Text -- Isaiah 24:21--25:12 (NET)

The Lord Will Become King

24:21 At that time the Lord will punish the heavenly forces in the heavens and the earthly kings on the earth. 24:22 They will be imprisoned in a pit, locked up in a prison, and after staying there for a long time, they will be punished. 24:23 The full moon will be covered up, the bright sun will be darkened; for the Lord who commands armies will rule on Mount Zion in Jerusalem in the presence of his assembly, in majestic splendor. 25:1 O Lord, you are my God! I will exalt you in praise, I will extol your fame. For you have done extraordinary things, and executed plans made long ago exactly as you decreed. 25:2 Indeed, you have made the city into a heap of rubble, the fortified town into a heap of ruins; the fortress of foreigners is no longer a city, it will never be rebuilt. 25:3 So a strong nation will extol you; the towns of powerful nations will fear you. 25:4 For you are a protector for the poor, a protector for the needy in their distress, a shelter from the rainstorm, a shade from the heat. Though the breath of tyrants is like a winter rainstorm, 25:5 like heat in a dry land, you humble the boasting foreigners. Just as the shadow of a cloud causes the heat to subside, so he causes the song of tyrants to cease. 25:6 The Lord who commands armies will hold a banquet for all the nations on this mountain. At this banquet there will be plenty of meat and aged wine– tender meat and choicest wine. 25:7 On this mountain he will swallow up the shroud that is over all the peoples, the woven covering that is over all the nations; 25:8 he will swallow up death permanently. The sovereign Lord will wipe away the tears from every face, and remove his people’s disgrace from all the earth. Indeed, the Lord has announced it! 25:9 At that time they will say, “Look, here is our God! We waited for him and he delivered us. Here is the Lord! We waited for him. Let’s rejoice and celebrate his deliverance!” 25:10 For the Lord’s power will make this mountain secure. Moab will be trampled down where it stands, as a heap of straw is trampled down in a manure pile. 25:11 Moab will spread out its hands in the middle of it, just as a swimmer spreads his hands to swim; the Lord will bring down Moab’s pride as it spreads its hands. 25:12 The fortified city (along with the very tops of your walls) he will knock down, he will bring it down, he will throw it down to the dusty ground.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 24:22

By God's special providence, in order to their punishment. And thus the unbelieving Jews were generally gathered together at Jerusalem, to their solemn feast, when Titus came and besieged, and destroyed them.

Wesley: Isa 24:22

As malefactors, which are taken in several places, are usually brought to one common prison.

Wesley: Isa 24:22

After the apostate Jews shall have been shut up in unbelief, and in great tribulations for many ages together, they shall be convinced of their sin in crucifying the Messiah, and brought home to God and Christ by true repentance.

Wesley: Isa 24:23

All earthly powers and glories shall be obscured with the far greater splendor of Christ, the king of kings, at whose feet even the kings of the earth shall fall down and worship.

Wesley: Isa 24:23

The Messiah, who, tho' man, yet is also God, and the Lord of hosts.

Wesley: Isa 24:23

Shall come in the flesh, and set up his kingdom, first in Jerusalem, and afterward in all other nations.

Wesley: Isa 24:23

Before his ministers, who are in some sort the courtiers of the King of Glory. But the ancients are here put for the whole church, in whose name and for whose service they act.

Wesley: Isa 25:1

The prophet reflecting upon those great and glorious prophecies which he had delivered, interrupts the course of his prophecies, and breaks forth into a solemn celebration of God's wonderful works.

Wesley: Isa 25:1

From which all thy works proceed, and which thou hast from time to time revealed to thy prophets and people, which were of old, being conceived from all eternity, are true and firm, and shall certainly be accomplished.

Wesley: Isa 25:2

Which is put for cities: or of enemies of God and his people. And under the name cities he comprehends their countries and kingdoms.

Wesley: Isa 25:2

The royal cities, in which were the palaces of strangers, of Gentiles.

Wesley: Isa 25:2

Their cities and palaces have been or shall be utterly and irrecoverably destroyed.

Wesley: Isa 25:3

Thy stoutest enemies observing thy wonderful works, shall be converted, or at least forced to tremble before thee.

Wesley: Isa 25:4

For thou hast defended thy poor and helpless people.

Wesley: Isa 25:4

Makes a great noise, but without any effect.

Wesley: Isa 25:5

The tumultuous noise, as the word properly signifies; the rage and furious attempts of those Heathen nations that fought against God's people.

Wesley: Isa 25:5

With as much ease as thou dost allay the heat of a dry place, by the shadow of thy clouds, or by the rain which falls from black and shadowy clouds.

Wesley: Isa 25:5

The arm or power, as a branch is the arm of a tree.

Wesley: Isa 25:6

In mount Zion, in God's church.

Wesley: Isa 25:6

Both Jews and Gentiles.

Wesley: Isa 25:6

A feast made up of the most delicate provisions, which is manifestly meant of the ordinances, graces, and comforts given by God in his church.

Wesley: Isa 25:6

Which have continued upon the lees a competent time, whereby they gain strength, and are afterwards drawn off, and refined.

Wesley: Isa 25:7

The covering of the face.

Wesley: Isa 25:7

The ignorance of God, and of the true religion, which then was upon the Gentiles, and now is upon the Jews.

Wesley: Isa 25:8

Christ will by his death destroy the power of death, take away the sting of the first death, and prevent the second.

Wesley: Isa 25:8

Heb. unto victory; so as to overcome it perfectly; which complete victory Christ hath already purchased for, and will in due time actually confer upon his people.

Wesley: Isa 25:8

The reproach and contempt cast upon his faithful people by the ungodly world.

Wesley: Isa 25:9

Our Messiah, long since promised, and for whom we have waited long, is come into the world, bringing salvation with him.

Wesley: Isa 25:10

The powerful and gracious presence, of God shall have its constant and settled abode.

Wesley: Isa 25:10

The Moabites are put for all the enemies of God's church.

Wesley: Isa 25:11

The Lord, whose power they shall be no more able to resist, than the waters can resist a man that swims.

Wesley: Isa 25:11

To smite and destroy them.

Wesley: Isa 25:11

With all their wealth which they have gained by rapine, and spoiling of God's people.

Wesley: Isa 25:12

All thy fortifications, in which thou trustest.

JFB: Isa 24:21

The heavenly host, that is, either the visible host of heaven (the present economy of nature, affected by the sun, moon, and stars, the objects of idolatry, being abolished, Isa 65:17; Isa 60:19, simultaneously with the corrupt polity of men); or rather, "the invisible rulers of the darkness of this world," as the antithesis to "kings of the earth" shows. Angels, moreover, preside, as it were, over kingdoms of the world (Dan 10:13, Dan 10:20-21).

JFB: Isa 24:22

Rather, "for the pit" [HORSLEY]. "In the dungeon" [MAURER]. Image from captives thrust together into a dungeon.

JFB: Isa 24:22

That is, as in a prison. This sheds light on the disputed passage, 1Pe 3:19, where also the prison is figurative: The "shutting up" of the Jews in Jerusalem under Nebuchadnezzar, and again under Titus, was to be followed by a visitation of mercy "after many days"--seventy years in the case of the former--the time is not yet elapsed in the case of the latter. HORSLEY takes "visited" in a bad sense, namely, in wrath, as in Isa 26:14; compare Isa 29:6; the punishment being the heavier in the fact of the delay. Probably a double visitation is intended, deliverance to the elect, wrath to hardened unbelievers; as Isa 24:23 plainly contemplates judgments on proud sinners, symbolized by the "sun" and "moon."

JFB: Isa 24:23

(Jer 3:17). Still future: of which Jesus' triumphal entry into Jerusalem amidst hosannas was a pledge.

JFB: Isa 24:23

The elders of His people; or in general, His ancient people, the Jews. After the overthrow of the world kingdoms. Jehovah's shall be set up with a splendor exceeding the light of the sun and moon under the previous order of things (Isa 60:19-20).

The restoration from Babylon and re-establishment of the theocracy was a type and pledge of this.

JFB: Isa 25:1

(Isa 9:6).

JFB: Isa 25:1

(Isa 42:9; Isa 46:10). Purposes planned long ago; here, as to the deliverance of His people.

JFB: Isa 25:1

Hebrew, Amen; covenant-keeping, faithful to promises; the peculiar characteristic of Jesus (Rev 3:14).

JFB: Isa 25:2

Babylon, type of the seat of Antichrist, to be destroyed in the last days (compare Jer 51:37, with Rev. 18:1-24, followed, as here, by the song of the saints' thanksgiving in Rev. 19:1-21). "Heaps" is a graphic picture of Babylon and Nineveh as they now are.

JFB: Isa 25:2

Babylon regarded, on account of its splendor, as a vast palace. But MAURER translates, "a citadel."

JFB: Isa 25:2

Foreigners, whose capital pre-eminently Babylon was, the metropolis of the pagan world. "Aliens from the commonwealth of Israel, strangers from the covenants of promise" (Isa 29:5; Eph 2:12; see in contrast, Joe 3:17).

JFB: Isa 25:2

(Isa 13:19-20, &c.).

JFB: Isa 25:3

This cannot apply to the Jews; but other nations on which Babylon had exercised its cruelty (Isa 14:12) shall worship Jehovah, awed by the judgment inflicted on Babylon (Isa 23:18).

JFB: Isa 25:3

Not Babylon, which shall then be destroyed, but collectively for the cities of the surrounding nations.

JFB: Isa 25:4

The Jews, exiles from their country (Isa 26:6; Isa 41:17).

JFB: Isa 25:4

Calamity (Isa 4:6; Isa 32:2).

JFB: Isa 25:4

That is, wrath.

JFB: Isa 25:4

A tempest of rain, a winter flood, rushing against and overthrowing the wall of a house.

JFB: Isa 25:5

Translate, "As the heat in a dry land (is brought down by the shadow of a cloud, so) thou shalt bring down the tumult (the shout of triumph over their enemies) of strangers (foreigners); and as the heat by the shadow of the cloud (is brought low), so the branch (the offspring) of the terrible ones shall be brought low." PARKHURST translates the Hebrew for "branch," the exulting song. JEROME translates the last clause, "And as when the heat burns under a cloud, thou shalt make the branch of the terrible ones to wither"; the branch withering even under the friendly shade of a cloud typifies the wicked brought to ruin, not for want of natural means of prosperity, but by the immediate act of God.

JFB: Isa 25:6

Zion: Messiah's kingdom was to begin, and is to have its central seat hereafter, at Jerusalem, as the common country of "all nations" (Isa 2:2, &c.).

JFB: Isa 25:6

(Isa 56:7; Dan 7:14; Luk 2:10).

JFB: Isa 25:6

Image of felicity (Psa 22:26-27; Mat 8:11; Luk 14:15; Rev 19:9; compare Psa 36:8; Psa 87:1-7).

JFB: Isa 25:6

Delicacies; the rich mercies of God in Christ (Isa 55:2; Jer 31:14; Job 36:16).

JFB: Isa 25:6

Wine which has been long kept on the lees; that is, the oldest and most generous wine (Jer 48:11).

JFB: Isa 25:6

The choicest dainties (Psa 63:5).

JFB: Isa 25:6

Cleared of all dregs.

JFB: Isa 25:7

Image from mourning, in which it was usual to cover the face with a veil (2Sa 15:30). "Face of covering," that is, the covering itself; as in Job 41:13, "the face of his garment," the garment itself. The covering or veil is the mist of ignorance as to a future state, and the way to eternal life, which enveloped the nations (Eph 4:18) and the unbelieving Jew (2Co 3:15). The Jew, however, is first to be converted before the conversion of "all nations"; for it is "in this mountain," namely, Zion, that the latter are to have the veil taken off (Psa 102:13, Psa 102:15-16, Psa 102:21-22; Rom 11:12).

JFB: Isa 25:8

Quoted in 1Co 15:54, in support of the resurrection.

JFB: Isa 25:8

Completely and permanently "abolish" (2Ti 1:10; Rev 20:14; Rev 21:4; compare Gen 2:17; Gen 3:22).

JFB: Isa 25:8

(Compare Mar 8:38; Heb 11:26).

JFB: Isa 25:9

"After death has been swallowed up for ever, the people of God, who had been delivered from the hand of death, shall say to the Lord, Lo, this is our God, whom unbelievers regarded as only a man" [JEROME]. "The words are so moulded as to point us specially to the person of the Son of God, who 'saves' us; as He vouchsafed to Israel temporal saving, so to His elect He appears for the purpose of conferring eternal salvation" [VITRINGA]. The Jews, however, have a special share in the words, This is our God (see on Isa 25:6).

JFB: Isa 25:9

"Waited" is characteristic of God's people in all ages (Gen 49:18; Tit 2:13).

JFB: Isa 25:9

Compare Psa 118:24, which refers to the second coming of Jesus (compare Psa 118:26, with Luk 13:35).

JFB: Isa 25:10

As its permanent protector; on "hand" in this sense; compare Ezr 7:6, Ezr 7:28.

JFB: Isa 25:10

While Israel is being protected, the foe is destroyed; Moab is the representative of all the foes of God's people.

JFB: Isa 25:10

Rather, "in his own place" or "country" (Exo 10:23; Exo 16:29).

JFB: Isa 25:10

Rather, "in the water of the dung heap," in which straw was trodden to make it manure (Psa 83:10). HORSLEY translates either, "in the waters of Madmenah," namely, for the making of bricks; or as the Septuagint, "as the threshing-floor is trampled by the corn-drag" (see Margin; Mic 4:11-13).

JFB: Isa 25:11

Jehovah shall spread His hands to strike the foe on this side and on that, with as little effort as a swimmer spreads forth his arms to cleave a passage through the water [CALVIN]. (Zec 5:3). LOWTH takes "he" as Moab, who, in danger of sinking, shall strain every nerve to save himself; but Jehovah (and "he") shall cause him to sink ("bring down the pride" of Moab, Isa 16:6).

JFB: Isa 25:11

Literally, "the craftily acquired spoils" of his (Moab's) hands [BARNES]. Moab's pride, as well as the sudden gripe of his hands (namely, whereby he tries to save himself from drowning) [LOWTH]. "Together with the joints of his hands," that is, though Moab struggle against Jehovah hand and foot [MAURER].

JFB: Isa 25:12

The strongholds of Moab, the representative of the foes of God's people [BARNES]. Babylon [MAURER]. The society of infidels represented as a city (Rev 11:8).

As the overthrow of the apostate faction is described in the twenty-fifth chapter, so the peace of the faithful is here described under the image of a well-fortified city.

Clarke: Isa 24:21

On high - upon the earth - That is, the ecclesiastical and civil polity of the Jews, which shall be destroyed. The nation shall continue in a state of depression and dereliction for a long time. The image seems to be taken from the practice of the great monarchs of that time; who, when they had thrown their wretched captives into a dungeon, never gave themselves the trouble of inquiring about them; but let them lie a long time in that miserable condition, wholly destitute of relief, and disregarded. God shall at length revisit and restore his people in the last age: and then the kingdom of God shall be established in such perfection, as wholly to obscure and eclipse the glory of the temporary, typical, preparative kingdom now subsisting.

Clarke: Isa 24:23

Before his ancients gloriously - In the sigt of their olde men he schal ben glorified. Old MS. Bible

"The figurative language of the prophets is taken from the analogy between the world natural and an empire or kingdom considered as a world politic. Accordingly the whole world natural, consisting of heaven and earth, signifies the whole world politic, consisting of thrones and people; or so much of it as is considered in prophecy: and the things in that world signify the analogous things in this. For the heavens and the things thereto signify thrones and dignities, and those who enjoy them; and the earth with the things thereon, the inferior people; and the lowest parts of the earth, called hades or hell, the lowest or most miserable part of them. Great earthquakes, and the shaking of heaven and earth, are put for the shaking of kingdoms, so as to distract and overthrow them; the creating a new heaven and earth, and the passing away of an old one, or the beginning and end of a world, for the rise and ruin of a body politic signified thereby. The sun, for the whole species and race of kings, in the kingdoms of the world politic; the moon, for the body of the common people, considered as the king’ s wife; the stars, for subordinate princes and great men; or for bishops and rulers of the people of God, when the sun is Christ: setting of the sun, moon, and stars. darkening the sun, Turning the moon into blood and falling of the stars, for the ceasing of a kingdom."Sir 1. Newton’ s Observations on the Prophecies, Part I., chap. 2

These observations are of great consequence and use, in explaining the phraseology of the prophets.

Clarke: Isa 25:1

Thy counsels of old are faithfulness and truth - That is, All thy past declarations by the prophets shall be fulfilled in their proper time.

Clarke: Isa 25:2

A city "The city"- Nineveh, Babylon, Ar, Moab, or any other strong fortress possessed by the enemies of the people of God

For the first מעיר meir , of a city, the Syriac and Vulgate read העיר hair , the city; the Septuagint and Chaldee read ערים arim , cities, in the plural, transposing the letters. After the second מעיר meir , a MS. adds לגל lagol , for a heap

A palace of strangers "The palace of the proud ones"- For זרים zarim , strangers, MS. Bodl. and another read זדים zedim , the proud: so likewise the Septuagint; for they render it ασεβων here, and in Isa 25:5, as they do in some other places: see Deu 18:20, Deu 18:22. Another MS. reads צרים tsarim , adversaries; which also makes a good sense. But זרים zarim , strangers, and זדים zedim , the proud, are often confounded by the great similitude of the letters ד daleth and ר resh . See Mal 3:15; Mal 4:1; Psa 19:14, in the Septuagint; and Psa 54:5, where the Chaldee reads זדים zedim , compared with Psa 86:16.

Clarke: Isa 25:4

As a storm against the wall "Like a winter-storm"- For קיר kir , read קור kor : or, as עיר ir from ערר arar , so קיר kir from קרר karar . - Capellus.

Clarke: Isa 25:5

Of strangers "Of the proud"- The same mistake here as in Isa 25:2 (note): see the note there. Here זדים zedim , the proud, is parallel to עריצים aritsim , the formidable: as in Psa 54:5, and Psa 86:14

The heat with the shadow of a cloud "As the heat by a thick cloud"- For חרב choreb , the Syriac, Chaldee, Vulgate, and two MSS. read כחרב kechoreb , which is a repetition of the beginning of the foregoing parallel line; and the verse taken out of the parallel form, and more fully expressed, would run thus: "As a thick cloud interposing tempers the heat of the sun on the burnt soil; so shalt thou, by the interposition of thy power, bring low and abate the tumult of the proud, and the triumph of the formidable."

Clarke: Isa 25:6

In this mountain - Zion, at Jerusalem. In his Church

Clarke: Isa 25:6

Shall the Lord of hosts make unto all people a feast - Salvation by Jesus Christ. A feast is a proper and usual expression of joy in consequence of victory, or any other great success. The feast here spoken of is to be celebrated on Mount Sion; and all people, without distinction, are to be invited to it. This can be no other than the celebration of the establishment of Christ’ s kingdom, which is frequently represented in the Gospel under the image of a feast; "where many shall come from the east and west, and shall sit down at table with Abraham, Isaac, and Jacob, in the kingdom of heaven;"Mat 8:11. See also Luk 14:16; Luk 24:29, Luk 24:30. This sense is fully confirmed by the concomitants of this feast expressed in the next verse, the removing of the veil from the face of the nations, and the abolition of death: the first of which is obviously and clearly explained of the preaching of the Gospel; and the second must mean the blessing of immortality procured for us by Christ, "who hath abolished death, and through death hath destroyed him that had the power of death.

Of wines on the lees "Of old wines"- Hebrews lees; that is, of wines kept long on the lees. The word used to express the lees in the original signifies the preservers; because they preserve the strength and flavor of the wine. "All recent wines, after the fermentation has ceased, ought to be kept on their lees for a certain time, which greatly contributes to increase their strength and flavor. Whenever this first fermentation has been deficient, they will retain a more rich and sweet taste than is natural to them in a recent true vinous state; and unless farther fermentation is promoted by their lying longer on their own lees, they will never attain their genuine strength and flavor, but run into repeated and ineffectual fermentations, and soon degenerate into a liquor of an acetous kind. All wines of a light and austere kind, by a fermentation too great, or too long continued, certainly degenerate into a weak sort of vinegar; while the stronger not only require, but will safely bear a stronger and often-repeated fermentation; and are more apt to degenerate from a defect than excess of fermentation into a vapid, ropy, and at length into a putrescent state."Sir Edward Barry, Observations on the Wines of the Ancients, p. 9, 10

Thevenot observes particularly of the Shiras wine, that, after it is refined from the lees, it is apt to grow sour

" Il a beaucoup de lie; c’ est pourquoi il donne puissemment dans la teste; et pour le rendre plus traitable on le passe par un chausse d’ hypocras; apres quoi il est fort clair, et moins fumeux. Ils mettent ce vin dans des grandes jarres de terres qui tiennent dix ou douze jusqu’ a quatorze carabas: mais quand l’ on a entame une jarre, il faut la vuider au plutost, et mettre le vin qu’ on en tire dans des bouteilles ou carabas; car si l’ on y manque en le laissant quelque tems apres que la jarre est entamee il se gate et s’ aigrit ."Voyages, Tom. 2 p. 245

"It has much sediment, and therefore is intoxicating. In order to make it more mellow, they strain it through a hypocrates’ sleeve, after which it is very clear and less heady. They lay up this wine in great earthen jars, which hold from ten to fourteen carabas: but when a jar is unstopped, it is necessary to empty it immediately, and put the wine into bottles, or carabas; for if it be left thus in the jar, it will spoil and become acid.

The caraba, or girba, is a goat’ s skin drawn off from the animal, having no apertures but those occasioned by the tail, the feet, and the neck. One opening is left, to pour in and draw off the liquor. This skin goes through a sort of tanning process, and is often beautifully ornamented, as is the case with one of these girbas now lying before me

This clearly explains the very elegant comparison, or rather allegory, of Jeremiah, Jer 48:11; where the reader will find a remarkable example of the mixture of the proper with the allegorical, not uncommon with the Hebrew poets: -

"Moab hath been at ease from his youth

And he hath settled upon his lees

Nor hath he been drawn off from vessel to vessel

Neither hath he gone into captivity

Wherefore his taste remaineth in him

And his flavor is not changed.

Sir John Chardin’ s MS. note on this place of Jeremiah is as follows

"On change ainsi le vin de coupe en coupe en Orient; et quand on en entame une, il faut la vuider en petites coupes ou bouteilles, sans quoy il s’ aigrit .

"They change the wine from vessel to vessel in the east; and when they unstop a large one, it is necessary to empty it into small vessels, as otherwise it will grow sour."

Clarke: Isa 25:7

The face of the covering cast over all people "The covering that covered the face of all the peoples"- MS. Bodl. reads על פני כל al peney chol . The word פני peney , face, has been removed from its right place into the line above, where it makes no sense; as Houbigant conjectured. "The face of the covering,"etc. He will unveil all the Mosaic ritual, and show by his apostles that it referred to, and was accomplished in, the sacrificial offering of Jesus Christ.

Clarke: Isa 25:8

He will swallow up death - He, by the grace of God, will taste death for every man. Heb 2:9. Probably, swallow up death, and taste death, in both these verses, refer to the same thing: Jesus dying instead of a guilty world. These forms of speech may refer to the punishment of certain criminals; they were obliged to drink a cup of poison. That cup which every criminal in the world must have drunk, Jesus Christ drank for them; and thus he swallowed up death: but as he rose again from the dead, complete victory was gained

From these three verses we learn: -

I. That the Gospel is a plenteous provision: "I will make a feast for all people.

II. That it is a source of light and salvation: "I will destroy the veil. I will abolish death. and bring life and immortality to light.

III. That it is a source of comfort and happiness: "I will wipe away all tears from off all faces.

As in the Arabic countries a covering was put over the face of him who was condemned to suffer death, it is probable that the words in Isa 25:7 may refer to this. The whole world was condemned to death, and about to be led out to execution, when the gracious Lord interposed, and, by a glorious sacrifice, procured a general pardon.

Clarke: Isa 25:9

It shall be said "Shall they say"- So the Septuagint and Vulgate, in the plural number. They read ואמרו veameru , the Syriac reads ואמרת veamarta , thou shalt say. They shall say, i.e., the Jews and the Gentiles - Lo, this [Jesus Christ] is our God: we have waited for him, according to the predictions of the prophets. We have expected him, and we have not been disappointed; therefore will we be glad, and rejoice in his salvation.

Clarke: Isa 25:10

Shall the hand of the Lord rest "The hand of Jehovah shall give rest"- Hebrews תנוח tenuach , quiescet . Annon תניח taniach , quietem dabit , shall rest; shall give rest, ut Graeci , αναπαυσιν δωσει, et Copt.? - Mr. Woide. That is, "shall give peace and quiet to Sion, by destroying the enemy; "as it follows.

As straw is trodden down "As the straw is threshed"- Hoc junta ritum loquitur Palastinae et multarum Orientis provinciarum, quae ob pratorum et foeni penuriam paleas preparant esui animantium. Sunt autem carpenta ferrata rotis per medium in serrarum modum se volventibus, quae stipulam conterunt; et comminuunt in paleas. Quomodo igitur plaustris ferratis paleae conteruntur, sic conteretur Moab sub eo; sive sub Dei potentia, sive in semetipso, ut nihil in eo integri remaneat . "This is spoken in reference to the mode of threshing in Palestine, and various other Asiatic provinces. Because of the scarcity of meadow land and hay they make chopped straw for the cattle. They have large wheels studded over with iron teeth or nails, by which, on the out-of-door threshing-floors, they pound and reduce the straw into chaff. As, therefore, the straw is reduced to chaff by bringing the iron-shod wheel over it; so shall Moab be bruised by the power of God, that nothing whole shall remain."- Hieron. in loc. See the note on Isa 28:27 (note)

For the dunghill "Under the wheels of the car"- For מדמנה madmenah , the Septuagint, Syriac, and Vulgate read מרכבה mercabah , which I have followed. See Jos 15:31, compared with Jos 19:5, where there is a mistake very nearly the same. The keri, במי bemi , is confirmed by twenty-eight MSS., seven ancient, and three editions.

Clarke: Isa 25:11

As he that swimmeth spreadeth forth his hands to swim "As he that sinketh stretcheth out his hands to swim"- There is great obscurity in this place: some understand God as the agent; others, Moab. I have chosen the latter sense, as I cannot conceive that the stretching out of the hands of a swimmer in swimming can be any illustration of the action of God stretching out his hands over Moab to destroy it. I take השחה hashshocheh , altering the point on the ש sin . on the authority of the Septuagint, to be the participle of שחה shachah , the same with שוח shuach , and שחח shachach , to bow down, to be depressed; and that the prophet designed a paronomasia here, a figure which he frequently uses between the similar words שהח shachah , and שחות shechoth . As תחתיו tachtaiv , in his place, or on the spot, as we say in the preceding verse, gives us an idea of the sudden and complete destruction of Moab; so בקרבו bekirbo , in the midst of him, means that this destruction shall be open, and exposed to the view of all: the neighboring nations shall plainly see him struggling against it, as a man in the midst of the deep waters exerts all his efforts by swimming, to save himself from drowning. - L.

Calvin: Isa 24:21

21.And it shall come to pass This passage has tortured the minds of many commentators, and various interpretations have been offered by various writers. Some think that this relates to the sun and the stars, and others, that it relates to the devils, who will be punished along with the wicked. Others refer it to the Jews, on whom God had bestowed a remarkable privilege. But I cannot adopt any of those interpretations. ¹³² The simple and genuine meaning, therefore, appears to me to be, that no power will be so high as to be exempted from those scourges of God; and though they raise themselves above the clouds, yet the hand of God will reach them; as it is said in the Psalm,

“Whither shall I go from thy Spirit? and whither shall I flee from thy face? If I ascend into heaven, thou art there; if I take the wings of the morning, and dwell in the uttermost parts of the sea, there also shall thy hand pursue me.” Psa 139:7.

Jehovah will visit upon the army on high ¹³³ This is a metaphor by which he denotes kings and princes, who shine and sparkle in the world like stars; and he afterwards explains this metaphor in direct language, by adding upon the kings of the earth; for I do not think that they ought to be separated, as if he were speaking of different subjects, but that there is a repetition of the same statement, so that the latter clause explains the former. But perhaps it will be thought preferable to explain it thus: “he will visit on the kingdoms of the earth,” even on those things which appear to surpass the rank of men; for some things rise so much above others, that they appear as if they did not belong to the ordinary rank. The word visit must relate to punishment, as even the context shews plainly enough.

Calvin: Isa 24:22

22.And they shall be gathered together, and shall be shut up in prison He continues his subject in the beginning of the verse. The mode of expression is metaphorical; for they were not all captives, but God reduced them to servitude, as if a man held in his hand the enemies whom he subdued. He therefore brings forward God as a conqueror, who shuts up enemies in prison, as captives are commonly shut up. We know that men, as it were, flee from God, and despise him, so long as he spares them, and exercises any forbearance towards them; and on this account also he threatens that they shall be thrown into prison in large masses, that they may not solace themselves with their multitude.

Afterwards they shall be visited When he adds that after a time “they shall be visited,” it is not simply a promise, but includes also a threatening to this effect, “As formerly by their obstinacy they mocked God, and excessively prolonged the time of sinning, so God will punish without making haste, till at length, though late, they acknowledge the cause of their distresses.” Thus earthly judges frequently do not deign to admit into their presence the malefactors who have offended them, but plunge them into darkness and filth, and gradually wear them out, in order to subdue their obstinacy. Again, as there are two ways in which God visits the world, either when he punishes the wicked, or when he shews to the elect the tokens of a Father’s kindness, the word visit here signifies “to look upon;” and thus the Prophet softens the harshness of the threatening. It was necessary that the hearts of the godly should be supported amidst these distresses, that they might not faint; and on their account, therefore, after various threatenings, the prophets are wont to add consolations. As these statements tended to support believers, they were undoubtedly addressed to the Jews, among whom chiefly faith was found, or rather, there was none to be seen anywhere else.

After many days This also deserves attention. It was intended to try the faith of the godly; ¹³⁴ for we are hasty in our desires, and would wish that God should immediately perform his promises: we complain that he is slow, and we cannot brook any delay. It is therefore our duty to wait patiently for that mercy; and no delay, however long, should make us lose heart. Yet it ought also to be observed, that this does not refer to all; for, as we saw a little before, God had determined to save but a small remnant; and this ought to quicken us the more, that, being humbled by slow and long-continued punishments, we may meet God who visits us.

