Exegetical and Hermeneutical Commentary of Isaiah 25:6

And 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.

6. in this mountain ] Mount Zion (cf. Isa 24:23), shewing that the author lived in Jerusalem.

a feast (lit. “banquet”) of fat things full of marrow ] The fat parts of the animal, which in ordinary sacrifice were reserved for the deity, were regarded in the East as the choicest delicacy. The same image is used in Psa 36:8; Psa 63:5 of the highest spiritual enjoyment in fellowship with God.

wines on the lees well refined ] i.e. wine that has been left to stand long on its sediment, in order that its strength, flavour, bouquet, &c., might be enhanced by repeated fermentation (cf. Jer 48:11; Zep 1:12). Such old wines had to be strained before being used; hence the expression “well-refined” in E.V. The choice of terms in the Hebr. is partly dictated by the assonances: fat things corresponding to wines on the lees, and full of marrow to well refined. For the image of the feast as an emblem of the blessings of the kingdom of God cf. ch. Isa 55:1-2; Psa 23:5; Mat 8:11; Mat 22:2 ff.; Luk 14:15 ff.; Rev 19:9.

Fuente: The Cambridge Bible for Schools and Colleges

6 8. This section attaches itself directly to the concluding thought of ch. 24. The feast of Isa 25:6 may be regarded as a coronation-festival, inaugurating the reign of Jehovah on Mount Zion (Isa 24:23), although of course the state of things which is thus symbolised is not transitory but eternal. What is signified is the admission of all nations to communion with the one true God, and, as a consequence of this, the cessation of all the evils of human life. The whole passage, standing out as it does from a gloomy background of judgment and terror, is one of the most remarkable and fascinating in the Old Testament.

Fuente: The Cambridge Bible for Schools and Colleges

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

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

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

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

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

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

Moab hath been at ease from his youth,

And he hath settled on his lees,

And hath not been emptied from vessel to vessel,

Neither hath he gone into captivity;

Therefore his taste remaineth in him,

And his scent is not changed.

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

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

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

Fuente: Albert Barnes’ Notes on the Bible

Isa 25:6-9

A feast of fat things

The Gospel feast

I.

THE FEAST.

1. Spiritual blessings are here, as in other places, set forth under the emblem of feast (Pro 9:2-5; Luk 14:16-24; Mat 22:4). In Christ, and in His Gospel, provision is made for our refreshment in various respects.

(1) Truth is afforded for the understanding.

(2) Beauty (the amiable perfections of God and Christ), goodness, love, hope, joy.

(3) Provision is also made for the sustenance of the Divine life in the soul Joh 6:32-33; Joh 6:47-57).

(4) In the Gospel there is not barely provision, but a feast; abundant provision. A rich variety of truths, and clear and satisfactory discoveries concerning them. Abundant mercy, to remove the most aggravated guilt, and to give assurance of pardon, reconciliation, and peace. Abundant grace, to purify from all defilement, and enrich with holiness and comfort. There is most agreeable, rich, and delightful provision. But, for whom? For those who have their spiritual taste rectified, and have spiritual discernment 1Co 2:14). A feast of fat things. Bishop Lowth reads, of delicacies; of fat things full of marrow, or, of delicacies exquisitely rich. The truths of the Gospel are enlarging, ennobling, and consoling to the mind; the grace of it enriching, invigorating, and comforting to the spirit; its doctrines, precepts, promises, exhortations, sweet and precious. Cheering, exhilarating provision. Wines on the lees; or, old wines (Lowth). The truths of the Gospel give the fullest satisfaction and comfort to believers. Well refined. Refined from every impure and carnal mixture.

2. But where is the feast made? In this mountain This is said in allusion to Judaea, a mountainous country, and especially to Jerusalem and Mount Zion, whore this provision was first made. There Christ died and rose again, the Spirit was first poured out, the Gospel first preached, and the Christian Church first formed. But the Christian Church itself is often figuratively described under the terms, Jerusalem and Mount Zion Heb 12:22).

3. Do we further inquire, for whom this feast is made, and on what terms such may partake of it! It is made for all people, on the terms of repentance and faith.

4. To this feast we are invited. But we neither know by nature our want of these blessings, nor the worth of them, nor the way of attaining them. To remedy this evil we have–

II. A GRACIOUS PROMISE. He will destroy the face, etc. The face of the covering is put by a hypallage, for the covering of the face. The expression has a reference to the veil that was upon the face of Moses, or to that of the tabernacle and temple, both emblematical of the obscurity of that dispensation. But much darker was the dispensation the heathen were under. The veil of unbelief is also intended (Rom 11:32); and that of prejudice. These veils are removed by the plain and powerful preaching of the Gospel (2Co 3:12-13). By the circulation of the Scriptures. By the spirit of wisdom and revelation (Eph 1:17-19). By the heart turning to the Lord (2Co 3:16), and faith in Jesus (Joh 12:46). Here we have a manifest prophecy of the illumination and conversion of both Jews and Gentiles, and of the universal spread of religion.

III. THE EFFECT PRODUCED (verse 8). The Messiah, who is the light of the world, is the light of life.

1. He will swallow up death in victory.

(1) Spiritual death, introduced by the sin of Adam, is swallowed up in victory Hence, he that hath the Son hath life; and he that hath not the Son of God hath not life.

(2) Temporal death.

2. The Lord God will wipe away tears from off all faces. He will remove sufferings and sorrows, and the causes of them forever (Rev 21:4).

3. And the rebuke of His people, etc. This implies, that the people of God have been, and will be more or less, under reproach, in all ages, till the glorious period here spoken of arrive.

IV. THE JOY AND TRIUMPH OF GODS PEOPLE (verse 9). Their enemies now reproach them, Where is your God? But what will then be the reply of the Lords people? Lo, this is our God; we have trusted, hoped, waited for Him, and now He hath saved us. Henceforth we shall have the everlasting fruition of His glorious presence. The presence of God shall remain with the Church (verse 10). (J. Benson, D. D.)

