Text -- Isaiah 25:7 (NET)

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;

Commentary -- Word/Phrase Notes (per phrase)

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.

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).

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.

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.

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

Commentary -- Word/Phrase Notes (per Verse)

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.

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.

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.

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.

Commentary -- Verse Notes / Footnotes

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).

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.

Commentary -- Verse Range Notes

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 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.

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.

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.

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 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 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 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 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 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 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 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.