Calvin: Isa 24:23

23.The moon shall be confounded Many commentators think that the Prophet waxes still more wroth against the Jews, so far as to say, that the sun and moon and stars are ashamed of their unbelief, and that not only men, but creatures devoid of speech, will abhor them; but this appears to be far removed from the meaning and design of the Prophet. I have no doubt that he continues to give the consolation which he had glanced at in the former verse; “When the Lord shall visit his people, and cleanse the Church from its defilement, he will establish a kingdom so illustrious that it will darken the sun and stars by its brightness.” This mode of expression is frequently employed by the prophets, and we have formerly seen it. Since, therefore, God will establish your kingdom on Mount Zion, so great will be its splendor in the restoration of the people, that those things which dazzle the eyes of men, will be dark in comparison of it; and, for the purpose of expressing this, he has mentioned those objects which surpass all others in brightness.

When the Lord of hosts shall reign in Mount Zion Some think that the word reign denotes God’s vengeance; but this is inaccurate, for although the Lord is said to reign when he discharges the office of a Judge, yet the complex phrase, “the reign of God in Mount Zion,” always denotes mercy and salvation. He speaks of the restoration of the Church, and hence it follows, that it is only in Christ that those things are fulfilled.

And before his elders glory By expressly mentioning the “elders,” he employs a figure of speech frequently used in Scripture, by which the chief part of the Church is taken for the whole body of it. And yet it is not without a special design that he denotes, by the term “elders,” not only the priests, but other governors who preside over discipline and morals, and by whose moderation and prudence others ought to be guided. Under their name he includes the whole nation, not only because they represent the whole body, and because the common people are in some measure concealed under their shadow, but likewise that believers may entertain hope of future restoration; for otherwise it would have been of little or no avail that a scattered multitude should be left like a mutilated body or a confused mass. Not without good reason did he use the phrase, “and before his elders,” that the Jews might know that the power of God would be visibly and strikingly displayed; not that it can be perceived by the bodily senses, but by faith. He reigns in such a manner, that we feel that he is present with us; and if we did not comprehend this, it would yield us no consolation.

Glory ¹³⁵ Instead of “glory” some read “gloriously,” and others, “glorious.” I prefer to take it simply as a substantive, though there is little difference in the meaning. He shews how great will be the splendor and glory of God, when the kingdom of Christ shall be established, because all that is brilliant must be obscured, and the glory of Christ alone must hold a high and prominent place. Hence it follows, that then only does God receive his just rights, and the honor due to him, when all creatures are placed in subjection, and he alone shines before our eyes.

Calvin: Isa 25:1

1.O Lord, thou art my God Hitherto Isaiah has prophesied about the judgments of God, which threatened not only a single nation, but almost the whole world. Now, it was impossible that the contemplation of calamities so dismal as those which he foresaw should not give him great uneasiness; for godly persons would desire that all mankind should be saved, and, while they honor God, they desire also to love all that belongs to him; and, in short, so far as any man sincerely fears God, he has a powerful and lively feeling of the divine judgments. While wicked men stand amazed at the judgments of God, and are not moved by any terror, godly men tremble at the slightest token of his anger. And if this be the case with us, what do we suppose was experienced by the Prophet, who had almost before his eyes those calamities which he foretold? For, in order that the ministers of the word might be convinced of the certainty of what they taught, it was necessary that they should be more powerfully impressed by it than the generality of men.

Since therefore the Lord held out to Isaiah, as in a picture, those dreadful calamities, he found it necessary, under the overpowering influence of grief and anxiety, to betake himself to the Lord; otherwise the confused emotions of his mind would have agitated him beyond measure. He therefore takes courage from the belief that, in the midst of these tempests, the Lord still determines to promote the advantage of his Church, and to bring into subjection to himself those who were formerly estranged. Isaiah therefore remains firm and steadfast in his calling, and does not allow himself to be drawn aside from his purpose, but continually relies on the expectation of mercy, and therefore perseveres in celebrating the praises of God. Thus we learn that this thanksgiving is connected with the former prophecies, and that Isaiah considers not only what he foretold, but why the Lord did it; that is, why the Lord afflicted so many nations with various calamities. It was, that he might subdue those who were formerly incorrigible, and who rushed forward with brutal eagerness, who had no fear of God, and no feeling of religion or godliness.

Thou art my God Being as it were perplexed and confused, he suddenly raises his thoughts to God, as we have already said. Hence we ought to draw a very useful doctrine, namely, that when our minds are perplexed by a variety of uneasy thoughts on account of numerous distresses and afflictions which happen daily, we ought immediately to resort to God, and rely on his providence; for even the smallest calamities will overwhelm us, if we do not betake ourselves to him, and support our hearts by this doctrine. In order to bring out more fully the meaning of the Prophet, the word but or nevertheless may be appropriately inserted in this manner: “Whatever temptations from that quarter may disturb me, nevertheless I will acknowledge thee to be my God.” Thus he promises that he will give to God the praise which is due to him; and this cannot be, unless a firm belief of his grace dwell in our hearts, and hold a superiority, from which grace springs a joy, which yields to us the most abundant ground for praises, when we are certain of our salvation, and are fully convinced that the Lord is our God. Accordingly, those who are influenced by no desire to praise God, have not believed and have not tasted the goodness of God; for if we actually trust in God, we must be led to take great delight in praising his name.

For thou hast done a wonderful thing He uses the word פלא , ( pĕlĕ,) wonderful, in the singular number instead of the plural. The Prophet does not confine his view to the present appearance of things, but looks to the end; for even men who in other respects are heathens, behold in the government of the world astonishing events, the sight of which overwhelms them with amazement; which undoubtedly happened to the inhabitants of Tyre and Sidon, and to the Babylonians and Moabites. But those only who have tasted his goodness and wisdom can profit by the works of God; for otherwise they undervalue and despise his works, and do not comprehend their excellence, because they do not perceive their end, which is, that God, wonderfully bringing light out of darkness, (2Co 4:6,) raises his Church from death to life, and regulates in the best manner, and directs to the most valuable purpose, those things which to the eye of man appear to be confused.

Counsels which have been already decreed of old ¹³⁶ Now, in order to bestow still higher commendation on the providence of God, he adds, that the “counsels have been already decreed of old;” as if he had said, that to God nothing is sudden or unforeseen. And indeed, though he sometimes appears to us to act suddenly, yet all things were undoubtedly ordained by him before the creation of the world. (Act 15:18.) By this word, therefore, the Apostle means that all the miracles which happen contrary to the expectation of men, are the result of that regular order which God maintains in governing the world, arranging all things from the beginning to the end. Now, since we do not understand those secret decrees, and our powers of understanding cannot rise so high, our attention must therefore be directed to the manifestation of them; for they are concealed from us, and exceed our comprehension, till the Lord reveal them by his word, in which he accommodates himself to our weakness; for his decree is (ἀνεξεύρητον) unsearchable.

Firm truth ¹³⁷ From the eternal decrees of God the Prophet thus proceeds to doctrines and promises, which he undoubtedly denotes by the word truth; for the repetition would be frivolous, if this word did not signify a relation; because, when God has revealed to us his purpose, if we believe his sayings, he then appears to be actually true. He commends the firmness and certainty of the word, when he says that it is “steadfast truth;” that is, that everything that comes from God, everything that is declared by him, is firm and unchangeable.

Calvin: Isa 25:2

2.For thou hast made of a city a heap Some refer this to Jerusalem; but I think that there is a change of the number, as is very customary with the prophets; for the Prophet does not speak merely of a single city, but of many cities, which he says will be reduced to heaps. As to the view held by some, that the Romans made Jerusalem a palace, it has nothing to do with the Prophet’s meaning, which will be easily enough understood, if we keep in remembrance what has been already stated, that the Prophet does not confine his thoughts to those calamities by which the Lord afflicts many nations, but extends his view to the end of the chastisements. In this manner the Lord determined to tame and subdue the obstinacy of men, whom he would never have brought into subjection to him without having been broken down by various afflictions.

A palace of foreigners, ¹³⁸ that it may not be a city. The Prophet does not merely mean that, when the natives have been driven out, “foreigners” wil1 inhabit the cities which have been taken; for that would not agree with what he immediately adds, “that it may be no longer a city;” but that wandering bands of men who shall be in want of a habitation will there find abundance of room, because there will be no inhabitants left. Since ארמון ( armōn) denotes a magnificent palace, the Prophet thus says ironically, that highwaymen will dwell as in palaces, on account of the vast extent of the place which shall be deserted.

Calvin: Isa 25:3

3.Therefore shall the strong people glorify thee This is the end which I mentioned; ¹³⁹ for if the Lord should destroy the world, no good result would follow, and indeed destruction could produce no feeling but horror, and we would never be led by it to sing his praise; but, on the contrary, we must be deprived of all feeling, when we perceive nothing but wrath. But praises flow from a sense of grace and goodness. It is therefore as if he had said, “Thou wilt not only strike and afflict, O Lord, but wilt cause the chastisements to be not without effect; for by them thou wilt subdue the fierceness of men, so that those who were formerly estranged from thee shall bend their neck to thee.” This passage should lead us to observe how much we need chastisements, which train us to obedience to God; for we are carried away by prosperity to such an extent, that we think that we have a right to do anything, and we even grow wanton and insolent when God treats us with gentleness.

The city of the terrible nations shall fear thee When the Prophet next mentions fear, he shews that this praise does not consist in words or outward gestures, but in the sincere feeling of the heart. Hence we infer that he now speaks of the entire worship of God; but, as many persons think that they have fully discharged their duty, as soon as they have made a confession with the mouth, he adds, for the sake of explanation, “The nations shall fear thee.” When he calls them strong and powerful, by these epithets he denotes their pride and arrogance; for they were elated by their prosperity. They rebel against God, and cannot be made humble or submissive, unless they have been deprived of all things. To such views, therefore, ought our thoughts to be directed amidst those calamities which we perceive. The fierceness of men must be restrained and subdued, that they may be prepared for receiving doctrine and for rendering true obedience. So long as they shall be blinded by their wealth and vain confidence, they will fearlessly mock at the judgments of God, and will never yield subjection to him.

Calvin: Isa 25:4

4.For thou hast been a strength to the poor Hence we see the fruit of conversion, namely, that the Lord raises us from the dead, and brings us, as it were, out of the grave, stretching out his hand to us from heaven, to rescue us even from hell. This is our first access to him, for it is only in our poverty that he finds the means of exercising his kindness. To us in our turn, therefore, it is necessary that we be poor and needy, that we may obtain assistance from him; and we must lay aside all reliance and confidence in ourselves, before he display his power in our behalf. This is the reason why he visits us with chastisements and with the cross, by which he trains us, so that we may be able to receive his assistance and grace.

A refuge from the storm, a shadow from the heat It is not without good reason that Isaiah adorns this description by these comparisons; for numerous and diversified temptations arise, and, in order to bear them courageously, it is necessary that the weak minds of men should be strengthened and fortified. On this account he says that God will be “a strength to the poor, a refuge from the storms, and a shadow from the heat;” because, whatever may be the nature of the dangers and assaults which threaten them, the Lord will protect his people against them, and will supply them with every kind of armor.

The breath of the strong or of the violent ones. In this passage, as in many others, (Gen 8:1; Exo 15:10; 1Kg 19:11,) רוח ( rūăch) signifies “the blowing of the wind,” and denotes the tremendous violence with which wicked men are hurried along against the children of God; for not only do they “breathe out threatenings and terrors,” (Act 9:1,) but they appear to vomit out fire itself.

A storm or flood against the wall. This is to the same purport as the former; for by this figure he means, that wicked men, when they obtain liberty to do mischief, rush on with such violence that they throw down everything that comes in their way, for to overthrow and destroy walls is more than if the water were merely flowing over the fields.

Calvin: Isa 25:5

5.As the heat in a dry place If the Lord did not aid when violent men rush upon us, our life would be in imminent danger; for we see how great is the rage of wicked men, and if the Lord overturn walls, what can a feeble man do against him? These things therefore are added in order to magnify the grace of God, that we may consider what would become of us if the Lord did not render assistance.

Yet there are two ways in which commentators explain this passage. Some understand it to mean, that wicked men will be consumed by God’s indignation, in the same manner as the violence of the heat burns up the fields which are in themselves barren. Others render it in the ablative case, As if by heat, and make the meaning to be, “Though wicked men, relying on their power, are so violent, yet the Lord will prostrate them in a moment, as if they were overpowered ‘by heat in a dry place.’” But I consider the meaning to be different, for, after having shewn how great is the rage of wicked men against believers, he adds:

Thou wilt bring them down, O Lord Alluding to the metaphor of the deluge, which he had formerly used, he says, “Thou wilt quench their heat, which would otherwise consume us, even as rain, or a shower, falling from heaven, quenches the heat that scorched the thirsty fields.” And thus the passage flows naturally; for the other interpretation is forced, and does violence, as the saying is, to the letter.

The noise of the strong ones will he lay low ¹⁴⁰ This clause is tortured in various ways. Some think that זמיר ( zĕmīr) means seed; others that it means a root; as if he had said, that God will not only destroy wicked men, but will utterly root them out. This meaning would be probable, were it not opposed by the metaphor of the heat. In my opinion, therefore, it is more correctly interpreted by others to mean “singing and shouting,” or “cutting off,” although even those interpreters do not fully succeed in getting at the meaning of the Prophet. He therefore confirms the preceding statement, that the violence of wicked men, or the shouting which they haughtily and daringly set up, will presently be laid low, as the heat of the sun is overpowered by the falling rain, which is meant by the shadow of a cloud

Calvin: Isa 25:6

6.And the Lord of hosts shall make This passage has received various interpretations. Some think that the Prophet threatens the Jews, and threatens them in such a manner as to invite various nations to a banquet. This mode of expression is also found in other passages, for the Lord is said to fatten the wicked for the day of slaughter. Those commentators think that, as if the Jews were exposed as a prey to the Gentiles on account of their impiety, the Gentiles are invited to a banquet; as if the Lord had said, “I have prepared a splendid entertainment for the Gentiles; the Romans shall plunder and prey on the Jews.” But, in my opinion, that view of the passage cannot be admitted, nor will it be necessary for me to give a long refutation of it, after having brought forward the true interpretation. Others explain it as if Isaiah were speaking of the wrath of God in this manner, “The Lord will prepare a banquet for all nations; he will give to them to drink the cup of his anger, that they may be drunken.”

But the Prophet had quite a different meaning, for he proceeds in making known the grace of God, which was to be revealed by the coming of Christ. He employs the same metaphor which is also used by David, when he describes the kingdom of Christ, and says, that

“the poor and the rich will sit down at this feast,
and will eat and be satisfied.” (Psa 22:26.)

By this metaphorical language he means, that no class of men will be excluded from partaking of this generous provision. Formerly it seemed as if the Lord nourished the Jews only, because they alone were adopted, and, as it were, invited to the feast provided for his family; but now he admits the Gentiles also, and extends his beneficence to all nations.

Will make for all nations a feast of fat things This is an implied contrast when he says, to all nations, for formerly he was known to one nation only. (Psa 76:1.) By “a feast of fat things” is meant a banquet consisting of animals that have been well fattened.

Of liquids purified ¹⁴¹ Some render the Hebrew word שמרים , ( shĕmārīm,) dregs, but inaccurately, for it means “old wines,” such as the French call, vins de garde , “wines that have been long kept,” and that are preferable to ordinary wines, especially in an eastern country, where they carry their age better. He calls them liquids which contain no dregs or sediment.

In short, it is sufficiently evident that he does not here threaten destruction against Gentiles or Jews, but that both are invited together to a very splendid banquet. This is still more evident from Christ’s own words, when he compares the kingdom of heaven to a marriage-feast which the King prepared for his Son, to which he invites all without exception, because those who were at first invited refused to come. (Mat 22:2.) Nor have I any doubt that he speaks of the preaching of the gospel; and as it proceeded from Mount Zion, (Isa 2:3,) he says that the Gentiles will come to it to feast; for when God presents to the whole world spiritual food for feeding souls, the meaning was the same as if he had prepared a table for all. The Lord invites us at the present day, that he may fill and satisfy us with good things; he raises up faithful ministers to prepare for us that feast, and gives power and efficacy to his word, that we may be satisfied with it. ¹⁴²

In this mountain As to the word mountain, though the servants of God do not now come out of the mountain to feed us, yet by this name we must understand the Church; for nowhere else can any one partake of this food. That feast is not set down in streets and highways, the table is not spread everywhere, and this banquet is not prepared in all places. In order that we may feast, we must come to the Church. That place was mentioned, because there alone God was worshipped, and revelations proceeded from it; as also the gospel came forth from it. When he says that this banquet will be rich and sumptuous, the design of this is to commend the doctrine of the gospel; for it is the spiritual food with which our souls are fed, and is so exquisitely delightful that we have no need of any other.

Calvin: Isa 25:7

7.And he will destroy the face of the covering ¹⁴³ Here also commentators differ, for by the word covering is meant the disgrace with which believers are covered in this world, so that the glory of God is not seen in them; as if he had said, “Though many reproaches oppress the godly, yet God will take away those reproaches, and will make their condition glorious. I pass by other interpretations; but, in my opinion, the true meaning is, that the Lord promises that he will take away the veil by which they were kept in blindness and ignorance; and therefore it was by the light of the gospel that this darkness was dispelled.

In that mountain He says that this will be in mount Zion, from which also the light of the word shone on the whole world, as we have already seen. (Isa 2:3.) This passage, therefore, must unavoidably be referred to the kingdom of Christ; for the light did not shine on all men till Christ, the Sun of Righteousness, arose, (Mal 4:2,) who took away all the veils, wrappings, and coverings. And here we have another commendation of the gospel, that it dispels the darkness, and takes away from our eyes the covering of errors. Hence it follows, that we are wrapped up and blinded by the darkness of ignorance, before we are enlightened by the doctrine of the gospel, by which alone we can obtain light and life, and be fully restored. Here, too, we have a confirmation of the calling of the Gentiles, that is, of our calling; for not only the Jews, but all nations, which formerly were buried in every kind of errors and superstition, are invited to this banquet.

Calvin: Isa 25:8

8.He hath destroyed death eternally ¹⁴⁴ The Prophet continues his subject; for in general he promises that there will be perfect happiness under the reign of Christ, and, in order to express this the more fully, he employs various metaphors admirably adapted to the subject. That happiness is real, and not temporary or fading, which not even death can take away; for amidst the highest prosperity our joy is not a little diminished by the consideration that it will not always last. He therefore connects two things, which render happiness full and complete. The first is, that the life is perpetual; for to those who in other respects are happy for a time, it is a wretched thing to die. The second is, that this life is accompanied by joy; for otherwise it may be thought that death would be preferable to a sorrowful and afflicted life. He next adds that, when all disgrace has been removed, this life will be glorious; for otherwise less confidence would have been placed in the prophecy, in consequence of the wretched oppression of the people.

But it is asked, To what period must we refer these promises? for in this world we must contend with various afflictions, and must fight continually; and not only are we “appointed to death,” (Psa 44:22,) but we “die daily.” (1Co 15:31.) Paul complains of himself and the chief pillars of the Church, that they are “a spectacle to all men,” and endure insults of every kind, and are even looked upon as (καθάρματα) “cleansings” and (περιψήματα) “sweepings,” or “offscourings.” ¹⁴⁵ (1Co 4:9.) Where or when, therefore, are these things fulfilled? They must undoubtedly be referred to the universal kingdom of Christ; — universal, I say, because we must look not only at the beginning, but also at the accomplishment and the end: and thus it must be extended even to the second coming of Christ, which on that account is called “the day of redemption” and “the day of restoration;” because all things which now appear to be confused shall be fully restored, and assume a new form. (Luk 21:28.) This prediction relates, no doubt, to the deliverance from Babylon; but as that deliverance might be regarded as the earnest and foretaste of another, this promise must undoubtedly be extended to the last day.

Let us therefore direct all our hope and expectation to this point, and let us not doubt that the Lord will fulfill all these things in us when we have finished our course. If we now “sow in tears,” then undoubtedly we shall “reap with joy” and ecstasy. (Psa 126:5.) Let us not dread the insults or reproaches of men, which will one day procure for us the highest glory. Having obtained here the beginnings of this happiness and glory, by being adopted by God, and beginning to bear the image of Christ, let us firmly and resolutely await the completion of it at the last day.

For Jehovah hath spoken it After so many dreadful calamities, it might be thought that such an event was incredible; and therefore the Prophet shews that it proceeds not from man, but from God. When Jerusalem had been overthrown, the worship of God taken away, the temple destroyed, and the remnant of the people oppressed by cruel tyranny, no man would have believed it to be possible that everything would be raised to its original condition. It was necessary to combat with this distrust, to which men are strongly inclined; and therefore the Prophet confirms and seals these promises.

“Know that God communicated to me these declarations; fix your minds therefore on him, and not on me; let your faith rely on him ‘who cannot lie’ or deceive.”
( Titus 1:2.)

Calvin: Isa 25:9

9.And it shall be said The verb אמר (ā măr) is indefinite, “He shall say;” but as the discourse does not relate to one or another individual, but to all in general, I chose to render it in a passive form. ¹⁴⁶ This is an excellent conclusion; for it shews that God’s benefits are not in any respect doubtful or uncertain, but are actually received and enjoyed by men. The Prophet declares that the banquet, of which he formerly spoke, ( verse 6,) will not in vain be prepared by God; for men shall feast on it, and possess everlasting joy.

Lo, this is our God That joyful shout, which he declares will be public, is the actual test and proof, so to speak, of the experience of the grace of God. This passage ought to be carefully observed; for the Prophet shews that there will be such a revelation as shall fix the minds of men on the word of God, so that they will rely on it without any kind of hesitation; and if these things belong, as they undoubtedly do belong, to the kingdom of Christ, we derive from them this valuable fruit, that Christians, unless they are wanting to themselves, and reject the grace of God, have undoubted truth on which they may safely rely. God has removed all ground of doubt, and has revealed himself to them in such a manner, that they may venture freely to declare that they know with certainty what is his will, and may say with truth what Christ said to the Samaritan woman, “We worship what we know.” (Joh 4:22.) Having been informed by the gospel as to the grace offered through Christ, we do not now wander in uncertain opinions, as others do, but embrace God and his pure worship. Let us boldly say, “Away with all the inventions of men!”

It is proper to observe the contrast between that dark and feeble kind of knowledge which the fathers enjoyed under the law, and the fullness which shines forth to us in the gospel. Though God deigned to bestow on his ancient people the light of heavenly doctrine, yet he made himself more familiarly known through Christ, as we are told;

“No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, hath declared him.” (Joh 1:18.)

The Prophet now extols that certainty which the Son of God brought to us by his coming, when he “sheweth to us the Father.” (Joh 14:9.) Yet, while we excel the ancient people in this respect, that the reconciliation obtained through Christ makes God, as it were, more gracious to us, there is no other way in which God can be known but through Christ, who is “the pattern and image of his substance.” (Heb 1:3.) “He who knoweth not the Son, knoweth not the Father.” (Joh 14:7.) Though Jews, Mahometans, and other infidels, boast that they worship God, the creator of heaven and earth, yet they worship an imaginary God. However obstinate they may be, they follow doubtful and uncertain opinions instead of the truth; they grope in the dark, and worship their own imagination instead of God. In short, apart from Christ, all religion is deceitful and transitory, and every kind of worship ought to be abhorred and boldly condemned.

Nor is it without good reason that the Prophet employs not only the adverb Lo, but the demonstrative pronoun This, ¹⁴⁷ in order to attest more fully the presence of God, as, a little afterwards, by repeating the declaration of certainty and confidence, he expresses the steadfastness that will be found in those who shall worship God through Christ. It is certain that we cannot comprehend God in his majesty, for he “dwelleth in unapproachable light,” (1Ti 6:16,) which will immediately overpower us, if we attempt to rise to it; and therefore he accommodates himself to our weakness, gives himself to us through Christ, by whom he makes us partakers of wisdom, righteousness, truth, and other blessings. (1Co 1:30.)

This is Jehovah It is worthy of observation that, when he calls Christ the God of believers, he gives to him the name “Jehovah;” from which we infer that the actual eternity of God belongs to the person of Christ. Besides, since Christ has thus made himself known to us by the gospel, this proves the base ingratitude of those who, not satisfied with so full a manifestation, have dared to add to it their own idle speculation, as has been done by Popery.

We have waited for him He expresses the firmness and perseverance of those who have once embraced God in Christ; for it ought not to be a temporary knowledge, but we must persevere in it steadfastly to the end. Now, Isaiah speaks in the name of the ancient Church, which at that time had its seat, strictly speaking, among the Jews alone; and therefore, despising as it were all the gods that were worshipped in other countries, he boldly declares that he alone, who revealed himself to Abraham, (Gen 15:1,) and proclaimed his law by the hand of Moses, (Exo 20:1,) is the true God. Other nations, which were involved in the darkness of ignorance, did not “wait for” the Lord: for this “waiting” springs from faith, which is accompanied by patience, and there is no faith without the word.

Thus he warns believers that their salvation rests on hope and expectation; for the promises of God were as it were suspended till the coming of Christ. Besides, we ought to observe what was the condition of those times; for it appeared as if either the promise of God had come to nought, or he had rejected the posterity of Abraham. Certainly, though they looked very far, God did not at that time appear to them; and therefore they must have been endued with astonishing patience to endure such heavy and sharp temptations. Accordingly, he bids them wait quietly for the coming of Christ; for then they will clearly perceive how near God is to them that worship him.

The same doctrine ought to soothe us in the present day, so that, though our salvation be concealed, still we may “wait for the Lord” with firm and unshaken hope, and, when he is at a distance, may always say, Lo, here he is. In times of the greatest confusion, let us learn to distinguish him by this mark, This is he. ¹⁴⁸ As to the words, though he says, in the past tense, ¹⁴⁹ “We rejoiced and were glad in his salvation;” yet the words denote a continued act; and, a little before, he had said in the future tense, “He will save us.” The meaning may be thus summed up, “Christ will never disappoint the hopes of his people, if they call on him with patience.”

Calvin: Isa 25:10

10.For the hand of Jehovah shall rest The design of the Prophet in the beginning of this verse, I have no doubt, was to comfort the godly, who but for this would have thought that God had forsaken and abandoned them; for the opinion of those who view it as describing the judgment which the Lord was about to execute on the Jews, has no foundation whatever; but the meaning is the same as if he had said, that the Lord will always assist his Church. I am aware that “the hand of God” rests also on the reprobate, when he does not cease to pursue them with his vengeance, till he completely overwhelm them; but here the word “hand” denotes assistance, and not chastisements, and therefore by the word “rest,” is meant the uninterrupted continuance of defense or protection.

We draw from this a profitable doctrine, that although God scatters innumerable blessings over the whole world, in such a manner that wicked men also obtain a share of them, yet his “hand” does not “rest,” or is not continually present, but in the holy mountain; that is, in the Church, where he is worshipped. It ought also to be observed, that Jerusalem had been chastised, before she received these blessings; for he had formerly threatened chastisements and punishments, to which he added this consolation.

And Moab shall be trodden down under him In this clause he gives an additional view of the grace of God; for, by inflicting punishment on the enemies of the Church, he will shew how dearly he values its salvation. The Jews had no enemies more deadly than the Moabites, though their ancestors ¹⁵⁰ were near relatives. By a figure of speech (συνεκδοχικῶς) in which a part is taken for the whole, he includes under this name all the enemies of the Church, and especially those who are somewhat related to them, and who are more destructive than all others. He shews that, though for a time they are victorious and oppress the Church, yet eventually they shall be punished. His object is, that under their afflictions believers may not lose heart, as if their condition were unhappy, while wicked men are cheerful and prosperous; for the “treading down,” which is here mentioned, will quickly follow. Consequently, if at the present day we see the Church disturbed and oppressed by those who are somewhat related to us, and who even assume the name and title of the Church, let us comfort our hearts by this promise.

As straw is trodden down in the dunghills ¹⁵¹ The word מדמנה , ( Mădmēnāh,) which we translate “dunghill,” ¹⁵² is supposed by some to be the name of a city, which is also mentioned by Jeremiah, (Jer 48:2.) But what if we should say that the Prophet alludes to the city, which was probably situated in a fertile soil, and thus conveys a stronger censure, and presses harder on the Moabites? As if he had said, “As straw is trodden down in their fields, so will the Lord tread down the Moabites.” I do not dislike other interpretations, but consider it to be not improbable that he alludes to the fertility of the soil in which that city was situated. Yet in my version I have not hesitated to follow the common opinion.

Calvin: Isa 25:11

11.And he shall spread out The Prophet now explains and confirms the former statement; but he employs a different metaphor, by which he means, that the Lord will spread out his hand to the innermost part of the country of Moab, and not merely to its extremities. Some explain the metaphor thus: “As the arms are stretched out in swimming, so the Lord will chastise the Moabites on all sides.” Others think that it expresses the doubling of punishments, as if he had said, “The Lord will not only punish the Moabites, but will again and again take vengeance for the cruelty which they exercised against the children of God.”

But we might take another way of explaining that metaphor. Those who swim do not rush forward with the utmost violence, but gently spread out and quickly draw back their arms, and yet they cut and subdue the waters. In like manner, the Lord does not always put forth great strength to cut down the wicked, but without any effort, without the use of armies, without any noise or uproar, he destroys and puts them to flight, however valiant or well prepared for battle they may appear to be. And I approve of this explanation, because it takes nothing from the meaning formerly given, and explains more clearly, that the wicked are often brought to nothing by the hand of God, though he do not openly thunder from heaven. When he says, “ In the midst of it, ” he shews that no part will be hidden in such a manner as not to be overtaken by this vengeance.

Calvin: Isa 25:12

12.And the fortress The Prophet now directs his discourse to the country of Moab. It was highly fortified, and was proud of its walls and fortifications; and he affirms that the lofty towers, and other defences, however strong and seemingly impregnable, will be of no avail. The ancients, it is well known, had quite a different method of fortifying from what is practiced among us.

He will bring down, lay low, and cast to the ground The three words here employed, for conveying the meaning more strongly, are not superfluous; for it was necessary to beat down that pride which swelled the hearts of the Moabites, and which, as we formerly saw, ¹⁵³ made them intolerable. The Prophet therefore mocks at them, “As if the Lord could not cast down that loftiness of which you boast!”

To the dust The meaning of this clause is as if he had said, “He will not only level it with the ground, but will reduce it to dust, so that there will not even be a trace of the ancient ruin.” This passage contains an excellent and highly seasonable consolation; for the enemies of the Church in the present day are so haughty, that they mock not only at men, but at God himself, and are so much swelled and puffed up by their power, that they imagine themselves to be invincible; but, in opposition to their bulwarks and defences, we ought to bring forward this declaration of the Prophet, “The Lord will quickly bring down and lay them low.” Yet we must patiently endure to see them strong and powerful, till the full time for their destruction arrive.

Defender: Isa 24:21

Satan, presumably with his angels as well as all the unsaved dead, will be confined in Hades after the tribulation, while the Beast will be cast into the lake of fire (Rev 19:20; Rev 20:1-3)."

Defender: Isa 24:22

"After many days," the period of confinement in the great prison pit, probably is the "thousand years" of the kingdom age (Rev 20:3, Rev 20:7)."

