p. 724“Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save.
“Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the wine fat?
“I have trodden the wine-press alone; and of the peoples 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. For the day of vengeance is in mine heart, and the year of my redeemed is come.
“And I looked, and there was none to help; and I wondered that there was none to uphold; therefore mine own arm brought salvation unto me, and my fury, it upheld me. And I will tread down the peoples in mine anger, and make them drunk in my fury; and I will bring down their strength to the earth” (Isa. lxiii. 1-6).
This is the vision which follows the proclamation of the marriage of the Land, and the return of Zion’s salvation—“his reward with him and his work before him.” This is some of the WORK BEFORE HIM. There is need to emphasise this, and the “manner of time” spoken of, because of popular misapprehension on the subject. The truth alone enables one rightly to divide the word of God in the prophets. Apart from it even the mightiest of the mighty grope in vain for a solution in the fogs and mists of their own learning and speculations.
The truth informs us that the earth and not heaven is the arena of the Lord’s bestowal of “reward,” and execution of the p. 725 “work before him.” It instructs us in revealing the fact that the time of reward is “the time of the dead, that they should be judged” (Rev. xi. 18); the time of his “coming” (Isa. lxiii. 1). It points us to the countries where anciently the divine manifestation was made in connection with Israel’s history; and assures us that in the near future this revelation of the visible hand of God is to be resumed. Deny these first principles, and you must wander in darkness without hope.
Extraordinary are the misapprehensions that have arisen concerning this prophecy, and that are still current. It has been supposed that the verses above quoted relate to the sacrifice of Christ and that in crucifixion he trod the winepress alone! Thus, in Hymns Ancient and Modern, No. 146, and under the text, “By his own blood he entered in once into the holy place,” there occurs the following verse:—
“O Saviour, who for man hast trod\ The winepress of the wrath of God,\ Ascend, and claim again on high\ The glory left for us to die.”
While in another Anglican compilation, The Hymnal Companion (No. 55), we are exhorted to remember that, on Calvary,
“For us he bore the weight of woe,\ For us he gave his blood to flow,\ And met his Father’s anger.”
But it is not “his own blood,” but “their blood” (verse 3), his enemies’ blood, that is to flow to fulfil this word. And when one treads the winepress (“treading down peoples in anger”), he himself is not trodden to death. Yet notwithstanding these elementary considerations, and the protests of the more enlightened in Christendom, these incongruities are perpetuated by reason of a lack of understanding in the first principles of the oracles of God.
The winepress of the wrath of God is for the enemies of God, not for His beloved Son. The shedding of the blood of Jesus was the expression of the Father’s love—“God so loved the world” (John iii. 16). “The Father loveth the Son, and hath given all things into his hand.” “Therefore doth my Father love me, p. 726 because I lay down my life” (John x. 17). The Father’s anger truly was manifested against the wicked who put Jesus to death; but the expression of the hymn is entirely subversive of the truth.
The “winepress of the wrath of God” is a figure reproduced by the Lord Jesus in the Apocalypse, as well as found elsewhere in the prophets. Referring to the overthrow of Jerusalem by Babylon, Jeremiah, in Lam. i. 15, lamented, saying, “The Lord hath trodden under foot all my mighty men in the midst of me; he hath called an assembly against me to crush my young men; the Lord hath trodden the virgin, the daughter of Judah, as in a winepress.” The blood of the wicked who would not be warned by the prophets was that which flowed from the wine-press in the days of Nebuchadnezzar and Jeremiah.
In Rev. xiv. 19-20 Babylon’s turn has come—not the Babylon of Nebuchadnezzar, of course, but the Babylon of apocalyptic symbolism—“the great city”—the rival of Jerusalem—the polities of “Christendom” united against the Son of Man returned to Jerusalem. He, and certain subordinate angels, are symbolically represented in this chapter as being armed with sharp sickles to gather the clusters of “the vine of the earth.” And it is said:—
“The angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. And the winepress was trodden without the city, and blood came out of the winepress, even unto the horsebridles, by the space of a thousand six hundred furlongs.”
