Isaiah 63:3
"I have trodden the winepress alone, and no one from the nations was with Me. I trampled them in My anger and trod them down in My fury; their blood spattered My garments, and all My clothes were stained.
I have trodden the winepress alone
This phrase evokes a vivid image of the ancient process of winemaking, where grapes were crushed underfoot in a winepress. The Hebrew word for "trodden" is "דָּרַךְ" (darakh), which conveys the act of trampling or treading down. In the context of Isaiah 63:3, this imagery symbolizes judgment and the execution of divine wrath. The solitary nature of the action, "alone," emphasizes the exclusivity and sufficiency of God's power and authority in executing judgment. Historically, the winepress was a communal activity, yet here, it underscores the uniqueness of God's role as the sole arbiter of justice.

and from the nations no one was with Me
This phrase further accentuates the solitary nature of the divine action. The Hebrew word for "nations" is "גּוֹיִם" (goyim), often used to refer to Gentile nations or peoples outside of Israel. The absence of any assistance from the nations highlights the futility of human intervention in divine matters. It underscores the theme of God's sovereignty and the idea that His plans and purposes are not dependent on human cooperation or support. This serves as a reminder of the omnipotence of God and His ultimate control over the affairs of the world.

I trampled them in My anger
The word "trampled" is again derived from "דָּרַךְ" (darakh), reinforcing the imagery of crushing and overpowering. The phrase "in My anger" introduces the emotional and moral dimension of God's actions. The Hebrew word for "anger" is "אַף" (aph), which can also mean "nostril" or "face," suggesting a fierce, passionate response. This righteous anger is not capricious but is a response to sin and rebellion. It reflects God's holiness and justice, reminding believers of the seriousness with which God views sin and the certainty of His righteous judgment.

and trod them down in My fury
The repetition of the act of treading, now coupled with "fury," intensifies the depiction of divine judgment. The Hebrew word for "fury" is "חֵמָה" (chemah), which conveys a burning wrath or indignation. This phrase underscores the intensity and decisiveness of God's actions against sin. It serves as a sobering reminder of the consequences of defying God's will and the inevitable outcome of persistent rebellion. For believers, it is a call to reverence and awe before a holy and just God.

their blood spattered My garments
The imagery of blood spattering garments is both vivid and symbolic. In the Hebrew context, "blood" (דָּם, dam) is often associated with life and sacrifice. Here, it represents the life force of those judged, highlighting the severity and finality of divine retribution. The spattering of blood on garments signifies the personal involvement and direct action of God in judgment. It serves as a powerful visual of the cost of sin and the reality of divine justice, reminding believers of the seriousness of sin and the need for repentance.

and I stained all My clothes
The act of staining clothes with blood further emphasizes the thoroughness and completeness of the judgment. The Hebrew word for "stained" is "גָּאַל" (ga'al), which can mean to defile or pollute. This imagery conveys the idea that the judgment is not a distant or detached event but one that leaves a lasting impact. It serves as a poignant reminder of the gravity of sin and the holiness of God, who cannot tolerate iniquity. For believers, it is a call to live in holiness and to seek the cleansing and redemption offered through Christ.

Persons / Places / Events
1. The Speaker (Messiah/Divine Warrior)
The speaker is often interpreted as the Messiah or a divine warrior, representing God's judgment and salvation.

2. The Winepress
Symbolic of God's judgment. In ancient times, a winepress was used to crush grapes, and here it metaphorically represents the crushing of nations under divine wrath.

3. The Nations
Refers to the peoples or nations that stand in opposition to God and His purposes.

4. Edom (Contextual Reference)
While not mentioned in this specific verse, the broader context of Isaiah 63 includes Edom, representing the enemies of God.

5. The Garments
Symbolize the effects of divine judgment, stained by the "blood" of those judged.
Teaching Points
Understanding Divine Judgment
God's judgment is righteous and just. The imagery of the winepress emphasizes the thoroughness and inevitability of His judgment against sin.

The Solitude of the Divine Warrior
The phrase "alone" highlights the uniqueness and sufficiency of God in executing judgment. It reminds us that salvation and judgment are acts of God alone, not dependent on human intervention.

The Seriousness of Sin
The vivid imagery of blood-stained garments serves as a stark reminder of the seriousness of sin and the consequences it brings.

Hope in Divine Justice
For believers, the execution of divine justice is a source of hope, knowing that God will ultimately set things right and vindicate His people.

Call to Repentance
This passage serves as a call to repentance, urging individuals and nations to turn from sin and seek God's mercy before the day of judgment.
Bible Study Questions
1. How does the imagery of the winepress in Isaiah 63:3 help us understand the nature of God's judgment?

2. In what ways does the concept of God acting "alone" in judgment challenge or affirm your understanding of His sovereignty?