A feast of fatness

This prophecy spans the Gospel dispensation. First, it presents to us the Gospel dispensation in its present state of grace. The prophet says In this mountain shall the Lord of hosts make unto all people a feast of fat things. By this mountain the prophet intends Mount Zion; and from the literal Mount Zion it was that the Word of the Lord went forth, being preached in the first instance by the forerunner of Christ, and then by the incarnate Son of God Himself. And all the blessings which have flowed to the Church and to the world have come to us from Jerusalem–that Jerusalem which is the type of the Christian Church And you will observe that this Gospel dispensation, with its blessings and its privileges, is spoken of under the familiar imago of a feast. This imagery is eminently calculated to present to us an idea of the fulness of the grace of the Gospel. It is not as if God was offering provision to starving men just enough, as we should say in common parlance, to keep body and soul together. It is not a scanty provision: it is not a provision simply of bread and water. Now, in order to see what is meant let us apply this, in the first place, to the Gospel dispensation in its bearing upon sinners to whom the invitation is first addressed. You mark, in the first verse, that it is a feast of fat things. It is a feast of wine in the very best condition–wine which is old, settled upon its lees, and which by reason of its age has now attained its very best and choicest flavour. Now, let us observe how aptly this illustrates the provision of the Gospel in its aspect to those to whom the message and the invitation are still addressed. When we, for instance, as ministers, are called upon to deliver this invitation under any circumstances, we feel that we are entirely unhampered by any limitation as to persons, or by any limitation as to the question of sufficiency and adaptation to those who are invited. It is not, I mean, a scanty hospitality which God has provided. It is not such that he who has to deliver the invitation in this church, or anywhere else in the midst of the streets of London, has to consider, Well, the Gospel is only intended for a certain class of sinners; the Gospel is only intended for certain kind of sins; and before I deliver this invitation I have to decide whether this is a case which it will suit,–whether this is a case which is included in the provision that is made,–whether I may not be deceiving and disappointing this man. No such thing. It is a feast; it is a feast of fat things; and it is a feast of the very choicest wines. What does all this mean when we strip off the imagery,–when we look at this not as a beautiful piece of prophetic poetry, but in its reality, in its actual bearing upon men to whom the Gospel is addressed? It means to say that there is abundant rich provision for every sinner. It means to say that God in His love has provided for the case of every man. It means that the blessings of salvation which we have to offer in Jesus Christ are not scanty blessings,–that they are not such blessings as leave us any doubt as to whether they will meet the case of this particular man, but that the salvation which is in Christ is a feast, and a feast of fat things. And then, again, take the aspect of this Gospel towards those who have already received the invitation, and who are, so to say, sitting down at the feast table. Every believing man who is in Christ is as a man sitting down at a perpetual feast. Everyday is, in this sense, a feast day to him. Every day is a day upon which he is to be feeding upon Christ, and to be nourishing his soul with the rich and costly blessings of salvation. Better to have the feeblest faith than to be an unbeliever. But is this the condition in which God would have His believing people to be? I say, no such thing. God intends that you should receive, and receive without doubting, and receive without reserve, when you come to Christ, the fulness and the freeness of His grace. He intends that you should believe Him when He says Thy sins are forgiven. He does not expect of you that you should be content with saying Ah, at some time or other God will forgive my sins: there is hope that my sins will be forgiven. He intends to make you feel, and desires to have you realise from day to day, that it is not simply bread and water, but that it is wine and milk. There is this unbroken continuity between what we call grace and what we very properly call glory. You observe how this appears clearly in the end of the passage, because the prophet flows from one thing into the other as naturally as possible. What I want you particularly to mark, as one of the chief things I would impress upon you, is how, beginning with this Word of the Lord in Jerusalem–beginning with the taking away of the yell from off the faces of all people–beginning with the invitation to repent and believe and receive the remission of sins through our Lord Jesus Christ–the prophet goes on to what we find ultimately to be at the very end of the dispensation; how naturally, as if there was no break, as if it was just one flow of grace until, if I may so express it, the river of grace is lost in the vast expanse of the ocean of glory. There seems to be no chasm. Indeed, wherever there is in any young man or in any old man, in any woman or in any child, a work of grace–real, saving grace–that is the beginning, and glory with all its details and all its blessedness, all its companionships and all its occupations, will be nothing more than the full efflorescence and the full development and the full consummation of that work of grace which is begun. Well now, you see, these are blended together in the text; and the apostle says that God will in that day fulfil the prophecy of Isaiah, and that He will swallow up death in victory. He will not do it before. Death is not swallowed up in victory, even when the triumphant Christian dies. But the apostle says, interpreting the words of the prophet, Then shall be brought to pass the saying which is written; that is, when the voice of the archangel shall be heard, and the trumpet shall sound, and when the graves shall give up their dead, and when they that have gone down to the grave in a natural body, in dishonour, in corruption, in feebleness, shall be raised in power and in incorruption and in glory,–then shall be brought to past the saying which is written, Death is swallowed up in victory. And this is to be followed by the fulfilment of the declaration of the prophet, interpreted by the figure of the Apocalypse. God is then to wipe away all tears. Tears, as we know, on earth, have many sources. There are the tears of penitence: we shall have to shed them no longer. There are the tears of anguish on account of temporal sorrow and bereavement and bodily suffering: we shall have to shed them no more.
There are the tears of anxiety amid all the pressing cares of life. There are the tears of despondency and disappointment. We shall have to shed them no more. There is another source of tears while we are yet in the body. You and I have often shed tears from another cause–tears of joy. And why do we shed tears of joy? Because the joy is sometimes so sudden, it is so deep, it is so great, it so thoroughly overmasters us and transports us, that the feeble body cannot bear it; and the result is that tears course down our cheeks, and, as we say not infrequently, we weep for joy. There will be no weeping for joy after the resurrection. Because, though we shall have the joy, we shall be capacitated to bear it: we shall have the joy, even the joy of our Lord, but our whole nature will be strong enough to enjoy that joy, and so there will be no more tears. (J. C. Miller, D. D.)

