In vision, Isaiah (ch. 63) saw the Victor of Edom emerging triumphant and glorious from the holocaust of Bozrah, and the marching on to the help of Israel. He saw his glorious garments dyed with the blood of the slain. He wondered why this should be so, and was told that he, the Victor, will tread the nations as men do the grapes in the winepress; and the symbol of victory was the life-blood of those who will be crushed underfoot, shown sprinkled upon his raiment.

The vision is obviously symbolic, and many have failed to grasp its true apocalyptic significance because of a strained literal interpretation of it.

The prophecy is in a perfect setting. It is preceded (ch. 62:10-12) by one that calls upon Israel to make every preparation to receive its Messiah -- to "cast up" or, restore the highway, to "gather out the stones" in readiness for the approach of the Mighty Victor who shall revive the greatness of Israel, though the Jews are unaware of his person identity.

It is followed (ch. 63:7-19) by one that speaks of the loving-kindness of Yahweh, and the return of His mercy to His people, Israel. They, on the other hand, are represented as thoroughly humbled by the manifestation of divine power, and ready to plead forgiveness (v. 17) for the rebelliousness they have revealed in past ages.

The one seen approaching from Bozrah comes "in the name of Yahweh." And when he shall tread underfoot the enemies of Israel, who will have invaded the land under the Russian Gogue, the dismayed and scattered remnants of the Jews in the land (Zech. 13:8-9) shall exclaim with joyfulness: "Blessed is he that cometh in the name of the Lord" (Mat. 23:39).

But who is he that so cometh?

Israel does not know, for they have returned "in ignorance of the Messiahship of Jesus, and the truth in him" (Elpis Israel, page 445), and in the drama of the prophecy, they are represented as questioning the Victor as to his identity:

"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 speaketh in righteousness, mighty to save!

"Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat?

"I have trodden the winepress alone; and of the peoples there was no man with me: yea, I trod them in mine anger, and trampled them in my fury; and their life-blood is sprinkled upon my garments, and I have stained all my raiment. For the day of vengeance was in my heart, and the year of my redeemed is come; and I looked and there was none to uphold: therefore mine own arm brought salvation unto me: and in my fury it upheld me. And I trod down the peoples in mine anger, and made them drunk in my fury, and I poured out their life-blood on the earth" (Isa. 63:1-6).

This quotation is from the Revised Version, which follows the Septuagint in uniformly placing the setting of the verses in the past tense. For example, where the A.V. changes from the past to the future, as in v. 3: "I have trodden... and will tread," these other translations have: "I have trodden... yea, I trod."

Another significant variation in the text is found in v. 3, where the R.V. has the plural "peoples" instead of the singular "people." Though there will be none of the "peoples" (i.e. nations) with Christ in the day of his triumph, there certainly will be many people, for his resurrected and glorified friends will accompany him. Into the hands of the saints will be placed the honour of "executing vengeance upon the heathen, and punishments upon the people ("peoples" -- R.V.), to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgments written" (Psa. 149:6-9).

The prophecy equates "the people" who are not with the conqueror of Edom as those whom he treads down in his anger, and tramples in his fury. They are not the glorified saints, but the nations at large.

The Victor of Edom, therefore, is not the Lord Jesus as an individual travelling in glorious isolation after treading underfoot the nations, but the Spirit of Yahweh manifested through the multitudinous Christ.

In Revelation 19, which should be linked with this prophecy of Isaiah, Christ is set forth as "King of kings and Lord of lords," and his garments are similarly represented as stained with blood after successfully leading his armies against his enemies. In Song of Solomon 3:6 a similar question to that of Isaiah 63 is asked, and the answer is given that the one emerging from the wilderness is the antitypical Solomon, surrounded by his warriors, all girded for war.

