Translated by Qwen. There were some slight corruptions in my copy.
Father Cornelius a Lapide's Commentary on Isaiah 63:1-7
Isaiah 63:1: "Who is this that comes from Edom, with dyed garments from Bosra?"
Question: Who is speaking and asking this?
Answer:
Literally, either Isaiah speaks (as Sanchez holds), or rather Zion and
Jerusalem—that is, the first citizens of the Church—ask. For these words
depend on the preceding chapter (62:11), where Christ the victor,
returning with a great throng of Gentiles subdued by the Apostles,
commands it to be said to Zion: "Say... Behold your Savior comes, His reward is with Him, and His work before Him."
Now, therefore, the Prophet introduces Christ approaching the city of
Zion, accompanied by His throng of Gentiles and triumphing (as it were,
onto a stage). The citizens of Zion, therefore, pouring forth to behold
Christ's triumph, seeing such great glory of His and the multitude of
Gentiles, ask in admiration: "Who is this, who comes from Edom?" Who is that triumphant one, who leads Idumea and all the Gentiles, conquered, to Zion as captives yet willing?
They
do not ask because they are ignorant of Christ's glory, especially in
the mystery of faith—for even the citizens of the Church were ignorant
of this mystery, though they alone were called by Moses to be partakers
of the Church and salvation (Forerius).
Patristic Interpretations:
Dialogue of Angels (S. Jerome, Cyril, Haymo, Denis the Carthusian, etc.):
The Fathers mostly understand this place as concerning the triumphal
dialogue of Angels asking, and Christ responding, why He thus triumphs
over conquered Satan, death, idolatry, and sin as He ascends.
St. Dionysius (Celestial Hierarchy):
Holds that this is the voice and question of inferior Angels desiring
to be taught concerning the admirable triumph and ascension of Christ.
St. Athanasius (On the Saving Advent of Christ):
Holds these words to be a dialogue of Christ, conquered and put to
shame, as if he, amazed at so great glory of Christ and unworthy, asks
and says: "Who is this that comes from Edom?" That is, from the earth, and from the furnace of miseries and sins, ascending with such great power and strength?
Literal-Historical (some interpreters):
Take this literally concerning the slaughter of the Idumeans and
Moabites fighting against the Jews, and God's vengeance; but this seems
cold and Jewish.
Symbolic Meaning of "Edom" and "Bosra": By
Edom and Bosra (which was a city in Edom, and another of the same name
in Moab) are signified all nations alien from the people of God, indeed
His enemies. Just as the Idumeans and Moabites were perpetual enemies of
the Jews—that is, the people of God—so the Gentiles were enemies of
God, of Christ, and of the Church. "Edom" in Hebrew signifies "red" or
"bloody"; "Bosra" signifies "fortification," "tribulation," or
"vintage." The Gentiles were red and bloody, both with the blood of
Christians and with their own, when they were subdued by Christ.
Hence
the Fathers, by Edom and Bosra, understand the world, and especially
unbelieving Judea, from which Christ ascends victorious into heaven. For
this [Judea] was bloody with the blood of Christ, the Prophets, and the
Martyrs (S. Jerome, St. Thomas, Lyranus, Vatablus, Adamus, and others).
Therefore,
the citizens of Zion, and mystically the Angels, seeing Christ as a
most strong warrior, with so great a slaughter of enemies, their clothes
dyed and joyful with the blood of enemies, ask in admiration: "Who
is this, who comes dyed in garments, beautiful in his apparel, marching
in the greatness of his strength, ascending to Zion and to heaven?" As if to say, per S. Jerome: "Whence
come you, so ruddy, and your garments like those who tread in the
winepress, coming from Galilee, from the region of the Gentiles, with so
great a multitude of followers, so great a triumph?"
Connection to Psalm 23: Hence the ancients teach that the same thing is said here by Isaiah as is said by the Psalmist (Psalm 23:7-10): "Lift up your gates, O princes..." which St. Augustine explains (Sermon 178 de Tempore, on the Ascension of the Lord): "He ascends," he says, "bloody
from the war, bearing the spoils of the defeated enemy. The Angels,
seeing Christ, the spoils of the enemy carried back, and the devil
bound, follow rejoicing and say: 'Who is this King of glory?' And He
replies: 'The Lord strong and mighty, the Lord mighty in battle.'" And hear Augustine continuing: "This
is He who is beautiful in His divinity, strong in His conflict;
beautiful in the womb, strong in the cradle; beautiful in heaven, strong
on earth; beautiful in miracles, strong in sufferings; beautiful in
laying down His life, strong in resuming it; beautiful on the Cross,
strong in the tomb; beautiful in ascending, strong in judging."