Again, in Rev. xix. 15, and in connection with “the marriage of the Lamb,” and after “the judgment of the great whore” (Babylon), John has a vision of heaven opened, and the Lord Jesus and his immortal hosts going forth to war:—
“And he was clothed in a vesture dipped in blood; and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations; and he shall rule them with a rod of iron; and he treadeth the winepress of the fierceness and wrath of Almighty God.”
p. 727 From a comparison of these passages with Isaiah we learn the truth concerning the time, place, and circumstances connected with “the winepress of the wrath of God.” It is to be when the Lord returns, in “the day of vengeance,” the day of Judgment on European Babylon, the day of “the marriage of the Lamb.”
As to the place: Isaiah sees that there had been a treading of the wine-press at Bozrah in Edom, about twenty miles southeast of the southern extremity of the Dead Sea. John, in more symbolic language, and speaking of a later development, says the wine-press was trodden “without the city,” the only city of the context and no longer to be trodden, being Zion (Rev. xiv. 1). And he gives the measurement of wine-press—“by the space of a thousand six hundred furlongs” or two hundred miles. This is approximately the length of the Holy Land, in which is the “place” where the Kings of the earth are to be gathered together for judgment, namely, “Armageddon” (Rev. xvi. 16). Here, “in the latter days,” as Ezekiel testifies (chaps. xxxviii., xxxix.), God will gather the hosts of the enemy that He may be sanctified in their overthrow. “I will call for a sword against him (Gog and all his bands) throughout all my mountains,” says God by the prophet, and the context depicts the deluge of blood from the “great sacrifice upon the mountains of Israel.”
But, of course, other countries will not be exempt from the judgments of Gcd. It is written also in the context, “I will send a fire upon Magog, and among them that dwell carelessly in the isles, and they shall know that I am the Lord.” Both Ezekiel and John leave room for this. The “smiting of the nations” does not cease until righteousness be enforced; the blood of the trodden winepress does not cease to flow until the vintage of the earth be fully reaped.
Isaiah had before connected the idea of the cutting down of the vine of the earth, with the “great sacrifice” and the preying of the wild beasts of the earth and birds of the air upon the slain, when he spoke, in chap. xviii., of the restoration of Israel by the instrumentality of the ships of “the land shadowing with wings.” And he had also spoken (ch. xix.) of Egypt and the South in connection with the advent of the mighty Saviour here introduced p. 728 in ch. lxiii. It becomes a question of endeavouring to follow and connect the scattered details of the revealed progress of the Saviour from the time of his return to earth and onwards to his enthronement in Jerusalem in righteousness and peace for a thousand years.
To attempt this with any degree of thoroughness would lead us all over the scriptures of Moses, the prophets, and the Psalms. Dr. Thomas, in his exposition of the Apocalypse, Eureka, vol. ii., pp. 544-567, makes such an attempt, and, so far as we can discern, with a wonderful degree of success. It must suffice here to draw attention to the fact that “the days of Moses” indicate typically the days of the Prophet like unto him in the time of the second Exodus. That is to say, the history of the judgments upon Egypt, of the Exodus and the Wilderness wanderings, and the entrance into the Land of Promise under Joshua, and the treading of the winepress of the wrath of God in the land in his days, is to be studied, not only for its own sake as illustrating the ways of God in the past, but also as being an allegorical representation on a small scale of what is about to come to pass under Christ returned.
Just as Moses and Israel came out of Egypt long ago, and just as Jesus came out of Egypt in infancy, so hereafter he with Israel will come out of Egypt again, and carry out the allegory until Israel is settled in Palestine under the saints, and all enemies are subdued.
Edom, as has been shown in a previous chapter (ch. xxxiv.), is to be considered literally and mystically. We must remember the origin of the name, the past history of Esau and his descendants, and of the country, as well as the prophetic references thereto, to be able to understand the revelations of the prophets. We need not now repeat what was said in the previous chapter referred to, but may draw attention to the fact that the time, place, and scene of Isa. xxxiv. are the same as those of ch. lxiii., namely, “the day of vengeance,” “the year of recompences for the controversy of Zion,” Bozrah in the land of Edom, and the great sacrifice and slaughter that soaks the land in blood because of the indignation of the Lord upon all nations. Chapter lxiii. more clearly indicates the Executor of the judgments.
p. 729 When Jeremiah spoke of the wine-press visitation in which Zion was overwhelmed by Babylon (Lam. i. 15), he at the same time denounced judgment to come upon “the daughter of Edom”:—“Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through unto thee; thou shalt be drunken and shalt make thyself naked. The punishment of thine iniquity is accomplished, O daughter of Zion; he will no more carry thee away into captivity: he will visit thine iniquity, O daughter of Edom; he will discover thy sins” (Lam. iv. 21-22).