The Significance of Bozrah

As shown above, it seems conclusive that Isaiah 63 should take its place with the other prophecies relating to Edom, and instead of denoting the direction from whence Christ will approach Jerusalem (as some commentators suggest), it should be interpreted figuratively as depicting the general overthrow of the nations, or the flesh in political manifestation, here termed Edom (Adam).

The word "Edom" means "red," whilst Bozrah can signify either "fortification," "sheepfold," or "vintage." If these two words are taken in the appellative sense, they can denote, in general, the "blood of the sheepfold," or "vintage." The nations are to be figuratively gathered into the "sheepfold," or "winepress," here figuratively styled Bozrah, and which will become for them "the place of slaughter." In this land, the battle of Armageddon will take place (Rev. 16:15). The nations (Edom) will be gathered into it as the sheep into the fold, or the grapes into the vat (Bozrah), and there Yahweh will execute vengeance upon them in fury, because of their iniquity and wickedness, and their blasphemous repudiation of His mercy and principles.

Thus humbled, the tribes of Adam (Edom) will be reduced to a state of readiness to accept the way of righteousness which the Lord shall proclaim to them (Isa. 63:1). The prophet elsewhere declares:

"When Thy judgments are in the earth, the inhabitants of the world will learn righteousness" (ch. 26:9).

Thus, the Lord will not only be powerful in war but also "might to save" (ch. 63:1). The bloodshedding of Armageddon is sacrificial in its purpose, for without it the consummation of Yahweh's plan in the earth would not be accomplished. Without the humbling of Gentile pride, there can be no establishment of the Kingdom, no restoration of Israel, no redemption for the sin-dominated masses of humanity.

But in all this vengeance and fury, justice will be tempered with mercy. The hand of Yahweh will be constantly outstretched to save any who might hearken to Him. The nations, like Israel, will be "sifted in a sieve, yet shall not the least grain fall upon the earth" (Amos 9:9). True grains of corn will be saved from the chaff of the nations, to be planted in the Kingdom of God, and bring forth fruit to His glory.

Yahweh's Salvation

Prior to the manifestation of divine fury that shall result in a penitential confession and supplication of the Jews to the Victor of Edom, the Spirit declares:

"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" (Isa. 63:5).

The speaker is the Spirit (Yahweh) and His arm through whom salvation will come is the Lord Jesus, whose name Yahshua (Greek: Jesus), means "Yah's salvation." His salvation will be offered to the Jews at a time when they shall be completely humbled.

The outlook will appear so hopeless to Israel, as to show that there will be no possibility of succor by human means.

The triumph of Edom (the flesh in political manifestation) will seem beyond all doubt. Jewry will be threatened with annihilation, as two-thirds of the people in the land will be cut off (Zech. 13:8-9). The remaining third, in utter misery, and in realisation that there is no hope from man, will raise their despairing cry to heaven (Deut. 4:30; Jer. 29:13-14; Ezek. 37:11).

And He who will "never leave nor forsake", those who put their trust in Him, will "bring down the strength of Edom to the earth" (Isa. 63:6), in fury and vengeance manifested through the multitudinous Christ, that His name and purpose, and His people and nation, may assume that position of prominence and elevation over all others, that He, from the very beginning, has intended and designed.

Thus, at last, "the elder shall serve the younger," and Jacob, transformed into Israel, a Prince with El, shall have the ascendancy of Esau (Edom).

From the conclusions above, therefore, we believe that the reference to Bozrah in Isaiah 63, should be considered figuratively, and that no major battle will be fought there in the future, but that this will await the arrival of the Lord Jesus and the saints at Jerusalem (Zech. 14). This seems to be Bro. Thomas' conclusion also, for in Eureka, vol. 2, pages 549, 561-562, he refers to the earthquake and mutual slaughter that shall place at Bozrah, though elsewhere he clearly states that this will be at Jerusalem.

Christ, therefore, will proceed from Egypt to embattled Jerusalem, to destroy the forces of Gog which will then be in possession of the city; but further consideration of this must await our next Prophetic Supplement.--H.P. Mansfield