"This one is beautiful in his apparel" (Hebrew: בִּלְבוּשׁוֹ, bilbusho—i.e., "in his garment," namely in a military cloak, or rather a royal mantle), "marching in the greatness of his strength":
That is, proceeding with an imperial step, valid, powerful, and
magnificent, and by his very gait, bearing, and posture showing before
himself strong forces, great spirit, and confidence. In this manner,
Agesilaus, king of Sparta, seeing Epaminondas approaching, exclaimed: "O what a man!" (Plutarch, Life of Epaminondas).
Isaiah 63:1 (continued): "I who speak in righteousness, mighty to save"
This is the voice of Christ, who, being asked "Who are You?", responds: "I am Christ, who speak righteousness, and I am a defender of my people"—that is, I am He who justifies and saves.
Question (implied): Who is this one coming from battle, who bears before himself such majesty, such confidence?
Christ responds: I am the Messiah, who, by defending and conquering, obtain the justice and salvation which I promised.
Three Interpretations of "Justice":
Forerius and Sanchez: Take "justice" for truth and faithfulness. That is: "I am He who faithfully performs what I speak and promise," namely that I will send a comforter and Savior, as I promised in chapter 19:20: "They shall cry to the Lord because of the oppressor, and He shall send them a Savior and Champion, and He shall deliver them."
Others: Take "justice" for justification. That is: "I am He who speak and teach by what means men, expiated from sins, can be justified and saved."
Genuine/Literal (Lapide):
"Justice" here is properly taken as opposed to mercy and salvation. For
Scripture often joins these two—mercy and judgment—either to show that
God is not only merciful but also just; or that He is clement and
merciful to the miserable and afflicted, but severe and avenging toward
the proud and wicked. Thus Christ prophesies that He will be just by
crushing the tyrant devil and sins (which the devil uses as his
weapons), and at the same time a defender for salvation. So Adamus,
Forerius, and others. That "justice" here is taken for just sentence and
vengeance is clear from verse 3, where He says He trod the winepress
alone.
"Mighty to save" (Hebrew: רַב לְהוֹשִׁיעַ, rav lehoshia—i.e., "great/mighty to save"): That is, a prince and defender for salvation.
Isaiah 63:2: "Why then is your apparel red, and your garments like his that treads in the winepress?"
Two questions are understood from the citizens of Zion:
Who are You?
Why are Your clothes red and bloody?
Christ
answered the first, saying He is the King of justice and defender of
His people. The second question now gives Him further occasion to
respond. Therefore, they ask and say: If You are just and a Savior, why
do You have garments dyed red and stained with blood? For a Savior's
garment ought rather to be white—namely, of innocence and mercy, as well
as of glory—than red and bloody.
Note on Liturgical Vestments: From this place, Frederick Nausea in his Catechism
(ch. 36) holds that Christ ascended into heaven in a red and purple
vestment, such as is worn by the Pope and Cardinals. St. John in Revelation 19:13 favors this: "He was clothed with a garment sprinkled with blood." That is, His garment represented and illustrated His illustrious and bloody victory obtained by His own blood.
Alternative View:
Others hold, on the contrary, that Christ ascended in a white garment.
For this color and garment befits the Blessed; hence in the
Transfiguration of Christ, His garments became white as snow; and the
Blessed seen by John were clothed in white stoles (Revelation 7:9) and in fine linen, white and clean (Revelation 19:14).
Lapide's Synthesis: But
because Christ, before the Apostles, concealed the splendor of His
glory so that He might deal familiarly with them, converse, be seen, and
be touched; hence I would believe that He appeared to them in common
vestments, similar to those He was accustomed to use in life, so that He
might seem to be the same One who had risen, not another; and thus He
ascended into heaven—yet so that, infusing the rays of His glory into
them, He now made them shine with brightness, now blush with purple. For
the clarity of charity in Martyrs (of whom Christ was the head) will be
purple; in Virgins, white; in Doctors, green (St. Bonaventure, Distinction 49).
"And your garments like his that treads in the winepress?":
As if they say: Why are your garments so red, as if you had trodden
grapes in Bosra in a winepress, and had sprinkled and dyed your garments
with their juice?
Isaiah 63:3: "I have trodden the winepress alone..."
Septuagint: "I am stained, that is, with red [juice] expressed by the treading of the winepress."