In this mountain

A poets imagination and a prophets 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 its blessings. It is the vision of Gods 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 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 worlds hopes for that golden age which poets have sung, and towards which earnest social reformers have worked, and 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 he knew not. You and I ought to be wiser. History has taught us that Jesus Christ fulfils the visioned good that inspired the prophets brilliant words. We might say, with allowable licence, that this mountain, in which the Lord does the good things that this song magnifies, is not so much Zion as Calvary. (A. Maclaren, D. D.)

The source of the world’s hope

I. WHERE DOES THE WORLDS FOOD COME FROM? Physiologists can tell, by studying the dentition 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 by studying yourself, what, or whom, you are meant to live upon. Look at these hearts of yours with their yearnings, their clamant needs. Will any human love satisfy the heart hunger of the poorest of us? No! Look at these tumultuous wills of ours that fancy they want to be independent, and really want an absolute master whom it is blessedness to obey. The very make 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. 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 worlds festival, in which every want is met, and every appetite satisfied, is a feast on a sacrifice. Would that the earnest men, who are trying to cure the worlds evils and still the worlds wants, and are leaving Jesus Christ and His religion out of their programme, would ask themselves whether there is not something deeper in the hunger of humanity than their ovens can ever bake bread for.

II. WHERE DOES THE UNVEILING THAT GIVES LIGHT TO THE WORLD COME FROM? My text emphatically repeats, in this mountain. 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 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. 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 weak point of all these schemes and methods to which I have referred for helping humanity out of the slough, and making men happier, is that they underestimate the fact of sin. There is only one thing that deals radically with the fact of human transgression; 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.

III. 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 forever. None of the other panaceas for the worlds evils 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. (A. Maclaren, D. D.)

Needy man and his moral provision

I. HUMANITY IS MORALLY FAMISHING–CHRISTIANITY HAS PROVISIONS. A feast of fat things, etc. The feverish restlessness and the earnest racing after something not yet attained, show the hungry and thirsty state of the soul. Christianity has the provisions, which are–

1. Adequate: for all people.

2. Varied: wines and fat things full of marrow.

3. Pleasant: wines on the lees well refined.

II. HUMANITY IS MORALLY BENIGHTED–CHRISTIANITY HAS ILLUMINATION. He will destroy in this mountain, etc. Men are enwrapped in moral gloom; they have their, understanding . . . darkened Eph 4:18). The veil is upon their hearts (2Co 3:15). Physical darkness is bad enough, intellectual darkness is worse, moral darkness is the worst of all. It is a blindness to the greatest Being, the greatest obligations, and the greatest interests. Christianity has moral light. Christ is the light of the world. Indeed, Christianity gives the three conditions of moral vision:–the visual faculty; opens the eyes of conscience; the medium, which is truth; and the object, which is God, etc.

III. HUMANITY IS MORALLY DEAD–CHRISTIANITY HAS LIFE. He will swallow up death in victory. Men are dead in trespasses and sins The valley of dry bones is a picture of moral humanity. Insensibility, utter subjection to external forces, and offensiveness, are some of the characteristics of death. Christianity has life. Its truths with a trumpets blast call men up from their moral graves. Its spirit is quickening. You hath He quickened, etc.

IV. HUMANITY IS MORALLY UNHAPPY–CHRISTIANITY HAS BLESSEDNESS. There are tears on all faces. Go to the heathen world, and there is nothing but moral wretchedness. The whole moral creation groaneth: conflicting passions, remorseful reflections, foreboding apprehensions, make the world miserable. Christianity provides blessedness.

V. HUMANITY IS MORALLY REPROACHED–CHRISTIANITY HAS HONOUR. And the rebuke of His people shall He take away from off all the earth. Man morally rebukes himself; he is rebuked by his fellow man; he is rebuked by his Maker. He is under condemnation. And the rebuke is just. Christianity removes this. There is therefore now no condemnation to them that are in Christ Jesus. It exalts man to the highest honour. (Homilist.)

Veils removed and souls feasted

I. THE PLACE SPECIFIED. In this mountain. Mountains are often spoken of in the Scriptures, and wonderful things were done on some of them. The ark rested on a mountain; Abraham offered up his son Isaac on a mountain, etc. The Church may be compared to a mountain–

1. Because of its conspicuousness.

2. Because of its exposure to storms.

3. Because of its stability.

4. Because it is beautiful and beneficial. Mountains break the monotony of the landscape, are good for shelter, and rich with valuable substances. The Church is a thing of moral beauty, and should be rich in faith, love, and zeal.

II. THE BUSINESS TO BE DONE IN THIS MOUNTAIN. Face coverings and veils have to be destroyed. People have to be prepared for a feast: and with veiled faces and muffled mouths they can neither see nor eat. The coverings which sin has thrown over all people are–

1. Ignorance. Sin made Adam so ignorant that he tried to hide himself from the presence of an omnipresent and omniscient God by creeping among the trees in the Garden of Eden. And his children are also as ignorant of God.

2. Shame and slavish fear. This drives men from God as it did their first father.

3. Unbelief; causing men to reject Christ, and to stagger at Gods promises. From thousands of minds such coverings, thick and strong though they be, have been torn and destroyed.

III. THE FEAST THAT IS TO FOLLOW. The Church is not a place of amusement merely, or a lecture room, but the souls feasting place, where all the dainties of Heaven can be had. At a feast there is generally found–

1. Variety.

2. Plenty. Gods stores can never be exhausted.

3. Good company is expected. At this feast you have Gods nobility on earth, princes and princesses, kings and priests, and you are favoured with the presence of the King of kings Himself. Nowhere out of Heaven can the company be more select.

