, have misled some feeble minds if, by any accidental confusion, another name had been coupled with His in the dying hour on the cross. It was just as well that all those disciples forsook Him and fled. One Priest, one Lamb, was all that was needed. (C. S.Robinson, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. And of the people there was none with me] I was wholly abandoned by them: but a good meaning is, No man has had any part in making the atonement; it is entirely the work of the Messiah alone. No created being could have any part in a sacrifice that was to be of infinite merit.
And I will stain – “And I have stained”] For egalti, a verb of very irregular formation, compounded, as they say, of the two forms of the preterite and future, a MS. has egalehu, the regular future with a pleonastic pronoun added to it, according to the Hebrew idiom: “And all my raiment, I have stained it.” The necessity of the verb’s being in the past tense seems to have given occasion to the alteration made in the end of the word. The conversive vau at the beginning of the sentence affects the verb, though not joined to it; of which there are many examples: –
anithani remim umikkarney
“And thou wilt hear me (or hear thou me) from among the horns of the unicorns,” Ps 22:22. – L.
Instead of al begadai, upon my garments, one of my ancient MSS. has larets begadai, to the earth: but this word is partly effaced, and al written in the margin by a later hand.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I have trodden the winepress, i.e. I have destroyed the enemies of my people, I have crushed them as grapes are crushed; this being a usual metaphor to describe the utter destruction of a people, Psa 44:5; Isa 25:10; Rev 14:19,20; and the easiness of doing it, no more than to crush a bunch of grapes.
Alone, to note his good-will and great power. The masters of vineyards are not willing to do this drudgery themselves; neither, if they would, could they be able to manage a whole vintage by themselves: but Christ was willing to undertake it, and able to go through it, without calling in the help of any other.
Of the people there was none with me:
1. Not that he excludes the Jews, but the other nations that dwelt about them; therefore he saith
of the people there was none with him; but God and his own people may be reckoned as one, Jdg 5:23. And though this be true of his passion, in which sense some would carry it, yet doth it not so well suit with the design; for Christ is described here not as a priest sacrificing, or shedding of his own blood, but as a king, conquering and shedding the blood of his and his churchs enemies; hence it is said
their blood, not his own, to show that it cannot fairly relate to his passion: besides Christ could expect no help in that, for he knew none could; but here he looked, and wondered that there was none, Isa 63:5. And though it may be said that he makes use of instruments both in his conquering of temporal enemies, and also spiritual, consider,
1. That here he speaks as a general, and therefore the whole victory is ascribed to him alone.
2. They do it not only by commission and authority derived from him, but by strength conveyed to them from him, without which they could do no more than a watch without a spring, or tool without the workmans strength and skill: and that Christ may make it appear they are no coadjutors that he needs, he makes them bring about such things as they never designed, as he speaks of the Assyrian; See Poole “Isa 10:6“, See Poole “Isa 10:7“; and this is to be understood in like manner of Christs conquest over spiritual enemies, 2Co 4:7. See Act 3:12,13.
And trample them in my fury: this latter expression is but an aggravating of the former; it implies a kind of insulting, an allusion to conquerors, who were wont to make the conquered to lie down, that others might trample on them, Isa 51:23.
Shall be sprinkled; or, was sprinkled; as in treading of grapes the juice sparkles upon the clothes: q.d. in his answer, Thus came my garments to be sprinkled.
I will stain; it shall not be, or it was not, only sprinkled, but perfectly stained, as it were rolled in blood, Isa 9:5.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. Reply of Messiah. For theimage, see La 1:15. He “treadsthe wine-press” here not as a sufferer, but as aninflicter of vengeance.
will tread . . . shall be . .. will stainrather preterites, “I trod . . . trampled . .. was sprinkled . . . I stained.”
bloodliterally,”spirited juice” of the grape, pressed out by treading[GESENIUS].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I have trodden the winepress alone,…. This is an answer to the question before put, and confirms what was observed, that his garments were like one that treadeth in the winepress; this was very true, he had trodden it, and trodden it alone, and that was the reason his garments were of such a hue; what others did by their servants, he did by himself, alone and without them. The winepress is a symbol of the wrath of God; not of what Christ bore himself as the sinner’s surety, for then he was trodden as a vine, or the clusters of it, himself; but of what he executed on others. Wicked men are compared to clusters of the vine; the winepress into which they are cast is the wrath of God, and Christ is the treader of it; particularly he will be in the latter day, when antichrist and his followers will be destroyed by him; see Re 14:18.