3. How can the connection between Isaiah 63:3 and Revelation 19:13-15 deepen our understanding of Christ's role in divine judgment?

4. What practical steps can we take to live in light of the seriousness of sin and the reality of God's judgment?

5. How does the hope of divine justice influence your perspective on current events and personal challenges?
Connections to Other Scriptures
Revelation 19:13-15
This passage describes Christ as the one who treads the winepress of God's wrath, connecting the imagery of divine judgment.

Joel 3:13
The prophet Joel uses similar imagery of a winepress to describe the judgment of nations.

Lamentations 1:15
This verse also uses the winepress metaphor to describe God's judgment on Jerusalem, showing the consistency of this imagery in Scripture.
Christ AloneD. Moore, M. A.Isaiah 63:3
Christ AloneS. D. Phelps.Isaiah 63:3
Christian LonelinessF. D. Huntington, D. D.Isaiah 63:3
Christ's LonlinessJ. Caird, D. D.Isaiah 63:3
Christ's Solitariness in DeathC. S. Robinson, D. D.Isaiah 63:3
Christ's Solitariness in the Work of AtonementC. S. Robinson, D. D.Isaiah 63:3
Duty Pertains to the IndividualA. P. Peabody.Isaiah 63:3
LonelinessDean Vaughan.Isaiah 63:3
The Loneliness of Christ in His SufferingsH. E. Nolloth, M. A.Isaiah 63:3
The Lonely TreaderW. Burrows, B. A.Isaiah 63:3
The Single-Handed ConquestIsaiah 63:3
The Solicits of Christ's SufferingsJ. Caird, D. D.Isaiah 63:3
The Solitude of ChristC. Vince.Isaiah 63:3
The Soul's SolitudeA. P. Peabody.Isaiah 63:3
A Mighty SaviourIsaiah 63:1-6
Christ has Achieved SalvationT. De W. Talmage, D. D.Isaiah 63:1-6
Christ's Power to SaveEssex Congregational RemembrancerIsaiah 63:1-6
Christ's Struggle and TriumphBp. Phillips Brooks.Isaiah 63:1-6
Christ's VictoryE. C. S. Gibson. M. A.Isaiah 63:1-6
Glorious Almightiness of the RedeemerU. R. Thomas, B. A.Isaiah 63:1-6
Jehovah's Triumph Over His People's FoesProf. S. R. Driver, D. . D.Isaiah 63:1-6
Might and MercyJulius Brigg.Isaiah 63:1-6
Mighty to SaveF. W. Brown.Isaiah 63:1-6
No Man May Punish Christ's Enemies, But HimselfB. Robinson.Isaiah 63:1-6
Omnipotent to SaveW. Craig.Isaiah 63:1-6
The Conqueror from EdomBp. Phillips Brooks.Isaiah 63:1-6
The Earlier and the Later RedemptionW. Clarkson Isaiah 63:1-6
The Glory of Christ in His HumiliationJ. Witherspoon.Isaiah 63:1-6
The HeroHomilist., HomilistIsaiah 63:1-6
The Method of Christ's SalvationBp. Phillips Brooks.Isaiah 63:1-6
The Righteous SaviourBp. Phillips Brooks.Isaiah 63:1-6
The Saviour -- God of IsraelProf. J. Skinner, D. D.Isaiah 63:1-6
The Second AdventH. Melvill, B. D.Isaiah 63:1-6
Who is the Hero?Prof. J. Skinner, D. D.Isaiah 63:1-6
People
Isaiah
Places
Bozrah, Edom, Zion
Topics
Alone, Anger, Blood, Clothing, Garments, Lifeblood, Nations, Peoples, Spattered, Sprinkled, Stained, Trampled, Trod, Trodden, Winepress, Wrath, Yes
Dictionary of Bible Themes
Isaiah 63:1-3

     4808   crimson

Isaiah 63:1-6

     4546   winepress

Library
Mighty to Save
'Mighty to save.'--ISAIAH lxiii. 1. We have here a singularly vivid and dramatic prophecy, thrown into the form of a dialogue between the prophet and a stranger whom he sees from afar striding along from the mountains of Edom, with elastic step, and dyed garments. The prophet does not recognise him, and asks who he is. The Unknown answers, 'I that speak in righteousness, mighty to save.' Another question follows, seeking explanation of the splashed crimson garments of the stranger, and its answer
Alexander Maclaren—Expositions of Holy Scripture

The Sympathy of God
'In all their afflictions He was afflicted, and the angel of His presence saved them'--ISAIAH lxiii. 9. I. The wonderful glimpse opened here into the heart of God. It is not necessary to touch upon the difference between the text and margin of the Revised Version, or to enter on the reason for preferring the former. And what a deep and wonderful thought that is, of divine sympathy with human sorrow! We feel that this transcends the prevalent tone of the Old Testament. It is made the more striking
Alexander Maclaren—Expositions of Holy Scripture

