| Barnes' Notes on the Bible Wherefore art thou red? - The inquiry of the people. Whence is it that that gorgeous apparel is stained with blood? And thy garment like him that treadeth in the wine-fat? - Or rather the 'wine-press.' The word used here (גת gath) means the place where the grapes were placed to be trodden with the feet, and from which the juice would flow off into a vat or receptacle. Of course the juice of the grape would stain the raiment of him who was employed in this business, and would give him the appearance of being covered with blood. 'The manner of pressing grapes,' says Burder, 'is as follows: having placed them in a hogshead, a man with naked feet gets in and tread the grapes; in about an hour's time the juice is forced out; he then turns the lowest grapes uppermost, and tread them for about a quarter of an hour longer; this is sufficient to squeeze the good juice out of them, for an additional pressure would even crush the unripe grapes and give the whole a disagreeable flavor.' The following statement of I. D. Paxton, in a letter from Beyrout, March 1, 1838, will show how the modern custom accords with that in the time of Isaiah: 'They have a large row of stone vats in which the grapes are thrown, and beside these are placed stone troughs, into which the juice flows. People get in and tread the grapes with their feet. It is hard work, and their clothes are often stained with the Juice. The figures found in Scripture taken from this are true to the life.' This method was also employed in Egypt. The presses there, as represented on some of the paintings at Thebes, consisted of two parts; the lower portion or vat, and the trough where the men with naked feet trod the fruit, supporting themselves by ropes suspended from the roof (see Wilkinson's Ancient Egyptians, ii, 155). Vitringa also notices the same custom. Huc, pater O Lenae, veni; nudataque musto Tinge nero mecum direptis crura cothurnis. Georg. ii. 7, 8 This comparison is also beautifully used by John, Revelation 14:19-20 : 'And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great wine-press of the wrath of God. And the wine-press was trodden without the city, and blood came out of the wine-press even unto the horses' bridles.' And in Revelation 19:15, 'And he treadeth the wine-press of the fierceness of the wrath of Almighty God.' The comparison of blood to wine is not uncommon. Thus in Deuteronomy 32:14, 'And thou didst drink the pure blood of the grape.' Calvin supposes that allusion is here made to the wine-press, because the country around Bozrah abounded with grapes.
Clarke's Commentary on the BibleWherefore art thou red in thine apparel - For ללבושך lilebushecha, twenty-nine MSS. (nine ancient) of Kennicott's, and thirty of De Rossi s, and one edition, have ללבושיך lilebusheycha in the plural; so the Septuagint and Syriac. And all the ancient Versions read it with מ mem, instead of the first ל lamed. But the true reading is probably מלבושך malbushecha in the singular, as in Isaiah 63:3. - L.
Gill's Exposition of the Entire BibleWherefore art thou red in thy apparel,.... Christ having satisfied the church as to her first question, concerning his person, who he was; she puts a second to him, about the colour of his garments, which was red, and the reason of it. His garments at his transfiguration were white as snow, whiter than any fuller on earth could whiten them; his robe of righteousness is fine linen, clean and white; the garment of his human nature, or his form as man, was white and ruddy; but this, through his bloody sufferings, became red, being all over bloody through the scourges he received, the crown of thorns he wore, the piercing of his hands, feet, and sides, with the nails and spear; but here it appears of this colour not with his own blood, but with the blood of his enemies, as is hereafter explained: and thy garments like him that treadeth in the winefat? or winepress, into which clusters of grapes are cast, and these are trodden by men, the juice of which sparkles on their garments, and stains them, so that they become of a red colour.
Keil and Delitzsch Biblical Commentary on the Old TestamentThe seer surmises this also, and now inquires still further, whence the strange red colour of his apparel, which does not look like the purple of a king's talar or the scarlet of a chlamys. "Whence the red on thine apparel, and thy clothes like those of a wine-presser?" מדּוּע inquires the reason and cause; למּה, in its primary sense, the object or purpose. The seer asks, "Why is there red ('âdōm, neuter, like rabh in Isaiah 63:7) to thine apparel?" The Lamed, which might be omitted (wherefore is thy garment red?), implies that the red was not its original colour, but something added (cf., Jeremiah 30:12, and lâmō in Isaiah 26:16; Isaiah 53:8). This comes out still more distinctly in the second half of the question: "and (why are) thy clothes like those of one who treads (wine) in the wine-press" (begath with a pausal not lengthened, like baz in Isaiah 8:1), i.e., saturated and stained as if with the juice of purple grapes?
Geneva Study Bible{c} Why art thou red in thy apparel, and thy garments like him that treadeth in the wine press? (c) Another question, to which the Lord answers.
Jamieson-Fausset-Brown Bible Commentary2. The prophet asks why His garments are "dyed" and "red." winefat-rather, the "wine-press," wherein the grapes were trodden with the feet; the juice would stain the garment of him who trod them (Re 14:19, 20; 19:15). The image was appropriate, as the country round Bozrah abounded in grapes. This final blow inflicted by Messiah and His armies (Re 19:13-15) shall decide His claim to the kingdoms usurped by Satan, and by the "beast," to whom Satan delegates his power. It will be a day of judgment to the hostile Gentiles, as His first coming was a day of judgment to the unbelieving Jews.
