Verse 2

a city . . . heap--Babylon, type of the seat of Antichrist, to be destroyed in the last days (compare Jer 51:37, with Rev. 18:1-24, followed, as here, by the song of the saints' thanksgiving in Rev. 19:1-21). "Heaps" is a graphic picture of Babylon and Nineveh as they now are. palace--Babylon regarded, on account of its splendor, as a vast palace. But MAURER translates, "a citadel." of strangers--foreigners, whose capital pre-eminently Babylon was, the metropolis of the pagan world. "Aliens from the commonwealth of Israel, strangers from the covenants of promise" (Isa 29:5; Eph 2:12; see in contrast, Joe 3:17). never be built-- (Isa 13:19-20, &c.).

Verse 3

strong people--This cannot apply to the Jews; but other nations on which Babylon had exercised its cruelty (Isa 14:12) shall worship Jehovah, awed by the judgment inflicted on Babylon (Isa 23:18). city--not Babylon, which shall then be destroyed, but collectively for the cities of the surrounding nations.

Verse 4

the poor . . . needy--the Jews, exiles from their country (Isa 26:6; Isa 41:17). heat--calamity (Isa 4:6; Isa 32:2). blast--that is, wrath. storm--a tempest of rain, a winter flood, rushing against and overthrowing the wall of a house.

Verse 5

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

Verse 6

in this mountain--Zion: Messiah's kingdom was to begin, and is to have its central seat hereafter, at Jerusalem, as the common country of "all nations" (Isa 2:2, &c.). all people-- (Isa 56:7; Dan 7:14; Luk 2:10). feast--image of felicity (Psa 22:26-27; Mat 8:11; Luk 14:15; Rev 19:9; compare Psa 36:8; Psa 87:1-7). fat things--delicacies; the rich mercies of God in Christ (Isa 55:2; Jer 31:14; Job 36:16). wines on the lees--wine which has been long kept on the lees; that is, the oldest and most generous wine (Jer 48:11). marrow--the choicest dainties (Psa 63:5). well refined--cleared of all dregs.

Verse 7

face of . . . covering--image from mourning, in which it was usual to cover the face with a veil (Sa2 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 (Co2 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).

Verse 8

Quoted in Co1 15:54, in support of the resurrection. swallow up . . . in victory--completely and permanently "abolish" (Ti2 1:10; Rev 20:14; Rev 21:4; compare Gen 2:17; Gen 3:22). rebuke--(Compare Mar 8:38; Heb 11:26).

Verse 9

And it shall be said in that day, &c.--"After death has been swallowed up for ever, the people of God, who had been delivered from the hand of death, shall say to the Lord, Lo, this is our God, whom unbelievers regarded as only a man" [JEROME]. "The words are so moulded as to point us specially to the person of the Son of God, who 'saves' us; as He vouchsafed to Israel temporal saving, so to His elect He appears for the purpose of conferring eternal salvation" [VITRINGA]. The Jews, however, have a special share in the words, This is our God (see on Isa 25:6). we have waited--"Waited" is characteristic of God's people in all ages (Gen 49:18; Tit 2:13). we will be glad and rejoice in his salvation--compare Psa 118:24, which refers to the second coming of Jesus (compare Psa 118:26, with Luk 13:35).

Verse 10

rest--as its permanent protector; on "hand" in this sense; compare Ezr 7:6, Ezr 7:28. Moab--while Israel is being protected, the foe is destroyed; Moab is the representative of all the foes of God's people. under him--Rather, "in his own place" or "country" (Exo 10:23; Exo 16:29). for the dunghill--Rather, "in the water of the dung heap," in which straw was trodden to make it manure (Psa 83:10). HORSLEY translates either, "in the waters of Madmenah," namely, for the making of bricks; or as the Septuagint, "as the threshing-floor is trampled by the corn-drag" (see Margin; Mic 4:11-13).

Verse 11

he--Jehovah shall spread His hands to strike the foe on this side and on that, with as little effort as a swimmer spreads forth his arms to cleave a passage through the water [CALVIN]. (Zac 5:3). LOWTH takes "he" as Moab, who, in danger of sinking, shall strain every nerve to save himself; but Jehovah (and "he") shall cause him to sink ("bring down the pride" of Moab, Isa 16:6). with the spoils of . . . hands--literally, "the craftily acquired spoils" of his (Moab's) hands [BARNES]. Moab's pride, as well as the sudden gripe of his hands (namely, whereby he tries to save himself from drowning) [LOWTH]. "Together with the joints of his hands," that is, though Moab struggle against Jehovah hand and foot [MAURER].