4. Here all is gratis. (V in Homilist.)

Tire marriage feast between Christ and His Church

These words are prophetical, and cannot have a perfect performance all at once, but they shall be performed gradually. I will show why Christ, with His benefits, prerogatives, graces, and comforts, is compared to a feast.

I. In regard of THE CHOICE OF THE THINGS. In a feast all things are of the best; so are the things we have in Christ. They are the best of everything. Pardon for sin is a pardon of pardon. The title we have for Heaven, through Him, is a sure title. The joy we have by Him is the joy of all joys. The liberty and freedom from sin, which He purchased for us by His death, is perfect freedom. The riches of grace we have by Him are the only lasting and durable riches.

II. There is VARIETY. In Christ there is variety answerable to all our wants. Are we foolish? He is wisdom. Have we guilt in our consciences 7 He is righteousness, and this righteousness is imputed unto us, etc.

III. There is FULL SUFFICIENCY. There is abundance of grace, and excellency and sufficiency in Christ.

IV. A feast is for COMPANY. This is a marriage feast, at which we are contracted to Christ. Of all feasts, marriage feasts are most sumptuous.

V. For a feast ye have THE CHOICEST GARMENTS, as at the marriage of the Lamb, white and flue linen (Rev 19:8).

VI. This was SIGNIFIED IN OLD TIME BY THE JEWS.

1. In the Feast of the Passover.

2. Manna was a type of Christ.

3. The hard rock in the wilderness, when it was struck with the rod of Moses, presently water gushed out in abundance, which preserved life to the Israelites; so Christ, the rock of our salvation, when His precious side was gored with the bloody lance upon the Cross, the blood gushed out, and in such a manner and such abundance, that by the shedding thereof our souls are preserved alive.

4. All the former feasts in times past were but types of this.

5. In the sacrament you have a feast, a feast of varieties, not only bread, but wine–to shew the variety and fulness of comfort in Christ.

VII. Because there can be no feast where the greatest enemy is in force, HE SWALLOWS UP DEATH IN VICTORY. (R. Sibbes, D. D.)

The Gospel feast

In the single circumstance that the feast foretold by the prophet was to be a feast to all people, there is an obvious reference to the Gospel dispensation; for feasts among the Jews were more or less exclusive, and in no instance, not even on occasions of the most intense interest and joy, were they made accessible to the Gentiles by open and indiscriminate invitation. Besides, in the subsequent context, there is a prediction respecting the conquest of death by believers, which is quoted by St. Paul (1Co 15:1-58), and is directly applied by him to that most blessed and triumphant result of the death of Christ. This quotation gives to the whole prediction a New Testament aspect.

I. WHO IS REPRESENTED AS MAKING THIS FEAST. The Lord of hosts. This is one of Gods names, which calls up the majesty of His nature. He dwells amidst the bright angels, controls the stormiest tide of battle, prescribes their courses to the great lights of the firmament; yet though thus almighty, independent, supreme, He makes a feast for guilty, polluted man. Nor is it a feast in the ordinary sense of the term. As the world is now constituted, He may be said to have spread, out such a feast in the riches of that universe which He has so skilfully contrived, and so munificently adorned. There is a feast in its aspects of beauty and grandeur–in its vastness and variety–in its perfection and magnificence–in its wondrous laws and minute provisions. Still more; there is a feast in the comforts, the privileges, and pleasures of civilised life–in the means of acquiring knowledge–in the protection of righteous laws–in the blessings of the domestic constitution–in the progress of nations–and in the triumphs or reason. But far different is the feast foretold in the text. It is a spiritual feast; a feast for the undeserving; a feast which required important arrangements to be made before it could be provided.

II. THE SCENE OF ENTERTAINMENT. On this mountain. This mountain means Zion or Jerusalem, which was the select scene of Divine manifestation and worship to the chosen people. Zion came to be identified with the Church of God; and in the Old Testament it is frequently employed as synonymous with it. It is emphatically styled the mountain of the Lords house Its great distinction consisted in this–it was the scene where the Divine presence was manifested in a visible glory, and where answers were vouchsafed to the prayers of the faithful. In one sense, the feast might be said to have been prepared at the period the prediction of the text was announced. As the believing Jews waited on the spiritual services of the temple, they partook of this feast. Truths of unspeakable importance occupied their attention; their minds were elevated, comforted and soothed by them; and, as they descended from the sacred hill, again to engage in the ordinary duties and cares of life, it must have been with refreshed and joyful hearts, with conscious satisfaction, and with a settled tranquillity. The full revelation of the Gospel, however, was more appropriately and emphatically the time of festivity. Now this full revelation might be said to have been made on Zion or in Jerusalem. It was in the temple of Zion that the infant Redeemer was first recognised by aged Simeon; there He was dedicated to the Lord by His mother, Mary. From time to time, He appeared within its gates, addressing the people; while, on one memorable occasion, He asserted His authority as its master by driving forth the dove merchants and the money changers, by whom it had been recklessly profaned. There, too, it is to be remembered, was the scene of His last suffering–there He shed the blood of atonement, and there He abolished death by dying. When He had left our world, it was in Jerusalem that His apostles first began to preach; it was in an upper room there that they met with one accord, and engaged in prayer, the Spirit came plentifully down, and by means of one sermon, three thousand converts were added to the Church. Jerusalem continued to be the scene of amazing triumphs. The city of the prophets was shaken to its centre; the feast of grace was spread out; the invitation was freely announced; multitudes from distant heathen lands heard the Gospel sound, and crowded to the scene of entertainment. There is a peculiarity respecting this feast which requires to be considered. It is not, like other feasts, restricted as to time or place; it is a feast for all times and for all places.