And of the people there was none with me; either fighting with him, that could oppose him, any more than the clusters of grapes can resist the treaders of them; or to assist him in taking vengeance on his enemies: for though the armies of heaven follow him in white, these are little more than attendants and spectators, at most but instruments; all the power to conquer and destroy is from himself, and owing to the twoedged sword proceeding out of his mouth, Re 19:14 even as when he stood in the legal place and stead of his people there were none of them with him; he alone was the author of salvation, none could bear the wrath of God but himself, or engage with spiritual enemies, or work out salvation for them. But of this the texts speaks not, only of the destruction of the enemies of Christ and his church:
for I will tread them in mine anger, and trample them in my fury; with great eagerness, with all his might and strength; and this is the reason why his garments were so stained, even with the blood of his enemies, trodden and trampled under foot by him in this furious manner; as a person in a winepress alone, and treading it with all his might, has his garments more sparkled and stained with the juice of the grape, than when there are many, and these tread lightly. The words being in the future tense show that they respect time to come; and the manner of speaking ascertains the accomplishment of them, and which is further confirmed by what follows:
and their blood shall be sprinkled upon my garments, and I will stain all my raiment; just as the garments of those that tread in the winepress are sprinkled and stained with the juice of the grape; this will have its accomplishment when he shall appear in a vesture dipped in blood, or shall be as bloody, with the blood of his enemies, as if it was dipped in it, Re 19:13.
Fuente: John Gill’s Exposition of the Entire Bible
The person replies: “I have trodden the wine-trough alone, and of the nations no one was with me: and I trode them in my wrath, and trampled them down in my fury; and their life-sap spirted upon my clothes, and all my raiment was stained. For a day of vengeance was in my heart, and the year of my redemption was come. And I looked round, and there was no helper; and I wondered there was no supporter: then mine own arm helped me; and my fury, it became my support. And I trode down nations in my wrath, and made them drunk in my fury, and made their life-blood run down to the earth.” He had indeed trodden the wine-press ( purah = gath , or, if distinct from this, the pressing-trough as distinguished from the pressing-house or pressing-place; according to Frst, something hollowed out; but according to the traditional interpretation from pur = parar , to crush, press, both different from yeqebh : see at Isa 5:2), and he alone; so that the juice of the grapes had saturated and coloured his clothes, and his only. When he adds, that of the nations no one was with him, it follows that the press which he trode was so great, that he might have needed the assistance of whole nations. And when he continues thus: And I trod them in my wrath, etc., the enigma is at once explained. It was to the nations themselves that the knife was applied. They were cut off like grapes and put into the wine-press (Joe 3:13); and this heroic figure, of which there was no longer any doubt that it was Jehovah Himself, had trodden them down in the impulse and strength of His wrath. The red upon the clothes was the life-blood of the nations, which had spirted upon them, and with which, as He trode this wine-press, He had soiled all His garments. Netsach , according to the more recently accepted derivation from natsach , signifies, according to the traditional idea, which is favoured by Lam 3:18, vigor, the vital strength and life-blood, regarded as the sap of life. (compare the historical tense in 2Ki 9:33) is the future used as an imperfect, and it spirted, from nazah (see at Isa 52:15). (from = , Isa 59:3) is the perfect hiphil with an Aramaean inflexion (compare the same Aramaism in Psa 76:6; 2Ch 20:35; and , which is half like it, in Job 16:7); the Hebrew form would be .
(Note: The Babylonian MSS have with c hirek, since the Babylonian (Assyrian) system of punctuation has no seghol.)