Verse 12

fortress--the strongholds of Moab, the representative of the foes of God's people [BARNES]. Babylon [MAURER]. The society of infidels represented as a city (Rev 11:8). As the overthrow of the apostate faction is described in the twenty-fifth chapter, so the peace of the faithful is here described under the image of a well-fortified city. Next: Isaiah Chapter 26

Verse 1

O Lord, thou art my God,.... Not by creation and providence only, but by covenant and grace. This is the first and foundation blessing of grace, and secures all the rest; in this true happiness consists, and is preferable to every other enjoyment; the knowledge of it is come at in effectual calling, and by the witnessing of the Spirit; it is the highest attainment of grace to be assured of it; and though it is not always seen and known, it will always remain, and will be the glory of the New Jerusalem state, Rev 21:3. These are the words, Aben Ezra says, either of the prophet, or of the ancients, before whom the Lord will reign, Isa 24:23. Kimchi says of the latter, which seems very probable, these are the elders and representatives of the church; see Rev 11:16. I will exalt thee; the Lord God, Father, Son, and Spirit; the Father, by attributing the whole of salvation to his love and free favour; the Son, by ascribing deity to him, by making use of him in all his offices of Prophet, Priest, and King, and by giving him the glory of salvation wrought out by him; the Spirit, in his person, and the operations of his grace. Christ, in particular, will be exalted in this state as King of saints, and because of his having taken to himself his reigning power, Rev 11:15. I will praise thy name; celebrate his perfections, confess him before men, praise him for all his benefits; this is one way of exalting him, and is the great work of New Testament saints, and especially in the latter day; see Rev 19:1. for thou hast done wonderful things; this respects not so much the wonderful things in nature and grace, either in creation and providence, or in redemption and effectual calling; but what will be done in the latter day; as the conversion of the Jews and Gentiles, the destruction of antichrist, and the glorious appearing of the kingdom of Christ: thy counsels of old are faithfulness and truth; the decrees and purposes of God, which are from eternity, are all truly and faithfully performed; this is an amplification of the wonderful things which are done according to the counsel of the divine will; not only the choice of men to salvation, the redemption of them by Christ, and their effectual calling; but the calling of the Jews and Gentiles, in particular, in the latter day, and all things relating to the church to the end of time; which, as they were fixed in the eternal purpose of God, they are punctually and exactly brought about in time; these are the true and faithful sayings of God, Rev 19:9.

Verse 2

For thou hast made of a city an heap,.... Which is to be understood, not of Samaria, nor of Jerusalem; rather of Babylon; though it is best to interpret it of the city of Rome, as Jerom says the Jews do; though they generally explain it of many cities, which shall be destroyed in the times of Gog and Magog, as Aben Ezra and Kimchi; and so the Targum has it in the plural number; perhaps not only the city of Rome, but all the antichristian states, the cities of the nations, all within the Romish jurisdiction are meant; which shall all fall by the earthquake, sooner or later, and become a heap: of a defenced city, a ruin; or, "for a fall" (c); the same thing is meant as before: it designs the fall of mystical Babylon or Rome, called the great and mighty city, Rev 18:2, a palace of strangers; which Kimchi interprets of Babylon, which, he says, was a palace to the cities of the Gentiles, who are called strangers; and it is said, that that city was originally built for strangers, that dwelt in tents, in Arabia Deserts; but it is best to understand it of Rome, as before, which is the palace of such who are aliens from the commonwealth of Israel, and strangers from the covenants of promise, who have introduced a strange religion, and are the worshippers of strange gods, Dan 11:38. The Targum renders it, "the house of the gods of the people in the city of Jerusalem;'' and this will be made to be no city, it shall never be built; any more, when once it is destroyed, signified by the angels casting a millstone into the sea, which shall never be taken up again, or found more, Rev 18:21. (c) "in lapsum".

Verse 3

Therefore shall the strong people glorify thee,.... To whom the Lord is strength, as in the following verse Isa 25:4; who are strong in the Lord, in the power of his might, and in the grace that is in him; or such of the antichristian party as shall be awakened and convinced by the judgments of God on antichrist, and shall be converted, these shall give glory to the God of heaven, Rev 11:13, the city of the terrible nations shall fear thee; or such who have belonged to the city or jurisdiction of Rome, and have been terrible to the people of God, yet now shall be frightened themselves, and shall fear the Lord, either with a servile fear, or some, at least, with a truly filial fear; see Rev 11:13.