Defender: Isa 24:23

Although the sun and moon will endure forever (Psa 148:3, Psa 148:6), the New Jerusalem will have no need of them where "the Lamb is the light thereof" (Rev 21:23)."

Defender: Isa 25:8

This event will be fulfilled in the promised resurrection. This verse is quoted in the classic resurrection passage (1Co 15:54).

Defender: Isa 25:8

See Rev 7:17, note; Rev 21:4, note."

TSK: Isa 24:21

the Lord : Isa 10:25-27, Isa 14:1, Isa 14:2, Isa 25:10-12, 34:2-17; Psa 76:12, Psa 149:6-9; Ezek. 38:1-39:29; Joe 3:9-17, Joe 3:19; Hag 2:21, Hag 2:22; Zec 14:12-19; Rev 6:14-17, Rev 17:14, Rev 18:9, Rev 19:18-21

punish : Heb. visit upon

TSK: Isa 24:22

they shall : Isa 24:17, Isa 2:19; Jos 10:16, Jos 10:17, Jos 10:22-26

as prisoners are gathered : Heb. with the gathering of prisoners

pit : or, dungeon

shall they : Jer 38:6-13; Zec 9:11

visited : or, found wanting

TSK: Isa 24:23

the moon : Isa 13:10, Isa 30:26, Isa 60:19; Eze 32:7, Eze 32:8; Joe 2:31, Joe 3:15; Mar 13:24-26; Rev 6:12-14, Rev 21:23

when : Isa 52:7; Exo 15:21; Psa 97:1; Zec 9:9; Mat 6:10,Mat 6:13; Rev 11:15, Rev 19:4, Rev 19:6

mount : Isa 12:6; Mic 4:7; Heb 12:22; Rev 14:1

before his ancients gloriously : or, there shall be glory before his ancients, Job 38:4-7; Dan 7:9, Dan 7:10,Dan 7:18, Dan 7:27

TSK: Isa 25:1

thou art : Isa 26:13, Isa 61:10; Exo 15:2; 1Ch 29:10-20; Psa 99:5, Psa 118:28, Psa 145:1, Psa 146:2; Rev 5:9-14, Rev 7:12

thou hast : Psa 40:5, Psa 46:10, Psa 78:4, Psa 98:1, 107:8-43, Psa 111:4; Dan 4:2, Dan 4:3; Rev 15:3

thy counsels : Isa 28:29, Isa 46:10; Num 23:19; Psa 33:10,Psa 33:11; Jer 32:17-24; Eze 38:17-23; Rom 11:25-29; Eph 1:11; Heb 6:17, Heb 6:18; Rev 19:11

TSK: Isa 25:2

For : Isa 25:12, Isa 14:23, Isa 17:1, Isa 21:9, Isa 23:13; Deu 13:16; Jer 51:26; Nah 3:12-15

palace : Isa 13:22; Rev 18:2, Rev 18:3, Rev 18:19

TSK: Isa 25:3

Isa 49:23-26, Isa 60:10-14, Isa 66:18-20; Psa 46:10,Psa 46:11, Psa 66:3, Psa 72:8-11; Eze 38:23; Eze 39:21, Eze 39:22; Zec 14:9, Zec 14:16; Rev 11:13, Rev 11:15-17

TSK: Isa 25:4

thou hast : Isa 11:4, Isa 14:32, Isa 29:19, Isa 33:2, Isa 66:2; Job 5:15, Job 5:16; Psa 12:5, Psa 35:10; Psa 72:4, Psa 72:13, Psa 107:41, Psa 119:31; Zep 3:12; Jam 2:5

a refuge : Isa 4:5, Isa 4:6, Isa 32:2

when : Isa 32:18, Isa 32:19, Isa 37:3, Isa 37:4, Isa 37:36; Eze 13:11-13; Mat 7:25-27

TSK: Isa 25:5

shalt bring : Isa 10:8-15, Isa 10:32-34, Isa 13:11, Isa 14:10-16, Isa 17:12-14, Isa 30:30-33, Isa 49:25, Isa 49:26; Isa 54:15-17, Isa 64:1, Isa 64:2; Psa. 74:3-23, Psa 79:10-12; Jer 50:11-15; Jer 51:38-43, Jer 51:53-57; Eze 32:18-32, Eze 38:9-23, Eze 39:1-10; Dan 7:23-27; Dan 11:36-45; Rev. 16:1-19:21, Rev 20:8, Rev 20:9

as the heat : Isa 18:4, Isa 49:10; Psa 105:39; Jon 4:5, Jon 4:6

branch : Isa 14:19; Job 8:16-19

TSK: Isa 25:6

in this : Isa 25:10, Isa 2:2, Isa 2:3; Psa 72:14-16, Psa 78:68; Mic 4:1, Mic 4:2; Zec 8:3; Heb 12:22

make : Isa 55:1, Isa 55:2; Psa 63:5; Pro 9:1-5; Son 2:3-5, Son 5:1; Jer 31:12, Jer 31:13; Zec 9:16, Zec 9:17; Mat 22:1-10; Luk 14:16-23, Luk 22:30; Rev 19:9

all people : Isa 49:6-10; Dan 7:14; Mat 8:11; Mar 16:15

of wines : Son 1:2, Son 1:4; Jer 48:11; Mat 26:29; Luk 5:39

TSK: Isa 25:7

he will : Isa 60:1-3; Mat 27:51; Luk 2:32; Act 17:30; 2Co 3:13-18; Eph 3:5, Eph 3:6, Eph 4:18; Eph 5:8; Heb 9:8, Heb 9:24, Heb 10:19-21

destroy : Heb. swallow up

cast : Heb. covered

TSK: Isa 25:8

He : Hos 13:14; 1Co 15:26, 1Co 15:54; 2Ti 1:10; Heb 2:14, Heb 2:15; Rev 20:14, Rev 21:4

God : Isa 35:10; Rev 7:17, Rev 21:4

rebuke : Isa 30:26, Isa 37:3, Isa 54:4, Isa 60:15, Isa 61:7, Isa 66:5; Psa 69:9, Psa 89:50,Psa 89:51; Mat 5:11, Mat 5:12; 1Pe 4:14

off : Mal 3:17, Mal 3:18

TSK: Isa 25:9

it shall : Isa 12:1; Zep 3:14-20; Rev 1:7, Rev 19:1-7

Lo : Isa 8:17, Isa 26:8, Isa 26:9, Isa 30:18, Isa 30:19; Gen 49:18; Psa 27:14, Psa 37:5-7, Psa 62:1, Psa 62:2, Psa 62:5-7; Mic 7:7; Luk 2:25, Luk 2:28-30; Rom 8:23-25; Tit 2:13; 2Pe 3:12; Rev 22:20

we will : Isa 12:2-6, Isa 66:10-14; Psa 9:14, Psa 20:5, Psa 21:1, Psa 95:1, Psa 100:1; Zec 9:9; Rom 5:2, Rom 5:3; Phi 3:1, Phi 3:3; 1Pe 1:6, 1Pe 1:8

TSK: Isa 25:10

in this : Isa 25:6, Isa 11:10, Isa 12:6, Isa 18:4; Psa 132:13, Psa 132:14; Eze 48:35; Zep 3:15-17; Zec 9:9-11

Moab : Isa 11:14, 15:1-16:14; Num 24:17; Zep 2:9

trodden down : or, threshed, Isa 41:15, Isa 41:16; Mic 4:13

even : Isa 5:25, Isa 10:6, Isa 14:19, Isa 26:6; Psa 83:10; Lam 1:15

for the dunghill : or, in Madmenah, Isa 10:31; Jer 48:2

TSK: Isa 25:11

he shall spread : Isa 5:25, Isa 14:26, Isa 65:2; Col 2:15

he shall bring : Isa 25:5, Isa 2:11, Isa 10:33, Isa 13:11, Isa 16:6, Isa 53:12; Psa 2:5, Psa 2:8-12, Psa 110:1-7; Jer 48:29, Jer 48:42, Jer 50:31, Jer 50:32, Jer 51:44; Dan 4:37; Jam 4:6; Rev 18:6-8; Rev 19:18-20

TSK: Isa 25:12

the fortress : Isa 26:5; Jer 51:58, Jer 51:64; 2Co 10:4, 2Co 10:5; Heb 11:30; Rev 18:21

to the dust : Isa 13:19-22, Isa 14:23

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 24:21

In that day - In the time of the captivity at Babylon.

Shall punish - Hebrew as the Margin, ‘ Shall visit upon’ (see the note at Isa 10:12).

The host of the high ones - There have been various interpretations of this expression. Jerome understands it of the host of heaven, and thinks it refers to the fact that in the day of judgment God will judge not only earthly things but celestial, and especially the sun and moon and stars, as having ‘ been the objects of idolatrous worship (see Deu 4:19; Dan 8:10; Dan 11:13). Compare Psa 18:17; Jer 25:30, where the words ‘ on high’ are used to denote heaven. Aben Ezra supposes that by the phrase is meant angels, who preside over the governors and kings of the earth, in accordance with the ancient opinion that each kingdom was under the tutelage of guardian angels. To this Rosenmuller seems to assent, and to suppose that the beings thus referred to were evil spirits or demons to whom the kingdoms of the world were subject. Others, among whom is Grotius, have supposed that the reference is to the images of the sun, moon, and stars, which were erected in high places, and worshipped by the Assyrians. But probably the reference is to those who occupied places of power and trust in the ecclesiastical arrangement of Judea, the high priest and priests, who exercised a vast dominion over the nation, and who, in many respects, were regarded as elevated even over the kings and princes of the land. The comparison of rulers with the sun, moon, and stars, is common in the Scriptures; and this comparison was supposed especially to befit ecclesiastical rulers, who were regarded as in a particular manner the lights of the nation.

Upon the earth - Beneath, or inferior to those who had places of the highest trust and honor. The ecclesiastical rulers are represented as occupying the superior rank; the princes and rulers in a civil sense as in a condition of less honor and responsibility. This was probably the usual mode in which the ecclesiastical and civil offices were estimated in Judea.

Barnes: Isa 24:22

And they shall be gathered together - That is, those who occupy posts of honor and influence in the ecclesiastical and civil polity of the land. "As prisoners."Margin, as in the Hebrew, ‘ With the gathering of prisoners.’ The reference is to the custom of collecting captives taken in war, and chaining them together by the hands and feet, and thrusting them in large companies into a prison.

In the pit - Margin, ‘ Dungeon.’ The sense is, that he rulers of the land should be made captive, and treated as prisoners of war. This was undoubtedly true in the captivity under Nebuchadnezzar. The people were assembled; were regarded as captives; and were conveyed together to a distant land.

And shall be shut up in the prison - Probably this is not intended to be taken literally, but to denote that they would be as secure as if they were shut up in prison. Their prison-house would be Babylon, where they were enclosed as in a prison seventy years.

And after many days - If this refers, as I have supposed, to the captivity at Babylon, then these ‘ many days’ refer to the period of seventy years.

Shall they be visited - Margin, ‘ Found wanting.’ The word used here ( פקד pâqad ) may be used either in a good or bad sense, either to visit for the purpose of reviewing, numbering, or aiding; or to visit for the purpose of punishing. It is probably, in the Scriptures, most frequently used in the latter sense (see 1Sa 15:2; Job 31:14; Job 35:15; Psa 89:33; Isa 26:14; Jer 9:24). But it is often used in the sense of taking account of, reviewing, or mustering as a military host (see Num 1:44; Num 3:39; 1Ki 20:15; Isa 13:4). In this place it may be taken in either of these senses, as may be best supposed to suit the connection. To me it seems that the connection seems to require the idea of a visitation for the purpose of relief or of deliverance; and to refer to the fact that at the end of that time there would be a reviewing, a mustering, an enrollment of those who should have been carried away to their distant prison-house, to ascertain how many remained, and to marshal them for their return to the land of their fathers (see the books of Ezra and Nehemiah). The word here used has sometimes the sense expressed in the margin, ‘ found wanting’ (compare 1Sa 20:6; 1Sa 25:15; Isa 38:10); but such a sense does not suit the connection here. I regard the verse as an indication of future mercy and deliverance. They would be thrown into prison, and treated as captives of war; but after a long time they would be visited by the Great Deliverer of their nation, their covenant-keeping God, and reconducted to the land of their fathers.

Barnes: Isa 24:23

Then the moon shall be confounded - The heavenly bodies are often employed in the sacred writings to denote the princes and kings of the earth. These expressions are not to be pressed ad unguem as if the sun denoted one thing and the moon another; but they are general poetic expressions designed to represent rulers, princes, and magistrates of all kinds (compare Eze 32:7; Joe 2:30-31).

Shall be confounded - Shall be covered with shame. That is, shall appear to shine with diminished beauty, as if it were ashamed in the superior glory that would shine around it. The sense is, that when the people should be returned to their land, the theocracy would be restored, and the magnificence of the kings and other civil rulers would be dimmed in the superior splendor of the reign of God. Probably there is reference here to the time when Yahweh would reign in Jerusalem through, or by means of, the messiah.

In Mount Zion - (see the note at Isa 1:8). This would take place subsequently to the captivity, and pre-eminently under the reign of the messiah.

And before his ancients - That is, before the elders of the people; in the presence of those entrusted with authority and rule.

Gloriously - He would reign gloriously when his laws should be respected and obeyed; when his character as King and Ruler should be developed; and when, under his scepter, his kingdom should be augmented and extended. On this glad prospect the eye of the prophet was fixed; and this was the bright and splendid object in the ‘ vision’ that served to relieve the darkness that was coming upon the nation. Present calamities may be borne, with the hope that Yahweh will reign more gloriously hereafter; and when the effect of all shall be such as to exalt Yahweh in the view of the nations. It may be added that when Yahweh, by the Messiah, shall reign over all the earth, all the glory of princes and monarchs shall be dimmed; the celebrity of their wisdom and power and plans shall be obscured in the superior splendor of the wisdom of God, in reigning through his Son over the human race. Come that blessed day; and speedily let the glory of the moon be confounded, and the sun be ashamed, and all inferior magnificence t fade away before the splendor of the Sun of righteousness!

Barnes: Isa 25:1

O Lord, thou art my God - The prophet speaks, not in his own name, but in the name of the people that would be delivered from bondage. The sense is, that Yahweh had manifested himself as their covenant-keeping God; and that in view of his faithfulness in keeping his promises, they now had demonstration that he was their God.

I will exalt thee - A form of expression often used to denote praise Psa 118:28; Psa 145:1, meaning that the worshipper would exalt God in the view of his own mind, or would regard him as above all other beings and objects.

For thou hast done wonderful things - On the meaning of the Hebrew, פלא pel' - ‘ wonderful,’ see the note at Isa 9:6.

Thy counsels of old - Which were formed and revealed long since. The counsels referred to are those respecting the delivery of his people from bondage, which had been expressed even long before their captivity commenced, and which would be now completely and triumphantly fulfilled.

Are faithfulness - Have been brought to pass; do not fail.

And truth - Hebrew, אמן 'omen - whence our word Amen. Septuagint, Γένοιτο Genoito - ‘ Let it be.’ The word denotes that the purposes of God were firm, and would certainly be fulfilled.

Barnes: Isa 25:2

For thou hast made - This is supposed to be uttered by the Jews who should return from Babylon, and therefore refers to what would have been seen by them. In their time it would have occurred that God had made of the city an heap.

Of a city - I suppose the whole scope of the passage requires us to understand this of Babylon. There has been, however, a great variety of interpretation of this passage. Grotius supposed that Samaria was intended. Calvin that the word is used collectively, and that various cities are intended. Piscator that Rome, the seat of antichrist, was intended. Jerome says that the Jews generally understand it of Rome. Aben Ezra and Kimchi, however, understand it to refer to many cities which they say will be destroyed in the times of Gog and Magog. Nearly all these opinions may be seen subjected to an examination, and shown to be unfounded, in Vitringa.

An heap - It is reduced to ruins (see the notes at Isa. 13; 14) The ruin of Babylon commenced when it was taken by Cyrus, and the Jews were set at liberty; it was not completed until many centuries after. The form of the Hebrew here is, ‘ Thou hast placed from a city to a ruin:’ that is, thou hast changed it from being a city to a pile of ruins.

Of a defensed city - A city fortified, and made strong against the approach of an enemy. How true this was of Babylon may be seen in the description prefixed to Isa. 13.

A palace - This word properly signifies the residence of a prince or monarch Jer 30:18; Amo 1:4, Amo 1:7, Amo 1:10, Amo 1:12. Here it is applied to Babylon on account of its splendor, as if it were a vast palace, the residence of princes.

Of strangers - Foreigners; a term often given to the inhabitants of foreign lands, and especially to the Babylonians (see the note at Isa 1:7; compare Eze 28:7; Joe 3:17). It means that this was, by way of eminence, The city of the foreigners; the capital of the whole Pagan world; the city where foreigners congregated and dwelt.

It shall never be built - (See the notes at Isa 13:19-22)

Barnes: Isa 25:3

The strong people - The reference here is not probably to the Babylonians, but to the surrounding nations. The deliverance of the Jews, and the destruction of Babylon, would be such striking events that they would lead the surrounding nations to acknowledge that it was the hand of God.

The city of the terrible nations - The word ‘ city’ here is taken probably in a collective sense, to denote the cities or the strong places of the surrounding nations which would be brought thus to tremble before God. The destruction of a city so proud and wicked as Babylon would alarm them, and would lead them to fear that they might share the same fate, especially as many of them had been associated in oppressing the now delivered people of the land of Judea.

Barnes: Isa 25:4

For thou hast been a strength to the poor - Thou hast sustained and upheld them in their trials, and hast delivered them. God is often spoken of as the strength of his people. Isa 26:4 : ‘ In the Lord Yahweh is everlasting strength.’ Psa 27:1 : ‘ The Lord is the strength of my life, of whom shall I be afraid?’ Psa 28:8; Psa 29:11; Psa 31:2; Psa 46:1; Isa 45:24. By the ‘ poor’ and the ‘ needy’ here undoubtedly are mean; the captive Jews who had been stripped of their wealth, and carried from their homes, and confined in Babylon.

A refuge - A place of safety; a retreat; a protection. God is often spoken of as such a refuge; Deu 33:27 : ‘ The eternal God is thy refuge.’ 2Sa 22:3; Psa 9:9; Psa 14:6; Psa 46:1, Psa 46:7, Psa 46:11; Psa 57:1; Psa 59:16)

From the storm - This word ( זרם zerem ) usually denotes a tempest of wind and rain. Here it is put for calamity and affliction. The figure is common in all languages.

A shadow from the heat - (See Isa 4:6, note; Isa 16:3, note; compare Isa 32:2.)

When the blast of the terrible ones - Of the fierce, mighty, invading enemies. When they sweep down all before them as a furious tempest does.

Is as a storm against the wall - For ‘ wall’ here ( קיר qiyr ), Lowth proposes to read קוּר qûr , from קרר qârar , to be cold or cool, and supposes that this means a winters storm. In this interpretation also Vitringa and Cappellus coincide. But there is no need of supposing an error in the text. The idea is, probably, that of a fierce driving storm that would prostrate walls and houses; meaning a violent tempest, and intending to describe in a striking manner the severity of the calamities that had come upon the nation.

Barnes: Isa 25:5

Thou shalt bring down the noise - The tumult; the sound which they make in entering into battle; or the note of triumph, and the sound of revelry. The phrase may refer either to their shout of exultation over their vanquished foes; or to the usual sound of revelry; or to the hum of business in a vast city.

Of strangers - Of foreigners (see the note at Isa 25:2).

As the heat in a dry place - The parallelism here requires that we should suppose the phrase ‘ with the shadow of a cloud’ to be supplied in this hemistich, as it is obscurely expressed in our translation by the word ‘ even,’ and it would then read thus:

As the beat in a dry place (by the shadow of a cloud),

The noise of the strangers shalt thou humble;

As the heat by the shadow of a cloud,

The exultation of the formidable ones shalt thou bring low.

The idea thus is plain. Heat pours down intensely on the earth, and if unabated would wither up every green thing, and dry up every stream and fountain. But a cloud intervenes, and checks the burning rays of the sun. So the wrath of the ‘ terrible ones,’ the anger of the Babylonians, raged against the Jews. But the mercy of God interposed. It was like the intervening of a cloud to shut out the burning rays of the sun. It stayed the fury of their wrath, "and rendered them impotent to do injury, just as the intense burning rays of the sun are completely checked by an interposing cloud.

The branch of the terrible ones - This is a very unhappy translation. The word זמיר zâmiyr is indeed used to denote a branch, or bough, as derived from זמר zâmar , "to prune a vine;"but it also has the I sense of "a song;"a song of praise, or a song of exultation, from a second signification of זמר zâmar , "to sing; perhaps"from the song with which the work of the vineyard was usually accompanied. See the verb used in this sense in Jdg 5:3; Psa 9:12; Psa 30:5; Psa 47:7; and the word which occurs here (zamir) used in the sense of a song in Psa 119:54; 2Sa 23:1; Job 35:10. Here it is undoubtedly used in the sense of a song, meaning either a shout of victory or of revelry; and the idea of the prophet is, that this would be brought low by the destruction of Babylon, and by the return of the captive Jews to their own land.

Barnes: Isa 25:6

And in this mountain - In mount Zion, that is, in Jerusalem. The following verses undoubtedly refer to the times of the Messiah. Several of the expressions used here are quoted in the New Testament, showing that the reference is to the Messiah, and to the fact that his kingdom would commence in Jerusalem. and then extend to all people.

Shall the Lord of hosts - (See the note at Isa 1:9.)

Make unto all people - Provide for all people. He shall adapt the provisions of salvation not only to the Jews, but to people everywhere. This is one of the truths on which Isaiah loved to dwell, and which in fact constitutes one of the peculiarities of his prophecy. It is one of the chief glories of the gospel, that it is unto all people. See Isa 57:7; Dan 5:19; Dan 7:14; compare Luk 2:10 : ‘ I bring you good tidings of great joy, which shall be unto all people’

A feast - A feast, or entertainment, was usually observed, as it is now, on occasion of a great victory, or any other signal success. It is, therefore, emblematic of an occasion of joy. Here it is used in the twofold sense of an occasion of joy, and of an abundance of provisions for the necessities of those who should be entertained. This feast was to be prepared on mount Zion - in the provision which would be made in Jerusalem by the Messiah for the spiritual needs of the whole world. The arrangements for salvation arc often represented under the image of an ample and rich entertainment (see Luk 14:16; Rev 19:19; Mat 13:11).

Of fat things - Of rich delicacies. Fat things and marrow are often used as synonymous with a sumptuous entertainment, and are made emblematic Of the abundant provisions of divine mercy (see Isa 55:2; Psa 63:5; Psa 36:8 : ‘ I shall be satisfied with the fatness of thy house. ‘ )

A feast of wines on the lees - The word which is used here ( שׁמרים sh^e mâriym ) is derived from שׁמר shâmar , to keep, preserve, retain, and is applied usually to the lees or dregs of wine, because they retain the strength and color of the wine which is left to stand on them. It is also in this place applied to wine which has been kept on the lees, and is therefore synonymous with old wine; or wine of a rich color and flavor. This fact, that the color and strength of wine are retained by its being suffered to remain without being poured from one vessel into another, is more fully expressed in Jer 48:11 :

Moab hath been at ease from his youth,

And he hath settled on his lees,

And hath not been emptied from vessel to vessel,

Neither hath he gone into captivity;

Therefore his taste remaineth in him,

And his scent is not changed.

Compare Zep 1:12. It is well known that wines, unless retained for a considerable time on the lees, lose their flavor and strength, and are much less valuable (compare the notes at Joh 2:10; notes at Joh 1:11).

Of fat things full of marrow - Marrow is also an emblem of richness, or the delicacy of the entertainment Psa 63:5.

Of wines on the lees well refined - The word rendered ‘ well refined’ ( מזקקים m^e zuqqāqiym ) is usually applied to the purifying of metals in a furnace 1Ch 28:18; 1Ch 29:4; Job 28:1. When applied to wine, it denotes that which has been suffered to remain on the lees until it was entirely refined and purified by fermentation, and had become perfectly clear.

Barnes: Isa 25:7

And he will destroy - Hebrew, ‘ He will swallow up,’ that is, he will abolish, remove, or take away.

In this mountain the face of the covering - In mount Zion, or in Jerusalem. This would be done in Jerusalem, or on the mountains of which Jerusalem was a part, where the great transactions of the plan of redemption would be accomplished. The word ‘ face’ here is used as it is frequently among the Hebrews, where the face of a thing denotes its aspect. or appearance, and then the thing itself. Thus ‘ the face of God’ is put for God himself; the ‘ face of the earth’ for the earth itself; and the ‘ face of the vail’ means the veil itself, or the appearance of the veil. To cover the head or the face was a common mode of expressing grief (see 2Sa 15:30; 2Sa 19:5; Est 6:12). It is probable that the expression here is taken from this custom, and the veil over the nations here is to be understood as expressive of the ignorance, superstition, crime, and wretchedness that covered the earth.

Barnes: Isa 25:8

He will swallow up - This image is probably taken from a whirlpool or maelstrom in the ocean that absorbs all that comes near it. It is, therefore, equivalent to saying he will destroy or remove Isa 25:7. In this place it means that be will abolish death; that is, he will cause it to cease from its ravages and triumphs. This passage is quoted by Paul in his argument respecting the resurrection of the dead 1Co 15:54. He does not, however, quote directly from the Hebrew, or from the Septuagint, but gives the substance of the passage. His quoting it is sufficient proof that it refers to the resurrection, and float its primary design is to set forth the achievements of the gospel - achievements that will be fully realized only when death shall cease its dominion, and when its reign shall be forever at an end.

Death - Vitringa supposes that by ‘ death’ here is meant the wars and calamities with which the nation had been visited, and which would cease under the Messiah. In this interpretation Rosenmuller concurs. It is possible that the word may have this meaning in some instances; and it is possible that the calamities of the Jews may have suggested this to the prophet, but the primary sense of the word here, I think, is death in its proper signification, and the reference is to the triumphs of God through the Messiah in completely abolishing its reign, and introducing eternal life. This was designed, doubtless, to comfort the hearts of the Jews, by presenting in a single graphic description the gospel as adapted to overcome all evils, and even to remove the greatest calamity under which the race groans - death.

In victory - Hebrew, לנצח lānetsach . Paul, in 1Co 15:54, has translated this, Εἰς νῖκος Eis nikos - ‘ Unto victory.’ The word νῖκος nikos (victory) is often the translation of the word (see 2Sa 2:26; Job 36:7; Lam: Lam 3:18; Amo 1:2; Amo 8:7); though here the Septuagint has rendered it ‘ strong (or prevailing) death shall be swallowed up.’ The word may be derived from the Chaldee verb נצח n^e tsach , to conquer, surpass; and then may denote victory. It often, however, has the sense of permanency, duration, completness, eternity; and may mean for ever, and then entirely or completely. This sense is not materially different from that of Paul, ‘ unto victory.’ Death shall be completely, permanently, destroyed; that is, a complete victory shall be gained over it. The Syriac unites the two ideas of victory and perpetuity. ‘ Death shall be swallowed up in victory forever.’ This will take place under the reign of the Messiah, and shall be completed only in the morning of the resurrection, when the power of death over the people of God shall be completely and forever subdued.

Will wipe away tears from off all faces - This is quoted in Rev 21:4, as applicable to the gospel. The sense is, that Yahweh would devise a plan that would be suited to furnish perfect consolation to the afflicted; to comfort the broken-hearted; and that would in its final triumphs remove calamity and sorrow from people forever. The fullness of this plan will be seen only in heaven. In anticipation of heaven, however, the gospel now does much to alleviate human woes, and to wipe away tears from the mourner’ s eyes. This passage is exquisitely beautiful. The poet Burns once said that he could never read it without being affected to tears. It may be added that nothing but the gospel will do this. No other religion can furnish such consolation; and no other religion is, therefore, adapted to man.

And the rebuke of his people - The reproach; the contempt; the opposition to them. This refers to some future period when the church shall be at peace, and when pure religion shall everywhere prevail. Hitherto the people of God have been scorned and persecuted, but the time will come when persecution shall cease, the true religion shall everywhere prevail, the church shall have rest, and its triumphs shall spread everywhere on the earth.

Barnes: Isa 25:9

And it shall be said in that day - By the people of God. This shall be the language of exultation and joy which they shall use.

Lo, this is our God - This is the language of those who now see and hail their Deliverer. It implies that such deliverance, and such mercy could be bestowed only by God, and that the fact that such mercies had been bestowed was proof that he was their God.

We have waited for him - Amidst many trials, persecutions, and calamities, we have looked for the coming of our God to deliver us, and we will rejoice in the salvation that he brings.

This is the Lord - This is Yahweh. It is Yahweh that has brought this deliverance. None but he could do it. The plan of redeeming mercy comes from him, and to him is to be traced all the benefits which it confers on man.

Barnes: Isa 25:10

For in this mountain - In mount Zion.

Shall the land of the Lord rest - " The hand"in the Scriptures is often used as the symbol of protection and defense. By the expression that the hand of Yahweh should REST on mount Zion, is meant probably that be would be its defender; his protection would not be withdrawn, but would be permanent there. For an illustration of the phrase, see a similar use of the word hand as denoting protection, in Ezr 7:6, Ezr 7:28; Ezr 8:18, Ezr 8:22, Ezr 8:31; Neh 2:8.

And Moab - (For an account of Moab, see the notes at Isa 15:1-9; Isa 16:1-14.) Moab here seems to be used in a general sense to denote the enemies of God, a and the declaration that it would be trodden down seems designed to indicate that the foes of God and his people would all be destroyed (compare the notes at Isa. 34)

Under him - The Chaldee renders this, ‘ In his own place.’ The phrase has the sense of ‘ in his place,’ in Exo 16:29; 2Sa 2:23. Here it may mean that Moab, or the enemies of God, would be trodden down and destroyed in their own land.

As straw is trodden down for the dunghill - As straw is suffered to lie in the yard where cattle lie, to be trodden down by them for the purpose of making manure. Lowth renders this,

‘ As the straw is threshed under the wheels of the car.’

The Septuagint renders it in the same way. Lowth supposes that there has been an error in transcribing the Hebrew text, and that the former reading was מדכבה instead of מדמנה . But there is not the slightest evidence from the MSS that any such mistake has occurred. Nor is it necessary to suppose it. The image is one that is not of unfrequent occurrence in the Scriptures, to denote the complete and disgraceful prostration of an enemy (see Psa 83:10; 2Ki 9:37; Jer 8:2; Jer 9:22; Jer 16:4; Jer 25:33).