AE and A regard the form as a mixture of the perfect and future, but this is a mistake. This work of wrath had been executed by Jehovah, because He had in His heart a day of vengeance, which could not be delayed, and because the year (see at Isa 61:2) of His promised redemption had arrived. (this is the proper reading, not , as some codd. have it; and this was the reading which Rashi had before him in his comm. on Lam 1:6) is the plural of the passive participle used as an abstract noun (compare vivi , vitales , or rather viva , vitalia = vita ). And He only had accomplished this work of wrath. Isa 63:5 is the expansion of , and almost a verbal repetition of Isa 59:16. The meaning is, that no one joined Him with conscious free-will, to render help to the God of judgment and salvation in His purposes. The church that was devoted to Him was itself the object of the redemption, and the great mass of those who were estranged from Him the object of the judgment. Thus He found Himself alone, neither human co-operation nor the natural course of events helping the accomplishment of His purposes. And consequently He renounced all human help, and broke through the steady course of development by a marvellous act of His own. He trode down nations in His wrath, and intoxicated them in His fury, and caused their life-blood to flow down to the ground. The Targum adopts the rendering “ et triturabo eos ,” as if the reading were , which we find in Sonc. 1488, and certain other editions, as well as in some codd. Many agree with Cappellus in preferring this reading; and in itself it is not inadmissible (see Lam 1:15). But the lxx and all the other ancient versions, the Masora (which distinguishes with , as only met with once, from morf , with in Deu 9:17), and the great majority of the MSS, support the traditional reading. There is nothing surprising in the transition to the figure of the cup of wrath, which is a very common one with Isaiah. Moreover, all that is intended is, that Jehovah caused the nations to feel the full force of this His fury, by trampling them down in His fury.
Even in this short ad highly poetical passage we see a desire to emblematize, just as in the emblematic cycle of prophetical night-visions in Isaiah 21:1-22:14. For not only is the name of Edom made covertly into an emblem of its future fate, becoming upon the apparel of Jehovah the avenger, when the blood of the people, stained with blood-guiltiness towards the people of God, is spirted out, but the name of Bozrah also; for batsar means to cut off bunches of grapes ( vindemiare ), and botsrah becomes batsr , i.e., a vintage, which Jehovah treads in His wrath, when He punishes the Edomitish nation as well as all the rest of the nations, which in their hostility towards Him and His people have taken pleasure in the carrying away of Israel and the destruction of Jerusalem, and have lent their assistance in accomplishing them. Knobel supposes that the judgment referred to is the defeat which Cyrus inflicted upon the nations under Croesus and their allies; but it can neither be shown that this defeat affected the Edomites, nor can we understand why Jehovah should appear as if coming from Edom-Bozrah, after inflicting this judgment, to which Isa 41:2. refers. Knobel himself also observes, that Edom was still an independent kingdom, and hostile to the Persians (Diod. xv 2) not only under the reign of Cambyses (Herod. iii. 5ff.), but even later than that (Diod. xiii. 46). But at the time of Malachi, who lived under Artaxerxes Longimanus, if not under his successor Darius Nothus, a judgment of devastation was inflicted upon Edom (Mal 1:3-5), from which it never recovered. The Chaldeans, as Caspari has shown ( Obad. p. 142), cannot have executed it, since the Edomites appear throughout as their accomplices, and as still maintaining their independence even under the first Persian kings; nor can any historical support be found to the conjecture, that it occurred in the wars between the Persians and the Egyptians (Hitzig and Khler, Mal. p. 35). What the prophet’s eye really saw was fulfilled in the time of the Maccabaeans, when Judas inflicted a total defeat upon them, John Hyrcanus compelled them to become Jews, and Alexander Jannai completed their subjection; and in the time of the destruction of Jerusalem by the Romans, when Simon of Gerasa avenged their cruel conduct in Jerusalem in combination with the Zelots, by ruthlessly turning their well-cultivated land into a horrible desert, just as it would have been left by a swarm of locusts (Jos. Wars of the Jews, iv 9, 7).