Verse 4

For thou hast been a strength to the poor, a strength to the needy in his distress,.... The people of God, who are poor and needy, both in a literal and in a spiritual sense; and especially when under afflicted circumstances, in times of desertion, temptation, bodily affliction, and persecution from men, which may be here chiefly intended; to whom the Lord is a strength: he strengthens their hearts, and his own grace in them; he sheds abroad his love in their hearts, which makes their mountain to stand strong; he directs them to Christ, in whom is strength, as well as righteousness; he strengthens them by his Spirit, his promises, word, and ordinances. Christ may be more especially meant; and it may refer to the strength and power he will give to his people in the latter day; when a small one shall be a strong nation; when the feeble shall be as David, and the house of David as the angel of the Lord; when they shall have got the victory over the beast, his mark and image, Isa 60:21, a refuge from the storm; or tempestuous rain, or overflowing flood; as Christ is a refuge from the tempest and storm of divine wrath and vengeance, by his satisfaction and righteousness, Isa 32:2 so from the flood of persecution, by his power and providence, Rev 12:15, a shadow from the heat; which gives refreshment and rest, and is a protection from the scorching beams of the sun. Christ, as he is the shadow from the heat of a fiery law, from the flaming sword of justice, from the wrath of God, and the fiery darts of Satan's temptations; so from the violence of persecution, which heat shall now be no more, antichrist being destroyed, Rev 7:15, when blast of the terrible ones is as a storm against the wall; these terrible ones are either Satan and his principalities, who are very terrible to the Lord's people; and whose temptations are like a strong wind, which beat against them as against a wall, but they stand, the Lord being their strength, refuge, and shadow; see Isa 49:24 or rather antichrist and his persecuting princes, the kings of the earth, that have joined him, and persecuted the saints, and have been terrible to them; and whose persecutions have been like a blustering strong wind, threatening to carry all before them; but the Lord has been their protection, and made them to stand as a wall, firm and immovable, against them. The Targum is, "so the words of the wicked are to the righteous, as a storm that dasheth against a wall.''

Verse 5

Thou shalt bring down the noise of strangers,.... Such as are strangers to God and godliness, to Christ, his Gospel, and truths, to the Spirit and his operations of grace; the clamour and noise of such against true religion, and the professors of it, their persecuting rage and fury, this the Lord in his own time will bring down, and cause to cease, and it shall be heard no more: as the heat in a dry place: which parches the earth, and burns and dries up the grass and fruits of it; to which persecution is compared: even the heat with the shadow of a cloud; as that is brought down, and caused to cease by the shadow of a cloud, sheltering from the scorching beams of the sun, and by letting down rain, which moistens the earth; so the Lord protects his people from the fury of persecution, and abates it by the interposition of his power and providence; and at last puts an end to it: the branch of the terrible ones shall be made low; meaning the most eminent of them; a branch being put for a most eminent person, Isa 4:2 perhaps the pope of Rome is meant, the head of the antichristian party, the principal of the terrible persecutors, who shall be brought low and destroyed by Christ, at his coming. Some render it, "the song of the terrible ones shall be brought low" (d); it will be brought a note lower; their triumphing will be at an end; the voice of harpers and musicians, of pipers and trumpeters, will be heard no more among them; but instead thereof weeping and howling, Rev 18:9. (d) "cantus fortium humiliabitur, vel humiliabit se", Vatablus; see Cant. ii. 12.

Verse 6

And in this mountain shall the Lord of hosts make unto all people a feast of fat things,.... Which is to be understood, not of the ultimate glory of the saints in heaven; which is sometimes represented by a feast; and the participation of it, by sitting down with the saints at a table in the kingdom of God, and by drinking wine there, to which state the best things are reserved, Mat 8:11, but rather of the Gospel dispensation, which lies in the ministration of the word and ordinances; and which are compared to a feast, which consists of the richest dainties, for the entertainment of the faith of God's people; and this is made by the Lord himself, who is sovereign Lord of all, the King of kings; who sits at table himself, and welcomes his guests, and is the sum and substance of the feast: and this is made in his "mountain"; the church, comparable to one for its visibility and immovableness; and for "all" his "people", Jews and Gentiles; for all that are made spiritually alive, and have a spiritual taste, and true faith in Christ, Mat 22:4 particularly the Lord's supper itself is a feast, and a feast of love, comparable to wine; and which is better than wine, and in which wine, in a literal sense, is made use of; and in which the choicest and richest food is presented to faith; the flesh and blood of Christ, which are meat and drink indeed; here the saints are fed as with marrow and fatness, Co1 5:7, Sol 1:2 but it seems rather to respect the marriage supper of the Lamb, in the latter day, when antichrist shall be destroyed, and Jews and Gentiles be converted, and shall join together in the participation of divine blessings, Rev 19:1 or, best of all, the glories, joys, and pleasures of the New Jerusalem state; in which the saints shall drink of the water of life freely, and eat of the fruit of the tree of life, the leaves of which are for the healing of the nations, Rev 21:6. a feast of wines on the lees; that has been long kept on the lees, but now drawn off, and both strong and fine; of a banquet of wine, see Est 7:2 this refers to the wine of the kingdom, Mat 26:29, of fat things full of marrow, of wines on the lees well refined: this heap of words, and repetition of them, show the plenty of the provisions, and the richness and excellency of them; and "fat" being mentioned is a proof that the words must respect the times of the Messiah, since, under the law, fat was not to be eaten (e). (e) Fortunatus Scacchus, in Sacror. Elaeochr. Myrothec. l. 1. c. 40. col. 205. thinks, that as the prophet speaks of the deliverance of believers from present troubles, and of good things at the coming of the Messiah, the metaphors are taken from the customs of that age, in which feasts were not prepared without the best of ointments; nor in a royal feast were the flesh of any animals used but such as were well fed and kept, and which, according to the law were pure and clean; and agreeably he renders the whole verse thus: "and the Lord of hosts will make to all people a feast of ointments; a feast of those (animals) that are kept; of ointments full of marrow (the richest and fattest) of those that are kept''; "pure" beasts, well kept and clean, according to the law of Moses. So Gussetius observes, that signifies not fat, but oil; and not "lees" of wine, but bottles in which wine is "kept", Comment. Ebr. p. 868, 872. The Syriac version of the latter part of the text, though not according to the original, is remarkable; "the feast, I say, of our heavenly and most mighty quickener, reserved and fat.''. The interpreter seems to have in his view the great master of the feast, our Lord Jesus Christ.