Matthew Henry's Concise Commentary63:1-6 The prophet, in vision, beholds the Messiah returning in triumph from the conquest of his enemies, of whom Edom was a type. Travelling, not as wearied by the combat, but, in the greatness of his strength, prepared to overcome every opposing power. Messiah declares that he had been treading the wine-press of the wrath of God, Re 14:19; 19:13, and by his own power, without any human help, he had crushed his obstinate opposers, for the day of vengeance was determined on, being the appointed season for rescuing his church. Once, he appeared on earth in apparent weakness, to pour out his precious blood as an atonement for our sins; but he will in due time appear in the greatness of his strength. The vintage ripens apace; the day of vengeance, fixed and determined on, approaches apace; let sinners seek to be reconciled to their righteous Judge, ere he brings down their strength to the earth. Does Christ say, I come quickly? let our hearts reply, Even so, come; let the year of the redeemed come.
Matthew Henry's Whole Bible CommentaryChapter 63 In this chapter we have, I. God coming towards his people in ways of mercy and deliverance, and this is to be joined to the close of the foregoing chapter, where it was said to Zion, "Behold, thy salvation comes;" for here it is shown how it comes (v. 1-6). II. 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. In this we have, 1. A thankful acknowledgment of the great favours God had bestowed upon them (v. 7). 2. The magnifying of these favours, from the consideration of God's relation to them (v. 8), his compassionate concern for them (v. 9), their unworthiness (v. 10), and the occasion which it gave both him and them to call to mind former mercies (v. 11-14). 3. A very humble and earnest prayer to God to appear for them in their present distress, pleading God's mercy (v. 15), their relation to him (v. 16), their desire towards him (v. 17), and the insolence of their enemies (v. 18, 19). So that, upon the whole, we learn to embrace God's promises with an active faith, and then to improve them, and make use of them, both in prayers and praises. Verses 1-6 It is a glorious victory that is here enquired into first and then accounted for. 1. It is a victory obtained by the providence of God over the enemies of Israel; over the Babylonians (say some), whom Cyrus conquered and God by him, and they will have the prophet to make the first discovery of him in his triumphant return when he is in the country of Edom: but this can by no means be admitted, because the country of Babylon is always spoken of as the land of the north, whereas Edom lay south from Jerusalem, so that the conqueror would not return through that country; the victory therefore is obtained over the Edomites themselves, who had triumphed in the destruction of Jerusalem by the Chaldeans (Ps. 137:7) and cut off those who, making their way as far as they could from the enemy, escaped to the Edomites (Obad. 12, 13), and were therefore reckoned with when Babylon was; for no doubt that prophecy was accomplished, though we do not meet in history with the accomplishment of it (Jer. 49:13), Bozrah shall become a desolation. Yet this victory over Edom is put as an instance or specimen of the like victories obtained over other nations that had been enemies to Israel. This over the Edomites is named for the sake of the old enmity of Esau against Jacob (Gen. 27:41) and perhaps with an allusion to David's glorious triumphs over the Edomites, by which it should seem, more than by any other of his victories, he got himself a name, Ps. 60, title, 2 Sa. 8:13, 14. But this is not all: 2. It is a victory obtained by the grace of God in Christ over our spiritual enemies. We find the garments dipped in blood adorning him whose name is called The Word of God, Rev. 19:13. And who that is we know very well; for it is through him that we are more than conquerors over those principalities and powers which on the cross he spoiled and triumphed over. In this representation of the victory we have, I. An admiring question put to the conqueror, v. 1, 2. It is put by the church, or by the prophet in the name of the church. He sees a mighty hero returning in triumph from a bloody engagement, and makes bold to ask him two questions:-1. Who he is. He observes him to come from the country of Edom, to come in such apparel as was glorious to a soldier, not embroidered or laced, but besmeared with blood and dirt. He observes that he does not come as one either frightened or fatigued, but that he travels in the greatness of his strength, altogether unbroken. Triumphant and victorious he appears, And honour in his looks and habit wears. How strong he treads! how stately doth he go! Pompous and solemn is his pace, And full of majesty, as is his face; Who is this mighty hero-who! -Mr. Norris The question, Who is this? perhaps means the same with that which Joshua put to the same person when he appeared to him with his sword drawn (Jos. 5:13): Art thou for us or for our adversaries? Or, rather, the same with that which Israel put in a way of adoration (Ex. 15:11): Who is a God like unto thee? 2. The other question it, "Wherefore art thou red in thy apparel? What hard service hast thou been engaged in, that thou carriest with thee these marks of toil and danger?" Is it possible that one who has such majesty and terror in his countenance should be employed in the mean and servile work of treading the wine-press? Surely it is not. That which is really the glory of the Redeemer seems, primâ facie-at first, a disparagement to him, as it would be to a mighty prince to do the work of the wine-dressers and husbandmen; for he took upon him the form of a servant, and carried with him the marks of servitude. II. An admirable answer returned by him. 1. He tells who he is: I that speak in righteousness, mighty to save. He is the Saviour. God was Israel's Saviour out of the hand of their oppressors; the Lord Jesus is ours; his name, Jesus, signifies a Saviour, for he saves his people from their sins. In the salvation wrought he will have us to take notice, (1.) Of the truth