The New Testament counterpart of this passage in Isaiah is the destruction of Antichrist and his army (Rev 19:11.). He who effects this destruction is called the Faithful and True, the Logos of God; and the seer beholds Him sitting upon a white horse, with eyes of flaming fire, and many diadems upon His head, wearing a blood-stained garment, like the person seen by the prophet here. The vision of John is evidently formed upon the basis of that of Isaiah; for when it is said of the Logos that He rules the nations with a staff of iron, this points to Psa 2:1-12; and when it is still further said that He treads the wine-press of the wrath of Almighty God, this points back to Isaiah 63. The reference throughout is not to the first coming of the Lord, when He laid the foundation of His kingdom by suffering and dying, but to His final coming, when He will bring His regal sway to a victorious issue. Nevertheless Isa 63:1-6 has always been a favourite passage for reading in Passion week. It is no doubt true that the Christian cannot read this prophecy without thinking of the Saviour streaming with blood, who trode the wine-press of wrath for us without the help of angels and men, i.e., who conquered wrath for us. But the prophecy does not relate to this. The blood upon the garment of the divine Hero is not His own, but that of His enemies; and His treading of the wine-press is not the conquest of wrath, but the manifestation of wrath. This section can only be properly used as a lesson for Passion week so far as this, that Jehovah, who here appears to the Old Testament seer, was certainly He who became man in His Christ, in the historical fulfilment of His purposes; and behind the first advent to bring salvation there stood with warning form the final coming to judgment, which will take vengeance upon that Edom, to whom the red lentil-judgment of worldly lust and power was dearer than the red life-blood of that loving Servant of Jehovah who offered Himself for the sin of the whole world.
There follows now in Isaiah 63:7-64:11 a prayer commencing with the thanksgiving as it looks back to the past, and closing with a prayer for help as it turns to the present. Hitzig and Knobel connect this closely with Isa 63:1-6, assuming that through the great event which had occurred, viz., the overthrow of Edom, and of the nations hostile to the people of God as such, by which the exiles were brought one step nearer to freedom, the prophet was led to praise Jehovah for all His previous goodness to Israel. There is nothing, however, to indicate this connection, which is in itself a very loose one. The prayer which follows is chiefly an entreaty, and an entreaty appended to Isa 63:1-6, but without any retrospective allusion to it: it is rather a prayer in general for the realization of the redemption already promised. Ewald is right in regarding Isaiah 63:7-66:24 as an appendix to this whole book of consolation, since the traces of the same prophet are unmistakeable; but the whole style of the description is obviously different, and the historical circumstances must have been still further developed in the meantime.
The three prophecies which follow are the finale of the whole. The announcement of the prophet, which has reached its highest point in the majestic vision in Isa 63:1-6, is now drawing to an end. It is standing close upon the threshold of all that has been promised, and nothing remains but the fulfilment of the promise, which he has held up like a jewel on every side. And now, just as in the finale of a poetical composition, all the melodies and movements that have been struck before are gathered up into one effective close; and first of all, as in Hab, into a prayer, which forms, as it were, the lyrical echo of the preaching that has gone before.
Fuente: Keil & Delitzsch Commentary on the Old Testament
3. 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; for it means that God will punish the Edomites in such a manner that he will have no need of the assistance of men, because he will be sufficiently able to destroy them. The Jews might have objected that the Edomites are powerful, and are not harassed by any wars, but are in a flourishing and tranquil condition. The Prophet shews that this does not prevent the Lord from inflicting punishment on them whenever he shall think proper. Human means were, indeed, employed by him when he took vengeance on the Edomites, but in such a manner 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 counsels. They were overwhelmed by sudden and unlooked-for destruction, of which the people ought not to have doubted that God, who had so often warned them of it, was the author.
And of the peoples there was none with me. (173) This is added in order to intimate that, although “peoples” will arise out of the earth in order to destroy the nation of Edom, yet the work of God shall be separate from them, because nothing was farther 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; and although the Edomites were living in prosperity and at their ease, yet God would severely punish them on account of their cruelty. Why the Prophet makes use of the metaphor of a bloody wine-press, which is a shocking and melancholy sight, we have already in part explained; but it ought likewise to be added, that the punishments and vengeance which God inflicts on enemies are appropriately called his vintage, as if he gathered them when he ruins or destroys them. In like manner, such punishment is called in another passage (Isa 34:6) a solemn sacrifice; that we may learn that glory ought to be ascribed to God, not less when he executes his judgments than when he exhibits tokens of compassion. (174)
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 shews that this is of itself sufficient for destroying the Edomites, that the Lord is angry with them; as if he had said that there will be none to rescue them, when the Lord shall be pleased to chastise, Hence we may infer that the destruction of men proceeds from nothing else than the wrath of God; as, on the other hand, on his graco alone depends our salvation. In a word, God intended here to testify that the Edomites shall not remain unpunished for having persecuted the Church of God.