III. THE FEAST ITSELF. It is a feast of best things. We consider this figurative language as strikingly descriptive of the peculiar blessings the Gospel offers to guilty, ruined man. This provision grows by distribution; like the miraculous loaves in the Gospel, the fragments after every participation are more abundant than the original supply.

IV. THE GUESTS FOR WHOM THE FEAST IS MADE. All people. There is no distinction, and there is no limit. This feast presents a striking contrast with the feasts usually made by men. When men invite to a feast, they select a class–kindred, friends, or, perhaps more frequently, rich neighbours. But the feast foretold in the text, is to be a feast for all people. The vastness of its extent strikingly illustrates the power and the mercy of the Divine Entertainer. Conclusion:–There is one question of immense importance, Have you accepted the invitation to come to this feast! (A. Bennie, M. A.)

Good cheer for Christmas

God, in the verse before us, has been pleased to describe the provisions of the Gospel of Jesus Christ. Other interpretations are all flat and stale, and utterly unworthy of such expressions as those before us. When we behold the Person of our Lord Jesus Christ, whose flesh is meat indeed, and whose blood is drink indeed, offered up upon the chosen mountain, we then discover a fulness of meaning in these gracious words of sacred hospitality. Our Lord Himself was very fond of describing His Gospel under the self-same image as that which is here employed.

I. THE FEAST. It is described as consisting of viands of the best, nay, of the best of the best. They are fat things, but they are also fat things full of marrow. Wines are provided of the most delicious and invigorating kind, wines on the lees, which retain their aroma, their strength, and their flavour; but these are most ancient and rare, having been so long kept that they have become well refined; by long standing they have purified, clarified themselves, and brought themselves to me highest degree of brightness and excellence.

1. Let us survey the blessings of the Gospel, and observe that they are fat things, and fat things full of marrow:

(1) Complete justification.

(2) Adoption.

(3) Every child of God is me object of eternal love, without beginning and without end.

(4) Union to Christ.

(5) Resurrection and everlasting life.

2. Changing the run of the thought, and yet really keeping to the same subject, let me now bring before you the goblets of wine. These we shall consider as symbolising the joys of the Gospel.

(1) One of the dearest joys of the Christian life is a sense of perfect peace with God.

(2) A sense of security.

(3) Communion with God.

(4) The pleasures of hope, a hope most sure and steadfast, most bright and glorious.

(5) These joys of the believer are ancient in their origin. Old wines are intended by wines well refined; they have stood long on the lees, have drawn out all the virtue from them, and have been cleared of all the coarser material.

(6) The fulness of their excellence, because the wine on the lees holds its flavour, and retains its aroma; and there is a fulness and richness about the blessings of Divine grace which endear them to our hearts.

(7) Their refined nature. Gospel joys are elevating.

(8) How absolutely peerless are the provisions of grace.

II. THE BANQUETING HALL. In this mountain. There is a reference here to three things–the same symbol bearing three interpretations.

1. Literally, the mountain upon which Jerusalem is built. The reference is here to the hill of the Lord upon which Jerusalem stood; the great transaction which was fulfilled at Jerusalem upon Calvary hath made to all nations a great feast.

2. Frequently Jerusalem is used as the symbol of the Church of God, and it is within the pale of the Church that the great feast of the Lord is made unto all nations. The mountain sometimes means the Church of God exalted to its latter day glory.

III. THE HOST of the feast. In the Gospel banquet there is not a single dish brought by man. I know some would like to bring a little with them to the banquet, something at least by way of trimming and adornment, so that they might have a share of the honour; but it must not be, the Lord of hosts makes the feast, and He will not even permit the guests to bring their own wedding garments–they must stop at the door and put on the robe which the Lord has provided, for salvation is all grace from first to last. The Lord provides sovereignly as Lord of hosts, and all-sufficiently as Jehovah. It needed the all-sufficiency of God to provide a feast for hungry sinners. If God spread the feast it is not to be despised If He provide the feast, let Him have the glory of it.

IV. THE GUESTS.

For all people. This includes not merely the chosen people, the Jews, whose were the oracles, but it encompasses the poor uncircumcised Gentiles, who by Jesus are brought nigh. (C. H. Spurgeon.)

A rich feast for hungry souls

The prophets of old prophesied of the grace of Christ which should come unto us (1Pe 1:10); and of these none more than our evangelical prophet.

I. THE MAKER AND MASTER OF THE FEAST, the Lord Himself. It is a royal feast, with which the King of Zion entertains His own subjects. Particularly, it is the Lord Christ, the Son of God, who, pitying the famished condition of poor sinners, was at the expense of this costly feast for them; for the Maker of it is the same who swallows up death in victory (Isa 25:8). A warlike title is ascribed to Him, the Lord of hosts for there is a banner in Christs banqueting house; and this feast looks both backward and forward to a war.

II. THE GUESTS FOR WHOM THIS FEAST IS PROVIDED. It is made for all people. The invitation is given to all who come in its way, without distinction or exception of any sort of persons.

III. THE GUEST CHAMBER WHERE THIS FEAST IS HELD. In this mountain, namely, Mount Zion, that is, the Church.

IV. THE MATTER OF THE FEAST. A feast imports abundance and variety of good entertainment; and here nothing is wanting which is suitable for hungry souls. In this valley of the world lying in wickedness, there is nothing for the soul to feed on but carrion, nothing but what would be loathed, except by those who were never used to better: but in this mountain, there is a feast of fat things, things most relishing to those who taste them, most nourishing to those who feed on them; and these are full of marrow, most satisfying to the soul. In this valley of the world there is nothing but muddy waters, which can never quench the thirst of the soul, but must ruin it with the dregs ever cleaving to them; but here, on this mountain, are wines on the lees well refined. (T. Boston, D. D.)