Christ responds:
You have rightly said that I am dyed; I have trodden in it alone, not
in a vat but in a winepress, and the juice of blood from the expression
has stained the soles of my feet. Alone, that is: I alone have obtained
this difficult and bloody victory; I alone have trodden down the
enemies; for there were no men—that is, no one helping me, fighting with
me against the enemies. So S. Jerome and Chrysostom on Psalm 62. And it
is clear from what follows.
Note:
"Winepress" in Scripture proverbially signifies vehement oppression,
slaughter, and carnage; for those who tread it are pressed down as if in
a winepress. Thus Lamentations 1:15 says: "The Lord has trodden as in a winepress the virgin daughter of Judah"—that is, He has pressed and afflicted Jerusalem with grievous punishment. See the notes there.
"And their blood is sprinkled upon my garments":
Note the poetic catachresis. For the Prophet is not speaking here
properly and directly concerning the blood which Christ shed in the
winepress of the Cross, by which He dyed His own body; but concerning
the blood of Christ's enemies—the devil, namely, and his associates;
that is, idolatrous and impious Gentiles. For he treats of Christ's
victory: not that the devil truly has blood which Christ shed, or that
Christ pierced or killed the Gentiles; but because in the victory of men
much blood is accustomed to be shed. To these things He alludes,
especially because the carnal Jews, to whom Isaiah writes here, expected
and still expect such a Messiah—namely, one who, like David, would be
powerful and warlike, and would subdue many enemies and extend His
kingdom with blood.
Therefore, it is a catachresis:
For, as S. Jerome says, by the shedding and sprinkling of blood on the
garments, nothing else is signified than full victory, and the signs of
full victory, by which He Himself is King of the kingdom and Lord of
hosts. To this St. John alludes in Revelation 19:13, saying: "He
was clothed with a garment sprinkled with blood, and His name is called
The Word of God. And the armies in heaven followed Him on white horses,
clothed in fine linen, white and clean."
"Fine linen" is their excellence—that is, their blood, as the
Septuagint, Vatablus, and others translate. For in blood consists life,
and consequently the excellence of man.
Patristic Interpretation of the Winepress as the Passion: Hence, secondly, Tertullian (Book 4 Against Marcion, ch. 40), Cyril, Rupertus, St. Cyprian (Book 2, Epistle 3), Origen (Tract 9 on John), St. Augustine (Sermon 178 de Tempore),
by the winepress understand the Passion of Christ, by which His blood
was sprinkled upon His garment—that is, upon His flesh. As if the same
thing were said here as is said of Christ in Genesis 49:11: "He shall wash His garment in wine, and His robe in the blood of the grape."
This
sense is not direct but indirect, and thus can rightly be adapted to
this place. That is: The Passion was a winepress to Christ, in which His
blood was expressed; thus it was a winepress in which the demons were
pressed and trodden down by Christ. For Christ by His blood obtained
victory, shed the blood of enemies, and by His death killed His enemies.
Wherefore Christ, triumphing, carried into heaven the scars of His
wounds as trophies, and will keep them forever. So Procopius.
Hence St. Gregory (Homily 15 on Ezekiel) explains thus: "He
alone trod the nations; because He alone was the winepress in which He
was trodden; because by His power He endured the Passion which He
conquered, and rose from death with glory."
St. John's Application (Revelation 19:13): And this is what St. John means when he says: "His garment was sprinkled with blood."
This garment of Christ is His humanity, bloodied by the Jews, which He
brought into heaven; where even now, with the scars of wounds remaining,
it is ruddy. That is: Christ ascending brought with Him the stains and
memory of His blood and of that of His own, impiously shed by the
impious, the vengeance for which He now demands, and by which He
sharpens and kindles Himself to vengeance. As if to say: "They
shall give me penalties of blood who bloodied me; I shall be dyed with
the gore of those by whom I was wounded; I shall make myself wholly wet
with the blood of enemies who injured me."
Isaiah 63:4: "For the day of vengeance was in my heart..."
"For the day of vengeance was in my heart":
That is, the year of my redeemed has come. Repeat by zeugma: "the day"
or "time of vengeance." See the canon. This is [the year] of Isaiah 61:2 63:4.
"And the year of my redeemed has come": The Hebrew is shenat ge'ulai—"the year of my redeemed ones."
"I looked, and there was no one to help":
That is, I was amazed, says Vatablus, at such great force of enemies,
and at a war so difficult, which had to be waged by me with such bitter
passion and death. Whence, as the Septuagint translate: "I considered and looked, that someone might help me." Forerius translates: "I was astonished."