(173) “Yet he punished the Moabites by means of the Assyrians. How, then, was there none with him? I reply, — 1. God distinguishes his work from the work of instruments. He says that he had quite a different end in view from what the instruments had, and therefore that he alone righteously executed this chastisement. 2. He means that this chastisement was of such a nature, so sudden and distressing, that all might see that it did not proceed merely from human counsels and secondary causes, but chiefly from God himself; and consequently that he is the first cause, and the Assyrians are the instrumental cause of the chastisement.” — Pareus.
(174) “The treading of the wine-press alone is an expression often applied in sermons, and in religious books and conversation, to our Savior’s sufferings. This application is described as customary in his own time by Vitringa, who considers it as having led to the forced exposition of the whole passage by the fathers and Cocceius as a description of Christ’s passion. While the impossibility of such a sense in the original passage cannot be too strongly stated, there is no need of denying that the figure may be happily accommodated in the way suggested; as many expressions of the Old Testament may be applied to different objects with good effect, provided we are careful to avoid confounding such accommodations with the strict and primary import of the passage.” — Alexander. It may be proper to add that “the exposition of the whole passage” is still the subject of much controversy, and that a full and candid discussion of it by some person of competent learning and ability would do incalculable good. — Ed.
Fuente: Calvin’s Complete Commentary
(3) I have trodden the winepress alone . . .The winepress is here, as elsewhere (Joe. 3:13; Lam. 1:15; Rev. 14:18-20), the received symbol of the carnage of battle. What the hero-conqueror asserts is that the battle was fought by him single-handed. He had no human allies, but God was with him. A slight change in the vowel-points, adopted by some interpreters, turns the verbs into futures: I will tread . . . will trample, . . . as in the second clause of the Authorised Version. It is better, perhaps to take the latter verb also as in the past. The work of slaughter is clearly thought of as accomplished before the warrior is seen.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3, 4. In reply, the mistake of his visage, (Isa 63:1,) as that of an earthly warrior approaching as from afar, is explained. Not that kind of a warrior is he; but he is as one who has braved sin, death, and hell at Gethsemane and on the cross, then rose as a conqueror out of the grave, and ascended to the highest heaven. Eph 4:8-9.
Trodden the winepress alone If this refers to the closing scenes of Christ’s life, as not improbably it may, at least in more than a secondary way, then those scenes are present or past as seen in vision, but future as actually to be viewed in exposition. He went emphatically “alone” to his death, with garments soiled and dripping; but on regaining victory and power, held for a time in abeyance, he hastened to judgment upon the unrighteous and incorrigible, causing their utter separation from among those humble ones who were ready to receive him and render to him such aid as they were able. For the while, the process is destructive, but in the end he shall put all enemies under his feet. Of the last part of Isa 63:3, their blood shall be sprinkled upon my garments, and I will stain all my raiment, Dr. W. Kay says, on the phrase “will stain:” “The unique form of the Hebrew verb, gaal, seems meant to connect it with the word ‘redeemed’ ( geul) in Isa 63:4, as though the stains were marks of his having fulfilled the duty of goel the avenger of blood and the re-instater of his oppressed kinsman.” Sp. Comment.
The day of vengeance Announced before, (Isa 61:2,) to follow “the acceptable year,” a period during which the best great efforts of the Messianic reign of peace and salvation are exemplified. But in contrast with this is a period wherein surviving powers of evil gather strength, and upon which the positive side of Messiah’s righteousness and judgment must be visited, and his own true people be avenged. This is the year of Messiah’s redeemed people. This principle has many a time had, and will yet have, exemplification in Messianic or Christian history.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 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.