The feast prepared by Jesus Christ

I. SHOW THE ABSOLUTE NEED THERE IS OF THIS PROVISION. A lost world, by Adams fall, the great prodigal, was reduced to a starving condition. The King of Heaven set down Adam, and his posterity in him, to a well-covered table in paradise, in this lower world, making a covenant of friendship with him, and with them in him. But man being drawn into rebellion against God, Adam and all his posterity were driven out of the guest chamber, the family was broken and scattered, having nothing left them.

1. In point of need, Adam left us with hungry hearts, like the prodigal Luk 15:16). Every one finds himself not self-sufficient, and therefore his soul cleaves to something without itself to satisfy it. He left us also with thirsty consciences, scorched and burnt up with heat.

2. In point of supply, he left us without any prospect, for all communication with Heaven was stopped. War was declared against the rebels, so that there could be no transportation of provisions from thence. Adams sons, abandoned of Heaven, fell a-begging at the worlds door, if so be they might find rest and satisfaction in the creature. The natural man is born weeping, lives seeking, and will die disappointed, if not brought to the feast of fat things.

II. EXPLAIN WHAT THE PROVISION IS WHICH CHRIST HAS PREPARED FOR THE SOULS OF SUCH A FAMISHED WORLD. This, in a word, is His precious self; the Maker of the feast is the matter of it.

III. CONSIDER WHAT SORT OF A FEAST IT IS.

1. It is a feast upon a sacrifice (1Co 5:7-8).

2. It is a covenant feast (Heb 13:20-21).

3. It is a marriage feast (Mat 22:1-4). The Lord Christ is the Bridegroom, and the captive daughter of Zion the bride.

4. It is a feast which has a respect to war. The Lord of hosts made it. It looks backward to that terrible encounter which Christ had with the law, with death, with hell, and the grave, upon the account of His ransomed ones, and that glorious victory which He obtained over them, by which He wrought the deliverance of His people. It is provided for and presented to His people to animate and strengthen them for the spiritual warfare against the devil, the world, and the flesh; and none can truly partake of it, but those who are resolved on that battle, and are determined to pursue it, till they obtain the complete victory at death.

5. It is a weaning feast. There is a time prefixed in the decree of God, at which all who are His shall, by converting grace, be weaned from their natural food.

IV. CONFIRM THAT ALL PEOPLE WHO WILL COME, MAY COME, AND PARTAKE OF THIS FEAST.

1. Christ invites all without distinction, even the worst of sinners, to this spiritual feast.

2. For what end does Jesus send out His messengers with a commission to invite all to come, if they were not welcome? (Mat 22:9).

3. He takes it heinously amiss when any refuse to come.

V. PRACTICAL IMPROVEMENT. (T. Boston, D. D.)

The Gospel feast

In this sacred feast there is–

I. VAST ABUNDANCE. The unsearchable riches, and all the fulness, that it hath pleased the Father should dwell in Jesus Christ. Here the saints receive large measures of knowledge; such degrees of holiness as shall gradually carry them forward to be perfect as their Father in Heaven is perfect; and such plentiful consolations as shall fill them with joy unspeakable and full of glory.

II. RICH VARIETY. Pardon of sin, etc. The Holy Spirit to renew, sanctify, comfort, etc.; strength for the performance of duty, support under affliction, etc. Here is the milk of the Word for babes, strong meat for them whose senses are exercised to discern both good and evil, the water of life for such as are thirsty, the bread of life for those that are hungry, and the choicest fruits for them that are weak and languishing.

III. MOST EXCELLENT PROVISION. Fat things, full of marrow, etc.

IV. These are joined with GREAT FESTIVITY AND JOY among those who partake of the feast. (R. Macculloch.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 6. In this mountain] Zion, at Jerusalem. In his Church.

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

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

Thevenot observes particularly of the Shiras wine, that, after it is refined from the lees, it is apt to grow sour. “Il a beaucoup de lie; c’est pourquoi il donne puissemment dans la teste; et pour le rendre plus traitable on le passe par un chausse d’hypocras; apres quoi il est fort clair, et moins fumeux. Ils mettent ce vin dans des grandes jarres de terres qui tiennent dix ou douze jusqu’a quatorze carabas: mais quand l’on a entame une jarre, il faut la vuider au plutost, et mettre le vin qu’on en tire dans des bouteilles ou carabas; car si l’on y manque en le laissant quelque tems apres que la jarre est entamee il se gate et s’aigrit.” Voyages, Tom. ii. p. 245. – “It has much sediment, and therefore is intoxicating. In order to make it more mellow, they strain it through a hypocrates’ sleeve, after which it is very clear and less heady. They lay up this wine in great earthen jars, which hold from ten to fourteen carabas: but when a jar is unstopped, it is necessary to empty it immediately, and put the wine into bottles, or carabas; for if it be left thus in the jar, it will spoil and become acid.”

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

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

“Moab hath been at ease from his youth,

And he hath settled upon his lees;

Nor hath he been drawn off from vessel to vessel,

Neither hath he gone into captivity:

Wherefore his taste remaineth in him,

And his flavour is not changed.”

Sir John Chardin’s MS. note on this place of Jeremiah is as follows: “On change ainsi le vin de coupe en coupe en Orient; et quand on en entame une, il faut la vuider en petites coupes ou bouteilles, sans quoy il s’aigrit. “They change the wine from vessel to vessel in the east; and when they unstop a large one, it is necessary to empty it into small vessels, as otherwise it will grow sour.”

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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

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

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

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

Fuente: English Annotations on the Holy Bible by Matthew Poole

6. in this mountainZion:Messiah’s kingdom was to begin, and is to have its central seathereafter, at Jerusalem, as the common country of “all nations”(Isa 2:2, c.).