Verse 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, Co2 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. (f) "velum faciei", Piscator.

Verse 8

He will swallow up death in victory,.... Or, "for ever" (g). This is to be understood, not of a spiritual death, which is swallowed up in conversion, and of which those that are quickened shall never die more; nor of the conversion of the Jews, which will be as life from the dead; nor of the civil death of the witnesses, and of their rising, who afterwards will never die more, in that sense; but of a corporeal death: this Christ has swallowed up in victory, by dying on the cross, both with respect to himself, who will never die more, and with respect to his people, from whom he has abolished it as a penal evil; but it chiefly respects the resurrection state, or the personal coming of Christ, when the dead in him shall rise first, and shall never die more, there will be no more death, neither corporeal, spiritual, nor eternal to them; on them death shall have no power, in any shape: and then will this saying be brought about or fulfilled, as the apostle has interpreted it, Co1 15:54 so the Jews (h) interpret it of the future state, when those that live again shall die no more, and there will be no death; and of the days of the Messiah, when the dead will be raised (i): and the Lord God will wipe away tears from off all faces; there are many things now that cause tears to fall from the saints, as their own sins, indwelling sin, unbelief, carnality, leanness, backslidings, &c. and the sins of others, the temptations of Satan, the hiding of God's face, afflictions of various sorts, and the persecutions of men; but these will be no more in the New Jerusalem state; and therefore God is said to wipe them away, having removed the cause of them, Rev 7:17, Rev 21:4 the allusion is to a tender parent, that takes a handkerchief, and wipes the face of its child, when it has been crying, and quiets and comforts it: and the rebuke of his people shall he take away from off all the earth; all the reproaches and calumnies which have been cast upon them, and all misrepresentations of them, shall be taken away from them everywhere, and they will no longer lie under them, but stand clear of all false charges and accusations: or all persecution shall now cease; there shall be none to hurt them in all the holy mountain, Isa 11:9, for the Lord hath spoken it; and it shall be done. The Targum is, "for by the word of the Lord it is so decreed.'' (g) "in sempiternum", Munster, Pagninus, Montanus; "in aeternum", Piscator. (h) Gloss. in T. Bab. Sanhedrin, fol. 94. Misna, Moed Katon, c. 3. sect. 9. Midrash Kohelet, fol. 61. 2. (i) Zohar in Gen. fol. 73. 1. Shemot Rabba, sect. 20. fol. 131. 4.

Verse 9

And it shall be said in that day,.... When the feast will be made for all the Lord's people; when the veil and covering shall be removed; when death will be swallowed up in victory; when all tears shall be wiped away from the saints; when their rebuke shall be taken away from them; all which will be at the glorious appearing of Christ. Lo, this is our God; and not the idols of the Gentiles, or the works of their hands; but Christ, who is God over all, blessed for ever; Immanuel, God with us: the phrase is expressive of his true and proper deity, of faith of interest in him, and of the joy of it: we have waited for him, and he will save us: as the Old Testament saints waited for his first coming, and for his salvation, believing that he would be the author of it: so New Testament saints are waiting for his second coming; and to them that look for him, and expect his glorious appearing, who have their loins girt, and their lights burning, and wait for their Lord's coming, will he appear a second time without sin unto salvation; to put them into the possession of salvation he has obtained for them, for which they are heirs, and is nearer than when they believed: this is the Lord, we have waited for him; looking, longing, and hasting to the day of his coming; this they will say, when they shall see him coming in the clouds of heaven; whither the living saints being changed, will be caught up to meet him, and upon meeting him shall thus greet him, and one another: we will be glad, and rejoice in his salvation; so suitable to them, so full, complete, and perfect, and so much for the glory of God; which was wrought out by him before, and now possessed by them; and is what is called the "joy" of their "Lord", they now "enter" into, Mat 25:21.