Barnes: Isa 25:11

And he shall spread forth his hands - The sense is, that Yahweh would stretch out his hands everywhere, prostrating his enemies, and the enemies of his people. Lowth, however, applies this to Moab, and supposes that it is designed to represent the action of one who is in danger of sinking, and who, in swimming, stretches out his hands to sustain himself. In order to this, he supposes that there should be a slight alteration of a single letter in the Hebrew. His main reason for suggesting this change is, that he cannot conceive how the act of the stretch out of the hands of a swimmer can be any illustration of the action of God in extending his hands ever Moab to destroy it. It must be admitted that the figure is one that is very unusual. Indeed it does not anywhere else occur. But it is the obvious meaning of the Hebrew text; it is so understood in the Vulgate, the Chaldee, the Syriac, and the figure is one that is net unintelligible. It is that of a swimmer who extends his hands and arms as far as possible, and who by force removes all that is in his way in passing through the water. So Yahweh would extend his hands over all Moab. He would not confine the desolation to any one place, but it would be complete and entire. He would subject all to himself, as easily as a swimmer makes his way through the waters.

With the spoils of their hands - The word rendered here ‘ spoils’ ( ארבות 'âr^e bôth ), Lowth renders, ‘ The sudden gripe.’ The Chaldee renders it substantially in the same manner, ‘ With the laying on of his hands,’ that is, with all his might. Kimchi also understands it of the gripe of the hands or the arms. The Septuagint renders it, ‘ Upon whatsoever he lays his hands,’ that is, God shall humble the pride of Moab in respect to everything on which he shall lay his hands. The word properly and usually signifies snares, ambushes, craft; and then, by a natural metonymy, the plunder or spoils which he had obtained by snares and ambushes - which seems to be the sense here. It would all perish with Moab, and the land would thus be completely subdued.

Barnes: Isa 25:12

And the fortress ... - Thy strong defenses shall be destroyed. This is spoken of Moab (compare the notes at Isa 15:1-9;Isa 16:1-14), and is designed to be emblematic of the enemies of the people of God (compare the notes at Isa. 34) The repetition of the expressions ‘ bring down,’ ‘ lay low,’ and ‘ bring to the ground,’ is designed to make the sentence emphatic, and to indicate that it would certainly be accomplished.

Poole: Isa 24:21

In that day either when God shall punish the apostatical Jews, or about or after that time, or in a time known to God; for this phrase is oft used indefinitely, and without any respect to the time designed in the foregoing passages.

The high ones that are on high the proud and potent enemies of God, and of his people, who possess the high places of the earth.

The kings of the earth either,

1. The great monarchs of the world, who now scorn and trample upon God’ s people; or,

2. The princes and rulers of Israel or Judah; for the name of king is frequently given in Scripture unto mean and inferior rulers, as Jud 1:7 1Ki 20:1,12 Ps 119:46 , and elsewhere.

Poole: Isa 24:22

They shall be gathered together by God’ s special providence, in order to their punishment, as the following words show. And thus the unbelieving Jews were generally gathered together at Jerusalem, to their solemn feast, when Titus came and besieged, and after some time took and destroyed them; which was a very remarkable hand of God, as Josephus and other historians observed. And I know nothing to the contrary but this very thing may be meant in this place, it being confessed that divers passages of this chapter concern the times of the Messiah.

Shall be shut up in the prison as malefactors, which are taken in several places, are usually brought to one common prison, where they are reserved in order to their trial and punishment.

Shall they be visited either,

1. In judgment, as visiting is oft used. So the sense is, After they have been punished with long imprisonment, and tormented with expectation and fear, they shall be brought forth to receive condign punishment. Or rather,

2. In mercy. And so the sense may be either,

1. After the Jews shall have suffered many and grievous things from the Assyrians, Chaldeans, Persians, and others, at last their Messiah and Deliverer shall come into the world, he. Or,

2. After the unbelieving and apostate Jews shall have been shut up in unbelief and in great tribulations for many ages together, they shall be convinced of their sin in crucifying their Messiah, and brought home to God and Christ by true repentance.

Poole: Isa 24:23

The moon shall be confounded, and the sun ashamed The sun and moon are here considered either,

1. As they were abused to idolatry; for these two were most eminent idols, and most generally worshipped, especially in those Eastern countries, Deu 4:19 17:3 Job 31:26 , &c., and so may be put for all idols, which were confounded by Christ at his coming, as was foretold in Scripture, and verified by the testimony of ancient, yea, even of heathen historians. Or,

2. As they were the most eminent and glorious lights of the world, and were oft used, both in Scripture and other authors, to signify the great kings, and potentates, and glories of the world, as hath been formerly noted, and we shall have further occasion to remember. So the sense is, that all earthly powers and glories should be obscured with the far greater splendour of Christ, the King of kings, at whose feet even the kings of the earth shall fall down and worship, as we shall see in other parts of this prophecy. The Lord of hosts ; the Messiah, who, though man, yet is also God, and the Lord of hosts, and is so called, Zec 2:8,11 .

Shall reign in Mount Zion, and in Jerusalem shall come in the flesh, and set up his kingdom, first in Jerusalem, and afterward in all other nations.

Before his ancients before his ministers, who are in some sort the courtiers of this King of glory, as being continually attending upon him, and enjoying his presence, and executing the powers and offices of his kingdom; and especially before his apostles, who were the witnesses of his Divine words and works, and particularly of his resurrection and ascension, by which he entered upon his kingdom; and of this exercise of his royal power, in subduing both Jews and Gentiles to himself. The word ancient or elder is not a name of age, but of office, as it is in very many texts of Scripture. And the ancients are here put synecdochically for the whole church, in whose name and for whose service they act.

Gloriously Heb. in glory, for that preposition is very frequently understood.

Poole: Isa 25:1

Thy counsels of old are faithfuless and truth thy counsels, from which all thy works proceed, and which thou hast from time to time revealed to thy prophets and people, which were

of old being conceived from all eternity, and long since made known by thy threatenings and promises, are true and firm, and therefore shall certainly be accomplished,

Poole: Isa 25:2

A city which is put collectively for cities. He speaks of the cities of

strangers as the following clause explains it, or of enemies of God, and of his people. And under the name cities he comprehends their countries and kingdoms, of which cities are an eminent and commonly the strongest part.

A palace of strangers the royal cities, in which were the palaces of strangers, i.e. of the kings of strange people, or of the Gentiles.

It shall never be built their cities and palaces have been or shall be utterly and irrecoverably destroyed.

Poole: Isa 25:3

Thy stoutest enemies observing thy wonderful works, in saving thy people, and in destroying others of thine and their adversaries, shall be either converted, or at least convinced, and forced to acknowledge thy power, and shall tremble before thee.

Poole: Isa 25:4

For thou hast been a strength to the poor & c.; for thou hast defended thy poor and helpless people against the fiercest assaults of their enemies.

When the blast of the terrible one is as a storm against the wall or, for (as this particle commonly signifies; or rather, therefore , as it is frequently used, because thou art their defender)

the blast of the terrible or strong , or violent one, was like a storm (of hail, or rain, or wind) against a wall , which makes a great and terrible noise, but without any effect, for the wall stands firm in spite of it. It is probable the prophet in these words had a special respect to that miraculous deliverance of Jerusalem from the rage and attempt of Sennacherib; although the words be general, and include other deliverances of a like nature.

Poole: Isa 25:5

The noise the tumultuous noise, as the word properly signifies, which he called their blast in the foregoing verse; by which he means their rage and furious attempts, which are commonly managed with much noise and clamour.

Of strangers of those strange and heathen nations that fought against God’ s people.

Even the heat with the shadow of a cloud with as much ease as thou dost in the course of thy common providence allay the heat of a dry season and place, either by the shadow of thy clouds, or by the rain which falleth from black and shadowy clouds.

The branch the arm or power, as a branch is the arm of a tree. Or, the prince or commanders; for the word branch is sometimes put for a person of eminent place and power, as Psa 80:15 Isa 4:2 Zec 3:8 6:12 . But others render the word, the song , as it is used, Son 2:12 , their jovial and triumphant song.

Poole: Isa 25:6

In this mountain in Mount Zion, to wit, in God’ s church, which is very frequently meant by the names of Zion and Jerusalem, both in the Old and in the New Testament.

Make unto all people both Jews and Gentiles, who shall then be admitted to the participation of the same privileges and ordinances,

a feast of fat things a feast made up of the most exquisite and delicate provisions; which is manifestly meant of the ordinances, graces, and comforts given by God in and to his church.

Of wines on the lees which have continued upon the lees a competent time, whereby they gain strength, and afterwards drawn off from the lees, and so refined, as it is explained in the next clause.

Poole: Isa 25:7

The face of the covering which is put either,

1. For the covering of the face, by an hypallage, as silver of shekels is put for shekels of silver, Lev 5:15 ; or,

2. For the covering or

veil as the next clause expounds it; the word face being oft superfluously used in the Hebrew language, as Gen 1:2,29 , and elsewhere. The veil ; the veil of ignorance of God, and of the true religion, which then was upon the Gentiles, and now is upon the Jews, 2Co 3:14-16 , which, like a veil, covers men’ s eyes, and keeps them from discerning between things that differ. It may be also an allusion either to the veil which was put upon Moses’ s face, Exo 34:33,34 , or to the veil of the sanctuary, by which the persons without it were kept from the sight of the ark. This is a manifest prophecy concerning the illumination and conversion of the Gentiles.

Poole: Isa 25:8

He the Lord, expressed both in the foregoing and following words, even the Messiah, who is God and man, will swallow up death; shall by his death destroy the power of death, as is said, Heb 2:14 ; take away the sting of the first death, and prevent the second death, and give eternal life to the world, even to all that believe in him.

In victory Heb. unto victory , i.e. so as to overcome it perfectly; which complete victory Christ hath already purchased for, and will in due time actually confer upon, his people.

Will wipe away tears will take away from his people all sufferings and sorrows, and all the causes of them; which is begun here, and perfected in heaven.

The rebuke of his people the reproach and contempt which was daily cast upon his faithful people by the ungodly world, and, among others, by the apostate and unbelieving Jews, who accounted the Christians to be the scum and offscouring of all things.

From off all the earth or, from off all this land , i.e. from all the church and people of God, wheresoever they shall be, from all their faces, as was said in the foregoing clause.

The Lord hath spoken it therefore doubt not of it, though it seem incredible to you.

Poole: Isa 25:9

It shall be said by God’ s people in way of triumph and reply to their enemies,

Lo, this is our God: your gods are senseless and impotent idols; but our God is omnipotent, and hath done these great and glorious works, which fill the world with admiration. We may well boast of him, for there is no God like to him. Possibly it may be an intimation that God should take flesh, and become visibly present amongst men.

We have waited for him our Messiah or Saviour, long since promised, and for whom we have waited a long time, now at last is come into the world, bringing salvation with him.

Poole: Isa 25:10

Shall the hand of the Lord rest the powerful and gracious presence of God (which is oft signified in Scripture by God’ s hand) shall have its constant and settled abode; it shall not move from place to place , as it did with the tabernacle; nor shall it depart from it, as it did from Jerusalem; but shall continue in his church even to the end of the world, Mat 28:20 .

Moab the Moabites, which having been constant and implacable enemies to Israel, are synecdochically put for all the enemies of God’ s church, as the Edomites upon the same account are, Isa 34:6 63:1 .

Under him under his feet, as appears by the following similitude.

Even as straw is trodden down for the dunghill as easily and as effectually as the straw, which being left upon the ground, and mixed with the dung which lies there, is trampled upon by the feet of men and beasts.

Poole: Isa 25:11

He either,

1. Moab, who being plunged into a sea of troubles, shall endeavour to swim out of it, but to no purpose; or rather,

2. The Lord, who is designed by this very pronoun he, both in the latter clause of this verse, and in the following verse; whose power they shall be no more able to resist, than the waters can resist a man that swims, who with great facility divides them hither and thither.

Shall spread forth his hands in the midst of them or, stretch forth his hands to the utmost, to smite and destroy them.

As he that swimmeth spreadeth forth his hands which he doth to the uttermost.

With the spoils of their hands with all that wealth which they have gained by rapine, and spoiling of God’ s people, and others. But the words are otherwise rendered by others, with or by (as this Hebrew particle is used, Est 9:25 ) the arms of his hands ; which he may mention, because the strength of a man, and of his hands, consisteth in his arms; whence also the arm in Scripture is oft put for strength: or, by the motion or stroke of his hands , as all the ancient translators do in effect render it. And this seems to agree best with the metaphor here borrowed from one that swimmeth, which is performed in that manner.

Poole: Isa 25:12

The fortress of the high fort of thy walls all thy walled cities and fortifications, to which thou trustest.

Haydock: Isa 24:21

High. The stars, which in many places of the Scripture are so called. Some commentators explain that these words here signify the demons of the air. (Challoner) ---

The apostate angels will be judged, 1 Corinthians vi. 6., and Matthew xxiv. 29.

Haydock: Isa 24:22

Visited. Hence Origen (Prin. iii. 6., &c.) took occasion to assert, that the damned would one day be released, though the Scripture so often declares the contrary. The prophet speaks of the future liberation of the Jews; (Calmet) or he intimates that after many days, yea throughout eternity, the reprobate will still be punished. (Menochius)

Haydock: Isa 24:23

Blush: he[be] turned into blood, Joel ii. 10. Dreadful calamities shall ensue, to usher in the great day of judgment. (Calmet)

Haydock: Isa 25:1

Amen. He approves of God's judgments (Haydock) against Jerusalem. (Worthington)

Haydock: Isa 25:2

City; Jerusalem, or rather Babylon, (chap. xxi.; Calmet) or every city (Haydock) in the world. (Menochius) ---

Strangers: the temples of idols.

Haydock: Isa 25:3

People; the Chaldeans, or their conquerors.

Haydock: Isa 25:4

Poor; Juda, whom Nabuchodonosor's fury could not exterminate.

Haydock: Isa 25:5

Away. Cyrus (Calmet) shall reduce Babylon the great. (Haydock)

Haydock: Isa 25:6

Mountain of Sion, a figure of the Church, and of heaven. The Jews shall feast: yea, some of all nations shall partake of the blessed Eucharist, and obtain heaven. The expressions are too grand for a corruptible feast. (Calmet) ---

Wine. Literally, "of vintage," (Haydock) on which occasion great rejoicings were made. (Hesiod, Hercul. 297.) ---

Protestants, "of wines on the lees." (Haydock) ---

In the East, the wines were very thick, Psalm lxxv. 9. (Calmet) ---

On the rejection of the Jews, the Gentiles were converted. (Worthington)

Haydock: Isa 25:7

Tied. He will open their eyes to the truth of the gospel. They shall be no longer as criminals, expecting death, or mourning.

Haydock: Isa 25:8

Ever. Hebrew, "he shall swallow up death in victory," 1 Corinthians xv. 54. Christ, by dying, conquered death, and rescued us from its power, if we do not voluntarily subject ourselves to it again. This was faintly represented by the liberation of the captives.

Haydock: Isa 25:10

Mountain: the Church. (Calmet) ---

Moab. That is, the reprobate, whose eternal punishment, from which they can no way escape, is described under these figures. (Challoner) ---

The Machabees probably executed this vengeance on Moab, 1 Machabees v. 6.

Haydock: Isa 25:11

Hands. All his exertions and fury will prove useless. (Haydock) ---

Moab shall lie prostrate.

Gill: Isa 24:21

And it shall come to pass in that day,.... Not at the precise exact time the earth shall be dissolved, but previous to it, within that dispensation that is called the last day:

that the Lord shall punish the host of the high ones that are on high; which is not to be understood of the darkening of the sun, moon, and stars in the heavens, as some; nor of the visiting of angels, as Aben Ezra; nor of the punishment of Satan, and his principalities and powers, who are reserved to the judgment of the great day; much less of the people of the Jews, their kings and rulers; nor the great monarchs of the earth, the Assyrian, Chaldean, and others; but of antichrist and, his dignified clergy, cardinals, archbishops, bishops, &c. who are the "host or army of that high one" ^z, as it may be rendered; of him that exalts himself above all that is called God, sitting in the high place in the temple of God, as if he was God; him, with all his mighty ones, will Christ, who is the true Jehovah, destroy with the breath of his mouth and the brightness of his coming; see 2Th 2:4,

and the kings of the earth upon the earth; the kings of the earth, who have committed fornication with the whore of Rome; and who will make war with the Lamb, and shall be overcome by him, Rev 17:2 or, "the kings of he earth" with "their earth" ^a; both they and their land shall be visited.

Gill: Isa 24:22

And they shall be gathered together,.... First to the battle of the great day of God Almighty at Armageddon, Rev 16:14 and there being overcome and taken, they shall be gathered together

as prisoners are gathered in the pit, and shall be shut up in the prison; in the prison or the grave, and in hell; as captives are, till such time as something is determined and ordered what to be done with them:

and after many days shall they be visited; or punished, that is, after the thousand years are ended, when the wicked dead will be all raised; after the battle of Gog and Magog, when Satan, the beast, and false prophet, and all their adherents, shall be cast into the lake which burns with fire and brimstone, Rev 19:20.

Gill: Isa 24:23

Then the moon shall be confounded, and the sun ashamed,.... Either literally understood; and the meaning is, that they shall be darkened, their light being eclipsed by the superior light of Christ, the sun of righteousness; see Mat 24:29 the New Jerusalem church state, which is referred to, will have no need of the light of the sun, or of the moon, Christ being the light thereof, Rev 21:23 figuratively it may be interpreted of the kings and great men of the earth, as Aben Ezra; whose glory will be outshone by the transcendent lustre and glory of Christ, the King of saints. The Targum paraphrases it of idolaters thus,

"and they shall be confounded that worship the moon, and they shall be ashamed that worship the sun;''

perhaps this may have reference to the fourth vial, which shall be poured out upon the pope and his clergy, Rev 16:8,

when the Lord of hosts shall reign in Mount Zion, and in Jerusalem; who is no other than the Lord Jesus Christ, the true Jehovah, the Lord of hosts or armies, of the sun, moon, and stars, the host of heaven, and of the heavenly host of angels, and of men on earth; who was King from eternity, and reigned during the Old Testament dispensation; came a King into this world, though his kingdom was not of it, nor was with observation: upon his ascension to heaven was made and declared Lord and Christ; and now rules in the hearts of his people by his Spirit and grace, and whose spiritual reign will more manifestly appear in the latter day; but here it is to be understood of his reign on earth, which will be personal, visible, and glorious, and in a different manner from what it now is, when he will be King over all the earth. Zion and Jerusalem, where he will reign, may be literally understood as the chief place of his residence during this state, the spot of ground where he was most despised and ill treated; see Zec 14:4 or mystically, the church in the New Jerusalem state, Rev 21:2 here he will reign,

and before his ancients gloriously: or, "in glory"; in his own glory, both as God and as man, and Mediator; and in his Father's glory, and in the glory of his holy angels, in which he will come and appear; and therefore his appearing is called a glorious one, Luk 9:26, Tit 2:13 and this "before his ancients", the ancient patriarchs both before the flood, as Adam, Abel, &c. and after the flood, as Abraham, Isaac, Jacob, and others; the old Jewish church, the prophets and saints of the Old Testament dispensation; the apostles and elders of the Gospel churches under the New; the four and twenty elders, the representatives of the Gospel churches, so often spoken of in the book of the Revelation; very probably with reference to this text; and all the saints, in all ages, who will now be raised from the dead, and live and reign with him; these are his ancients, who are loved with an everlasting love, chosen in him before the foundation of the world, with whom a covenant was made in him, and grace given to them in him, before the world began; in the midst and presence of these he will reign, and they shall behold his glory; yea, these shall appear in glory; for so the words may be construed, "before his ancients", who are "glory", or "in glory" ^b; for they shall appear with him in glory, both in soul and body, having the glory of God upon them, Col 3:4.

Gill: Isa 25:1

O Lord, thou art my God,.... Not by creation and providence only, but by covenant and grace. This is the first and foundation blessing of grace, and secures all the rest; in this true happiness consists, and is preferable to every other enjoyment; the knowledge of it is come at in effectual calling, and by the witnessing of the Spirit; it is the highest attainment of grace to be assured of it; and though it is not always seen and known, it will always remain, and will be the glory of the New Jerusalem state, Rev 21:3. These are the words, Aben Ezra says, either of the prophet, or of the ancients, before whom the Lord will reign, Isa 24:23. Kimchi says of the latter, which seems very probable, these are the elders and representatives of the church; see Rev 11:16.

I will exalt thee; the Lord God, Father, Son, and Spirit; the Father, by attributing the whole of salvation to his love and free favour; the Son, by ascribing deity to him, by making use of him in all his offices of Prophet, Priest, and King, and by giving him the glory of salvation wrought out by him; the Spirit, in his person, and the operations of his grace. Christ, in particular, will be exalted in this state as King of saints, and because of his having taken to himself his reigning power, Rev 11:15.

I will praise thy name; celebrate his perfections, confess him before men, praise him for all his benefits; this is one way of exalting him, and is the great work of New Testament saints, and especially in the latter day; see Rev 19:1.

for thou hast done wonderful things; this respects not so much the wonderful things in nature and grace, either in creation and providence, or in redemption and effectual calling; but what will be done in the latter day; as the conversion of the Jews and Gentiles, the destruction of antichrist, and the glorious appearing of the kingdom of Christ:

thy counsels of old are faithfulness and truth; the decrees and purposes of God, which are from eternity, are all truly and faithfully performed; this is an amplification of the wonderful things which are done according to the counsel of the divine will; not only the choice of men to salvation, the redemption of them by Christ, and their effectual calling; but the calling of the Jews and Gentiles, in particular, in the latter day, and all things relating to the church to the end of time; which, as they were fixed in the eternal purpose of God, they are punctually and exactly brought about in time; these are the true and faithful sayings of God, Rev 19:9.

Gill: Isa 25:2

For thou hast made of a city an heap,.... Which is to be understood, not of Samaria, nor of Jerusalem; rather of Babylon; though it is best to interpret it of the city of Rome, as Jerom says the Jews do; though they generally explain it of many cities, which shall be destroyed in the times of Gog and Magog, as Aben Ezra and Kimchi; and so the Targum has it in the plural number; perhaps not only the city of Rome, but all the antichristian states, the cities of the nations, all within the Romish jurisdiction are meant; which shall all fall by the earthquake, sooner or later, and become a heap:

of a defenced city, a ruin; or, "for a fall" ^c; the same thing is meant as before: it designs the fall of mystical Babylon or Rome, called the great and mighty city, Rev 18:2,

a palace of strangers; which Kimchi interprets of Babylon, which, he says, was a palace to the cities of the Gentiles, who are called strangers; and it is said, that that city was originally built for strangers, that dwelt in tents, in Arabia Deserts; but it is best to understand it of Rome, as before, which is the palace of such who are aliens from the commonwealth of Israel, and strangers from the covenants of promise, who have introduced a strange religion, and are the worshippers of strange gods, Dan 11:38. The Targum renders it,

"the house of the gods of the people in the city of Jerusalem;''

and this will be made

to be no city, it shall never be built; any more, when once it is destroyed, signified by the angels casting a millstone into the sea, which shall never be taken up again, or found more, Rev 18:21.

Gill: Isa 25:3

Therefore shall the strong people glorify thee,.... To whom the Lord is strength, as in the following verse Isa 25:4; who are strong in the Lord, in the power of his might, and in the grace that is in him; or such of the antichristian party as shall be awakened and convinced by the judgments of God on antichrist, and shall be converted, these shall give glory to the God of heaven, Rev 11:13,

the city of the terrible nations shall fear thee; or such who have belonged to the city or jurisdiction of Rome, and have been terrible to the people of God, yet now shall be frightened themselves, and shall fear the Lord, either with a servile fear, or some, at least, with a truly filial fear; see Rev 11:13.

Gill: Isa 25:4

For thou hast been a strength to the poor, a strength to the needy in his distress,.... The people of God, who are poor and needy, both in a literal and in a spiritual sense; and especially when under afflicted circumstances, in times of desertion, temptation, bodily affliction, and persecution from men, which may be here chiefly intended; to whom the Lord is a strength: he strengthens their hearts, and his own grace in them; he sheds abroad his love in their hearts, which makes their mountain to stand strong; he directs them to Christ, in whom is strength, as well as righteousness; he strengthens them by his Spirit, his promises, word, and ordinances. Christ may be more especially meant; and it may refer to the strength and power he will give to his people in the latter day; when a small one shall be a strong nation; when the feeble shall be as David, and the house of David as the angel of the Lord; when they shall have got the victory over the beast, his mark and image, Isa 60:21,

a refuge from the storm; or tempestuous rain, or overflowing flood; as Christ is a refuge from the tempest and storm of divine wrath and vengeance, by his satisfaction and righteousness, Isa 32:2 so from the flood of persecution, by his power and providence, Rev 12:15,

a shadow from the heat; which gives refreshment and rest, and is a protection from the scorching beams of the sun. Christ, as he is the shadow from the heat of a fiery law, from the flaming sword of justice, from the wrath of God, and the fiery darts of Satan's temptations; so from the violence of persecution, which heat shall now be no more, antichrist being destroyed, Rev 7:15,

when blast of the terrible ones is as a storm against the wall; these terrible ones are either Satan and his principalities, who are very terrible to the Lord's people; and whose temptations are like a strong wind, which beat against them as against a wall, but they stand, the Lord being their strength, refuge, and shadow; see Isa 49:24 or rather antichrist and his persecuting princes, the kings of the earth, that have joined him, and persecuted the saints, and have been terrible to them; and whose persecutions have been like a blustering strong wind, threatening to carry all before them; but the Lord has been their protection, and made them to stand as a wall, firm and immovable, against them. The Targum is,

"so the words of the wicked are to the righteous, as a storm that dasheth against a wall.''

Gill: Isa 25:5

Thou shalt bring down the noise of strangers,.... Such as are strangers to God and godliness, to Christ, his Gospel, and truths, to the Spirit and his operations of grace; the clamour and noise of such against true religion, and the professors of it, their persecuting rage and fury, this the Lord in his own time will bring down, and cause to cease, and it shall be heard no more:

as the heat in a dry place: which parches the earth, and burns and dries up the grass and fruits of it; to which persecution is compared:

even the heat with the shadow of a cloud; as that is brought down, and caused to cease by the shadow of a cloud, sheltering from the scorching beams of the sun, and by letting down rain, which moistens the earth; so the Lord protects his people from the fury of persecution, and abates it by the interposition of his power and providence; and at last puts an end to it:

the branch of the terrible ones shall be made low; meaning the most eminent of them; a branch being put for a most eminent person, Isa 4:2 perhaps the pope of Rome is meant, the head of the antichristian party, the principal of the terrible persecutors, who shall be brought low and destroyed by Christ, at his coming. Some render it, "the song of the terrible ones shall be brought low" ^d; it will be brought a note lower; their triumphing will be at an end; the voice of harpers and musicians, of pipers and trumpeters, will be heard no more among them; but instead thereof weeping and howling, Rev 18:9.

Gill: Isa 25:6

And in this mountain shall the Lord of hosts make unto all people a feast of fat things,.... Which is to be understood, not of the ultimate glory of the saints in heaven; which is sometimes represented by a feast; and the participation of it, by sitting down with the saints at a table in the kingdom of God, and by drinking wine there, to which state the best things are reserved, Mat 8:11, but rather of the Gospel dispensation, which lies in the ministration of the word and ordinances; and which are compared to a feast, which consists of the richest dainties, for the entertainment of the faith of God's people; and this is made by the Lord himself, who is sovereign Lord of all, the King of kings; who sits at table himself, and welcomes his guests, and is the sum and substance of the feast: and this is made in his "mountain"; the church, comparable to one for its visibility and immovableness; and for "all" his "people", Jews and Gentiles; for all that are made spiritually alive, and have a spiritual taste, and true faith in Christ, Mat 22:4 particularly the Lord's supper itself is a feast, and a feast of love, comparable to wine; and which is better than wine, and in which wine, in a literal sense, is made use of; and in which the choicest and richest food is presented to faith; the flesh and blood of Christ, which are meat and drink indeed; here the saints are fed as with marrow and fatness, 1Co 5:7, Son 1:2 but it seems rather to respect the marriage supper of the Lamb, in the latter day, when antichrist shall be destroyed, and Jews and Gentiles be converted, and shall join together in the participation of divine blessings, Rev 19:1 or, best of all, the glories, joys, and pleasures of the New Jerusalem state; in which the saints shall drink of the water of life freely, and eat of the fruit of the tree of life, the leaves of which are for the healing of the nations, Rev 21:6.

a feast of wines on the lees; that has been long kept on the lees, but now drawn off, and both strong and fine; of a banquet of wine, see Est 7:2 this refers to the wine of the kingdom, Mat 26:29,

of fat things full of marrow, of wines on the lees well refined: this heap of words, and repetition of them, show the plenty of the provisions, and the richness and excellency of them; and "fat" being mentioned is a proof that the words must respect the times of the Messiah, since, under the law, fat was not to be eaten ^e.

Gill: Isa 25:7

And he will destroy in this mountain the face of the covering cast over all people,.... Or, "the covering of the face" ^f; that which has covered the face of all people; that darkness which has been spread over them, partly by Mahomet, and his Alcoran, and partly by the pope of Rome, and his party; the covering of human doctrines and traditions seems chiefly intended, which now will be removed, as well as all Pagan and Mahometan darkness, through the clear ministration of the everlasting Gospel, which will be spread with power, and in its purity, throughout the whole world; see Isa 60:1 more especially this may respect the light and glory of the New Jerusalem state, in which Christ will be the light thereof, and the nations of them that are saved shall walk in it, and Satan will be bound a thousand years, that he may not deceive the nations any more, Rev 21:23.

and the veil that is spread over all nations; meaning the same as before; the veil or covering of darkness and ignorance, with which the nations are covered, either Papal, Pagan, and Mahometan; particularly, respect may be had to the veil that is upon the Jewish nation, which remains to this day, and will be taken off when it shall turn to the Lord, 2Co 3:13 this may be said in allusion to the veil on Moses's face, when he spake to the people, Exo 34:33 as the former expression may be to the covering or wrapper about the face of dead men, Joh 11:44 for they that sit in spiritual darkness, are in the region of the shadow of death.