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

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

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

wines on the leeswinewhich has been long kept on the lees; that is, the oldest and mostgenerous wine (Jer 48:11).

marrowthe choicestdainties (Ps 63:5).

well refinedcleared ofall dregs.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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, Mt 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, Mt 22:4 particularly the Lord’s supper itself is a feast, and a feast of love, comparable to wine; and which is better than wine, and in which wine, in a literal sense, is made use of; and in which the choicest and richest food is presented to faith; the flesh and blood of Christ, which are meat and drink indeed; here the saints are fed as with marrow and fatness, 1Co 5:7 So 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, Re 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, Re 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 Es 7:2 this refers to the wine of the kingdom, Mt 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.

Fuente: John Gill’s Exposition of the Entire Bible

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 shelamim (the peace-offerings). Sh e marim m e zukkakim 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 shamar , to keep, spec. to allow to ferment), and which are then filtered before drinking (Gr. , i.e., or , from , percolare ), hence wine both strong and clear. Memuchaym might mean emedullatae (“with the marrow taken out;” compare, perhaps, Pro 31:3), but this could only apply to the bones, not to the fat meat itself; the meaning is therefore “mixed with marrow,” made marrowy, m edullosae . The thing symbolized in this way is the full enjoyment of blessedness in the perfected kingdom of God. The heathen are not only humbled so that they submit to Jehovah, but they also take part in the blessedness of His church, and are abundantly satisfied with the good things of His house, and made to drink of pleasure as from a river (Psa 36:9). The ring of the v. is inimitably pictorial. It is like joyful music to the heavenly feast. The more flexible form (from the original, = ) is intentionally chosen in the place of . It is as if we heard stringed instruments played with the most rapid movement of the bow.

Fuente: Keil & Delitzsch Commentary on the Old Testament

The Blessings of the Gospel.

B. C. 718.

      6 And 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 vail that is spread over all nations.   8 He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.

      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, 1 Cor. xv. 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, 1 Pet. i. 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 (Esther i. 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 Matt. xxii. 1, c., 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 (v. 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, 2 Cor. iii. 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, v. 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.

Fuente: Matthew Henry’s Whole Bible Commentary

Verse 6-9: MILLENNIAL BLESSEDNESS UNDER THE REIGN OF MESSIAH

1. “Mountain” (Verse 6a) symbolizes the kingdom (or ruling authority) of Messiah, (comp. Dan 2:35; Eze 17:23; Isa 41:15); Mt Zion, of course, is the location from which He will exercise that authority over the whole earth, (Isa 24:23; Mic 4:7; comp. Psa 102:21; Isa 31:9; Joe 2:31; Joe 3:16-17).

2. In connection with the enthronement of Messiah in Jerusalem, there will be a festal celebration – the finest of delicacies provided for the enjoyment of the redeemed covenant-community who, taken from all ages, have been noted for their walk of faith before the Lord, (Verse 6; Isa 1:19; Isa 30:29; Isa 55:1-2; Isa 62:8-9; Isa 66:10-13).

3. The veil of fear and ignorance which, through satanic delusions, have long blinded Israel and the nations, will be removed forever, (Verse 7; 2Co 3:15-16; Eph 4:18; Heb 2:14-15).

4. Resurrection-life will triumph over death, (Verse 8a; Hos 13:14; 1Co 15:54) – the saints of all ages being raised to share in the life of the Messianic Kingdom.

5. All tears will be banished (Verse 8b; Isa 30:19-21; Isa 35:10; Isa 51:11; Isa 65:19; Rev 7:17; Rev 21:4), and the shame of Israel will be removed, (Isa 51:7-8; Isa 54:4; Psa 69:9; Mat 5:11; 1Pe 4:14).

6. And, in verse 9, there is a glad celebration of God’s fidelity by those who have patiently “waited for Him” – joyful now, in the indescribable riches of His full, free and glorious salvation, (Isa 40:9-10; Isa 52:10; Isa 30:18; Isa 33:2; Isa 33:22; Isa 35:4; Isa 49:25-26; Isa 60:16; Psa 20:5-7).

Fuente: Garner-Howes Baptist Commentary

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

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

“

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

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

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

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

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

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

(141) Bogus footnote

(142) Bogus footnote

Fuente: Calvin’s Complete Commentary

THE GOSPEL FEAST

Isa. 25:6-8. And in this mountain, &c.

The blessings of the Gospel are, with wise adaptation to our views and feelings, often compared to the objects in which men naturally take most delight; and here, as in other places, they are compared to a costly entertainment bestowed by the Sovereign of the universe on the children of His love. It was the custom of Oriental monarchs on great occasions to make rich feasts on a scale of magnificence, of which we in the West can form scarcely any idea (Est. 1:3-7) [1048] At these entertainments wise men were often assembled, and important questions in morals and literature were discussed: hence the benefits of knowledge and wisdom were often exhibited under the image of a great feast (Pro. 9:1-5). The prophet, as our Lord Himself afterwards (Mat. 22:1-3.; Luk. 14:16-24), speaks in accordance with the habits of thinking common in his time, when he sets forth the blessings of the Gospel under the image of a great feast.

[1048] Alexander gave a feast after his return from India of five days continuance, when ninety marriages were celebrated and nine thousand guests assembled. Diodorus Siculus describes the festivities with which Antisthenes, a rich citizen of Agrigentum (B.C. 414), celebrated the marriage of his daughter: all the citizens of Agrigentum were entertained at his expense on tables laid for them at their own doors, besides a great number of strangers. The festivities, as in the parable of the Ten Virgins, took place in the evening, and the whole city was one blaze of light. The Roman and Egyptian banquets were proverbial for their costliness and splendour. In Persia still, royal banquets are prolonged for many weeks; and a Chinese emperor used frequently to make a feast that lasted a hundred and twenty days.Thodey.

I. A BANQUET OF GRACE AND SALVATION SPREAD FOR THE NEEDY (Isa. 25:6).

1. It is a feast worthy of its Founder (Est. 1:7). He who studies it most closely, will be most struck by the vastness of the resources and the magnificence of the generosity of Him who spread it.