Fuente: Commentary on the Holy Bible by Thomas Coke
Here the Lord Jesus Christ graciously gives a full and satisfying answer to the Prophet’s question, and in it explains most blessedly, to the Church’s joy, the subject of his personal triumph in redemption. The wine-press which Jesus trod, was the wine-press of the wrath of God, into which our nature deserved to have been thrown, and, but for Jesus’s interposition, must have been thrown, and remained for bruising to all eternity; Rev 14:19 . Well might the Lord Jesus add, in this account, that of the people there was none with him. For the sins he bore, when he was made sin for us, had they been laid upon his people, would have crushed the whole race in ruin forever! Sweet thought! He who bore our sins, and carried our sorrows, wrought out the whole of redemption! On him the Lord laid the iniquities of us all. And, Reader! If Jesus’s own arm wrought salvation, will you not give him, most chearfully and thankfully, the whole praise? And do observe, the day of vengeance to Christ’s enemies is come, when the year of his redeemed arrives. For while he saves his people from their sins, he treads down, with everlasting destruction, sin, death, hell, and the grave. Both these views were in his heart from everlasting; and Jesus alone accomplisheth the sacred purposes of his own, and his Father’s will. How sweetly, therefore, may every redeemed soul, take up the Prophet’s song, and say; Sing, O ye heavens! for the Lord hath done it! Shout, ye lower parts of the earth; break forth into singing, ye mountains, O forest, and every tree therein! for the Lord hath redeemed Jacob, and glorified himself in Israel! Isa 44:23 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 63:3 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.
Ver. 3. I have trodden the winepress alone. ] I, the sole and all-sufficient Saviour of my Church, have executed God’s just vengeance upon all her enemies, spiritual and corporal; compare Lam 1:15 Rev 14:19-20 ; Rev 19:15 and this with as much ease as men tread grapes in a winepress.
And of the people there was none with me.
For I will tread them in mine anger.
And their blood shall be sprinkled.
Stain my raiment.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
winepress = trough. Hebrew. purah.
the people = peoples.
none = not a man. Hebrew. ‘ish. App-14.
blood. Literally grape-juice, put by Figure of speech Metonymy (of Subject), for life-blood. All this is in judgment, not redemption. Compare Rev 14:20; Rev 19:11-21.
shall be sprinkled = will spurt.
Fuente: Companion Bible Notes, Appendices and Graphics
tread them
(See Scofield “Gen 36:1”) Also Armageddon (battle of). Is 60:1-6; Isa 66:15; Isa 66:16; Rev 16:14; Rev 19:11-21 See Scofield “Rev 19:17” See Scofield “Rev 19:19”
Fuente: Scofield Reference Bible Notes
trodden: Isa 25:10, Lam 1:15, Mal 4:3, Rev 14:19, Rev 14:20, Rev 19:13-15
and of the people: The very remarkable Isa 63:1, contained in the first six verses of this chapter seems in a manner detached from the rest, and to stand by itself; containing a prophetical representation of the victories of the Messiah over the enemies of his church, here designated by the names of Edom and Bozrah. Though, as Bp. Lowth observes, this prophecy must have its accomplishment, there is no necessity for supposing that it has been already accomplished. There are prophecies which intimate a great slaughter of the enemies of God and his people, which remain to be fulfilled: those in Ezek. 38, and Rev 20:1-15, are called Gog and Magog. This prophecy of Isaiah may possibly refer to the same, or the like event.
and trample: Isa 63:6, Isa 34:2-5, 2Ki 9:33, Eze 38:18-22, Mic 7:10, Zec 10:5
Reciprocal: Lev 26:28 – in fury Jdg 15:8 – General 2Sa 23:9 – the men Psa 7:5 – tread Psa 60:12 – tread Psa 74:3 – Lift Psa 88:8 – made Psa 108:13 – tread Psa 119:118 – trodden Isa 5:2 – a winepress Isa 10:6 – tread them Isa 34:6 – filled Isa 59:16 – therefore Isa 59:18 – fury Isa 63:5 – looked Jer 50:26 – cast her up Joe 3:13 – for the press Mic 1:3 – and tread Nah 1:2 – is furious Mar 14:50 – General Rom 16:20 – bruise Heb 1:13 – until
Fuente: The Treasury of Scripture Knowledge
The Warrior replied that He had indeed been treading grapes, but not literal ones. He had been angry with these "grapes," and their juice had stained His garments. Furthermore, He had trodden them by Himself; no one had assisted Him in His task (cf. Isa 44:24; Rev 19:13). The blood in this scene is not the blood of the Warrior, but that of the enemies He had slain.