The Winepress and Its Treader
'Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat? I have trodden the winepress alone.'--ISAIAH lxiii. 2, 3. The structure of these closing chapters is chronological, and this is the final scene. What follows is epilogue. The reference of this magnificent imagery to the sufferings of Jesus is a complete misapprehension. These sufferings were dealt with once for all in chapter liii., and it is Messiah triumphant who has filled the prophet's vision since
Alexander Maclaren—Expositions of Holy Scripture

A Mighty Saviour
That he is mighty we need not inform you; for as readers of the Scriptures you all believe in the might and majesty of the Incarnate Son of God. You believe him to be the Regent of providence, the King of death, the Conqueror of hell, the Lord of angels, the Master of storms, and the God of battles, and, therefore, you can need no proof that he is mighty. The subject of this morning is one part of his mightiness. He is "mighty to save." May God the Holy Spirit help us in briefly entering upon this
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Where is the Lord?
"Then he remembered the days of old Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? Where is he that put his holy Spirit within him? That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name? That led them through the deep, as an horse in the wilderness, that they should not stumble? As a beast goeth down into the valley, the Spirit of the Lord caused him to rest:
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Organic and Individual.
"Where is He that put His Holy Spirit among them?" --Isa. lxiii. 11. The subsequent activity of the Holy Spirit lies in the realm of grace. In nature the Spirit of God appears as creating, in grace as re-creating. We call it re-creation, because God's grace creates not something inherently new, but a new life in an old and degraded nature. But this must not be understood as tho grace restored only what sin had destroyed. For then the child of God, born anew and sanctified, must be as Adam was in
Abraham Kuyper—The Work of the Holy Spirit

Temporary Hardening.
"Lord, why hast Thou hardened our heart? "--Isa. lxiii. 17. That there is a hardening of heart which culminates in the sin against the Holy Spirit can not be denied. When dealing with spiritual things we must take account of it; for it is one of the most fearful instruments of the divine wrath. For, whether we say that Satan or David or the Lord tempted the king, it amounts to the same thing. The cause is always in man's sin; and in each of these three cases the destructive fatality whereby sin poisons
Abraham Kuyper—The Work of the Holy Spirit

Additional Note.
(Passage not easy to identify, p. 390, note 14.) Easy enough, by the LXX. See Isaiah lxiii. 3. kai ton ethnon ouk estin aner met' emou. The first verse, referring to Edom, leads our author to accentuate this point of Gentile ignorance.
Tertullian—The Five Books Against Marcion

The First Thing Suggested at the Very Outset Is...
The first thing suggested at the very outset is, as we have already said (sec. 17-19), that all our prayers to God ought only to be presented in the name of Christ, as there is no other name which can recommend them. In calling God our Father, we certainly plead the name of Christ. For with what confidence could any man call God his Father? Who would have the presumption to arrogate to himself the honour of a son of God were we not gratuitously adopted as his sons in Christ? He being the true Son,
John Calvin—Of Prayer--A Perpetual Exercise of Faith

The Holy Spirit in the New Testament Other than in the Old.
"By His Spirit which dwelleth in you."--Rom. viii. 11. In order to understand the change inaugurated on Pentecost we must distinguish between the various ways in which the Holy Ghost enters into relationship with the creature. With the Christian Church we confess that the Holy Spirit is true and eternal God, and therefore omnipresent; hence no creature, stone or animal, man or angel, is excluded from His presence. With reference to His omniscience and omnipresence, David sings: "Whither shall I go
Abraham Kuyper—The Work of the Holy Spirit

Perea. Beyond Jordan.
"The length of Perea was from Macherus to Pella: the breadth from Philadelphia to Jordan." "The mountainous part of it was mount Macvar, and Gedor," &c. "The plain of it was Heshbon, with all its cities, which are in the plain, Dibon, and Bamoth-Baal, and Beth-Baal-Meon," &c. "The valley of it is Beth-Haran, and Beth-Nimrah, and Succoth," &c. The mention of the mountains of Macvar occurs in that hyperbolical tradition of R. Eleazar Ben Diglai, saying, "The goats in the mountains of Macvar sneezed
John Lightfoot—From the Talmud and Hebraica

Some Man May Say: "If There be not in the Dead any Care For...
17. Some man may say: "If there be not in the dead any care for the living, how is it that the rich man, who was tormented in hell, asked father Abraham to send Lazarus to his five brothers not as yet dead, and to take course with them, that they should not come themselves also into the same place of torments?" [2750] But does it follow, that because the rich man said this, he knew what his brethren were doing, or what they were suffering at that time? Just in that same way had he care for the living,
St. Augustine—On Care to Be Had for the Dead.

