Isaiah 63:1

For he appeared to the powers above not only in the form in which he came for us, that is, as a human, but also showing the signs of his passion. Thus, we say that after his resurrection from the dead the marks of the nails and the other things of his wounds were marked on the holy flesh.… So that the angels asking each other might say, "Who is this?" He considers and replies to them, "I speak justice and the judgment of salvation." He calls "justice" the divine and good news-bearing message or every just word that the Lord speaks. And the judgment of salvation refers to the judgment we receive. He indicated the world also to Satan, who was accusing it, and he saved those burdened by terrible greed. And he expelled the rebel and foreign usurper from among them, saying, "Now is the judgment of this world."

"Who is this that comes from Edom?" It seems that the prophet sees God under the aspect of a warrior who marches at the head of his people, and, after destroying the Edomites, has come back and arrives; and the prophet asks who is this …

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 …

Isaiah asks: "Who is this that comes from Edom, in crimson garments, from Bosra? 'It is I who announce vindication, I who am mighty to save.'" For that reason, He is called Strong, and from Him come strong defenses. And so all the wars of …

Here is also an allusion to the garments of this conqueror, Edom signifying red, and Bozrah a vintage. Glorious - Such as generals march before their armies in. Righteousness - Here Christ gives an answer, wherein he both asserts his fidelity, that he will faithfully perform what he hath promised, and that he will truly execute justice.

(2.) Of the efficacy of his power, which is therein exerted: He is mighty to save, able to bring about the promised redemption, whatever difficulties and oppositions may lie in the way of it. 'Tis I who to my promise faithful stand, I, who the powers of death, hell, and the grave, Have foil'd with this all-conquering hand, I, who most ready am, and mighty too, to save.

Who is this that cometh from Edom, with dyed garments from Bozrah?....

God's people meeting him with their devotions, and addressing themselves to him with suitable affections; and this part of the chapter is carried on to the close of the next.

Who is this - The language of the people who see Yahweh returning as a triumphant conqueror from Idumea. Struck with his stately bearing as a warrior; with his gorgeous apparel; and with the blood on his raiment, they ask who he could be? This is a striking instance of the bold and abrupt manner of Isaiah.

THIS, of course, refers to our blessed Lord Jesus Christ, who is described as “coming from Edom with dyed garments from Bozrah,” and who, when it is questioned who he is, replies, “I that speak in righteousness, mighty to save.” It will be well, then, at the commencement of our discourse to make one or two remarks concerning the mysteriously complex person of the man and God whom we call our Redeemer, Jesus Christ our Saviour. It is one of the mysteries of the Christian religion, that we are taught to believe that Christ is God, and yet a man.

Who--the question of the prophet in prophetic vision. dyed--scarlet with blood (Isa 63:2, 3; Bozrah--(See on Isa 34:6). travelling--rather, stately; literally, "throwing back the head" [GESENIUS]. speak in righteousness--answer of Messiah. I, who have in faithfulness given a promise of deliverance, am now about to fulfil it.

quarantine:debris (2026-07-29) — unbalanced-parens

THIS, of course, refers to our blessed Lord Jesus Christ, who is described as “coming from Edom with dyed garments from Bozrah,” and who, when it is questioned who he is, replies, “I that speak in righteousness, mighty to save.” It will be well, then, at the commencement of our discourse to make one or two remarks concerning the mysteriously complex person of the man and God whom we call our Redeemer, Jesus Christ our Saviour. It is one of the mysteries of the Christian religion, that we are taught to believe that Christ is God, and yet a man. According to Scripture, we hold that he is “very God,” equal and co-eternal with the Father, possessing, as his Father doth, all divine attributes in an infinite degree. He participated with his Father in all the acts of his divine might; he was concerned in the decree of election, in the fashioning of the covenant; in the creation of the angels, in the making of the world, when it was wheeled from nothing into space, and in the ordering of this fair frame of nature. Before any of these acts the divine Redeemer was the eternal Son of God. “From everlasting to everlasting he is God.” Nor did he cease to be God when he became man. He was equally “God over all, blessed for evermore,” when he was “the man of sorrows, acquainted with grief,” as before his incarnation. We have abundant proof of that in the constant affirmations of Scripture, and, indeed, also in the miracles which he wrought. The raising of the dead, the treading of the billows of the ocean, the hushing of the winds and the rending of the rocks, with all those marvellous acts of his, which we have not time here to mention, were strong and potent proofs that he was God, most truly God, even when he condescended to be man.

ISRAEL was often in great trouble, frequently oppressed by neighboring nations. It would not have been so if they had been faithful to Jehovah. But as a chastisement for their idolatry, they were given over into the hands of adversaries. One nation, near akin to them, was very jealous of them. The Edomites, the seed of Esau, were always watching against Israel and whenever the nation fell on evil times and powerful kingdoms invaded them, Edom was always in alliance with the enemy, ready to profit by Israel's sorrows.

ISRAEL was often in great trouble, frequently oppressed by neighboring nations. It would not have been so if they had been faithful to Jehovah. But as a chastisement for their idolatry, they were given over into the hands of adversaries. One nation, near akin to them, was very jealous of them. The Edomites, the seed of Esau, were always watching against Israel and whenever the nation fell on evil times and powerful kingdoms invaded them, Edom was always in alliance with the enemy, ready to profit by Israel's sorrows. Hence Edom was the typical adversary of Israel and is, in that manner, mentioned here with Bozrah, its capital city. The Lord God of Israel often interposed to rescue His people. I need not go over the history, but any one of these appearances for the overthrow of Israel's enemies may be represented in the language now before us in the commencement of the 63rd Chapter. God coming forth in the glory of His strength overthrows Israel's enemies and is seen in vision returning from their slaughter. I take the text as a representation of those marvelous victories which the Lord worked for His chosen people when He put forth His power on their behalf. The first verse represents the astonishment of the Prophet and of the people, as they beheld the Lord glorious in power, when He had vindicated the cause of His oppressed people and had crushed the power of their adversaries. As in God's immediate dealings with men we usually see the Son of God most manifest, this passage may fitly represent the glorious appearings of our Lord Jesus Christ whenever He has come forth to vindicate the cause of His people and to overthrow their enemies. This vision will be astoundingly fulfilled in the Second Coming of our Lord Jesus Christ. The 14th and 19th Chapters of the Book of Revelation give us parallel passages to this.

Who is this that cometh from Edom - Probably both Edom and Bozrah are only figurative expressions, to point out the place in which God should discomfit his enemies. Edom signifies red, and Bozrah, a vintage. Kimchi interprets the whole of the destruction of Rome. I that speak in righteousness “I who publish righteousness” - A MS. has המדבר hammedabber, with the demonstrative article added with greater force and emphasis: The announcer of righteousness. A MS. has צדקה tsedakah, without ב be prefixed; and so the Septuagint and Vulgate. And thirty-eight MSS. (seven ancient) of Dr. Kennicott’s, and many of De Rossi’s, and one of my own, add the conjunction ו vau to רב rab, and mighty; which the Septuagint, Syriac, and Vulgate confirm. - L.