Verse 10

For in this mountain shall the hand of the Lord rest,.... Where he will make the feast of fat things, Isa 25:6 even in his church, which is his resting place, and where he delights to dwell; and over whom his hand is, and abides for their protection and safeguard; and where he gives rest, as the Septuagint (k) render it; even spiritual rest to the souls of his people; and where, as the Targum has it, "the power of the Lord is revealed;'' namely, in the preservation of his church, and in the destruction of its enemies; as follows: and Moab shall be trodden down under him: under the Lord, and his mighty hand of power; or "under it"; under the mountain, the church; under the feet of the saints; see Mal 4:2 or, "in his place" (l), as Jarchi and Kimchi explain it; wherever he is, or shall be found, where he lies there shall he be trodden upon. By Moab the enemies of the church are meant, and is put for them all, even all the antichristian powers, both Turks and Papists; their ruin is expressed by treading down or threshing, in allusion to the threshing of corn, as the word used mostly signifies, when the straw is bruised by the cartwheel, or the feet of oxen; or to the treading of straw in the mire, as follows: even as straw is trodden down for the dunghill; or in "it" (m); or "in the waters of the dunghill" (n), as the Cetib; where being cast and trodden, it rots, and becomes dung; and so the Targum, "as straw is trodden in the clay;'' Jarchi interprets it to this sense. R. Joseph Kimchi takes it to be the name of a place, Madmenah, which was one of the cities of Moab, Jer 48:2. (k) . (l) "apud se", i.e. "in loco suo", Vatablus, Junius & Tremellius. (m) as the Keri or marginal reading directs it should be read. (n) in "aquis sterquilinii", De Dieu.

Verse 11

And he shall spread forth his hands in the midst of them,.... In the midst of Moab, in the midst of the enemies of the church of God; and so it denotes the utter destruction of them; for the spreading forth of the hands is to be understood of the Lord, that should do so: as he that swimmeth spreadeth forth his hands to swim; signifying, that as he should exert the power of his might, in the midst of them, he should strike on both sides, as a swimmer does; and as easily and utterly destroy them as the swimmer parts the waters, and has the command of them; though some interpret this of Moab stretching out his hands as the swimmer, either in a way of submission and supplication, or as catching, as men drowning do, at anything, to save them. But the former sense agrees best with what follows: and he shall bring down their pride; that is, God shall bring down the pride of Moab, which was notorious in them, and hateful to God, and was the cause of their ruin, Isa 16:6 with this compare the pride of the Romish antichrist, which God will humble, Rev 17:7, together with the spoils of their hands; which their hands are full of; and which they have spoiled or robbed others of; or, "with the wiles of their hands" (o), as some, which they had by craft and insidious methods taken from others; these shall be taken from them, and they be stripped of them; or the words may, be rendered, "with the elbows", or "armholes of his hands" (p); as the swimmer with his arms keeps the water under him, and himself above it, so the Lord with the strength of his arm would bring down and destroy those enemies of his. (o) "insidiis, vel cum insidiis manuum suarum", Montanus, Piscator. (p) "Cum cubitis, vel axillis manuum suarum", Pagninus, Tigurine version; and Ben Melech, who mentions both senses.

Verse 12

And the fortress of the high fort of thy walls shall he bring down,.... That is, their high and, fenced walls, which were about their cities, the fortifications of them; these should be destroyed by the Lord, be battered and brought down, not being able to stand against his mighty power. The Targum renders it, "the mighty city, the cities of the nations;'' and may design the city of Rome, and the cities of the nations that shall fall at the pouring out of the seventh and last vial, Rev 16:19 it follows, lay low, and bring to the ground, even to the dust; which variety of words without any copulative are used to express the sudden, quick, certain, and irrecoverable destruction of such fortified city, or cities, and their fortifications. Next: Isaiah Chapter 26

Verse 1

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

Verse 6

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

Verse 7

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" (massēcâh, from nâsac = mâsâc, 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 Co2 3:15. The penē 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 massēcâh 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 Co1 15:54, κατεπόθη ὁ θάνατος εἰς νῖκος (after the Aramaean netzach, 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 Co1 15:28, and John in the last page of the Apocalypse.