"Therefore my own arm brought salvation to me": This is a Hebraism. For the Hebrews join the verb yasha—that is, "to save"—with a dative case.
"And my indignation, it itself sustained me": These are the two weapons of God by which He conquers all: namely, the arm—that is, power; and indignation—that
is, zeal, ardor, and stimulus urging power to the work, that is, to war
and victory. See what was said in chapter 59:16, where he described the
panoply of God.
Isaiah 63:6: "And I will tread down the people in my anger..."
"I have trodden down the peoples":
Not by killing and destroying them, but by converting and subduing
them—that is, by killing their vices but saving the men. For the greater
victory of Christ was to lead impious Gentiles to the faith of Christ,
to destroy the power of demons and sins, to mortify concupiscences, to
implant virtues, and to make them, deserting their gods and renouncing
the allurements of the flesh, follow Christ the Lord in humility,
abstinence, contempt [of the world], patience, mortification, and hope.
This was a greater victory than if, leading an army, He had slaughtered
them all. So Forerius. See what was said in Ezekiel 20:6 and the canon.
Second Interpretation (S. Cyril, Procopius, Rupertus):
These understand concerning the enemies of Christ—that is, the
Jews—whom Christ trod down through Titus and Vespasian; and others whom
He either trod down and crushed in this life, or will tread down and
crush on the day of judgment. See the canon. And thus St. John seems to
explain this in Revelation 19:15. In this sense Christ appropriately sprinkled His own garment—that is, the purple of the Romans—with the same [blood].
"And I will make them drunk in my wrath":
That is, with the punishment which my indignation prepared and
inflicted upon them. It is a metonymy, and the cause is put for the
effect, and "indignation" for "punishment."
Isaiah 63:7: "I will mention the lovingkindnesses of the Lord..."
"I will mention the lovingkindnesses of the Lord":
That is: I will commemorate the benefits mercifully bestowed of old
upon the Jewish people by God. This is the preface and exordium of the
prayer and canticle that follows.
Structure of the Following Prayer (Isaiah 63:7–64:12):
Hitherto
the Prophet has set forth the triumph of Christ and the nations subdued
by Him, as it were to be beheld in a theater. Now, foreseeing in spirit
that most Jews, with Christ coming, would not receive Him, and
therefore would be excluded from Christ's grace and salvation, he pours
forth a prayer to God, which lasts until the end of the following
chapter.
In this prayer:
First,
he commemorates the mercies and benefits once conferred upon the Jews
by God: namely, that God chose them from all nations for His people and
Church; that He led them out of Egypt through Moses, and through Joshua
brought them into the land of promise.
Then
he introduces the Jews complaining that they have suffered captivity by
the Assyrians, Babylonians, Romans, and other calamities, and therefore
he longs for the advent of the Messiah.
Then he narrates that the Messiah, having come, was expected; yet from Him the Jews obtained nothing better—indeed, worse.
Finally, as if God had rejected the Jews, he concludes the prayer with a sense of grief, saying: "Will You be silent, O Lord, and afflict us beyond measure?" To which the Lord responds in chapter 65.
This
is the series of the entire repeated prayer, which brings marvelous
light to it and to its sense; without which it is difficult to
understand and explain it. So Forerius.
Summary of Lapide's Exegetical Method in This Passage
Literal and Spiritual Senses:
Lapide distinguishes the literal-historical sense (e.g., return from
exile) from the fuller Christological-typological sense, preferring the
latter where supported by New Testament citation and patristic
consensus.
Patristic Authority:
He frequently cites the Fathers (Jerome, Augustine, Cyril, Gregory,
etc.) to support interpretations, especially regarding Christ's triumph
and the winepress imagery.
Linguistic Analysis: He engages with Hebrew terms (Edom, Bosra, rav lehoshia) and textual variants (Septuagint vs. Vulgate) to clarify meaning.
Theological Synthesis:
On difficult images (e.g., blood-stained garments), he offers multiple
interpretations (victory over enemies, Passion symbolism, liturgical
typology) before offering his preferred view.
Pastoral Application:
He connects exegetical points to the life of the Church (e.g., Rome as
"the sought-out city," the colors of martyrdom/virginity/doctorate in
heavenly glory).
This
passage exemplifies Lapide's hallmark approach: erudite, orthodox,
comprehensive, and aimed at both intellectual formation and spiritual
edification.
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