of his promise, which is therein performed: He speaks in righteousness, and will therefore make good every word that he has spoken with which he will have us to compare what he does, that, setting the word and the work the one over against the other, what he does may ratify what he has said and what he has said may justify what he does. (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. -Mr. Norris 2. He tells how he came to appear in this hue (v. 3): I have trodden the wine-press alone. Being compared to one that treads in the wine-fat, such is his condescension, in the midst of his triumphs, that he does not scorn the comparison, but admits it and carries it on. He does indeed tread the wine-press, but it is the great wine-press of the wrath of God (Rev. 14:19), in which we sinners deserved to be cast; but Christ was pleased to cast our enemies into it, and to destroy him that had the power of death, that he might deliver us. And of this the bloody work which God sometimes made among the enemies of the Jews, and which is here foretold, was a type and figure. Observe the account the conqueror gives of his victory. (1.) He gains the victory purely by his own strength: I have trodden the wine-press alone, v. 3. When God delivered his people and destroyed their enemies, if he made use of instruments, he did not need them. But among his people, for whom the salvation was to be wrought, no assistance offered itself; they were weak and helpless, and had no ability to do any thing for their own relief; they were desponding and listless, and had no heart to do any thing; they were not disposed to give the least stroke or struggle for liberty, neither the captives themselves nor any of their friends for them (v. 5): "I looked, and there was none to help, as one would have expected, nothing of a bold active spirit appeared among them; nay, there was not only none to lead, but, which was more strange, there was none to uphold, none that would come in as a second, that had the courage to join with Cyrus against their oppressors; therefore my arm brought about the salvation; not by created might or power, but by the Spirit of the Lord of hosts, my own arm." Note, God can help when all other helpers fail; nay, that is his time to help, and therefore for that very reason he will put forth his own power so much the more gloriously. But this is most fully applicable to Christ's victories over our spiritual enemies, which he obtained by a single combat. He trod the wine-press of his Father's wrath alone, and triumphed over principalities and powers in himself, Col. 2:15. Of the people there was none with him; for, when he entered the lists with the powers of darkness, all his disciples forsook him and fled. There was non to help, none that could, none that durst; and he might well wonder that among the children of men, whose concern it was, there was not only none to uphold, but that there were so many to oppose and hinder it if they could. (2.) He undertakes the war purely out of his own zeal. It is in his anger, it is in his fury, that he treads down his enemies (v. 3), and that fury upholds him and carries him on in this enterprise, v. 5. God wrought salvation for the oppressed Jews purely because he was very angry with the oppressing Babylonians, angry at their idolatries and sorceries, their pride and cruelty, and the injuries they did to his people, and, as they increased their abominations and grew more insolent and outrageous, his anger increased to fury. Our Lord Jesus wrought out our redemption in a holy zeal for the honour of his Father and the happiness of mankind, and a holy indignation at the daring attempts Satan had made upon both; this zeal and indignation upheld him throughout his whole undertaking. Two branches there were of this zeal that animated him:-[1.] He had a zeal against his and his people's enemies: The day of vengeance is in my heart (v. 4), the day fixed in the eternal counsels for taking vengeance on them; this was written in his heart, so that he could not forget it, could not let it slip; his heart was full of it, and it lay as a charge, as a weight, upon him, which made him push on this holy war with so much vigour. Note, There is a day fixed for divine vengeance, which may be long deferred, but will come at last; and we may be content to wait for it, for the Redeemer himself does so, though his heart is upon it. [2.] He had a zeal for his people, and for all that he designed to make sharers in the intended salvation: "The year of my redeemed has come, the year appointed for their redemption." There was a year fixed for the deliverance of Israel out of Egypt, and God kept time to a day (Ex. 12:41); so there was for their release out of Babylon (Dan. 9:2); so there was for Christ's coming to destroy the works of the devil; so there is for all the deliverances of the church, and the deliverer has an eye to it. Observe, First, With what pleasure he speaks of his people; they are his redeemed; they are his own, dear to him. Though their redemption is not yet wrought out, yet he calls them his redeemed, because it shall as surely be done as if it were done already. Secondly, With what pleasure he speaks of his people's redemption; how glad he is that the time has come, though he is likely to meet with a sharp encounter. "Now that the year of my redeemed has come, Lo, I come; delay shall be no longer. Now will I arise, saith the Lord. Now thou shalt see what I will do to Pharaoh." Note, The promised salvation must be patiently waited for till the time appointed comes; yet we must attend the promises with our prayers. Does Christ say, Surely I come quickly; let our hearts reply, Even so come; let the year of the redeemed come. (3.) He will obtain a complete victory over them all. [1.] Much is already done; for he now appears red in his apparel; such abundance of blood is shed that the conqueror's garments are all stained with it. This was predicted, long before, by dying Jacob, concerning Shiloh (that is, Christ), that he should wash his garments in wine and his clothes in the blood of grapes, which perhaps this alludes to, Gen. 49:11. |