Gill: Isa 25:8

He will swallow up death in victory,.... Or, "for ever" ^g. This is to be understood, not of a spiritual death, which is swallowed up in conversion, and of which those that are quickened shall never die more; nor of the conversion of the Jews, which will be as life from the dead; nor of the civil death of the witnesses, and of their rising, who afterwards will never die more, in that sense; but of a corporeal death: this Christ has swallowed up in victory, by dying on the cross, both with respect to himself, who will never die more, and with respect to his people, from whom he has abolished it as a penal evil; but it chiefly respects the resurrection state, or the personal coming of Christ, when the dead in him shall rise first, and shall never die more, there will be no more death, neither corporeal, spiritual, nor eternal to them; on them death shall have no power, in any shape: and then will this saying be brought about or fulfilled, as the apostle has interpreted it, 1Co 15:54 so the Jews ^h interpret it of the future state, when those that live again shall die no more, and there will be no death; and of the days of the Messiah, when the dead will be raised ⁱ:

and the Lord God will wipe away tears from off all faces; there are many things now that cause tears to fall from the saints, as their own sins, indwelling sin, unbelief, carnality, leanness, backslidings, &c. and the sins of others, the temptations of Satan, the hiding of God's face, afflictions of various sorts, and the persecutions of men; but these will be no more in the New Jerusalem state; and therefore God is said to wipe them away, having removed the cause of them, Rev 7:17, Rev 21:4 the allusion is to a tender parent, that takes a handkerchief, and wipes the face of its child, when it has been crying, and quiets and comforts it:

and the rebuke of his people shall he take away from off all the earth; all the reproaches and calumnies which have been cast upon them, and all misrepresentations of them, shall be taken away from them everywhere, and they will no longer lie under them, but stand clear of all false charges and accusations: or all persecution shall now cease; there shall be none to hurt them in all the holy mountain, Isa 11:9,

for the Lord hath spoken it; and it shall be done. The Targum is,

"for by the word of the Lord it is so decreed.''

Gill: Isa 25:9

And it shall be said in that day,.... When the feast will be made for all the Lord's people; when the veil and covering shall be removed; when death will be swallowed up in victory; when all tears shall be wiped away from the saints; when their rebuke shall be taken away from them; all which will be at the glorious appearing of Christ.

Lo, this is our God; and not the idols of the Gentiles, or the works of their hands; but Christ, who is God over all, blessed for ever; Immanuel, God with us: the phrase is expressive of his true and proper deity, of faith of interest in him, and of the joy of it:

we have waited for him, and he will save us: as the Old Testament saints waited for his first coming, and for his salvation, believing that he would be the author of it: so New Testament saints are waiting for his second coming; and to them that look for him, and expect his glorious appearing, who have their loins girt, and their lights burning, and wait for their Lord's coming, will he appear a second time without sin unto salvation; to put them into the possession of salvation he has obtained for them, for which they are heirs, and is nearer than when they believed:

this is the Lord, we have waited for him; looking, longing, and hasting to the day of his coming; this they will say, when they shall see him coming in the clouds of heaven; whither the living saints being changed, will be caught up to meet him, and upon meeting him shall thus greet him, and one another:

we will be glad, and rejoice in his salvation; so suitable to them, so full, complete, and perfect, and so much for the glory of God; which was wrought out by him before, and now possessed by them; and is what is called the "joy" of their "Lord", they now "enter" into, Mat 25:21.

Gill: Isa 25:10

For in this mountain shall the hand of the Lord rest,.... Where he will make the feast of fat things, Isa 25:6 even in his church, which is his resting place, and where he delights to dwell; and over whom his hand is, and abides for their protection and safeguard; and where he gives rest, as the Septuagint ^k render it; even spiritual rest to the souls of his people; and where, as the Targum has it,

"the power of the Lord is revealed;''

namely, in the preservation of his church, and in the destruction of its enemies; as follows:

and Moab shall be trodden down under him: under the Lord, and his mighty hand of power; or "under it"; under the mountain, the church; under the feet of the saints; see Mal 4:2 or, "in his place" ^l, as Jarchi and Kimchi explain it; wherever he is, or shall be found, where he lies there shall he be trodden upon. By Moab the enemies of the church are meant, and is put for them all, even all the antichristian powers, both Turks and Papists; their ruin is expressed by treading down or threshing, in allusion to the threshing of corn, as the word used mostly signifies, when the straw is bruised by the cartwheel, or the feet of oxen; or to the treading of straw in the mire, as follows:

even as straw is trodden down for the dunghill; or in "it" ^m; or "in the waters of the dunghill" ⁿ, as the Cetib; where being cast and trodden, it rots, and becomes dung; and so the Targum,

"as straw is trodden in the clay;''

Jarchi interprets it to this sense. R. Joseph Kimchi takes it to be the name of a place, Madmenah, which was one of the cities of Moab, Jer 48:2.

Gill: Isa 25:11

And he shall spread forth his hands in the midst of them,.... In the midst of Moab, in the midst of the enemies of the church of God; and so it denotes the utter destruction of them; for the spreading forth of the hands is to be understood of the Lord, that should do so:

as he that swimmeth spreadeth forth his hands to swim; signifying, that as he should exert the power of his might, in the midst of them, he should strike on both sides, as a swimmer does; and as easily and utterly destroy them as the swimmer parts the waters, and has the command of them; though some interpret this of Moab stretching out his hands as the swimmer, either in a way of submission and supplication, or as catching, as men drowning do, at anything, to save them. But the former sense agrees best with what follows:

and he shall bring down their pride; that is, God shall bring down the pride of Moab, which was notorious in them, and hateful to God, and was the cause of their ruin, Isa 16:6 with this compare the pride of the Romish antichrist, which God will humble, Rev 17:7,

together with the spoils of their hands; which their hands are full of; and which they have spoiled or robbed others of; or, "with the wiles of their hands" ^o, as some, which they had by craft and insidious methods taken from others; these shall be taken from them, and they be stripped of them; or the words may, be rendered, "with the elbows", or "armholes of his hands" ^p; as the swimmer with his arms keeps the water under him, and himself above it, so the Lord with the strength of his arm would bring down and destroy those enemies of his.

Gill: Isa 25:12

And the fortress of the high fort of thy walls shall he bring down,.... That is, their high and, fenced walls, which were about their cities, the fortifications of them; these should be destroyed by the Lord, be battered and brought down, not being able to stand against his mighty power. The Targum renders it,

"the mighty city, the cities of the nations;''

and may design the city of Rome, and the cities of the nations that shall fall at the pouring out of the seventh and last vial, Rev 16:19 it follows,

lay low, and bring to the ground, even to the dust; which variety of words without any copulative are used to express the sudden, quick, certain, and irrecoverable destruction of such fortified city, or cities, and their fortifications.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 24:21

¹ tn Or “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

² tn Heb “visit [in judgment].”

³ tn Heb “the host of the height in the height.” The “host of the height/heaven” refers to the heavenly luminaries (stars and planets, see, among others, Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5; 23:4-5; 2 Chr 33:3, 5) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7; Isa 14:13).

NET Notes: Isa 24:22

¹ tn Heb “they will be gathered [in] a gathering [as] a prisoner in a cistern.” It is tempting to eliminate אֲסֵפָה (’asefah, “a gathering”) as dittographic or as a gloss, but sound repetition is one of the main characteristics of the style of this section of the chapter.

² tn Heb “and after a multitude of days.”

³ tn Heb “visited” (so KJV, ASV). This verse can mean to visit for good or for evil. The translation assumes the latter, based on v. 21a. However, BDB 823 s.v. פָּקַד B.Niph.2 suggests the meaning “visit graciously” here, in which case one might translate “they will be released.”

NET Notes: Isa 24:23

¹ tn Heb “will be ashamed.”

² tn Or “glow of the sun.”

³ tn Heb “will be ashamed” (so NCV).

⁴ tn Or “take his throne,” “become king.”

⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁶ tn Heb “and before his elders [in] splendor.”

NET Notes: Isa 25:1

¹ sn The prophet speaks here as one who has observed the coming judgment of the proud.

² tn Heb “name.” See the note at 24:15.

³ tn Heb “plans from long ago [in] faithfulness, trustworthiness.” The feminine noun אֱמוּנָה (’emunah, “faithfulness”) and masculine noun אֹמֶן (’omen, “trustworthiness”), both of which are derived from the root אָמַן (’aman), are juxtaposed to emphasize the basic idea conveyed by the synonyms. Here they describe the absolute reliability of the divine plans.

NET Notes: Isa 25:2

¹ tn Or “For” (KJV, NAB, NASB, NRSV).

² tn The Hebrew text has “you have made from the city.” The prefixed mem (מ) on עִיר (’ir, “city”) was probably originally an enclitic mem suffixed to the preceding verb. See J. N. Oswalt, Isaiah (NICOT), 1:456, n. 3.

³ tc Some with support from the LXX emend זָרִים (zarim, “foreigners”) to זֵדִים (zedim, “the insolent”).

NET Notes: Isa 25:3

¹ tn The Hebrew text has a singular form, but it should be emended to a plural or eliminated altogether. The noun may have been accidentally copied from the preceding verse.

NET Notes: Isa 25:4

¹ tn Or perhaps, “the violent”; NIV, NRSV “the ruthless.”

² tc The Hebrew text has, “like a rainstorm of a wall,” which might be interpreted to mean, “like a rainstorm battering against a wall.” The translation assumes an emendation of קִיר (qir, “wall”) to קֹר (qor, “cold, winter”; cf. Gen 8:22). See J. N. Oswalt, Isaiah (NICOT), 1:457, n. 6, for discussion.

NET Notes: Isa 25:5

¹ tn Or “drought” (TEV).

² tn Heb “the tumult of foreigners.”

³ tn Heb “[like] heat in the shadow of a cloud.”

⁴ tn The translation assumes that the verb יַעֲנֶה (ya’aneh) is a Hiphil imperfect from עָנָה (’anah, “be afflicted, humiliated”). In this context with “song” as object it means to “quiet” (see HALOT 853-54 s.v. II ענה). Some prefer to emend the form to the second person singular, so that it will agree with the second person verb earlier in the verse. BDB 776 s.v. III עָנָה Qal.1 understands the form as Qal, with “song” as subject, in which case one might translate “the song of tyrants will be silent.” An emendation of the form to a Niphal (יֵעָנֶה, ye’aneh) would yield the same translation.

NET Notes: Isa 25:6

¹ sn That is, Mount Zion (see 24:23); cf. TEV; NLT “In Jerusalem.”

² tn Heb “And the Lord who commands armies [traditionally, the Lord of hosts] will make for all the nations on this mountain a banquet of meats, a banquet of wine dregs, meats filled with marrow, dregs that are filtered.”

NET Notes: Isa 25:7

¹ tn The Hebrew text reads, “the face of the shroud, the shroud over all the nations.” Some emend the second הַלּוֹט (hallot) to a passive participle הַלּוּט (hallut, “that is wrapped”).

² sn The point of the imagery is unclear. Perhaps the shroud/covering referred to was associated with death in some way (see v. 8).

NET Notes: Isa 25:8

¹ sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.

² tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).

NET Notes: Isa 25:9

¹ tn Heb “and one will say in that day.”

² tn Heb “this [one].”

³ tn Heb “this [one].”

NET Notes: Isa 25:10

¹ tn Heb “for the hand of the Lord will rest on this mountain”; TEV “will protect Mount Zion”; NCV “will protect (rest on NLT) Jerusalem.”

² tn Heb “under him,” i.e., “in his place.”

³ tc The marginal reading (Qere) is בְּמוֹ (bÿmo, “in”). The consonantal text (Kethib) has בְּמִי (bÿmi, “in the water of”).

NET Notes: Isa 25:11

¹ tn Heb “he”; the referent (Moab) has been specified in the translation for clarity.

² tn The antecedent of the third masculine singular pronominal suffix is probably the masculine noun מַתְבֵּן (matben, “heap of straw”) in v. 10 rather than the feminine noun מַדְמֵנָה (madmenah, “manure pile”), also in v. 10.

³ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

⁴ tn Heb “his”; the referent (Moab) has been specified in the translation for clarity.

⁵ tn The Hebrew text has, “he will bring down his pride along with the [?] of his hands.” The meaning of אָרְבּוֹת (’arbot), which occurs only here in the OT, is unknown. Some (see BDB 70 s.v. אָרְבָּה) translate “artifice, cleverness,” relating the form to the verbal root אָרָב (’arav, “to lie in wait, ambush”), but this requires some convoluted semantic reasoning. HALOT 83 s.v. *אָרְבָּה suggests the meaning “[nimble] movements.” The translation above, which attempts to relate the form to the preceding context, is purely speculative.

NET Notes: Isa 25:12

¹ sn Moab is addressed.

² tn Heb “a fortification, the high point of your walls.”

³ tn Heb “he will bring [it] down, he will make [it] touch the ground, even to the dust.”

Geneva Bible: Isa 24:21

And it shall come to pass in that day, [that] the LORD shall ^{( n )} punish the host of the high ones [that are] on high, and the kings of the earth upon the earth.

^{( n )} There is no power so high or mighty, but God will visit him with his rods.

Geneva Bible: Isa 24:22

And they shall be gathered together, [as] prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be ^{( o )} visited.

^{( o )} Not with his rods as in (Isa 24:21) but will be comforted.

Geneva Bible: Isa 24:23

^{( p )} Then the moon shall be confounded, and the sun ashamed, when the LORD of hosts shall reign on mount Zion, and in Jerusalem, and before his ancients gloriously.

^{( p )} When God restores his Church, the glory of it will so shine, and his ministers (who are called his ancient men) that the sun and the moon will be dark in comparison to it.

Geneva Bible: Isa 25:1

O LORD, thou ^{( a )} [art] my God; I will exalt thee, I will praise thy name; for thou hast done wonderful [things; thy] counsels of old [are] faithfulness [and] truth.

^{( a )} Thus the prophet gives thanks to God because he will bring under subjection these nations by his corrections, and make them of his Church, who before were his enemies.

Geneva Bible: Isa 25:2

For thou hast made of a ^{( b )} city an heap; [of] a fortified city a ruin: a palace ^{( c )} of foreigners to be no city; it shall never be built.

^{( b )} Not only of Jerusalem, but also of these other cities which have been your enemies.

^{( c )} That is, a place where all vagabonds may live without danger and as it were at ease as in a palace.

Geneva Bible: Isa 25:3

Therefore shall the ^{( d )} strong people glorify thee, the city of the terrible nations shall fear thee.

^{( d )} The arrogant and proud who before would not know you will by your corrections fear and glorify you.

Geneva Bible: Isa 25:4

For thou hast been a defence to the poor, a defence to the needy in his distress, a refuge from the storm, a shade from the heat, when the blast ^{( e )} of the terrible ones [is] as a storm [against] the wall.

^{( e )} The rage of the wicked is furious, till God breaks the force of it.

Geneva Bible: Isa 25:5

Thou shalt bring down the noise of strangers, as the ^{( f )} heat in a dry place; ^{( g )} [even] the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low.

^{( f )} Meaning, that as the heat is abated by the rain, so shall God bring down the rage of the wicked.

^{( g )} As a cloud shades from the heat of the sun, so God will assuage the rejoicing of the wicked against the godly.

Geneva Bible: Isa 25:6

And on this ^{( h )} mountain shall the LORD of hosts make to all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.

^{( h )} That is, in Zion, by which he means his Church, which would under Christ be assembled of the Jews and the Gentiles, and is here described under the figure of a costly banquet, as in (Mat 22:2).

Geneva Bible: Isa 25:7

And he will destroy on this mountain ^{( i )} the face of the covering cast over all people, and the veil that is spread over all nations.

^{( i )} Meaning, that ignorance and blindness, by which we are kept back from Christ.

Geneva Bible: Isa 25:8

He will swallow up death in victory; and the Lord GOD will ^{( k )} wipe away tears from off all faces; and the rebuke of his people shall he remove from all the earth: for the LORD hath spoken [it].

^{( k )} He will take away all opportunity for sorrow and fill his with perfect joy, (Rev 7:17, Rev 21:4).

Geneva Bible: Isa 25:10

For on this mountain shall the hand of the LORD rest, and ^{( l )} Moab shall be trodden down under him, even as straw is trodden down for the ^{( m )} dunghill.

^{( l )} By Moab are meant all the enemies of his Church.

^{( m )} There were two cities by this name: one in Judah, (1Ch 6:81) and another in the land of Moab, (Jer 48:2) which seems to have been a plentiful place of corn, (Isa 36:17).

Commentary -- Verse Range Notes

TSK Synopsis: Isa 24:1-23

1 The doleful judgments of God upon the land.

13 A remnant shall joyfully praise him.

16 God in his judgments shall advance his kingdom.

Maclaren: Isa 25:6-8

In This Mountain'

In this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. 7. And He will destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations. 8. He will swallow up death in victory.'--Isaiah 25:6-8.

A POET'S imagination and a prophet's clear vision of the goal to which God will lead humanity are both at their highest in this great song of the future, whose winged words make music even in a translation. No doubt it starts from the comparatively small fact of the restoration of the exiled nation to its own land. But it soars far beyond that. It sees all mankind associated with them in sharing their blessings. It is the vision of God's ideal for humanity. That makes it the more remarkable that the prophet, with this wide outlook, should insist with such emphasis on the fact that it has a local centre. That phrase in this mountain' is three times repeated in the hymn; two of the instances occurring in the verses of my text have lying side by side with them the expressions all people' and all nations,' as if to bring together the local origin, and the universal extent, of the blessings promised.

The sweet waters that are to pour through the world well up from a spring opened in this mountain.' The beams that are to lighten every land stream out from a light blazing there. The world's hopes for that golden age which poets have sung, and towards which earnest social reformers have worked, and of the coming of which this prophet was sure, rest on a definite fact, done in a definite place, at a definite time. Isaiah knew the place, but what was to be done, or when it was to be done, he knew not. You and I ought to be wiser. History has taught us that Jesus Christ fulfils the visioned good that inspired the prophet's brilliant words. We might say, with allowable licence, that this mountain,' in which the Lord does the great things that this song magnifies, is not so much Zion as Calvary.

Brethren, in these days, when so many voices are proclaiming so many short cuts to the Millennium, this clear declaration of the source of the world's hope is worth pondering. For us all, individually, this localization of the origin of the universal good of mankind is an offer of blessings to us if we will go thither, where the provision for the world's good is stored--In this mountain'; therefore, to seek it anywhere else is to seek it in vain.

Now, I wish, under the impression of that conviction, to put before you just these three thoughts: where the world's food comes from; where the unveiling which gives light to the world comes from; and where the life which destroys death for the world comes from' In this mountain.'

I. Where does the world's food come from?

Physiologists can tell, by studying the dentition--the system of the teeth--and the digestive apparatus of an animal, what it is meant to live upon, whether vegetables or flesh, or a mingled diet of both. And you can tell, if you will, by studying yourself, what, or whom, you are meant to live upon. The poet said, We live by admiration, hope, and love.' But he did not say on what these faculties, which truly nourish man's spirit, are to fix and fasten. He tells of the appetites; he does not tell of their food. My text does: In this mountain shall the Lord make unto all people a feast of fat things, a feast of wines on the lees well refined.' Friends, look at these hearts of yours with their yearnings, with their passionate desires, with their clamant needs. Will any human love--the purest, the sweetest, the most unselfish, the most utter in its surrender--satisfy the heart-hunger of the poorest of us? No! Look at the capacities of grasping thought and truth in our spirits, which are ever seek, seek, seeking for absolutely certain foundations on which we may build the whole structure of our beliefs. You have to go deeper down than the sand of man's thinkings and teachings before you can reach what will bear without shifting the foundations of a life's credence and confidence. Look at these tumultuous wills of ours that fancy they crave to be independent, and really crave an absolute master whom it is blessedness to obey. You will find none such beneath the stars. The very elements of our being, our heart, will, mind, desires, passions, longings, all with one voice proclaim that the only food for a man is God.

Jesus Christ brings the food that we need. Remember His own adaptation of this great vision of my text in more than one parable; such as the supper that was provided, and to which all men were invited, and, with one consent,' declined the invitation. Remember His own utterance, I am the Bread of God which came down from heaven to give life to the world.' Remembering such words, let me plead with you to listen to the voice of warning as well as of invitation, which sounds from Cradle and Cross and Throne. Why will ye spend your money for that which is not bread '--you know it is not--and your labour for that which satisfieth not?'--you know it does not. Turn to Him, eat, and your souls shall live.' In this mountain is prepared a feast, for all nations.'

Notice that although it does not appear on the surface, and to English readers, this world's festival, in which every want is met, and every appetite satisfied, is a feast on a sacrifice. That touches the deepest need, about which I shall have a word or two to say presently. But in the meantime let me just press this upon you, that the Christ who died on the Cross is to be lived on by us; and that it is His sacrifice that is to be the nourishment of our spirits.

Would that the earnest men, who are trying to cure the world's evils and to still the world's wants, and are leaving Jesus Christ and His religion out of their programme, would take thought and ask themselves whether there is not something more in the hunger of humanity than their ovens can ever bake bread for! They are spinning ropes of sand, if they are trying to lift the world clear of its miseries and of its hunger, and are not presenting Jesus Christ. I hope I am no bigot; I know that I sympathise earnestly with all these other schemes for helping mankind, but this I am bound to say here--all of them put together will not reach the need of the case, unless they start from, and are subsidiary to, and develop out of, the presenting of the primal supply for the universal want, Christ, who alone is able to still the hunger of men's hearts. Education will do much, but university degrees and the highest culture will not satisfy a hungry heart. Fitting environment, as it is fashionable to call it, will do a great deal, but nothing outside of a man will staunch his evils or still the hunger that coils and grips in his heart. Competent wealth is a good--there is no need to say that in Manchester--but millionaires have been known to be miserable. A heart at rest in the love of husband, wife, parent, child, is a blessing earnestly to be sought and thankfully to be treasured by us all; but there is more than that wanted. Put a man in the most favourable circumstances; give him competent worldly means; do all that modern philosophers who leave religion out of the question are trying to do; put in practice your most advanced Socialistic schemes, and you will still have a man with a hungry heart. He may not know what he wants; very often he will entirely mistake what that is, but he will be restless for want of an unknown good. Here is the only thing that will still his heart: The bread which I give is My flesh, which I will give for the life of the world.'

Brother and sister, this is not a matter only for social reformers, and to be dealt with as bearing upon wide movements that influence multitudes. It comes home to you and me. Some of you do not in the least degree know what I am talking about when I speak of the hunger of men's hearts; for you have lost your appetites, as children that eat too many sweets have no desire for their wholesome meals. You have lost your appetite by feeding upon garbage, and you say you are quite content. Yes, at present; but deep down there lies in your hearts a need which will awake and speak out some day; and you will find that the husks which the swine did eat are scarcely wholesome nutriment for a man. And there are some of you that turn away with disgust, and I am glad of it, from these low, gross, sensuous delights; and are trying to satisfy yourselves with education, culture, refinement, art, science, domestic love, wealth, gratified ambition, or the like. There are tribes of degraded Indians that in times of famine eat clay. There is a little nourishment in it, and it distends their stomachs, and gives them the feeling of having had a meal. And that is like what some of you do. Dear friends, will you listen to this?--Why do ye spend your money for that which is not bread?' Will you listen to this?--I am the Bread of Life.' Will you listen to this?--In this mountain will the Lord make unto all people a feast of fat things.'

II. Where does the unveiling that gives light to the world come from?

My text, as I have already remarked, emphatically repeats in this mountain' in its next clause. He will destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations.'

Now, of course, the pathetic picture that is implied here, of a dark pall that lies over the whole world, suggests the idea of mourning, but still more emphatically, I think, that of obscuration and gloom. The veil prevents vision and shuts out light, and that is the picture of humanity as it presents itself before this prophet--a world of men entangled in the folds of a dark pall that lay over their heads, and swathed them round about, and prevented them from seeing; shut them up in darkness and entangled their feet, so that they stumbled in the gloom. It is a pathetic picture, but it does not go beyond the realities of the case. For, with all our light on other matters, with all our freedom of action, with all our frequent forgetfulness of the fact that we are thus encompassed, it remains true that, apart from the emancipation and illumination that are effected by Jesus Christ, this is the picture of mankind as they are. And you are beneath that veil, and swathed, obstructively as regards light and liberty, by its heavy folds, unless Christ has freed you.

But we must go a step further than that, I think; and although one does not wish to force too much meaning on to a poetic metaphor, still I cannot help supposing that that universal pall, as I called it, which is cast over all nations, has a very definite and a very tragic meaning. There is a universal fact of human experience which answers to the figure, and that is sin-That is the black thing whose ebon folds hamper us, and darken us, and shut out the visions of God and blessedness, and all the glorious blue above us. The heavy, dark mist settles down on the plains, though the sky above is undimmed by it, and the sun is blazing in the zenith. Not one beam can penetrate through the wet, chill obstruction, and men stumble about in the fog with lamps and torches, and all the while a hundred feet up it is brightness and day. Or, if at some points the obstruction is thinned and the sun does come through, it is shorn of all its gracious beams and power to warm and cheer, and looks but like a copper-coloured, livid, angry ball. So the veil that is spread over all nations,' that awful fact of universal sinfulness, shuts out God--who is our light and our joy --from us, and no other lights or joys are more than twinkling tapers in the mist. Or it makes us see Him as men in a fog see the sun--shorn of His graciousness, threatening, wrathful, unlovely.

Brethren, the fact of universal sinfulness is the outstanding fact of humanity. Jesus Christ deals with it by His death, which is God's sacrifice and the world's atonement. That Lamb of God has borne away the world's sins, and my sins and thy sins are there. By the fact of His death He has rent the veil from the top to the bottom, and the light comes in, unhindered by the terrible solemn fact that all of us have sinned and come short of the glory of God. By His life He communicates to each of us, if we will trust our poor sinful souls to Him, a new power of living which is triumphant over temptation, and gives the victory over sin if we will be true to Him. And so the last shreds of the veil, like the torn clouds of a spent thunderstorm, are parted into filmy rags and float away below the horizon, leaving the untarnished heavens and the flaming sunshine; and we with unveiled faces' can lift them up to be irradiated by the light. In this mountain will the Lord destroy the covering that is spread over all nations.'

The weak point of all these schemes and methods to which I have already referred for helping humanity out of the slough, and making men happier, is that they underestimate the fact of sin. If a man comes to them and says, I have broken God's law. What am I to do? I have a power within me that impels me now to evil. How am I to get rid of it?' they have no adequate answer. There is only one remedy that deals radically with the fact of human transgression; only one power that will deliver each of us, if we will, from the penalty, the guilt, the power of sin; and that is the sacrifice of Christ on Calvary, and its result, the inspiration of the spirit of life that was in Jesus Christ, breathed into us from the Throne itself. Thus, and thus only, is the veil done away in Christ.

III. Lastly, where does the life that destroys death come from?

He will swallow up death in victory,' or, as probably the word more correctly means,' He will swallow up death for ever: None of the other panaceas for the world's evils that I have been speaking of even attempt to deal with that Shadow feared of Man' that sits at the end of all our paths. Jesus Christ has dealt with it. Like the warrior of Judah who went down into a pit and slew a lion, He has gone down into the lair of the dreadful thing, and has come up leaving Death dead on the threshold.

By His death Christ has so altered that grim fact, which awaits us all, that to those who will trust their souls to Him it ceases to be death, even though the physical fact remains unaltered. For what is death? Is it simply the separation of soul from body, the cessation of corporeal existence? Surely not. We have to add to that all the spiritual tremors, all the dreads of passing into the unknown, and leaving this familiar order of things, and all the other reluctances and half-conscious feelings which make the difference between the death of a man and the death of a dog. And all these are swept clean away, if we believe that Jesus died, and died as our Redeemer and our Saviour. So, unconsciously and instinctively, the New Testament writers will seldom condescend to call the physical fact by the ugly old name. It has changed its character; it is a sleep' now; it is an exodus,' a going out' from the land of Egypt into a land of peace. It is a plucking up of the tent-pegs, according to another of the words which the writers employ for death, in preparation for entering, when the tabernacle is dissolved,' into a house not made with hands,' a statelier edifice, eternal in the heavens.' To die in Christ is not to die, but becomes a mere change of condition and of place, to be with Him, which is far better.' So an Apostle who was coming within measurable distance of his own martyrdom, even whilst the heads man's block was all but in his sight, said: He hath abolished death,' the physical fact remaining still.

By His resurrection Jesus Christ has established immortality as a certainty for men. I can understand a man, who has persuaded himself that when he dies he is done with, dressing his limbs to die without dread if without hope. But that is a poor victory over death, which, even in the act of getting rid of the fear of it, invests it with supreme and ultimate power over humanity. Surely, surely, to believe that the grave is a blind alley, with no exit at the other end,--to believe that, however it may minister to a quiet departure, is no victory over the grave. But to die believing, on the other hand, that it is only a short tunnel through which we pass, and come out into fairer lands on the other side of the mountains, is to conquer that last foe even while it seems to conquer us.

Jesus Christ, who died that we might never die, lives that we may always live. For His immortal life will give to each of us, if we join ourselves to Him by simple faith and lowly obedience, an immortal life that shall persist through, and be increased by, the article of bodily death. And when we pass into the higher realm of fulness of joy, then--as Paul quotes the words of my text--shall be brought to pass the saying that is written, Death is swallowed up in victory.'

Dear brethren, gather all these thoughts together. Do they not plead with you to cast yourselves on Jesus Christ, and to turn to Him alone? He will give you the food of your souls; if you will not sit at His table you will starve. He will strip you of the covering that is cast over you, as over us all; if you will not let Him unwind its folds from your limbs, then like the clothes of a drowning man, they will sink you. He will give you immortal life, which laughs at death, and you will be able to take up the great song, O Death, where is thy sting; O grave, where is thy victory?… Thanks be to God which giveth us the victory.' In this mountain,' and in this mountain only, are the food, the illumination, the life of the world. I beseech you, do not turn away from them, lest you stumble on the dark mountains, where are starvation and gloom and death, but rather join that happy company of pilgrims who sing as they march,' Come! let us go up to the mountain of the Lord. He will teach us His ways, and we will walk in His paths.'

The Feast On The Sacrifice

And In this mountain shall the Lord of hosts make unto all people a feast.' Isaiah 25:6.

THERE is here a reference to Sinai, where a feast followed the vision of God. It was the sign of covenant, harmony, and relationship, and was furnished by a sacrifice.

I. The General Ideas contained in this Image of a Feast.

We meet it all through Scripture; it culminates in Christ's parables and in the Marriage Supper of the Lamb.'

In the image are suggested:-

Free familiarity of access, fellowship, and communion with Him.

Abundant Supply of all wants and desires.

Festal Joy.

Family Intercommunion.

II. The Feast follows on Sacrifice.

We find that usage of a feast following a sacrifice existing in many races and religions. It seems to witness to a widespread consciousness of sin as disturbing our relations with God. These could be set right only by sacrifice, which therefore must precede all joyful communion with Him.

The New Testament accepts that truth and clears it from the admixture of heathenism.

God provides the Sacrifice.

It is not brought by man. There is no need for our efforts--no atonement to be found by us.

The sacrifice is not meant to turn aside God's wrath.

Communion is possible through Christ.

In Him God is revealed.

Objective hindrances are taken away.

Subjective ones are removed.

Dark fears--indifference--dislike of fellowship--Sin--these make communion with God impossible. At Sinai the elders saw God, and did eat and drink.' Here the end of the preceding chapter shows the elders' gazing on the glory of Jehovah's reign in Zion. III. The Feast consists of a Sacrifice.