Verse 9

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

Verse 10

In the land of promise there is rejoicing, but on the other side of the Jordan there is fear of ruin. Two contrasted pictures are placed here side by side. The Jordan is the same as the "great gulf" in the parable of the rich man. Upon Zion Jehovah descends in mercy, but upon the highlands of Moab in His wrath. "For the hand of Jehovah will sink down upon this mountain, and Moab is trodden down there where it is, as straw is trodden down in the water of the dung-pit. And he spreadeth out his hands in the pool therein, as the swimmer spreadeth them out to swim; but Jehovah forceth down the pride of Moab in spite of the artifices of his hands. Yea, thy steep, towering walls He bows down, forces under, and casts earthwards into dust." Jehovah brings down His hand upon Zion (nūach, as in Isa 7:2; Isa 11:1), not only to shelter, but also to avenge. Israel, that has been despised, He now makes glorious, and for contemptuous Moab He prepares a shameful end. In the place where it now is תּחתּיו, as in Sa2 7:10; Hab 3:16, "in its own place," its own land) it is threshed down, stamped or trodden down, as straw is trodden down into a dung-pit to turn it into manure: hiddūsh, the inf. constr., with the vowel sound u, possibly to distinguish it from the inf. absol. hiddosh (Ewald, 240, b). Instead of בּמו (as in Isa 43:2), the chethib has בּמי (cf., Job 9:30); and this is probably the more correct reading, since madmēnâh, by itself, means the dunghill, and not the tank of dung water. At the same time, it is quite possible that b'mo is intended as a play upon the name Moab, just as the word madmēnâh may possibly have been chosen with a play upon the Moabitish Madmēn (Jer 48:2). In Isa 25:11 Jehovah would be the subject, if b'kirbo (in the midst of it) referred back to Moab; but although the figure of Jehovah pressing down the pride of Moab, by spreading out His hands within it like a swimmer, might produce the impression of boldness and dignity in a different connection, yet here, where Moab has just been described as forced down into the manure-pit, the comparison of Jehovah to a swimmer would be a very offensive one. The swimmer is Moab itself, as Gesenius, Hitzig, Knobel, and in fact the majority of commentators suppose. "In the midst of it:" b'kirbo points back in a neuter sense to the place into which Moab had been violently plunged, and which was so little adapted for swimming. A man cannot swim in a manure pond; but Moab attempts it, though without success, for Jehovah presses down the pride of Moab in spite of its artifices עם, as in Neh 5:18; ארבּות, written with dagesh (according to the majority of MSS, from ארבּה, like the Arabic urbe, irbe, cleverness, wit, sharpness), i.e., the skilful and cunning movement of its hands. Saad. gives it correctly, as muchâtale, wiles and stratagems; Hitzig also renders it "machinations," i.e., twistings and turnings, which Moab makes with its arms, for the purpose of keeping itself up in the water. What Isa 25:11 affirms in figure, Isa 25:12 illustrates without any figure. If the reading were מבצרך חומות משׂגּב, the reference would be to Kir-Moab (Isa 15:1; Isa 16:7). But as the text stands, we are evidently to understand by it the strong and lofty walls of the cities of Moab in general.