This belongs to the latter days, for Zion is still in Gentile hands, her King absent, her Princes sleeping in the dust of the earth, and her national children scattered in all the lands of the Gentiles. “The daughter of Edom” refers to the antagonistic “manner of people” (Gen. xxv. 23; Rom. ix. 10-13) who possess the ancient territory in the latter days.
When Moses brought Israel out of Egypt, he sought passage through the land of Edom, but was refused; and, being forbidden by God to molest Edom, passed round the land of Edom and Moab on the east, and then attacked and overcame Sihon, king of the Amorites, and Og, king of Bashan, appropriating the conquered lands.
In the latter days, Britain, being driven out of Egypt by the Russian King of the North, takes refuge in Edom and Moab (Dan. xi. 41). The allegory appears to point to a sparing of a British remnant, friendly towards Israel from motives of policy, and the destruction of the invaders to the north. Of course, the British Empire, equally with the Russian Empire, will be humbled by the judgments of God, especially by the destruction of the navy (Psa. xlviii. 7); but there is a place for the anti-typical alliance of the latter-day Tyrian with the Greater than Solomon; and this agrees with the experience of Moses, and the neutrality of Edom and Moab in the days of the Exodus; and with the friendship of the King of Moab for David, when he was as yet a fugitive in the land, and before he came to the throne (1 Sam. xxii).
p. 730 In the Song of Solomon there are glimpses of the ascent from the wilderness of the Greater than Solomon. These recall the marvels of the Exodus. Thus in ch. iii. 6-8:—“Who is this that cometh up out of the wilderness, like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchants? Behold, it is the litter of Solomon; threescore mighty men are about it, of the mighty men of Israel. They all handle the sword and are expert in war: every man hath his sword upon his thigh, because of fear in the night” (R.V.).
And again, in ch. viii. 5:—“Who is this that cometh up from the wilderness, leaning upon her beloved?”
Thus, in harmony with Isaiah and Revelation, both Messiah and the Bride are seen advancing upon the inheritance by the ancient route, and, like Israel of old, prepared to execute the judgments written upon the peoples obstructing their way.
“Of the peoples there was none with me.” The plural, “peoples” (R.V., &c.), helps the understanding, and diverts the mind from Israel to the nations. It is quite true that at his first appearing, “of the people (Israel) there was none with” Jesus. And it is true that “he marvelled because of their unbelief” (Mark vi. 6). Also that he attained to “salvation” notwithstanding.
But this is not the meaning of this passage, nor was that the day of vengeance and year of the redeemed. He expressly avoided mentioning “the day of vengeance,” when, in the synagogue at Nazareth, he quoted Isa. lxi. 1-2, and affirmed the fulfilment of the words quoted, to be then and there before his hearers in himself. And it is testified that the people will be “willing in the day of his power” (Psa. cx. 3), and be no more trodden down, least of all by Him who comes to redeem not only the saints but also the nation of Israel. But it is really unnecessary to follow the matter further; the scriptures already referred to are sufficient indication of the meaning of the passage. It is astounding that it should have been so misinterpreted.
From the vision of the terrible advance from Bozrah, the prophet turns to the ascription of praise to God for the loving kindness and goodness bestowed “on us” (verse 7). We remember p. 731 that Isaiah and his children were types of Messiah and the seed that God has given him (Isa. viii. 18; Heb. ii. 13-18). And also we remember that Isaiah “saw his glory, and spake of him” (John xii. 41; Isa. vi.). Therefore we can read these things, as it were, from the standpoint of the Kingdom of God, when Isaiah, like John the apostle, shall “prophesy again,” and, with Moses and all the Redeemed, ascribe their salvation to the Lord Jesus Christ.