Christ is the food of our souls. He and His work are meant to nourish our whole being. He is the object for all our nature.

The Sacrifice must be incorporated with us. It is not enough that it be offered, it must also be partaken of.

Now the Sacrifice is eaten by faith, and by occupation with it of each part of our being, according to its own proper action. Through love, obedience, hope, desire, we may all feed on Jesus.

The Lord's Supper presents the same thoughts, under similar symbols, as Isaiah expressed in his prophecy.

Symbolically we feast on the sacrifice when we eat the Bread which is the Body broken for us. But the true eating of the true sacrifice is by faith. Crede et man-ducasti--Believe, and thou hast eaten.

Maclaren: Isa 25:7

The Veil Over All Nations

He will destroy in this mountain the face of the covering cut over all people. and the veil that is spread over all nations.'--Isaiah 25:7.

THE previous chapter closes with a prediction of the reign of Jehovah in Mount Zion before His elders' in Glory. The allusion apparently is to the elders being summoned up to the Mount and seeing the Glory, as the body of heaven in its clearness.' The veil in this verse is probably a similar allusion to that which covered Moses' face. It will then be an emblem of that which obscures for all nations the face of God.' And what is that but sin?

I. Sin veils God from men's sight.

It is not the necessary inadequacy of the finite mind to conceive of the Infinite that most tragically hides God from us. That inadequacy is compatible with true and sufficient knowledge of Him. Nor is it the veils of flesh and sense,' as we often hear it said, that hide Him. But it is our sinful moral nature that darkens His face and dulls our eyes. Knowledge' of God, being knowledge of a Person, is not merely an intellectual process. It is much more truly acquaintance than comprehension; and as such, requires, as all acquaintance does, some foundation of sympathy and appreciation.

Every sin darkens the witness to God in ourselves. In a pure nature, conscience would perfectly reveal God; but we all know too sadly and intimately how it is gradually silenced, and fails to discriminate between what pleases and what displeases God. In a pure nature, the obedient Will would perfectly reveal God and the man's dependence on Him. We all know how sin weakens that.

Every sin diminishes our power of seeing Him in His external Revelation. Every sin ruffles the surface of the soul, which is a mirror reflecting the light that streams from Creation, from Providence, from History. A mass of black rock flung into a still lake shatters the images of the girdling woods and the overarching sky.

Every sin bribes us to forget God. It becomes our interest, as we fancy, to shut Him out of our thoughts. Adam's impulse is to carry his guilty secret with him into hiding among the trees of the garden. We cannot shake off His presence, but we can--and when we have sinned, we have but too good reason to exercise the power--we can dismiss the thought of Him. They did not like to retain God in their knowledge.'

Individual sins may seem of small moment, but an opaque veil can be woven out of very fine thread.

II. To veil God from our sight is fatal.

We imagine that to forget Him leaves us undisturbed in following aims disapproved by Him, and we spend effort to secure that false peace by fierce absorption in other pursuits, and impatient shaking off of all that might wake our sleeping consciousness of Him.

But what unconscious self-murder that is, which we take such pains to achieve! To know God is life eternal; to lose Him from our sight is to condemn all that is best in our nature, all that is most conducive to blessedness, tranquillity, and strenuousness in our lives, to languish and die. Every creature separated from God is cut off from the fountain of life, and loses the life it drew from the fountain, of whatever kind that life is. And that in man which is most of kin with God languishes most when so cut off. And when we have blocked Him out from our field of vision, all that remains for us to look at suffers degradation, and becomes phantasmal, poor, unworthy to detain, and impotent to satisfy, our hungry vision.

III. The Veil is done away in Christ.

He shows us God, instead of our own false conceptions of Him, which are but distorted refractions of His true likeness. Only within the limits of Christ's revelation is there knowledge of God, as distinguished from guesses, doubtful inferences, partial glimpses. Elsewhere, the greatest certitude as to Him is a peradventure'; Jesus alone says Verily, verily.' Jesus makes us able to see God. Jesus makes us delight in seeing Him.

All dread of the steady whole of the Judge's face' is changed to the loving heart's joy in seeing its Beloved.

IV. The Veil is wholly removed hereafter.

The prophecy from which the text is taken is obviously not yet fulfilled. It waits for the perfect condition of redeemed manhood in another life. But even then, the chief reason why the Christian is warranted in cherishing an unpresumptuous hope that he will know even as he is known is not that then he will have dropped the veil of flesh and sense, but that he will have dropped the thicker, more stifling covering of sin, and, being perfectly like God, will be able perfectly to gaze on Him, and, perfectly gazing on Him, will grow ever more perfectly like Him.

The choice for each of us is whether the veil will thicken till it darkens the Face altogether, and that is death; or whether it will thin away till the last filmy remnant is gone, and we shah be like Him, for we shall see Him as He is.'

MHCC: Isa 24:16-23

Believers may be driven into the uttermost parts of the earth; but they are singing, not sighing. Here is terror to sinners; the prophet laments the miseries he saw breaking in like a torrent; and the small number of believers. He foresees that sin would abound. The meaning is plain, that evil pursues sinners. Unsteady, uncertain are all these things. Worldly men think to dwell in the earth as in a palace, as in a castle; but it shall be removed like a cottage, like a lodge put up for the night. It shall fall and not rise again; but there shall be new heavens and a new earth, in which shall dwell nothing but righteousness. Sin is a burden to the whole creation; it is a heavy burden, under which it groans now, and will sink at last. The high ones, that are puffed up with their grandeur, that think themselves out of the reach of danger, God will visit for their pride and cruelty. Let us judge nothing before the time, though some shall be visited. None in this world should be secure, though their condition be ever so prosperous; nor need any despair, though their condition be ever so deplorable. God will be glorified in all this. But the mystery of Providence is not yet finished. The ruin of the Redeemer's enemies must make way for his kingdom, and then the Sun of Righteousness will appear in full glory. Happy are those who take warning by the sentence against others; every impenitent sinner will sink under his transgression, and rise no more, while believers enjoy everlasting bliss.

MHCC: Isa 25:1-5

However this might show the deliverance of the Jews out of captivity, it looked further, to the praises that should be offered up to God for Christ's victories over our spiritual enemies, and the comforts he has provided for all believers. True faith simply credits the Lord's testimony, and relies on his truth to perform his promises. As God weakens the strong who are proud and secure, so he strengthens the weak that are humble, and stay themselves upon him. God protects his people in all weathers. The Lord shelters those who trust in him from the insolence of oppressors. Their insolence is but the noise of strangers; it is like the heat of the sun scorching in the middle of the day; but where is it when the sun is set? The Lord ever was, and ever will be, the Refuge of distressed believers. Having provided them a shelter, he teaches them to flee unto it.

MHCC: Isa 25:6-8

The kind reception of repentant sinners, is often in the New Testament likened to a feast. The guests invited are all people, Gentiles as well as Jews. There is that in the gospel which strengthens and makes glad the heart, and is fit for those who are under convictions of sin, and mourning for it. There is a veil spread over all nations, for all sat in darkness. But this veil the Lord will destroy, by the light of his gospel shining in the world, and the power of his Spirit opening men's eyes to receive it. He will raise those to spiritual life who were long dead in trespasses and sins. Christ will himself, in his resurrection, triumph over death. Grief shall be banished; there shall be perfect and endless joy. Those that mourn for sin shall be comforted. Those who suffer for Christ shall have consolations. But in the joys of heaven, and not short of them, will fully be brought to pass this saying, God shall wipe away all tears. The hope of this should now do away over-sorrow, all weeping that hinders sowing. Sometimes, in this world God takes away the reproach of his people from among men; however, it will be done fully at the great day. Let us patiently bear sorrow and shame now; both will be done away shortly.

MHCC: Isa 25:9-12

With joy and praise will those entertain the glad tidings of the Redeemer, who looked for him; and with a triumphant song will glorified saints enter into the joy of their Lord. And it is not in vain to wait for him; for the mercy comes at last, with abundant recompence for the delay. The hands once stretched out upon the cross, to make way for our salvation, will at length be stretched forth to destroy all impenitent sinners. Moab is here put for all adversaries of God's people; they shall all be trodden down or threshed. God shall bring down the pride of the enemies by one humbling judgment after another. This destruction of Moab is typical of Christ's victory, and the pulling down of Satan's strong holds. Therefore, beloved brethren, be ye stedfast, unmovable, always abounding in the work of the Lord; for your labour is not in vain in the Lord.

Matthew Henry: Isa 24:16-23

These verses, as those before, plainly speak,

I. Comfort to saints. They may be driven, by the common calamities of the places where they live, into the uttermost parts of the earth, or perhaps they are forced thither for their religion; but there they are singing, not sighing. Thence have we heard songs, and it is a comfort to us to hear them, to hear that good people carry their religion along with them even to the most distant regions, to hear that God visits them there and gives encouragement to hope that he will gather them thence, Deu 30:4. And this is their song, even glory to the righteous: the word is singular, and may refer to the righteous God, who is just in all he has brought upon us. This is glorifying the Lord in the fires. Or the meaning may be, "These songs redound to the glory or beauty of the righteous that sing them."We do the greatest honour imaginable to ourselves when we employ ourselves in honouring and glorifying God. This may have reference to the sending of the gospel to the uttermost parts of the earth, as far as this island of ours, in the days of the Messiah, the glad tidings of which are echoed back in songs heard thence, from churches planted there, even glory to the righteous God, agreeing with the angels' song, Glory be to God in the highest, and glory to all righteous men; for the work of redemption was ordained before the world for our glory.

II. Terror to sinners. The prophet, having comforted himself and others with the prospect of a saved remnant, returns to lament the miseries he saw breaking in like a mighty torrent upon the earth: " But I said, My leanness! my leanness! woe unto me! The very thought of it frets me, and makes me lean,"Isa 24:16. He foresees,

1. The prevalency of sin, that iniquity should abound (Isa 24:16): The treacherous dealers have dealt treacherously; this is itself a judgment, and that which provokes God to bring other judgments. (1.) Men are false to one another; there is no faith in man, but a universal dishonesty. Truth, that sacred bond of society, has departed, and there is nothing but treachery in men's dealings. See Jer 9:1, Jer 9:2. (2.) They are all false to their God; as to him, and their covenant with him, the children of men are all treacherous dealers, and have dealt very treacherously with their God, in departing from their allegiance to him. This is the original, and this the aggravation, of the sin of the world; and, when men have been false to their God, how should they be true to any other?

2. The prevalency of wrath and judgment for that sin. (2.) The inhabitants of the earth will be pursued from time to time, from place to place, by one mischief or other (Isa 24:17, Isa 24:18): Fear, and the pit, and the snare (fear of the pit and the snare) are upon them wherever they are; for the sons of men know not what evil they may suddenly be snared in, Ecc 9:12. These three words seem to be chosen for the sake of an elegant paranomasia, or, as we now scornfully call it, a jungle of words: Pachad , and Pachath , and Pach ; but the meaning is plain (Isa 24:18), that evil pursues sinners (Pro 13:21), that the curse shall overtake the disobedient (Deu 28:15), that those who are secure because they have escaped one judgment know not how soon another may arrest them. What this prophet threatens all the inhabitants of the earth with another makes part of the judgment of Moab, Jer 48:43, Jer 48:44. But it is a common instance of the calamitous state of human life that when we seek to avoid one mischief we fall into a worse, and that the end of one trouble is often the beginning of another; so that we are least safe when we are most secure. (2.) The earth itself will be shaken to pieces. It will be literally so at last, when all the works therein shall be burnt up; and it is often figuratively so before that period. The windows from on high are open to pour down wrath, as in the universal deluge. Upon the wicked God shall rain snares (Psa 11:6); and, the fountains of the great deep being broken up, the foundations of the earth do shake of course, the frame of nature is unhinged, and all is in confusion. See how elegantly this is expressed (Isa 24:19, Isa 24:20): The earth is utterly broken down; it is clean dissolved; it is moved exceedingly, moved out of its place. God shakes heaven and earth, Hag 2:6. See the misery of those who lay up their treasure in the things of the earth and mind those things; they place their confidence in that which will shortly be utterly broken down and dissolved. The earth shall reel to and fro like a drunkard; so unsteady, so uncertain, are all the motions of these things. Worldly men dwell in it as in a palace, as in a castle, as in an impregnable tower; but it shall be removed like a cottage, so easily, so suddenly, and with so little loss to the great landlord. The pulling down of the earth will be but like the pulling down of a cottage, which the country is willing to be rid of, because it does but harbour beggars; and therefore no care is taken to rebuild it: It shall fall, and not rise again; but there shall be new heavens and a new earth, in which shall dwell nothing but righteousness. But what is it that shakes the earth thus and sinks it? It is the transgression thereof that shall be heavy upon it. Note, Sin is a burden to the whole creation; it is a heavy burden, a burden under which it groans now and will sink at last. Sin is the ruin of states, and kingdoms, and families; they fall under the weight of that talent of lead, Zec 5:7, Zec 5:8. (3.) God will have a particular controversy with the kings and great men of the earth (Isa 24:21): He will punish the host of the high ones. Hosts of princes are no more before God than hosts of common men; what can a host of high ones do with their combined force when the Most High, the Lord of hosts, contends with them to abase their height, and scatter their hosts, and break all their confederacies? The high ones, that are on high, that are puffed up with their height and grandeur, that think themselves so high that they are out of the reach of any danger, God will visit upon them all their pride and cruelty, with which they have oppressed and injured their neighbours and subjects, and it shall now return upon their own heads. The kings of the earth shall now be reckoned with upon the earth, to show that verily there is a God that judges in the earth and will render to the proudest of kings according to the fruit of their doings. Let those that are trampled upon by the high ones of the earth comfort themselves with this, that though they cannot, dare not, must not, resist them, yet there is a God that will call them to an account, that will triumph over them upon their own dunghill: for the earth they are kings of is in the eye of God no better. This is general only. It is particularly foretold (Isa 24:22) that they shall be gathered together as prisoners, convicted condemned prisoners, are gathered in the pit, or dungeon, and there they shall be shut up under close confinement. The kings and high ones, who took all possible liberty themselves, and took a pride and pleasure in shutting up others, shall now be themselves shut up. Let not the free man glory in his freedom, any more than the strong man in his strength, for he knows not what restraints he is reserved for. But after many days they shall be visited, either, [1.] They shall be visited in wrath; it is the same word, in another form, that is used (Isa 24:21), the Lord shall punish them; they shall be reserved to the day of execution, as condemned prisoners are, and as fallen angels are reserved in chains of darkness to the judgment of the great day, Jud 1:6. Let this account for the delays of divine vengeance; sentence is not executed speedily, because execution-day has not yet come, and perhaps will not come till after many days; but it is certain that the wicked is reserved for the day of destruction, and is therefore preserved in the mean time, but shall be brought forth to the day of wrath, Job 21:30. Let us therefore judge nothing before the time. [2.] They shall be visited in mercy, and be discharged from their imprisonment, and shall again obtain, if not their dignity, yet their liberty. Nebuchadnezzar, in his conquests, made many kings and princes his captives, and kept them in the dungeon in Babylon, and, among the rest, Jehoiachin King of Judah; but after many days, when Nebuchadnezzar's head was laid, his son visited them, and granted (as should seem) some reviving to them all in their bondage; for it is made an instance of his particular kindness to Jehoiachin that he set his throne above the throne of the rest of the kings that were with him, Jer 52:32. If we apply this to the general state of mankind, it imports a revolution of conditions; those that were high are punished, those that were punished are relieved, after many days, that none in this world may be secure though their condition be ever so prosperous, nor any despair though their condition be ever so deplorable.

3. Glory to God in all this, Isa 24:23. When all this comes to pass, when the proud enemies of God's church are humbled and brought down, (1.) Then it shall appear, beyond contradiction, that the Lord reigns, which is always true, but not always alike evident. When the kings of the earth are punished for their tyranny and oppression, then it is proclaimed and proved to all the world that God is King of kings - King above them, by whom they are accountable - that he reigns as Lord of hosts, of all hosts, of their hosts, - that he reigns in Mount Zion, and in Jerusalem, in his church, for the honour and welfare of that, pursuant to the promises on which that is founded, reigns in his word and ordinances, - that he reigns before his ancients, before all his saints, especially before his ministers, the elders of his church, who have their eye upon all the out-goings of his power and providence, and, in all these events, observe his hand. God's ancients, the old disciples, the experienced Christians, that have often, when they have been perplexed, gone into the sanctuary of God in Zion and Jerusalem, and acquainted themselves with his manifestations of himself there, shall see more than others of God's dominion and sovereignty in these operations of his providence. (2.) Then it shall appear, beyond comparison, that he reigns gloriously, in such brightness and lustre that the moon shall be confounded and the sun ashamed, as the smaller lights are eclipsed and extinguished by the greater. Great men, who thought themselves to have as bright a lustre and as vast a dominion as the sun and moon, shall be ashamed when God appears above them, much more when he appears against them. Then shall their faces be filled with shame, that they may seek God's name. The eastern nations worshipped the sun and moon; but, when God shall appear so gloriously for his people against his and their enemies, all these pretended deities shall be ashamed that ever they received the homage of their deluded worshippers. The glory of the Creator infinitely outshines the glory of the brightest creatures. In the great day, when the Judge of heaven and earth shall shine forth in his glory, the sun shall by his transcendent lustre be turned into darkness and the moon into blood.

Matthew Henry: Isa 25:1-5

It is said in the close of the foregoing chapter that the Lord of hosts shall reign gloriously; now, in compliance with this, the prophet here speaks of the glorious majesty of his kingdom (Psa 145:12), and gives him the glory of it; and, however this prophecy might have an accomplishment in the destruction of Babylon and the deliverance of the Jews out of their captivity there, it seems to look further, to the praises that should be offered up to God by the gospel church for Christ's victories over our spiritual enemies and the comforts he has provided for all believers. Here,

I. The prophet determines to praise God himself; for those that would stir up others should in the first place stir up themselves to praise God (Isa 25:1): " O Lord! thou art my God, a God in covenant with me."When God is punishing the kings of the earth upon the earth, and making them to tremble before him, a poor prophet can go to him, and, with a humble boldness, say, O Lord! thou art my God, and therefore I will exalt thee, I will praise thy name. Those that have the Lord for their God are bound to praise him; for therefore he took us to be his people that we might be unto him for a name and for a praise, Jer 13:11. In praising God we exalt him; not that we can make him higher than he is, but we must make him to appear to ourselves and others than he does. See Exo 15:2.

II. He pleases himself with the thought that others also shall be brought to praise God, Isa 25:3. " Therefore, because of the desolations thou hast made in the earth by thy providence (Psa 46:8) and the just vengeance thou hast taken on thy and thy church's enemies, therefore shall the strong people glorify thee in concert, and the city (the metropolis) of the terrible nations fear thee. "This may be understood, 1. Of those people that have been strong and terrible against God. Those that have been enemies to God's kingdom, and have fought against the interests of it with a great deal of strength and terror, shall either be converted, and glorify God by joining with his people in his service, or at least convinced, so as to own themselves conquered. Those that have been the terror of the mighty shall be forced to tremble before the judgments of God and call in vain to rocks and mountains to hide them. Or, 2. Of those that shall be now made strong and terrible for God and by him, though before they were weak and trampled upon. God shall so visibly appear for and with those that fear him and glorify him that all shall acknowledge them a strong people and shall stand in awe of them. There was a time when many of the people of the land became Jews, for the fear of the Jews fell upon them (Est 8:17), and when those that knew their God were strong and did exploits (Dan 11:32), for which they glorified God.

III. He observes what is, and ought to be, the matter of this praise. We and others must exalt God and praise him; for, 1. He has done wonders, according to the counsel of his own will, Isa 25:1. We exalt God by admiring what he has done as truly wonderful, wonderful proofs of his power beyond what any creature could perform, and wonderful proofs of his goodness beyond what such sinful creatures as we are could expect. These wonderful things, which are new and surprising to us, and altogether unthought of, are according to his counsels of old, devised by his wisdom and designed for his own glory and the comfort of his people. All the operations of providence are according to God's eternal counsels (and those faithfulness and truth itself), all consonant to his attributes, consistent with one another, and sure to be accomplished in their season. 2. He has in particular humbled the pride, and broken the power, of the mighty ones of the earth (Isa 25:2): " Thou hast made of a city, of many a city, a heap of rubbish. Of many a defenced city, that thought itself well guarded by nature and art, and the multitude and courage of its militia, thou hast made a ruin."What created strength can hold out against Omnipotence? "Many a city so richly built that it might be called a palace, and so much frequented and visited by persons of the best rank from all parts that it might be called a palace of strangers, thou hast made to be no city; it is levelled with the ground, and not one stone left upon another, and it shall never be built again."This has been the case of many cities in divers parts of the world, and in our own nation particularly; cities that flourished once have gone to decay and are lost, and it is scarcely known (except by urns or coins digged up out of the earth) where they stood. How many of the cities of Israel have long since been heaps and ruins! God hereby teaches us that here we have no continuing city and must therefore seek one to come which will never be a ruin or go to decay. 3. He has seasonably relieved and succoured his necessitous and distressed people (Isa 25:4): Thou has been a strength to the poor, a strength to the needy. As God weakens the strong that are proud and secure, so he strengthens the weak that are humble and serious, and stay themselves upon him. Nay, he not only makes them strong, but he is himself their strength; for in him they strengthen themselves, and it is his favour that is the strength of their hearts. He is a strength to the needy in his distress, when he needs strength, and when his distress drives him to God. And, as he strengthens them against their inward decays, so he shelters them from outward assaults. He is a refuge from the storm of rain or hail, and a shadow from the scorching heat of the sun in summer. God is a sufficient protection to his people in all weathers, hot and cold, wet and dry. The armour of righteousness serves both on the right hand and on the left, 2Co 6:7. Whatever dangers or troubles God's people may be in, effectual care is taken that they shall sustain no real hurt or damage. When perils are most threatening and alarming God will then appear for the safety of his people: When the blast of the terrible ones is as a storm against the wall, which makes a great noise, but cannot overthrow the wall. The enemies of God's poor are terrible ones; they do all they can to make themselves so to them. Their rage is like a blast of wind, loud, and blustering, and furious; but, like the wind, it is under a divine check; for God holds the winds in his fist, and God will be such a shelter to his people that they shall be able to stand the shock, keep their ground, and maintain their integrity and peace. A storm beating on a ship tosses it, but that which beats on a wall never stirs it, Psa 76:10; Psa 138:7. 4. That he does and will shelter those that trust in him from the insolence of their proud oppressors (Isa 25:5): Thou shalt, or thou dost, bring down the noise of strangers; thou shalt abate and still it, as the heat in a dry place is abated and moderated by the shadow of a cloud interposing. The branch, or rather the son or triumph, of the terrible ones shall be brought low, and they shall be made to change their note and lower their voice. Observe here, (1.) The oppressors of God's people are called strangers; for they forget that those they oppress are made of the same mould, of the same blood, with them. They are called terrible ones; for so they affect to be, rather than amiable ones: they would rather be feared than loved. (2.) Their insolence towards the people of God is noisy and hot, and that is all; it is but the noise of strangers, who think to carry their point by hectoring and bullying all that stand in their way, and talking big. Pharaoh king of Egypt is but a noise, Jer 46:17. It is like the heat of the sun scorching in the middle of the day; but where is it when the sun has set? (3.) Their noise, and heat, and all their triumph, will be humbled and brought low, when their hopes are baffled and all their honours laid in the dust. The branches, even the top branches, of the terrible ones, will be broken off, and thrown to the dunghill. (4.) If the labourers in God's vineyard be at any time called to bear the burden and heat of the day, he will find some way or other to refresh them, as with the shadow of a cloud, that they may not be pressed above measure.

Matthew Henry: Isa 25:6-8

If we suppose (as many do) that this refers to the great joy which there should be in Zion and Jerusalem when the army of the Assyrians was routed by an angel, or when the Jews were released out of their captivity in Babylon, or upon occasion of some other equally surprising deliverance, yet we cannot avoid making it to look further, to the grace of the gospel and the glory which is the crown and consummation of that grace; for it is at our resurrection through Christ that the saying here written shall be brought to pass; then, and not till then (if we may believe St. Paul), it shall have its full accomplishment: Death is swallowed up in victory, 1Co 15:54. This is a key to the rest of the promises here connected together. And so we have here a prophecy of the salvation and the grace brought unto us by Jesus Christ, into which the prophets enquired and searched diligently, 1Pe 1:10.

I. That the grace of the gospel should be a royal feast for all people; not like that of Ahasuerus, which was intended only to show the grandeur of the master of the feast (Est 1:4); for this is intended to gratify the guests, and therefore, whereas all there was for show, all here is for substance. The preparations made in the gospel for the kind reception of penitents and supplicants with God are often in the New Testament set forth by the similitude of a feast, as Mat 22:1, etc., which seems to be borrowed from this prophecy. 1. God himself is the Master of the feast, and we may be sure he prepares like himself, as becomes him to give, rather than as becomes us to receive. The Lord of hosts makes this feast. 2. The guests invited are all people, Gentiles as well as Jews. Go preach the gospel to every creature. There is enough for all, and whoever will may come, and partake freely, even those that are gathered out of the highways and the hedges. 3. The place is Mount Zion. Thence the preaching of the gospel takes rise: the preachers must begin at Jerusalem. The gospel church is the Jerusalem that is above; there this feast is made, and to it all the invited guests must go. 4. The provision is very rich, and every thing is of the best. It is a feast, which supposes abundance and variety; it is a continual feast to believers, it is their own fault if it be not. It is a feast of fat things and full of marrow; so relishing, so nourishing, are the comforts of the gospel to all those that feast upon them and digest them. The returning prodigal was entertained with the fatted calf; and David has that pleasure in communion with God with which his soul is satisfied as with marrow and fatness. It is a feast of wines on the lees, the strongest-bodied wines, that have been kept long upon the lees, and then are well refined from them, so that they are clear and fine. There is that in the gospel which, like wine soberly used, makes glad the heart and raises the spirits, and is fit for those that are of a heavy heart, being under convictions of sin and mourning for it, that they may drink and forget their misery (for that is the proper use of wine - it is a cordial for those that need it, Pro 31:5, Pro 31:6), may be of good cheer, knowing that their sins are forgiven, and may be vigorous in their spiritual work and warfare, as a strong man refreshed with wine.

II. That the world should be freed from that darkness of ignorance and mistake in the mists of which it had been so long lost and buried (Isa 25:7): He will destroy in this mountain the face of the covering (the covering of the face) with which all people are covered (hood-winked or blind-folded) so that they cannot see their way nor go about their work, and by reason of which they wander endlessly. Their faces are covered as those of men condemned, or dead men. There is a veil spread over all nations, for they all sit in darkness; and no marvel, when the Jews themselves, among whom God was known, had a veil upon their hearts, 2Co 3:15. But this veil the Lord will destroy, by the light of his gospel shining in the world, and the power of his Spirit opening men's eyes to receive it. He will raise those to spiritual life that have long been dead in trespasses and sins.

III. That death should be conquered, the power of it broken, and the property of it altered: He will swallow up death in victory, Isa 25:8. 1. Christ will himself, in his resurrection, triumph over death, will break its bands, its bars, asunder, and cast away all its cords. The grave seemed to swallow him up, but really he swallowed it up. 2. The happiness of the saints shall be out of the reach of death, which puts a period to all the enjoyments of this world, embitters them, and stains the beauty of them. 3. Believers may triumph over death, and look upon it as a conquered enemy: O death! where is thy sting? 4. When the dead bodies of the saints shall be raised at the great day, and their mortality swallowed up of life, then death will be for ever swallowed up of victory; and it is the last enemy.

IV. That grief shall be banished, and there shall be perfect and endless joy: The Lord God will wipe away tears from off all faces. Those that mourn for sin shall be comforted and have their consciences pacified. In the covenant of grace there shall be that provided which is sufficient to counterbalance all the sorrows of this present time, to wipe away our tears, and to refresh us. Those particularly that suffer for Christ shall have consolations abounding as their afflictions do abound. But in the joys of heaven, and nowhere short of them, will fully be brought to pass this saying, as that before, for there it is that God shall wipe away all tears, Rev 7:17; Rev 21:4. And there shall be no more sorrow, because there shall be no more death. The hope of this should now wipe away all excessive tears, all the weeping that hinders sowing.

V. That all the reproach cast upon religion and the serious professors of it shall be for ever rolled away: The rebuke of his people, which they have long lain under, the calumnies and misrepresentations by which they have been blackened, the insolence and cruelty with which their persecutors have trampled on them and trodden them down, shall be taken away. Their righteousness shall be brought forth as the light, in the view of all the world, who shall be convinced that they are not such as they have been invidiously characterized; and so their salvation from the injuries done them as such shall be wrought out. Sometimes in this world God does that for his people which takes away their reproach from among men. However, it will be done effectually at the great day; for the Lord has spoken it, who can, and will, make it good. Let us patiently bear sorrow and shame now, and improve both; for shortly both will be done away.

Matthew Henry: Isa 25:9-12

Here is, I. The welcome which the church shall give to these blessings promised in the foregoing verses (Isa 25:9): It shall be said in that day, with a humble holy triumph and exultation, Lo, this is our God; we have waited for him! Thus will the deliverance of the church out of long and sore troubles be celebrated; thus will it be as life from the dead. With such transports of joy and praise will those entertain the glad tidings of the Redeemer who looked for him, and for redemption in Jerusalem by him; and with such a triumphant song as this will glorified saints enter into the joy of their Lord. 1. God himself must have the glory of all: " Lo, this is our God, this is the Lord. This which is done is his doing, and it is marvellous in our eyes. Herein he has done like himself, has magnified his own wisdom, power, and goodness. Herein he has done for us like our God, a God in covenant with us, and whom we serve."Note, Our triumphs must not terminate in what God does for us and gives to us, but must pass through them to himself, who is the author and giver of them: This is our God. Have any of the nations of the earth such a God to trust to? No, their rock is not as our rock. There is none like unto the God of Jerusalem. 2. The longer it has been expected the more welcome it is. "This is he whom we have waited for, in dependence upon his word of promise, and a full assurance that he would come in the set time, in due time, and therefore we were willing to tarry his time; and now we find it is not in vain to wait for him, for the mercy comes at last, with an abundant recompence for the delay."3. It is matter of joy unspeakable: " We will be glad and rejoice in his salvation. We that share in the benefits of it will concur in the joyful thanksgivings for it."4. It is an encouragement to hope for the continuance and perfection of this salvation: We have waited for him, and he will save us, will carry on what he has begun; for as for God, our God, his work is perfect.