Verse 1

It is said in the close of the foregoing chapter that the Lord of hosts shall reign gloriously; now, in compliance with this, the prophet here speaks of the glorious majesty of his kingdom (Psa 145:12), and gives him the glory of it; and, however this prophecy might have an accomplishment in the destruction of Babylon and the deliverance of the Jews out of their captivity there, it seems to look further, to the praises that should be offered up to God by the gospel church for Christ's victories over our spiritual enemies and the comforts he has provided for all believers. Here, I. The prophet determines to praise God himself; for those that would stir up others should in the first place stir up themselves to praise God (Isa 25:1): "O Lord! thou art my God, a God in covenant with me." When God is punishing the kings of the earth upon the earth, and making them to tremble before him, a poor prophet can go to him, and, with a humble boldness, say, O Lord! thou art my God, and therefore I will exalt thee, I will praise thy name. Those that have the Lord for their God are bound to praise him; for therefore he took us to be his people that we might be unto him for a name and for a praise, Jer 13:11. In praising God we exalt him; not that we can make him higher than he is, but we must make him to appear to ourselves and others than he does. See Exo 15:2. II. He pleases himself with the thought that others also shall be brought to praise God, Isa 25:3. "Therefore, because of the desolations thou hast made in the earth by thy providence (Psa 46:8) and the just vengeance thou hast taken on thy and thy church's enemies, therefore shall the strong people glorify thee in concert, and the city (the metropolis) of the terrible nations fear thee." This may be understood, 1. Of those people that have been strong and terrible against God. Those that have been enemies to God's kingdom, and have fought against the interests of it with a great deal of strength and terror, shall either be converted, and glorify God by joining with his people in his service, or at least convinced, so as to own themselves conquered. Those that have been the terror of the mighty shall be forced to tremble before the judgments of God and call in vain to rocks and mountains to hide them. Or, 2. Of those that shall be now made strong and terrible for God and by him, though before they were weak and trampled upon. God shall so visibly appear for and with those that fear him and glorify him that all shall acknowledge them a strong people and shall stand in awe of them. There was a time when many of the people of the land became Jews, for the fear of the Jews fell upon them (Est 8:17), and when those that knew their God were strong and did exploits (Dan 11:32), for which they glorified God. III. He observes what is, and ought to be, the matter of this praise. We and others must exalt God and praise him; for, 1. He has done wonders, according to the counsel of his own will, Isa 25:1. We exalt God by admiring what he has done as truly wonderful, wonderful proofs of his power beyond what any creature could perform, and wonderful proofs of his goodness beyond what such sinful creatures as we are could expect. These wonderful things, which are new and surprising to us, and altogether unthought of, are according to his counsels of old, devised by his wisdom and designed for his own glory and the comfort of his people. All the operations of providence are according to God's eternal counsels (and those faithfulness and truth itself), all consonant to his attributes, consistent with one another, and sure to be accomplished in their season. 2. He has in particular humbled the pride, and broken the power, of the mighty ones of the earth (Isa 25:2): "Thou hast made of a city, of many a city, a heap of rubbish. Of many a defenced city, that thought itself well guarded by nature and art, and the multitude and courage of its militia, thou hast made a ruin." What created strength can hold out against Omnipotence? "Many a city so richly built that it might be called a palace, and so much frequented and visited by persons of the best rank from all parts that it might be called a palace of strangers, thou hast made to be no city; it is levelled with the ground, and not one stone left upon another, and it shall never be built again." This has been the case of many cities in divers parts of the world, and in our own nation particularly; cities that flourished once have gone to decay and are lost, and it is scarcely known (except by urns or coins digged up out of the earth) where they stood. How many of the cities of Israel have long since been heaps and ruins! God hereby teaches us that here we have no continuing city and must therefore seek one to come which will never be a ruin or go to decay. 3. He has seasonably relieved and succoured his necessitous and distressed people (Isa 25:4): Thou has been a strength to the poor, a strength to the needy. As God weakens the strong that are proud and secure, so he strengthens the weak that are humble and serious, and stay themselves upon him. Nay, he not only makes them strong, but he is himself their strength; for in him they strengthen themselves, and it is his favour that is the strength of their hearts. He is a strength to the needy in his distress, when he needs strength, and when his distress drives him to God. And, as he strengthens them against their inward decays, so he shelters them from outward assaults. He is a refuge from the storm of rain or hail, and a shadow from the scorching heat of the sun in summer. God is a sufficient protection to his people in all weathers, hot and cold, wet and dry. The armour of righteousness serves both on the right hand and on the left, Co2 6:7. Whatever dangers or troubles God's people may be in, effectual care is taken that they shall sustain no real hurt or damage. When perils are most threatening and alarming God will then appear for the safety of his people: When the blast of the terrible ones is as a storm against the wall, which makes a great noise, but cannot overthrow the wall. The enemies of God's poor are terrible ones; they do all they can to make themselves so to them. Their rage is like a blast of wind, loud, and blustering, and furious; but, like the wind, it is under a divine check; for God holds the winds in his fist, and God will be such a shelter to his people that they shall be able to stand the shock, keep their ground, and maintain their integrity and peace. A storm beating on a ship tosses it, but that which beats on a wall never stirs it, Psa 76:10; Psa 138:7. 4. That he does and will shelter those that trust in him from the insolence of their proud oppressors (Isa 25:5): Thou shalt, or thou dost, bring down the noise of strangers; thou shalt abate and still it, as the heat in a dry place is abated and moderated by the shadow of a cloud interposing. The branch, or rather the son or triumph, of the terrible ones shall be brought low, and they shall be made to change their note and lower their voice. Observe here, (1.) The oppressors of God's people are called strangers; for they forget that those they oppress are made of the same mould, of the same blood, with them. They are called terrible ones; for so they affect to be, rather than amiable ones: they would rather be feared than loved. (2.) Their insolence towards the people of God is noisy and hot, and that is all; it is but the noise of strangers, who think to carry their point by hectoring and bullying all that stand in their way, and talking big. Pharaoh king of Egypt is but a noise, Jer 46:17. It is like the heat of the sun scorching in the middle of the day; but where is it when the sun has set? (3.) Their noise, and heat, and all their triumph, will be humbled and brought low, when their hopes are baffled and all their honours laid in the dust. The branches, even the top branches, of the terrible ones, will be broken off, and thrown to the dunghill. (4.) If the labourers in God's vineyard be at any time called to bear the burden and heat of the day, he will find some way or other to refresh them, as with the shadow of a cloud, that they may not be pressed above measure.

Verse 6

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, Co1 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, Pe1 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, Co2 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.