The reference is at once historic and prophetic. There is the remembrance of God’s goodness to the house of Israel in the deliverance from Egypt, and of the endurance and afflictions of Moses. And these things are but the type of the greater deliverance to come, and the celebration of the sacrifice of the Prophet like unto Moses. “In all their affliction he was afflicted,” is true of him in a greater degree even than of Moses; for he laid down his life for the house of Israel, whose immortal kings in the age to come celebrate his death on their account, saying:— “Thou art worthy . . . for thou wast slain and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests; and we shall reign upon the earth” (Rev. v. 9-10).
God Himself was grieved for Israel in the bondage of Egypt, and sent Moses to deliver them; and afterwards sent His beloved Son. “But they rebelled and vexed his Holy Spirit.” This is true of both visitations; and Israel is still scattered for their sins. But their unbelief does not make the promise of God of none effect. So Paul argues. And the days of Moses are still remembered by God, who, in the return of the Lord Jesus to judgment, will “make himself an everlasting name,” with even more effect than in the days of the Exodus of old. So we are assured by Micah (ch. vii. 15-17).
“To make himself an everlasting name”—the words should be well pondered, and the history of the Exodus studied in the light of the purpose thus defined. The expression is repeated in v. 14: “So thou didst lead thy people, to make thyself a glorious name.” Has this really come about? Look around for the answer. What name fills Christendom to-day? Christ, p. 732 who is but the complement of Moses. What book fills the world to-day? The Bible, which is the record of the work and purpose of the Lord God of Israel, a record started by Moses in the days of the Exodus. What nation, in the midst of all other nations, is making a “noise” out of all proportion to its numbers, and wielding a growing influence that the others view with increasing fear? “The Jews, your Majesty,” as Frederick’s court chaplain said to him when he demanded an argument for the truth of Christianity expressed in a word.
Yes, already God’s “everlasting name” is revealed in the earth, and what is is the earnest of what shall be according to the same divine purpose.
This indeed is the basis of the prophet’s prayer—verses 15-19, with which this chapter concludes, but which really continues to the end of chapter lxiv. Coupled with the vision of the Coming One and the winepress of the wrath of God, is the prayer for his return. And the prophet, in the spirit of Christ, prays, as it were, as an exile among his people:—
“Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where is thy zeal and thy strength, the sounding of thy bowels, and of thy mercies towards me? Are they restrained? Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not. Thou, O Lord, art our father, our redeemer; thy name is from everlasting. O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return (thou) for thy servants’ sake, (for the sake of) the tribes of thine inheritance. The people of thy holiness have possessed it but a little while; our adversaries have trodden down thy sanctuary. We are thine; thou never barest rule over them; they were not called by thy name.”
Abraham was “ignorant of,” or “knew not,” the prophet and his brethren, for he was dead; and “the dead know not anything.” And the natural seed of Abraham knew them not, in the sense of discerning them not at their true value, just as afterwards they “knew not” Christ and his brethren (John i. 10, 11). Isaiah and his brethren were not “acknowledged” in Israel but counted as p. 733 “pestilent fellows,” disturbers of the peace, especially by such as Shebna, and those to whom they administered such unwelcome rebukes.
Isaiah’s “fellowship” was a restricted thing:—“For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, ‘Say ye not, A confederacy, to all them to whom this people shall say, A confederacy: neither fear ye their fear nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread’” (ch. viii. 11, 12).
In the prayer before us we see evidence of Isaiah’s faith and obedience. He is “unacknowledged,” but his hope is in the Lord of hosts, and his “return” to Israel. It is a great example and encouragement to the brethren of the prophet in all ages, who, like him, are unacknowledged by professors by whom they are surrounded, and in proportion to their faithfulness are hated by the world for their testimony that its deeds are evil, and that the day of judgment is at hand. By and bye, as Isaiah had before testified, there will be a great reversal; for the Coming One having returned, and the judgments of God being abroad in the earth, then “all that see them shall acknowledge them, that they are the seed which the Lord hath blessed” (Isa. lxi. 9).