II. A prospect of further blessings for the securing and perpetuating of these. 1. The power of God shall be engaged for them and shall continue to take their part: In this mountain shall the hand of the Lord rest, Isa 25:10. The church and people of God shall have continued proofs of God's presence with them and residence among them: his hand shall be continually over them, to protect and guard them, and continually stretched out to them, for their supply. Mount Zion is his rest for ever; here he will dwell. 2. The power of their enemies, which is engaged against them, shall be broken. Moab is here put for all the adversaries of God's people, that are vexatious to them; they shall all be trodden down or threshed (for then they beat out the corn by treading it) and shall be thrown out as straw to the dunghill, being good for nothing else. God having caused his hand to rest upon this mountain, it shall not be a hand that hangs down, or is folded up, feeble and inactive; but he shall spread forth his hands, in the midst of his people, like one that swims, which intimates that he will employ and exert his power for them vigorously, - that he will be doing for them on all sides, - that he will easily and effectually put by the opposition that is given to his gracious intentions for them, and thereby further and push forward his good work among them, - and that on their behalf he will be continually active, for so the swimmer is. It is foretold, particularly, what he shall do for them. (1.) He shall bring down the pride of their enemies (and Moab was notoriously guilty of pride, Isa 16:6) by one humbling judgment after another, stripping them of that which they are proud of. (2.) He shall bring down the spoils of their hands, shall take from them that which they have got by spoil and rapine. He shall bring down the arms of their hands, which are lifted up against God's Israel; he shall quite break their power, and disable them to do mischief. (3.) He shall ruin all their fortifications, Isa 25:12. Moab has his walls, and his high forts, with which he hopes to secure himself, and from which he designs to annoy the people of God; but God shall bring them all down, lay them low, bring them to the ground, to the dust; and so those who trusted to them will be left exposed. There is no fortress impregnable to Omnipotence, no fort so high but the arm of the Lord can overtop it and bring it down. This destruction of Moab is typical of Christ's victory over death (spoken of Isa 25:8), his spoiling principalities and powers in his cross (Col 2:15), his pulling down Satan's strong-holds by the preaching of his gospel (2Co 10:4), and his reigning till all his enemies be made his footstool, Psa 110:1.

Keil-Delitzsch: Isa 24:21

But if the old earth passes away in this manner out of the system of the universe, the punishment of God must fall at the same time both upon the princes of heaven and upon the princes of earth (the prophet does not arrange what belongs to the end of all things in a "chronotactic"manner). They are the secrets of two worlds, that are here unveiled to the apocalyptic seer of the Old Testament. "And it cometh to pass in that day, Jehovah will visit the army of the high place in the high place, and the kings of the earth on the earth. And they are imprisoned, as one imprisons captives in the pit, and shut up in prison; and in the course of many days they are visited. And the moon blushes, and the sun turns pale: for Jehovah of hosts reigns royally upon Mount Zion and in Jerusalem, and before His elders is glory." With this doubly expressed antithesis of m ârōm and ' adâmâh (cf., Isa 23:17 ) before us, brought out as it is as sharply as possible, we cannot understand " the army of the high place "as referring to certain earthly powers (as the Targum, Luther, Calvin, and Hävernick do). Moreover, the expression itself is also opposed to such an interpretation; for, as Isa 24:18 clearly shows, in which m immârom is equivalent to m isshâmaim (cf., Isa 33:5; Isa 37:23; Isa 40:26), מרום צבא is synonymous with השּׁמים צבא ; and this invariably signifies either the starry host (Isa 40:26) or the angelic host (1Ki 22:19; Psa 148:2), and occasionally the two combined, without any distinction (Neh 9:6). As the moon and sun are mentioned, it might be supposed that by the "host on high"we are to understand the angelic host, as Abravanel, Umbreit, and others really do: "the stars, that have been made into idols, the shining kings of the sky, fall from their altars, and the kings of the earth from their thrones."But the very antithesis in the word "kings"( m alchē ) leads us to conjecture that "the host on high"refers to personal powers; and the view referred to founders on the more minute description of the visitation (pâkad ‛al , as in Isa 27:1, Isa 27:3, cf., Isa 26:21), "they are imprisoned,"etc.; for this must also be referred to the heavenly host. The objection might indeed be urged, that the imprisonment only relates to the kings, and that the visitation of the heavenly host finds its full expression in the shaming of the moon and sun (Isa 24:23); but the fact that the moon and sun are thrown into the shade by the revelation of the glory of Jehovah, cannot be regarded as a judgment inflicted upon them. Hence the commentators are now pretty well agreed, that "the host on high"signifies here the angelic army. But it is self-evident, that a visitation of the angelic army cannot be merely a relative and partial one. And it is not sufficient to understand the passage as meaning the wicked angels, to the exclusion of the good. Both the context and the parallelism show that the reference must be to a penal visitation in the spiritual world, which stands in the closest connection with the history of man, and in fact with the history of the nations. Consequently the host on high will refer to the angels of the nations and kingdoms; and the prophecy here presupposes what is affirmed in Deu 32:8 (lxx), and sustained in the book of Daniel, when it speaks of a sar of Persia, Javan, and even the people of Israel. In accordance with this exposition, there is a rabbinical saying, to the effect that "God never destroys a nation without having first of all destroyed its prince,"i.e., the angel who, by whatever means he first obtained possession of the nation, whether by the will of God or against His will, has exerted an ungodly influence upon it. Just as, according to the scriptural view, both good and evil angels attach themselves to particular men, and an elevated state of mind may sometimes afford a glimpse of this encircling company and this conflict of spirits; so do angels contend for the rule over nations and kingdoms, either to guide them in the way of God or to lead them astray from God; and therefore the judgment upon the nations which the prophet here foretells will be a judgment upon angels also. The kingdom of spirits has its own history running parallel to the destinies of men. What is recorded in Gen 6 was a seduction of men by angels, and one of later occurrence than the temptation by Satan in paradise; and the seduction of nations and kingdoms by the host of heaven, which is here presupposed by the prophecy of Isaiah, is later than either.

Keil-Delitzsch: Isa 24:22-23

Isa 24:22 announces the preliminary punishment of both angelic and human princes: ' asēphâh stands in the place of a gerundive, like taltēlâh in Isa 22:17. The connection of the words ' asēphâh 'assir is exactly the same as that of taltēlâh gâbēr in Isa 22:17 : incarceration after the manner of incarcerating prisoners; ' âsaph , to gather together (Isa 10:14; Isa 33:4), signifies here to incarcerate, just as in Gen 42:17. Both verbs are construed with ‛al , because the thrusting is from above downwards, into the pit and prison ( ‛al embraces both upon or over anything, and into it, e.g., 1Sa 31:4; Job 6:16; see Hitzig on Nah 3:12). We may see from 2Pe 2:4 and Jud 1:6 how this is to be understood. The reference is to the abyss of Hades, where they are reserved in chains of darkness unto the judgment of the great day. According to this parallel, yippâkedu (shall be visited) ought apparently to be understood as denoting a visitation in wrath (like Isa 29:6; Eze 38:8; compare pâkad followed by an accusative in Isa 26:21, also Isa 26:14, and Psa 59:6; niphkad , in fact, is never used to signify visitation in mercy), and therefore as referring to the infliction of the final punishment. Hitzig, however, understands it as relating to a visitation of mercy; and in this he is supported by Ewald, Knobel, and Luzzatto. Gesenius, Umbreit, and others, take it to indicate a citation or summons, though without any ground either in usage of speech or actual custom. A comparison of Isa 23:17 in its relation to Isa 23:15

(Note: Cf., Targ., Saad., "they will come into remembrance again.")

favours the second explanation, as being relatively the most correct; but the expression is intentionally left ambiguous. So far as the thing itself is concerned, we have a parallel in Rev 20:1-3 and Rev 20:7-9 : they are visited by being set free again, and commencing their old practice once more; but only (as Isa 24:23 affirms) to lose again directly, before the glorious and triumphant might of Jehovah, the power they have temporarily reacquired. What the apocalyptist of the New Testament describes in detail in Rev 20:4, Rev 20:11., and Rev 21:1, the apocalyptist of the Old Testament sees here condensed into one fact, viz., the enthroning of Jehovah and His people in a new Jerusalem, at which the silvery white moon (lebânâh ) turns red, and the glowing sun ( c hammâh ) turns pale; the two great lights of heaven becoming (according to a Jewish expression) "like a lamp at noonday"in the presence of such glory. Of the many parallels to Isa 24:23 which we meet with in Isaiah, the most worthy of note are Isa 11:10 to the concluding clause, "and before His elders is glory"(also Isa 4:5), and Isa 1:26 (cf., Isa 3:14), with reference to the use of the word zekēnim (elders). Other parallels are Isa 30:26, for c hammâh and lebânâh ; Isa 1:29, for c hâphēr and bōsh ; Isa 33:22, for m âlak ; Isa 10:12, for "Mount Zion and Jerusalem."We have already spoken at Isa 1:16 of the word neged (Arab. Ne'gd , from nâgad , njd , to be exalted; vid., opp. Arab. gâr , to be pressed down, to sink), as applied to that which stands out prominently and clearly before one's eyes. According to Hofmann ( Schriftbeweis , i. 320-1), the elders here, like the twenty-four presbuteroi of the Apocalypse, are the sacred spirits, forming the council of God, to which He makes known His will concerning the world, before it is executed by His attendant spirits the angels. But as we find counsellors promised to the Israel of the new Jerusalem in Isa 1:26, in contrast with the bad z^e kēnim (elders) which it then possessed (Isa 3:14), such as it had at the glorious commencement of its history; and as the passage before us says essentially the same with regard to the zekēnim as we find in Isa 4:5 with regard to the festal meetings of Israel (vid., Isa 30:20 and Isa 32:1); and still further, as Rev 20:4 (cf., Mat 19:28) is a more appropriate parallel to the passage before us than Rev 4:4, we may assume with certainty, at least with regard to this passage, and without needing to come to any decision concerning Rev 4:4, that the z^e kēnim here are not angels, but human elders after God's own heart. These elders, being admitted into the immediate presence of God, and reigning together with Him, have nothing but glory in front of them, and they themselves reflect that glory.

Keil-Delitzsch: Isa 25:1-5

The first echo is Isa 25:1-8, or more precisely Isa 25:1-5. The prophet, whom we already know as a psalmist from Isa 12:1-6, now acts as choral leader of the church of the future, and praises Jehovah for having destroyed the mighty imperial city, and proved Himself a defence and shield against its tyranny towards His oppressed church. "Jehovah, Thou art my God; I will exalt Thee, I will praise Thy name, that Thou hast wrought wonders, counsels from afar, sincerity, truth. For Thou hast turned it from a city into a heap of stones, the steep castle into a ruin; the palace of the barbarians from being a city, to be rebuilt no more for ever. Therefore a wild people will honour Thee, cities of violent nations fear Thee. For Thou provedst Thyself a stronghold to the lowly, a stronghold to the poor in his distress, as a shelter from the storm of rain, as a shadow from the burning of the sun; for the blast of violent ones was like a storm of rain against a wall. Like the burning of the sun in a parched land, Thou subduest the noise of the barbarians; ( like ) the burning of the sun through the shadow of a cloud, the triumphal song of violent ones was brought low." The introductory clause is to be understood as in Psa 118:28 : Jehovah ( voc. ), my God art Thou. " Thou hast wrought wonders: "this is taken from Exo 15:11 (as in Psa 77:15; Psa 78:12; like Isa 12:2, from Exo 15:2). The wonders which are now actually wrought are " counsels from afar "( m ērâcōk ), counsels already adopted afar off, i.e., long before, thoughts of God belonging to the olden time; the same ideal view as in Isa 22:11; Isa 37:26 (a parallel which coincides with our passage on every side), and, in fact, throughout the whole of the second part. It is the manifold "counsel"of the Holy One of Israel (Isa 5:19; Isa 14:24-27; Isa 19:12, Isa 19:17; Isa 23:8; Isa 28:29) which displays its wonders in the events of time. To the verb עשׂית we have also a second and third object, viz., אמן אמוּנה . It is a common custom with Isaiah to place derivatives of the same word side by side, for the purpose of giving the greatest possible emphasis to the idea (Isa 3:1; Isa 16:6). אמוּנה indicates a quality, אמן in actual fact. What He has executed is the realization of His faithfulness, and the reality of His promises. The imperial city is destroyed. Jehovah, as the first clause which is defined by tzakeph affirms, has removed it away from the nature of a city into the condition of a heap of stones. The sentence has its object within itself, and merely gives prominence to the change that has been effected; the Lamed is used in the same sense as in Isa 23:13 (cf., Isa 37:26); the min , as in Isa 7:8; Isa 17:1; Isa 23:1; Isa 24:10. Mappēlâh , with kametz or tzere before the tone, is a word that can only be accredited from the book of Isaiah (Isa 17:1; Isa 23:13). עיר , קריה , and אמרון are common parallel words in Isaiah (Isa 1:26; Isa 22:2; Isa 32:13-14); and zârim , as in Isa 1:7 and Isa 29:5, is the most general epithet for the enemies of the people of God. The fall of the imperial kingdom is followed by the conversion of the heathen; the songs proceed from the mouths of the remotest nations. Isa 25:3 runs parallel with Rev 15:3-4. Nations hitherto rude and passionate now submit to Jehovah with decorous reverence, and those that were previously oppressive (‛arı̄tzim , as in Isa 13:11, in form like pârı̄tzim , shâlı̄shı̄m ) with humble fear. The cause of this conversion of the heathen is the one thus briefly indicated in the Apocalypse, "for thy judgments are made manifest"(Rev 15:4). דּל and אביון (cf., Isa 14:30; Isa 29:19) are names well known from the Psalms, as applying to the church when oppressed. To this church, in the distress which she had endured ( לו בּצּר , as in Isa 26:16; Isa 63:9, cf., Isa 33:2), Jehovah had proved Himself a strong castle ( m â'ōz ; on the expression, compare Isa 30:3), a shelter from storm and a shade from heat (for the figures, compare Isa 4:6; Isa 32:2; Isa 16:3), so that the blast of the tyrants (compare ruach on Isa 30:28; Isa 33:11, Ps. 76:13) was like a wall-storm, i.e., a storm striking against a wall (compare Isa 9:3, a shoulder-stick, i.e., a stick which strikes the shoulder), sounding against it and bursting upon it without being able to wash it away (Isa 28:17; Psa 62:4), because it was the wall of a strong castle, and this strong castle was Jehovah Himself. As Jehovah can suddenly subdue the heat of the sun in dryness (tzâyōn , abstract for concrete, as in Isa 32:2, equivalent to dry land, Isa 41:18), and it must give way when He brings up a shady thicket (Jer 4:29), namely of clouds (Exo 19:9; Psa 18:12), so did He suddenly subdue the thundering (shâ'on , as in Isa 17:12) of the hordes that stormed against His people; and the song of triumph (zâmı̄r , only met with again in Son 2:12) of the tyrants, which passed over the world like a scorching heat, was soon "brought low"(‛ânâh , in its neuter radical signification "to bend,"related to כּנע , as in Isa 31:4).

Keil-Delitzsch: Isa 25:6

Thus the first hymnic echo dies away; and the eschatological prophecy, coming back to Isa 24:23, but with deeper prayerlike penetration, proceeds thus in Isa 25:6 : "And Jehovah of hosts prepares for all nations upon this mountain a feast of fat things, a feast of wines on the lees, of fat things rich in marrow, of wines on the lees thoroughly strained." " This mountain "is Zion, the seat of God's presence, and the place of His church's worship. The feast is therefore a spiritual one. The figure is taken, as in Psa 22:27., from the sacrificial meals connected with the shelâmim (the peace-offerings). Sh^e mârim m ^e zukkâkim are wines which have been left to stand upon their lees after the first fermentation is over, which have thus thoroughly fermented, and have been kept a long time (from shâmar , to keep, spec . to allow to ferment), and which are then filtered before drinking (Gr. οἶνος σακκίας , i.e., διΰλισμένος or διηθικὸς , from διηθεῖν , percolare ), hence wine both strong and clear. Memuchâyı̄m might mean emedullatae ("with the marrow taken out;"compare, perhaps, Pro 31:3), but this could only apply to the bones, not to the fat meat itself; the meaning is therefore "mixed with marrow,"made marrowy, m edullosae . The thing symbolized in this way is the full enjoyment of blessedness in the perfected kingdom of God. The heathen are not only humbled so that they submit to Jehovah, but they also take part in the blessedness of His church, and are abundantly satisfied with the good things of His house, and made to drink of pleasure as from a river (Psa 36:9). The ring of the v. is inimitably pictorial. It is like joyful music to the heavenly feast. The more flexible form ממחיים (from the original, ממחי = ממחה ) is intentionally chosen in the place of ממּסהי ם . It is as if we heard stringed instruments played with the most rapid movement of the bow.

Keil-Delitzsch: Isa 25:7-8

Although the feast is one earth, it is on an earth which has been transformed into heaven; for the party-wall between God and the world has fallen down: death is no more, and all tears are for ever wiped away. "And He casts away upon this mountain the veil that veiled over all peoples, and the covering that covered over all nations. He puts away death for ever; and the Lord Jehovah wipes the tear from every face; and He removes the shame of His people from the whole earth: for Jehovah hath spoken it." What Jehovah bestows is followed by what He puts away. The "veil"and "covering"( m assēcâh , from nâsac = m âsâc , Isa 22:8, from sâcac , to weave, twist, and twist over = to cover) are not symbols of mourning and affliction, but of spiritual blindness, like the "veil"upon the heart of Israel mentioned in 2Co 3:15. The p^e nē hallōt (cf., Job 41:5) is the upper side of the veil, the side turned towards you, by which Jehovah takes hold of the veil to lift it up. The second hallōt stands for הלּט (Ges. §71, Anm. 1), and is written in this form, according to Isaiah's peculiar style (vid., Isa 4:6; Isa 7:11; Isa 8:6; Isa 22:13), merely for the sake of the sound, like the obscurer niphal forms in Isa 24:3. The only difference between the two nouns is this: in lōt the leading idea is that of the completeness of the covering, and in m assēcâh that of its thickness. The removing of the veil, as well as of death, is called בּלּע , which we find applied to God in other passages, viz., Isa 19:3; Psa 21:10; Psa 55:10. Swallowing up is used elsewhere as equivalent to making a thing disappear, by taking it into one's self; but here, as in many other instances, the notion of receiving into one's self is dropped, and nothing remains but the idea of taking away, unless, indeed, abolishing of death may perhaps be regarded as taking it back into what hell shows to be the eternal principle of wrath out of which God called it forth. God will abolish death, so that there shall be no trace left of its former sway. Paul gives a free rendering of this passage in 1Co 15:54, κατεπόθη ὁ θάνατος εἰς νῖκος (after the Aramaean n^e tzach , vincere ). The Syriac combines both ideas, that of the Targum and that of Paul: absorpta est mors per victoriam in sempiternum . But the abolition of death is not in itself the perfection of blessedness. There are sufferings which force out a sigh, even after death has come as a deliverance. But all these sufferings, whose ultimate ground is sin, Jehovah sweeps away. There is something very significant in the use of the expression דּמעה (a tear), which the Apocalypse renders πᾶν δάκρυον (Rev 21:4). Wherever there is a tear on any face whatever, Jehovah wipes it away; and if Jehovah wipes away, this must be done most thoroughly: He removes the cause with the outward symptom, the sin as well as the tear. It is self-evident that this applies to the church triumphant. The world has been judged, and what was salvable has been saved. There is therefore no more shame for the people of God. Over the whole earth there is no further place to be found for this; Jehovah has taken it away. The earth is therefore a holy dwelling-place for blessed men. The new Jerusalem is Jehovah's throne, but the whole earth is Jehovah's glorious kingdom. The prophet is here looking from just the same point of view as Paul in 1Co 15:28, and John in the last page of the Apocalypse.

Keil-Delitzsch: Isa 25:9

After this prophetic section, which follows the first melodious echo like an interpolated recitative, the song of praise begins again; but it is soon deflected into the tone of prophecy. The shame of the people of God, mentioned in Isa 25:8, recals to mind the special enemies of the church in its immediate neighbourhood, who could not tyrannize over it indeed, like the empire of the world, but who nevertheless scoffed at it and persecuted it. The representative and emblem of these foes are the proud and boasting Moab (Isa 16:6; Jer 48:29). All such attempts as that of Knobel to turn this into history are but so much lost trouble. Moab is a mystic name. It is the prediction of the humiliation of Moab in this spiritual sense, for which the second echo opens the way by celebrating Jehovah's appearing. Jehovah is now in His manifested presence the conqueror of death, the drier of tears, the saviour of the honour of His oppressed church. "And they say in that day, Behold our God, for whom we waited to help us: this is Jehovah, for whom we waited; let us be glad and rejoice in His salvation." The undefined but self-evident subject to v'âmar ("they say") is the church of the last days. "Behold:" hinnēh and zeh belong to one another, as in Isa 21:9. The waiting may be understood as implying a retrospective glance at all the remote past, even as far back as Jacob's saying, "I wait for Thy salvation, O Jehovah"(Gen 49:18). The appeal, "Let us be glad,"etc., has passed over into the grand hodu of Psa 118:24.

Keil-Delitzsch: Isa 25:10-12

In the land of promise there is rejoicing, but on the other side of the Jordan there is fear of ruin. Two contrasted pictures are placed here side by side. The Jordan is the same as the "great gulf"in the parable of the rich man. Upon Zion Jehovah descends in mercy, but upon the highlands of Moab in His wrath. "For the hand of Jehovah will sink down upon this mountain, and Moab is trodden down there where it is, as straw is trodden down in the water of the dung-pit. And he spreadeth out his hands in the pool therein, as the swimmer spreadeth them out to swim; but Jehovah forceth down the pride of Moab in spite of the artifices of his hands. Yea, thy steep, towering walls He bows down, forces under, and casts earthwards into dust." Jehovah brings down His hand upon Zion ( nūach , as in Isa 7:2; Isa 11:1), not only to shelter, but also to avenge. Israel, that has been despised, He now makes glorious, and for contemptuous Moab He prepares a shameful end. In the place where it now is תּחתּיו , as in 2Sa 7:10; Hab 3:16, "in its own place,"its own land) it is threshed down, stamped or trodden down, as straw is trodden down into a dung-pit to turn it into manure: hiddūsh , the inf. constr. , with the vowel sound u , possibly to distinguish it from the inf. absol. hiddosh (Ewald, §240, b ). Instead of בּמו (as in Isa 43:2), the chethib has בּמי (cf., Job 9:30); and this is probably the more correct reading, since m admēnâh , by itself, means the dunghill, and not the tank of dung water. At the same time, it is quite possible that b'mo is intended as a play upon the name Moab , just as the word m admēnâh may possibly have been chosen with a play upon the Moabitish Madmēn (Jer 48:2). In Isa 25:11 Jehovah would be the subject, if b'kirbo (in the midst of it) referred back to Moab; but although the figure of Jehovah pressing down the pride of Moab, by spreading out His hands within it like a swimmer, might produce the impression of boldness and dignity in a different connection, yet here, where Moab has just been described as forced down into the manure-pit, the comparison of Jehovah to a swimmer would be a very offensive one. The swimmer is Moab itself, as Gesenius, Hitzig, Knobel, and in fact the majority of commentators suppose. " In the midst of it: " b'kirbo points back in a neuter sense to the place into which Moab had been violently plunged, and which was so little adapted for swimming. A man cannot swim in a manure pond; but Moab attempts it, though without success, for Jehovah presses down the pride of Moab in spite of its artifices עם , as in Neh 5:18; ארבּות , written with dagesh (according to the majority of MSS, from ארבּה , like the Arabic urbe , irbe , cleverness, wit, sharpness), i.e., the skilful and cunning movement of its hands. Saad. gives it correctly, as m uchâtale , wiles and stratagems; Hitzig also renders it "machinations,"i.e., twistings and turnings, which Moab makes with its arms, for the purpose of keeping itself up in the water. What Isa 25:11 affirms in figure, Isa 25:12 illustrates without any figure. If the reading were מבצר ך חומות משׂגּב , the reference would be to Kir-Moab (Isa 15:1; Isa 16:7). But as the text stands, we are evidently to understand by it the strong and lofty walls of the cities of Moab in general.

Constable: Isa 7:1--39:8

III. Israel's crisis of faith chs. 7--39

This long section of the book deals with Israel's major decision in Isaiah's day. Would she trust in Yahweh or in other nations? The decision was a matter of faith; who is more trustworthy, God or strong people? God promised that trust in the nations would result in destruction (ch. 34) but trust in Him would bring abundance (ch. 35). Israel's decision would also determine whether she had a message for the nations or not and whether she would fulfill her mission to the nations or not. This decision is, of course, one that the people of God of all ages continually face.

Constable: Isa 13:1--35:10

B. God's sovereignty over the nations chs. 13-35

This major section of the book emphasizes the folly of trusting in the nations rather than in Yahweh. The section preceding it shows how King Ahaz trusted in Assyria and experienced destruction (chs. 7-12). The section following it shows how King Hezekiah trusted in the Lord and experienced deliverance (chs. 36-39). In this section the prophet expanded his perspective from Israel to include the world. The God of Israel is also Lord of the nations.

Constable: Isa 24:1--27:13

2. Divine victory over the nations chs. 24-27

This section of the text has similarities to the preceding oracles against the nations (chs. 13-23), but it is also different in certain respects. It is a third cycle, but not a cycle of oracles.²²¹ The content integrates with the oracles, but chapters 24-27 are one continuous whole. It is similar to the finale of a great piece of music; it is climactic but can be appreciated by itself.

Chapters 24-27 also parallel chapters 1-4 in that both sections contain messages of sin, judgment, and restoration "in that day." Likewise 27:2-6 is another song about a vineyard (cf. 5:1-7). Chapters 28-33 contain six woes, like 5:8-30. Chapter 34 assures divine judgment on Gentile oppressors (cf. ch. 10), and chapter 35 promises kingdom blessings for Israel (cf. chs. 11-12).²²²

The theme of this section is the triumph of God over His enemies for His people. Isaiah developed this theme by picturing the destruction of one "city" ("the city of chaos" [v. 10], the city of man, really the whole world) and the establishment of another city (Mount Zion, Jerusalem, the city of God). These two "cities" are the focal points of the judgment and restoration that Isaiah alluded to in the preceding oracles. As the city of man falls under divine judgment, the songs of God-neglecting man disappear; and as the city of God appears, the songs of the redeemed swell.

"The prophet wants to make it plain that God is sovereign actor on the stage of history. It is not he who reacts to the nations, but the nations who respond to him. Thus Israel's [and all God's people's] hope is not in the nations of humanity. They will wither away in a moment under God's blast. Rather, her hope is in the Lord, who is the master of the nations."²²³

Temporally, the first five oracles had strong connections to Isaiah's own times, and the second five reached farther into the future.²²⁴ This section stretches even farther into the future and is mainly eschatological.²²⁵ These are prophecies regarding the eschatological day of the Lord. Later scriptural revelation enables us to locate these judgments more specifically in the Tribulation, at the return of Christ, in the Millennium, and at the very end of human history on this earth.

The original settings of the prophecies that make up this section are even more difficult to nail down than those in the foregoing oracles. Chapters 24-27 develop the calls expressed in 2:2-4 and 5: calls to the nations and to God's people to come to Jerusalem, the magnet of the earth in the future. The structure of the passage is chiastic also centering on Mount Zion (25:6-12).

A The Lord's harvest from a destroyed world (24:1-13: destruction, 1-12; gleanings, 13)

B The song of the world remnant (24:14-16a)

C The sinful world overthrown (24:16b-20)

D The waiting world (24:21-23)

E The song of the ruined city (25:1-5)

F Mount Zion (25:6-12)

E' The song of the strong city (26:1-6)

D' The waiting people of God (26:7-21)

C' Spiritual forces of evil overthrown (27:1)

B' The song of the remnant of the people (27:2-6)

A' The Lord's harvest from a destroyed people (27:7-13: destruction, 7-11; gleanings, 12-13)²²⁶

There is chronological progression in this eschatological section from the Tribulation (24:1-20) to the Second Coming (24:21-23) to the Millennium (chs. 25-27). The millennial sections explain various aspects of God's activity during this time.

Constable: Isa 24:21-23

The coming King 24:21-23

Isaiah hinted at the coming of a great future King in his oracles against Philistia and Edom (14:29-30, 32; 21:11-12). Now he revealed more.

24:21 When Yahweh brings universal judgment on the world again, He will sovereignly punish all unfaithful authorities both in the heavenly realm (evil angels, cf. Eph. 6:12) and in the earthly (cf. Matt. 8:29; Rev. 12-13; 19:19; 20:2, 10). Rulers are the particular individuals in view.

24:22 Before God will punish them, He will confine them in a pit (cf. 2 Pet. 2:4; Jude 6; Rev. 17:8; 19:17-18; 20:1-3, 11-15). "Many days" probably refers to the Millennium.

24:23 The moon and sun, the most glorious rulers of human life, in the physical sense, will be ashamed by the appearance of an even more glorious ruler (cf. Rev. 21:23). The sun and the moon were important gods in the ancient Near East, but no god can stand beside Yahweh. Isaiah's is a poetic description of relative glory.²³⁶ Yahweh Almighty will reign on Mount Zion and in Jerusalem (cf. 2:2-4; Mic. 4:1-5; Zech. 14:9; Rev. 21:2, 10).²³⁷ Other passages reveal that He will do so in the person of Messiah (e.g., Rev. 20:4).²³⁸ His elders (vice regents) will be there and will behold His glory, as the elders of Israel beheld Yahweh's glory on Mount Sinai (Exod. 24:9-11; cf. Rev. 4:4, 9-11; 19:11-16).

Constable: Isa 25:1-12

The world rejoicing in Messiah's reign ch. 25

Isaiah next described the remnant who will stream to Zion praising God at the beginning of Messiah's reign. Notice the many triadic formations in the structure of this chapter, creating a feeling of the completeness of joy. The prophet first pictured the pilgrims moving through a ruined world to Zion singing of the wonder of their rescue and the Lord's power over their enemy.

"Soon after God in His judgment will wipe out sinful people (chap. 24) the Messiah's glorious kingdom will begin. In poetry Isaiah described the praise that will be ascribed to the Lord in the Millennium for His marvelous work."²³⁹

25:1 The singer reflects a personal knowledge of God; he is a saved person. He exalts and thanks Yahweh his God because He supernaturally and faithfully executed the outworking of plans that He had formulated long before.

The singer is probably Isaiah himself who projected himself into the future time that he envisioned. He spoke for the redeemed of that time, the beginning of the Millennium.²⁴⁰ Isaiah included more praise of God among his prophecies than any other Old Testament writing prophet. We might even think of him as a psalmist as well as a prophet.²⁴¹

25:2 What God did was destroy the city of man, the world (cf. 24:10), as He said He would. The city, since Babel (Gen. 11:1-9), was a biblical figure of self-salvation. In the Tribulation, God will humble the pride of man that seeks to save himself.