Verse 9

Here is, I. The welcome which the church shall give to these blessings promised in the foregoing verses (Isa 25:9): It shall be said in that day, with a humble holy triumph and exultation, Lo, this is our God; we have waited for him! Thus will the deliverance of the church out of long and sore troubles be celebrated; thus will it be as life from the dead. With such transports of joy and praise will those entertain the glad tidings of the Redeemer who looked for him, and for redemption in Jerusalem by him; and with such a triumphant song as this will glorified saints enter into the joy of their Lord. 1. God himself must have the glory of all: "Lo, this is our God, this is the Lord. This which is done is his doing, and it is marvellous in our eyes. Herein he has done like himself, has magnified his own wisdom, power, and goodness. Herein he has done for us like our God, a God in covenant with us, and whom we serve." Note, Our triumphs must not terminate in what God does for us and gives to us, but must pass through them to himself, who is the author and giver of them: This is our God. Have any of the nations of the earth such a God to trust to? No, their rock is not as our rock. There is none like unto the God of Jerusalem. 2. The longer it has been expected the more welcome it is. "This is he whom we have waited for, in dependence upon his word of promise, and a full assurance that he would come in the set time, in due time, and therefore we were willing to tarry his time; and now we find it is not in vain to wait for him, for the mercy comes at last, with an abundant recompence for the delay." 3. It is matter of joy unspeakable: "We will be glad and rejoice in his salvation. We that share in the benefits of it will concur in the joyful thanksgivings for it." 4. It is an encouragement to hope for the continuance and perfection of this salvation: We have waited for him, and he will save us, will carry on what he has begun; for as for God, our God, his work is perfect. II. A prospect of further blessings for the securing and perpetuating of these. 1. The power of God shall be engaged for them and shall continue to take their part: In this mountain shall the hand of the Lord rest, Isa 25:10. The church and people of God shall have continued proofs of God's presence with them and residence among them: his hand shall be continually over them, to protect and guard them, and continually stretched out to them, for their supply. Mount Zion is his rest for ever; here he will dwell. 2. The power of their enemies, which is engaged against them, shall be broken. Moab is here put for all the adversaries of God's people, that are vexatious to them; they shall all be trodden down or threshed (for then they beat out the corn by treading it) and shall be thrown out as straw to the dunghill, being good for nothing else. God having caused his hand to rest upon this mountain, it shall not be a hand that hangs down, or is folded up, feeble and inactive; but he shall spread forth his hands, in the midst of his people, like one that swims, which intimates that he will employ and exert his power for them vigorously, - that he will be doing for them on all sides, - that he will easily and effectually put by the opposition that is given to his gracious intentions for them, and thereby further and push forward his good work among them, - and that on their behalf he will be continually active, for so the swimmer is. It is foretold, particularly, what he shall do for them. (1.) He shall bring down the pride of their enemies (and Moab was notoriously guilty of pride, Isa 16:6) by one humbling judgment after another, stripping them of that which they are proud of. (2.) He shall bring down the spoils of their hands, shall take from them that which they have got by spoil and rapine. He shall bring down the arms of their hands, which are lifted up against God's Israel; he shall quite break their power, and disable them to do mischief. (3.) He shall ruin all their fortifications, Isa 25:12. Moab has his walls, and his high forts, with which he hopes to secure himself, and from which he designs to annoy the people of God; but God shall bring them all down, lay them low, bring them to the ground, to the dust; and so those who trusted to them will be left exposed. There is no fortress impregnable to Omnipotence, no fort so high but the arm of the Lord can overtop it and bring it down. This destruction of Moab is typical of Christ's victory over death (spoken of Isa 25:8), his spoiling principalities and powers in his cross (Col 2:15), his pulling down Satan's strong-holds by the preaching of his gospel (Co2 10:4), and his reigning till all his enemies be made his footstool, Psa 110:1.

Verse 1

25:1-12 The second part of the Little Apocalypse (see study note on 24:1–27:13) describes praise for God’s judgment (25:1-5, 11-12) and salvation (25:6-9).

25:1-5 Isaiah here praises God for protecting the needy (see 12:1-6).

Verse 3

25:3 Assyria and Egypt were strong . . . ruthless nations, but in the future they will exalt God rather than their own power.

Verse 6

25:6-8 The banquet is a symbol of God’s providing richly for all those who will receive his gracious invitation (Rev 3:20-21; 19:9).

25:6 In Jerusalem: Literally On this mountain—that is, the mountain of the Lord (see 2:2; 24:23): This does not refer to a geographical city but to Zion, the eternal city of God (see 1:8, 27).

Verse 8

25:8 He will swallow up death forever: Isaiah’s hope was God’s power over sin and sin’s devastating results. In the New Testament this promise is realized in Jesus Christ (1 Cor 15:54). • The Lord’s presence will be a source of eternal comfort; he will wipe away all tears (see Rev 21:4).

Verse 9

25:9-12 The new community of God’s people will respond in joy and faith. When the enemy is defeated, God’s people will be free forever.

Verse 10

25:10 on Jerusalem: Literally on this mountain. • Moab (see 15:1–16:14) here represents the nations under judgment, those who trust only themselves (see 34:5-17). • like straw trampled down: The people would be helpless and dying in the most degrading circumstances.

Verse 11

25:11 Isaiah used the image of a swimmer forcibly kept under water to illustrate that Moab’s people are hopelessly doomed and their human pride will be conquered.