God Seeks Intercessors
"I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night. Ye that are the Lord's remembrancers, keep not silence, and give Him no rest till He make Jerusalem a praise in the earth."--ISA. lxii. 6, 7. "And He saw that there was no man, and wondered that there was no intercessor."--ISA. lix. 16. "And I looked, and there was none to help; and I wondered, and there was none to uphold."--ISA. lxiii. 5. "There is none that calleth upon Thy name, that
Andrew Murray—The Ministry of Intercession

Why Should we not Believe These to be Angelic Operations through Dispensation of The...
16. Why should we not believe these to be angelic operations through dispensation of the providence of God, Who maketh good use of both good things and evil, according to the unsearchable depth of His judgments? whether thereby the minds of mortals be instructed, or whether deceived; whether consoled, or whether terrified: according as unto each one there is to be either a showing of mercy, or a taking of vengeance, by Him to Whom, not without a meaning, the Church doth sing "of mercy and of judgment."
St. Augustine—On Care to Be Had for the Dead.

Prayer
But I give myself unto prayer.' Psa 109: 4. I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer: he who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit, and we go up to him by prayer. What is prayer? It is an offering
Thomas Watson—The Ten Commandments

The Wonderful.
Isaiah ix:6. HIS name shall be called "Wonderful" (Isaiah ix:6). And long before Isaiah had uttered this divine prediction the angel of the Lord had announced his name to be Wonderful. As such He appeared to Manoah. And Manoah said unto the angel of Jehovah, What is thy name, that when thy sayings come to pass we may do thee honor. And the angel of Jehovah said unto Him "why askest thou thus after my name, seeing it is Wonderful" (margin, Judges xiii:17-18). This angel of Jehovah, the Person who
Arno Gaebelein—The Lord of Glory

His Passion and Crucifixion.
AS all active virtues meet in Jesus, so he unites the active or heroic virtues with the passive and gentle. He is the highest standard of all true martyrdom. No character can become complete without trial and suffering; and a noble death is the crowning act of a noble life. Edmund Burke said to Fox, in the English Parliament, "Obloquy is a necessary ingredient of all true glory, Calumny and abuse are essential parts of triumph." The ancient Greeks and Romans admired a good man struggling with misfortune,
Philip Schaff—The Person of Christ

Sense in Which, and End for which all Things were Delivered to the Incarnate Son.
For whereas man sinned, and is fallen, and by his fall all things are in confusion: death prevailed from Adam to Moses (cf. Rom. v. 14), the earth was cursed, Hades was opened, Paradise shut, Heaven offended, man, lastly, corrupted and brutalised (cf. Ps. xlix. 12), while the devil was exulting against us;--then God, in His loving-kindness, not willing man made in His own image to perish, said, Whom shall I send, and who will go?' (Isa. vi. 8). But while all held their peace, the Son [441] said,
Athanasius—Select Works and Letters or Athanasius

Malachy's Pity for his Deceased Sister. He Restores the Monastery of Bangor. His First Miracles.
11. (6). Meanwhile Malachy's sister, whom we mentioned before,[271] died: and we must not pass over the visions which he saw about her. For the saint indeed abhorred her carnal life, and with such intensity that he vowed he would never see her alive in the flesh. But now that her flesh was destroyed his vow was also destroyed, and he began to see in spirit her whom in the body he would not see. One night he heard in a dream the voice of one saying to him that his sister was standing outside in the
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

The Ascension of Messiah to Glory
Lift up your head, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The LORD of hosts, he is the King of glory. T he institutions of the Levitical law were a "shadow" or "sketch" of good things to come. They exhibited a faint and general outline
John Newton—Messiah Vol. 2

How Shall one Make Use of Christ as the Life, when Wrestling with an Angry God Because of Sin?
That we may give some satisfaction to this question, we shall, 1. Shew what are the ingredients in this case, or what useth to concur in this distemper. 2. Shew some reasons why the Lord is pleased to dispense thus with his people. 3. Shew how Christ is life to the soul in this case. 4. Shew the believer's duty for a recovery; and, 5. Add a word or two of caution. As to the first, There may be those parts of, or ingredients in this distemper: 1. God presenting their sins unto their view, so as
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

A Divine Colloquy Between the Soul and Her Saviour Upon the Effectual Merits of his Dolorous Passion.
Soul. Lord, wherefore didst thou wash thy disciples' feet? Christ. To teach thee how thou shouldst prepare thyself to come to my supper. Soul. Lord, why shouldst thou wash them thyself? (John xiii. 4.) Christ. To teach thee humility, if thou wilt be my disciple. Soul. Lord, wherefore didst thou before thy death institute thy last supper? (Luke xxii. 19, 20.) Christ. That thou mightst the better remember my death, and be assured that all the merits thereof are thine. Soul. Lord, wherefore wouldst
Lewis Bayly—The Practice of Piety

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