25:3 Strong people and groups of ruthless individuals will fear God and will respect Him for what He has done. They will not necessarily become believers in him, but they will acknowledge that He has done great things (cf. Rev. 9:20-21).

25:4 Specifically, they will confess how He delivered those who trusted in Him (during the Tribulation) in spite of the fierce antagonism of their enemies, which was like driving rain (cf. Ps. 61:2-4).

25:5 As a passing cloud provides relief from the heat during a drought, so the Lord gives His people relief by humbling the song of their ruthless foreign enemies.

"In either the sudden intensity of the cloudburst or the steady, enervating heat, life is threatened. Unless one has a stronghold against the flood (cf. Matt. 7:24-27) or a shade from the heat [Ps. 121:5], there is no hope."²⁴²

Having delivered His people from the Tribulation and preserved them to enter His earthly kingdom, the Lord will invite them to rejoice with Him at a great banquet at the beginning of the Millennium (cf. Exod. 24:11).

25:6 All who enter the Millennium--everyone who does will be a believer--will stream to Mount Zion (24:23) where Yahweh will provide a joyful banquet for them.²⁴³ Inaugural banquets were fairly customary when ancient Near Eastern kings were crowned (cf. 1 Sam 11:15; 2 Sam. 6:18; 1 Kings 1:9, 19, 25; 8:62-65). The new king often bestowed favors on such occasions.

25:7-8 The Lord will also remove the curse of death that has hung over humankind since the Fall (cf. 26:19; Gen. 2:17; Job 19:26; Dan. 12:2; Rom. 3:23; 1 Cor. 15:54; Heb. 2:15; Rev. 7:17; 21:4; 22:3).²⁴⁴ Sovereign Yahweh will wipe the tears from each face (Rev. 7:17; 21:4), as a loving mother, and will remove the disgrace to His people of living in slavery to sin (cf. Josh. 5:9; Ezek. 5:13-17; Rom. 11:11-27). This is a promise from the Lord.

The last part of this chapter returns to the emphasis of the first part: the joy that will come to God's people at this time.

25:9 The redeemed will rejoice that they are finally in the presence of the God whose deliverance to His rule and care they longed for so long (cf. Rev. 6:9-11; 7:9-12). Finally hope will have given way to sight, and Old Testament saints will rejoice because they are finally with their Savior (cf. 1 Cor. 13:9-10, 12).

25:10 The reason for their rejoicing is God's hand of blessing that will rest on Zion then. In contrast, Moab, representing the godless nations antagonistic to Israel in the parallel oracle (chs. 15-16), will suffer judgment and humiliation under His foot. The mountains of Moab are visible to the east from the mountains surrounding Jerusalem.

"The same pride which held Moab back from seeking security in the divine promises in an earthly crisis (cf. 16:6) will exclude Moab from partaking of the heavenly promises. This is the ultimate tyranny of false choices."²⁴⁵

25:11-12 Moab would try to swim out of his predicament, as he had relied on himself and tried to save himself in the past, but the Lord will punish his clever pride. None of Moab's defenses against divine judgment will work. The Lord will bring them all down.

Guzik: Isa 24:1-23

Isaiah 24 - The Character of the Judgment of the LORD

A. The scene of God's judgment.

1. (1-3) The scope of the judgment of the LORD.

Behold, the LORD makes the earth empty and makes it waste, distorts its surface and scatters abroad its inhabitants. And it shall be: As with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the creditor, so with the debtor. The land shall be entirely emptied and utterly plundered, for the LORD has spoken this word.

a. Behold, the LORD makes the earth empty: Isaiah invites us to behold, to look upon the scene of God's judgment. The principles revealed here apply universally to the judgment of the LORD, but the ultimate fulfillment of this will be in the ultimate period of judgment, the time of the Great Tribulation (Matthew 24:21-22), which will immediately precede the second coming of Jesus Christ (Matthew 24:29-30).

i. In the days of the Great Tribulation, the earth will not be literally empty, but Isaiah's poetic description applies, because the earth will seem empty in many places. More than one-third of humanity will die in the judgments of the great tribulation (Revelation 9:15-21), making the areas hardest hit seem as if the earth were empty.

ii. "The connection between these chapters and the preceding ones appear to be as follows: the judgments pronounced upon the various countries and nations in those chapters are drawn together here into a focal point. The specific divine judgments described there become here the general judgment upon the nations, which will take place when the Lord Jesus Christ with His Church will return to this earth." (Bultema)

b. As with the people, so with the priest; as with the servant, so with his master: In these comparisons, Isaiah shows that a high station in life (priest . . . master . . . mistress . . . seller) will not protect one from the judgments of the LORD. As well, a low station of life (borrower . . . debtor) will not protect one either. When the judgment of the Great Tribulation comes, it will be complete in its scope!

i. Some who believe that the church will be left on the earth to endure the Great Tribulation believe that God will miraculously protect Christians during that time, so they face none of the judgments of the LORD, only perhaps persecution from the Antichrist. But this passage reinforces the idea that the judgments of the LORD during the Great Tribulation will be universal in their scope, and that no class of people will be immune from the general judgment of the LORD. Therefore, it makes sense for God to remove as His redeemed before this period of Great Tribulation, so only those who trust in Him during the Great Tribulation have to suffer under these judgments.

2. (4-6) The reason for judgment.

The earth mourns and fades away, the world languishes and fades away; the haughty people of the earth languish. The earth is also defiled under its inhabitants, because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore the curse has devoured the earth, and those who dwell in it are desolate. Therefore the inhabitants of the earth are burned, and few men are left.

a. The earth mourns and fades away: Why does the earth mourn? Because in the Great Tribulation, the earth will be terribly afflicted by the judgments of the LORD. Revelation 8:7-13 describes the terrible effect of the judgments of the LORD upon the earth.

i. Is this God's fault? Does God hate the earth? No, this is the fault of man: The earth is also defiled under its inhabitants. Man has defiled the earth with his sin and great wickedness, so the earth must endure some of the righteous judgment of God also. In this sense, the most ecologically responsible thing anyone could do is to honor the LORD God, walk right with Him, and in obedience to Him!

ii. This passage is a good reminder of the principle that God is greater than His creation. The Bible never teaches the New Age idea of God that He is somehow bound up together with what He has created. God is separate from His creation, and when the earth fades away, when the world fades away, the LORD God will remain unchanged.

b. Because they have transgressed the laws: The idea of transgression is to step over the line that God has established. God has set boundaries for us, but many of us don't want to see or respect God's boundaries.

i. Transgression is the spirit of our age. Notice the slogans from recent national advertising campaigns: Nothing is taboo . . . Break all the rules . . . To know no boundaries . . . Relax: No rules here . . . Peel off inhibitions. Find your own road . . . We are all hedonists and want to do what feels good . . . That's what makes us human . . . Living without boundaries . . . Just do it. The idea is constant: you don't have to respect God's boundaries, because you can make your own and live by them.

c. Because they have . . . changed the ordinance: The Hebrew word for ordinance here is torah, which often means the law of God and the word of God. Mankind is ripe for judgment because we have changed God's word into something "lighter," into something "more acceptable."

i. Mankind has changed the law of God in the sense of changing the basic moral code which men have recognized and lived by for centuries. When once it was universally recognized that it was wrong to lie, wrong to cheat, wrong to be sexually immoral, wrong to do so many other things, today all of that is approved and celebrated! We have changed the ordinance, and are ripe for judgment!

ii. Mankind has changed the word of God by replacing it with substitutes, or by fashioning it into something more suitable to his liking. Every time a preacher soft-peddles the gospel, every time a politician twists the Scriptures to rise in the opinion polls, every time a counselor wrenches the context of God's word to make it fit a crazy psychological theory, they have changed the ordinance, and are ripe for judgment!

d. Because they have . . . broken the everlasting covenant: God has entered into covenant with man, and man has turned his back on His covenant. Instead of receiving God's everlasting covenant, man wants to make up his own way with God!

i. There is no single covenant known as the everlasting covenant, because the title applies to several different covenants. The covenant God made with mankind after the flood, never to judge the world again by water is called an everlasting covenant (Genesis 9:16). The covenant God made with Abraham and his descendants is called an everlasting covenant (Genesis 17:7, 13, 19). The covenant God made with Israel and the priesthood is called an everlasting covenant (Leviticus 24:8). The covenant God made with David, to bring the Messiah from his line, is called an everlasting covenant (2 Samuel 23:5). The New Covenant is called an everlasting covenant, both prophetically (Jeremiah 32:40) and after its establishment (Hebrews 13:20).

e. For all these reasons, the curse has devoured the earth. Man's hardened, repeated rejection of God will bring the ultimate judgment: the Great Tribulation.

i. "Man has transgressed the laws, violated the statutes, and broken the covenant. For an interpretation of these words of

Isaiah, read Paul - Romans 1:18-32." (Morgan)

ii. "This is the interpretation of all disease, all insanity, all the things of waste, of disorder, of strife, of misery in human history and human experience. A polluted race pollutes the earth, and chaos is the result." (Morgan)

3. (7-13) The scene of judgment.

The new wine fails, the vine languishes, all the merry-hearted sigh. The mirth of the tambourine ceases, the noise of the jubilant ends, the joy of the harp ceases. They shall not drink wine with a song; strong drink is bitter to those who drink it. The city of confusion is broken down; every house is shut up, so that none may go in. There is a cry for wine in the streets, all joy is darkened, the mirth of the land is gone. In the city desolation is left, and the gate is stricken with destruction. When it shall be thus in the midst of the land among the people, it shall be like the shaking of an olive tree, like the gleaning of grapes when the vintage is done.

a. All the merry-hearted sigh: When the LORD brings the judgment of the Great Tribulation, there will be no more "partying as usual." The days for eating and drinking, marrying and giving in marriage (Matthew 24:38) are for before the Great Tribulation. When the Great Tribulation comes, the noise of the jubilant ends, the joy of the harp ceases.

b. During the Great Tribulation, God's judgment will bring destruction everywhere: In the city desolation is left, and the gate is stricken with destruction. The judgment will be so complete that the cities will look like olive trees bare (like the shaking of an olive tree) and grape vines striped of everything (like the gleaning of grapes when the vintage is done).

4. (14-16) The glory of God and the woe of man.

They shall lift up their voice, they shall sing; for the majesty of the LORD they shall cry aloud from the sea. Therefore glorify the LORD in the dawning light, the name of the LORD God of Israel in the coastlands of the sea. From the ends of the earth we have heard songs: "Glory to the righteous!" But I said, "I am ruined, ruined! Woe to me! The treacherous dealers have dealt treacherously, indeed, the treacherous dealers have dealt very treacherously."

a. They shall lift up their voice, they shall sing: Even in the midst of great judgment, God has His own that praise Him. Before the Great Tribulation, God will remove all His people; but many come to trust in Jesus during the Great Tribulation, and these will praise Him in the midst of judgment (Revelation 7:9-14).

b. Why do they praise Him? Because even in His judgments, or perhaps especially in His judgments, the LORD shows His majesty, He shows His glory. The godly can see the goodness, the greatness, and the glory of God even in judgment, even when the treacherous dealers have dealt very treacherously.

B. The character of God's judgment.

1. (17-18) The judgment of the LORD will always be completed.

Fear and the pit and the snare are upon you, O inhabitant of the earth. And it shall be that he who flees from the noise of the fear shall fall into the pit, and he who comes up from the midst of the pit shall be caught in the snare; for the windows from on high are open, and the foundations of the earth are shaken.

a. O inhabitant of the earth: The Book of Revelation, writing of this time of Great Tribulation, makes constant reference to those who dwell on the earth (Revelation 3:10, 6:10, 11:10, 13:12, 13:14). This is in contrast to those who dwell in heaven (Revelation 13:6), who are seated with Jesus in the heavenly places (Ephesians 2:6). Where do you sit? Where do you live? Are you an inhabitant of the earth, or do you sit with Jesus in heavenly places?

b. Fear . . . pit . . . snare: Simply put, the judgment of the LORD is inescapable. If escape the fear, you will fall into the pit. If you escape the pit, you will fall into the snare. God's judgment has enough back-up plans to catch everyone. The only way to escape the judgment of God is to satisfy it, and the only place God's judgment was ever satisfied was on the cross.

i. "The images are taken from the different methods of hunting and taking wild beasts, which were anciently in use." (Clarke)

2. (19-20) The intensity of the judgment of the LORD touches everything.

The earth is violently broken, the earth is split open, the earth is shaken exceedingly. The earth shall reel to and fro like a drunkard, and shall totter like a hut; its transgression shall be heavy upon it, and it will fall, and not rise again.

a. The earth is violently broken, the earth is split open: The Bible describes some of this judgment during the Great Tribulation (Revelation 6:13-14), and specifically mentions a mighty and great earthquake as had not occurred since men were on the earth (Revelation 16:18). No wonder Isaiah says, the earth shall reel to and fro like a drunkard!

3. (21-23) The judgment of the LORD will touch everyone.

It shall come to pass in that day that the LORD will punish on high the host of exalted ones, and on the earth the kings of the earth. They will be gathered together, as prisoners are gathered in the pit, and will be shut up in the prison; after many days they will be punished. Then the moon will be disgraced and the sun ashamed; for the LORD of hosts will reign on Mount Zion and in Jerusalem and before His elders, gloriously.

a. The LORD will punish on high the host of exalted ones: One of the more frustrating aspects of life is to see the rich, powerful wicked escape the present consequences of their sin. But in His great judgment during the Great Tribulation, no one will be able to buy a high-priced lawyer to escape judgment, or bribe a politician to come out without being hurt.

i. But Isaiah is probably speaking of something even higher than the exalted ones of this earth. Bultema and Wolf believe that the phrase the host of exalted ones refers to rebellious angels that are judged at the end of the age, and imprisoned in the pit until the final rebellion at the end of the Millennium (Revelation 20:1-10). The NIV translates the host of exalted ones as the powers in the heavens above.

b. The kings of the earth . . . will be gathered together, as prisoners are gathered in the pit: Under God's great and final judgment, one's status on this earth will buy them nothing. Poetically speaking, even the moon will be disgraced and the sun ashamed. No degree of earthly greatness will help man on that day, and no degree of heavenly greatness will help an angelic being on that day!

i. "The image seems to be taken from the practice of the great monarchs of that time; who, when they had thrown their wretched captives into a dungeon, never gave themselves the trouble of inquiring about them; but let them lie a long time in that miserable condition, wholly destitute of relief, and disregarded." (Clarke)

c. Instead, the LORD of hosts will reign on Mount Zion and in Jerusalem and before His elders, gloriously! At the end of the Great Tribulation, God will usher in a thousand years of His glorious reign over all the earth from Mount Zion and in Jerusalem. God's purpose in judgment isn't simple vengeance or vindictiveness, it is to bring about a glorious new world.

© 2001 David Guzik - No distribution beyond personal use without permission

Guzik: Isa 25:1-12

Isaiah 25 - The Song of Joy from the Midst of Tribulation

A. Praising God for what He has done.

1. (1) Introduction: For You have done wonderful things.

O LORD, You are my God. I will exalt You, I will praise Your name, for You have done wonderful things; Your counsels of old are faithfulness and truth.

a. Isaiah 24 spoke of the judgment to come upon the world, especially in the Great Tribulation. During that time, those who have come to trust in the LORD will praise Him, even in the midst of His righteous judgment. They shall lift up their voice, they shall sing; for the majesty of the LORD they shall cry aloud from the sea (Isaiah 24:14). This song shows the kind of heart that praises God in the midst of tribulation, even in the midst of the Great Tribulation.

b. O LORD, You are my God: Knowing that the LORD - the God of Abraham, Isaac, and Jacob, the God revealed in and by Jesus Christ - is our God makes us want to praise Him. When someone or something other than the LORD is our God, we are guilty of idolatry.

c. I will exalt You, I will praise Your name: The worshipper here makes a decision to praise God (I will). Worship is never to be just a feeling, even if it is an intense feeling. We are to worship God with a decision.

i. "If I did not praise and bless Christ my Lord, I should deserve to have my tongue torn out by its roots from my mouth. If I did not bless and magnify his name, I should deserve that every stone I tread on in the streets should rise up to curse my ingratitude, for I am a drowned debtor to the mercy of God - over head and ears - to infinite love and boundless compassion I am a debtor. Are you not the same? Then I charge you by the love of Christ, awake, awake your hearts now to magnify his glorious name." (Spurgeon)

d. For You have done wonderful things: When we think about all the wonderful things the LORD has done, it is pretty easy to make the decision to worship the LORD. God wants our worship to be filled with thought and remembrance of God's great works, not only an emotional response.

e. Your counsels of old are faithfulness and truth: When we remember the greatness and permanence of God's Word, it makes us what to praise Him. What is more reliable, more everlasting, more enduring than the Word of God?

2. (2-3) Praising God for His righteous judgment.

For You have made a city a ruin, a fortified city a ruin, a palace of foreigners to be a city no more; it will never be rebuilt. Therefore the strong people will glorify You; the city of the terrible nations will fear You.

a. For You have made a city a ruin: We can worship God for His judgment, because we have confidence in His fairness. As was the case with Sodom and Gomorrah, God will never make a city a ruin unless the judgment is deserved, and God has made provision for the righteous.

i. Which city is referred to? No specific city, but in reality every city. "There is a complete lack of any specific national reference, and none of the activities which are pursued within the city differentiate it any special way. It can best be understood, therefore, as a pictorial description of the body of organized human society, a type of 'Vanity Fair,' which is to be subjected to the divine judgment. When God asserts his will in judgment he will bring an end the existing human order, so that in a sense every city will be brought to chaos." (Clements, cited in Grogan)

b. The righteous judgment of God has two effects. First, the strong people will glorify You. The people of the LORD see His work and glorify Him. Second, the city of the terrible nations will fear You. The unrighteous fear God when they see His righteous judgment.

3. (4-5) Praising God for His goodness to the weak.

For You have been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shade from the heat; for the blast of the terrible ones is as a storm against the wall. You will reduce the noise of aliens, as heat in a dry place; as heat in the shadow of a cloud, the song of the terrible ones will be diminished.

a. For You have been a strength to the poor, a strength to the needy: God is worthy of our praise because He brings strength to the poor and needy!

b. We can praise God because He is a refuge from the storm, a shade from the heat, and even the strangers (aliens) are blessed by His goodness. God will even quiet the song of the terrible ones!

B. Praising God for what He will do.

1. (6) A glorious feast for God's people.

And in this mountain the LORD of hosts will make for all people a feast of choice pieces, a feast of wines on the lees, of fat things full of marrow, of well-refined wines on the lees.

a. In this mountain the LORD of hosts will make for all people a feast: In several places, the Bible speaks of what is often called the Marriage Supper of the Lamb. Revelation 19:9 says, Blessed are those who are called to the marriage supper of the Lamb! According to Isaiah 25:6, we might say that this great feast takes place on earth, not in heaven.

b. And what a feast it will be! A feast of choice pieces, a feast of wines on the lees, of fat things full of marrow, of well-refined wines on the lees. For the God's people, this will be the "victory banquet" or the "awards banquet" when after the final battle is over!

i. Jesus is really looking forward to this banquet. He said to His disciples at the Last Supper, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom (Matthew 26:29). In this, Jesus spoke of His longing expectation for the day when He would take communion with His people at the Marriage Supper of the Lamb. Jesus is excited about this event; are you?

2. (7-8) The destruction of evil.

And He will destroy on this mountain the surface of the covering cast over all people, and the veil that is spread over all nations. He will swallow up death forever, and the Lord GOD will wipe away tears from all faces; the rebuke of His people He will take away from all the earth; for the LORD has spoken.

a. What will the LORD destroy? The veil that is spread over all nations. The picture is that there is a veil that is spread over all nations that keeps them from seeing God, loving God, and obeying God. In this glorious day, the LORD will destroy that veil.

i. In the New Testament, Paul speaks of Israel being blinded by a veil: But even to this day, when Moses is read, a veil lies on their heart (2 Corinthians 3:15). In Isaiah's day, it was more apparent that the nations were veiled. In Paul's day, it was more apparent that Israel was veiled. But for both the nations and for Israel, the remedy is the same: Nevertheless when one turns to the Lord, the veil is taken away (2 Corinthians 3:16).

b. The LORD will also destroy death: He will swallow up death forever. The day will come when death is powerless. Death was introduced by Adam's rebellion (Genesis 2:16-17), and will one day be completely eliminated by God.

i. Paul knew this and looked forward to this day. He proclaimed in 1 Corinthians 15:54: Death is swallowed up in victory. This will be true for every believer when death is defeated by resurrection. A resurrected body is not a resuscitated corpse. It is a new order of life that will never die again.

ii. Freud was wrong when he said: "And finally there is the painful riddle of death, for which no remedy at all has yet been found, nor probably ever will be." Compare that with Isaiah's triumphant declaration, He will swallow death up forever!

iii. "Ever since death ran through the veins of Jesus Christ, who is life essential, it is destroyed or swallowed up; like as the bee dieth when she hath left her sting in the wound." (Trapp)

c. And the LORD God will wipe away tears from all faces: How much more glorious could the tender mercy of God be? It isn't just that He takes away the things that made us sad, or even that He gives us a handkerchief to dry our eyes and blow our nose. Instead, He gently and lovingly will wipe away tears from all faces.

d. The rebuke of His people He will take away from all the earth: Now, we need the rebuke of His people. If God did not rebuke and correct us, we could drift further and further from Him. But there will come a day when we are no longer troubled by sin, no longer in a place to rebel. In that glorious day, the rebuke of His people He will take away. Thank God for that coming day! Thank God for His faithful rebuke until then!

3. (9) The testimony of God's people.

And it will be said in that day: "Behold, this is our God; we have waited for Him, and He will save us. This is the LORD; we have waited for Him; we will be glad and rejoice in His salvation."

a. Behold, this is our God: We will proclaim it then because we have proclaimed it now. We are those who were unafraid to confess Jesus before men on earth, and we will be blessed to hear Him confess us before our Father in heaven (Luke 12:8).

b. We have waited for Him, and He will save us: How great it is to wait on the LORD, and to see Him bring His salvation! God often seems distant or cruel when He compels us to wait on Him, but His ways really are best, and will be shown to be the best.

c. We will be glad and rejoice in His salvation: If it is our salvation - a salvation of our own making, of our own creation, then there is nothing to be glad and rejoice in. But since it is His salvation, there is everything to be glad and rejoice in!

d. And it will be said in that day: Each one of these things - confessing He is our God, the fulfillment of patient waiting, and rejoicing in His salvation - each of these will be ultimately fulfilled in that day. But they can be substantially fulfilled right now! We can praise God for these things right now! And as we do, we bring some of the glory of that day to pass in our lives right now.

i. "To be rapt in praise to God is the highest state of the soul. To receive the mercy for which we praise God for is something; but to be wholly clothed with praise to God for the mercy received is far more. Why, praise is heaven, and heaven is praise! To pray is heaven below, but praise is the essence of heaven above. When you bow in adoration, you are at your very highest." (Spurgeon)

4. (10-12) The LORD resolves all things.

For on this mountain the hand of the LORD will rest, and Moab shall be trampled down under Him, as straw is trampled down for the refuse heap. And He will spread out His hands in their midst as a swimmer reaches out to swim, and He will bring down their pride together with the trickery of their hands. The fortress of the high fort of your walls He will bring down, lay low, and bring to the ground, down to the dust.

a. For on this mountain the hand of the LORD will rest: The LORD will settle His hand of favor, power, and glory on Mount Zion. After the Great Tribulation, when Jesus Christ reigns from Jerusalem, the whole creation will know that the hand of the LORD does rest on this mountain.

i. "The powerful and gracious presence of God (which is oft signified in Scripture by God's hand) shall have its constant and settled abode; it shall not move from place to place, as it did with the tabernacle; nor shall it depart from it, as it did from Jerusalem." (Poole)

b. And Moab will be trampled down: In that day, Jesus will rule the nations with all authority and righteousness (Psalm 2:8-12). God will reach out (As a swimmer reaches out to swim) and bring low every proud, rebelling heart. Those who oppose His rule He will bring to the ground, down to the dust.

i. "In a powerful anthropomorphic figure, the prophet pictures the Lord's hand resting in blessing on Mount Zion and his feet trampling on Moab in judgment." (Grogan) So, which do we want - the loving hand of God, or to be under His feet?

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 24 (Chapter Introduction)

Overview

Isa 24:1, The doleful judgments of God upon the land; Isa 24:13, A remnant shall joyfully praise him; Isa 24:16, God in his judgments shall advance his kingdom.

TSK: Isaiah 25 (Chapter Introduction)

Overview

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 24 (Chapter Introduction)

CHAPTER 24

Judgments on Judah for their defilements and transgressions, Isa 24:1-12 . A remnant shall praise God, Isa 24:13-15 . God, by his judgments on his people and their enemies, will advance his kingdom, Isa 24:16-23 .

Poole: Isaiah 25 (Chapter Introduction)

CHAPTER 25

God glorious in his judgments on Babel, Isa 25:1-5 , and his people’ s salvation, Isa 25:6-12 .

The prophet reflecting upon those great and glorious prophecies which he had delivered concerning the destruction of his enemies, and the protection and deliverance of his people, and the sending of the Messiah, and the establishment of his own kingdom in spite of all opposition, interrupteth the course of his prophecies, and breaketh forth into a solemn celebration of all these wonderful works.

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 24 (Chapter Introduction)

(Isa 24:1-12) The desolation of the land.

(Isa 24:13-15) A few shall be preserved.

(Isa 24:16-23) God's kingdom advanced by his judgments.

MHCC: Isaiah 25 (Chapter Introduction)

(Isa 25:1-5) A song of praise.

(Isa 25:6-8) A declaration of the gospel blessings.

(Isa 25:9-12) The destruction of the enemies of Christ's church.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 24 (Chapter Introduction)

It is agreed that here begins a new sermon, which is continued to the end of Isa 27:1-13. And in it the prophet, according to the directions he had received, does, in many precious promises, " say to the righteous, It shall be well with them;" and, in many dreadful threatenings, he says, " Woe to the wicked, it shall be ill with them" (Isa 3:10, Isa 3:11); and these are interwoven, that they may illustrate each other. This chapter is mostly threatening; and, as the judgments threatened are very sore and grievous ones, so the people threatened with those judgments are very many. It is not the burden of any particular city or kingdom, as those before, but the burden of the whole earth. The word indeed signifies only the land, because our own land is commonly to us as all the earth. But it is here explained by another word that is not so confined; it is the world (Isa 24:4); so that it must at least take in a whole neighbourhood of nations. 1. Some think (and very probably) that it is a prophecy of the great havoc that Sennacherib and his Assyrian army should now shortly make of many of the nations in that part of the world. 2. Others make it to point at the like devastations which, about 100 years afterwards, Nebuchadnezzar and his armies should make in the same countries, going from one kingdom to another, not only to conquer them, but to ruin them and lay them waste; for that was the method which those eastern nations took in their wars. The promises that are mixed with the threatenings are intended for the support and comfort of the people of God in those very calamitous times. And, since here are no particular nations names either by whom or on whom those desolations should be brought, I see not but it may refer to both these events. Nay, the scripture has many fulfillings, and we ought to give it its full latitude; and therefore I incline to think that the prophet, from those and the like instances which he had a particular eye to, designs here to represent in general the calamitous state of mankind, and the many miseries which human life is liable to, especially those that attend the wars of the nations. Surely the prophets were sent, not only to foretel particular events, but to form the minds of men to virtue and piety, and for that end their prophecies were written and preserved even for our learning, and therefore ought not to be looked upon as of private interpretation. Now since a thorough conviction of the vanity of the world, and its insufficiency to make us happy, will go far towards bringing us to God, and drawing out our affections towards another world, the prophet here shows what vexation of spirit we must expect to meet with in these things, that we may never take up our rest in them, nor promise ourselves satisfaction any where short of the enjoyment of God. In this chapter we have, I. A threatening of desolating judgments for sin (Isa 24:1-12), to which is added an assurance that in the midst of them good people should be comforted (Isa 24:13-15). II. A further threatening of the like desolations (Isa 24:16-22), to which is added an assurance that in the midst of all God should be glorified.

Matthew Henry: Isaiah 25 (Chapter Introduction)

After the threatenings of wrath in the foregoing chapter we have here, I. Thankful praises for what God had done, which the prophet, in the name of the church, offers up to God, and teaches us to offer the like (Isa 25:1-5). II. Precious promises of what God would yet further do for his church, especially in the grace of the gospel (Isa 25:6-8). III. The church's triumph in God over her enemies thereupon (Isa 25:9-12). This chapter looks as pleasantly upon the church as the former looked dreadfully upon the world.

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

Bibliography

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 24 (Chapter Introduction)

INTRODUCTION TO ISAIAH 24

This chapter contains a prophecy of calamities that should come upon the whole world, and the inhabitants of it, for their sins; of the preservation of a remnant; of the visitation of the kings of the earth; and of the appearance of Christ in his glory and majesty. The miserable condition of the world, and its inhabitants, especially all within the Romish jurisdiction, is set forth by various phrases, Isa 24:1 the causes of which are the transgression and mutation of the laws and ordinances of Christ, Isa 24:5 the effects of which are the cursing and burning of the inhabitants, Isa 24:6 cessation of all joy among them, Isa 24:7 and the destruction of their chief city, Rome, Isa 24:10 then follows a prophecy of a remnant that shall escape, and be brought into a very comfortable condition, and sing for joy, and glorify God in the midst of the earth, and in the uttermost parts of it, Isa 24:13 but it is intimated it shall go ill with others for their perfidy and treachery; fear and danger shall attend them everywhere, Isa 24:16 yea, in the issue, the world shall be shaken, and moved and removed, and be utterly dissolved, fall and not rise more, Isa 24:19 when the kings and great ones of the earth shall be taken prisoners, and punished by the Lord, Isa 24:21 and then Christ shall take to himself his great power, and reign with his people gloriously in the New Jerusalem state, Isa 24:23.

Gill: Isaiah 25 (Chapter Introduction)

INTRODUCTION TO ISAIAH 25

This chapter contains a thanksgiving, or a triumphant song, upon the destruction of antichrist, and the antichristian states, for benefits and blessings bestowed upon the church, and for the setting up of the glorious kingdom of Christ in the Jerusalem state. It begins with a form of praise, and the reason of it in general, Isa 25:1 the particular instances of wonderful things are, the ruin of a certain city described, Isa 25:2 which will issue in the fear and glory of God, Isa 25:3 the great appearance of the Lord for his poor people, in being strength, refuge, and a shadow to them, Isa 25:4 a rich feast made for them, Isa 25:6 the removal of the veil from all people, Isa 25:7 the abolition of death, and every affliction, Isa 25:8 the personal appearance of Christ unto salvation, Isa 25:9 the protection of the church, and the certain and utter destruction of her enemies, under the name of Moab, Isa 25:10.