2. It is eminently a feast of reconciliation and restored friendship. The feasts of the ancients were often connected with sacrificial rites, were employed to confirm covenants, and to celebrate the reconciliation of those who had been estranged and at enmity with each other. We have an interesting illustration of all this in what we are told of Jacob and Laban (Gen. 31:43-55). When Joseph was about to reveal himself in love to his brethren, and to unite them all in a new bond of peace, he made a feast for them (Gen. 43:31-34). So did the father of the prodigal, to testify the perfectness of his reconciliation to his guilty but penitent child (Luk. 15:23). The feast of which our text speaks, is a feast founded upon a sacrifice; it is a feast of reconciliation effected by means of sacrifice; it is the sublime and glorious realisation of the ancient symbol of the feast that followed upon the presentation of the peace-offering (Lev. 7:11-16). It is the fact that it is a feast of reconciliation that gives sweetness and preciousness to all the sweet and precious things of which it is composed, just as it was the fact that they symbolised his restoration to his place in his fathers home and heart that made the ring, and the robe, and all the choice viands before him, delightful to the pardoned prodigal (chap. Isa. 12:1; Rom. 5:1-2; Rom. 5:11).

3. Its magnificence and its delightfulness are heightened by the number of those who partake of it. The rich provisions of the Gospel are as widely spread as they are widely needed. This is a joy to the Christian, for to a noble mind happiness multiplied is happiness heightened.

II. ILLUMINATION FOR THE IGNORANT (Isa. 25:7). There was a symbolical fulfilment of this prophecy in the hour of our Saviours death (Mat. 27:51); that which had hidden the Holy of Holies from the sight of men was rent in twain. A spiritual fulfilment of it is the need of the world and of each individual: by a veil of ignorance and prejudice men are hindered from beholding the truths which it would be to their highest interest to see clearly. This is declared concerning the Jews (2Co. 3:15), but it is just as true of the majority of the Gentiles: they also see no desirableness in Christ, no preciousness in the salvation He offers them. But this destructive veil has been taken away from the hearts of millions, and shall yet be removed from the heart of a vaster multitudeby the diffusion of Gods Word, the preaching of the Gospel, and the accompanying agency of the Holy Spirit. The preliminary fulfilment of this prophecy at the day of Pentecost (Act. 2:5; Act. 2:41) shall have still more glorious counterparts in the not distant future.

III. CONSOLATION FOR THE SORROWING AND LIFE FOR THE DYING (Isa. 25:8).

This glorious prophecy is in the course of fulfilment all around us; but to us individually it may be as if God had not been faithful to His word. We may have no appetite for spiritual enjoyments, no craving for spiritual blessings (Col. 2:18-19). In this case, so far as we are concerned, this feast will have been spread in vain (Luk. 14:18). If any man is conscious that for him the Gospel has no attractions, if he can listen to this prophecy without a glow of thankful joy, let him cry mightily to God for that new heart without which all that Gods wonderful compassion has moved Him to do for our race will leave him still unblessed (H. E. I., 4090).Samuel Thodey.

This beautiful passage may be taken as presenting some of the principal aspects of the establishment of Christs kingdom upon the earth. It expresses in a most lively manner the feelings of hope and joy which the Gospel is naturally fitted to call forth, and it unfolds the Saviours work to us under the ideas of a feast, a revelation, and a victory.

I. The Gospel speaks to men of a feast. It assumes that they are spiritually destitute, in actual danger of perishing, and it tells them of a feast.

1. A feast provided for all (Isa. 25:6). Christ came not for the exclusive benefit of Jew or Gentile; He came for man (Luk. 19:10). He invites all to share in the blessings He has provided (Luk. 14:16), and declares that that invitation will not be given in vain (Mat. 8:11).

2. A feast of the best things. Suggested here by the richness and flavour of wines long preserved. We are apt to miss the truth that the blessings which the Gospel offers are of the richest quality and of the highest value conceivable; we act as if it required us to give up a certain good for a doubtful and visionary one. This accounts for the eagerness with which men seek first the world, regarding the kingdom of God as something to be made room for after all else has been obtained (H. E. I., 5006, 5007).

II. The Gospel is a revelation to men of Gods gracious purposes (Isa. 25:7). A thing may be a mystery to us in two ways: because it is beyond all human comprehension; or, because though it is comprehensible a veil rests upon it. In the former case the mystery must ever remain what it is; in the latter, the covering has only to be removed, and the mystery is at an end. The morning dispels the mystery of the night. So the Gospel discloses eternal truths of which man had no suspicion (Eph. 3:2-12). The central, supreme revelation of the Gospel is Christ; and this is so because in Him God, who had dwelt in thick darkness, stands manifestly before us (Joh. 14:9; 1Ti. 3:16.; H. E. I., 855857, 22412243). In Him, too, man is for the first time disclosed to himself; for the first time he catches a glimpse of his nature, of his relation to God, of his glorious possibilities.

III. The Gospel speaks to man of an eternal victory. He will swallow up death in victory; or, He shall utterly destroy death for ever. Here we have suggested to us the crowning work of Christ (2Ti. 1:10; Heb. 2:14). In Him the believer has the promise and pledge of a final and glorious triumph.

1. How great, then, should be our confidence even in the midst of the deepest affliction! Doubts, fears, temptations threaten to destroy us; but with Christ strengthening us, our conflict leads to certain victory. He who has conquered will make us more than conquerors.

2. With what assurance, therefore, should we approach the hour of death itself! By Him who leads us on, death has been vanquished and captured. Hence death is one of our possessions (1Co. 3:21-23). Death, as in the old time men thought of it, no longer exists; for the Christian it is swallowed up in victory (H. E. I., 16111614).William Manning.

The parable of the Great Supper (Mat. 22:1-14) illustrates this prophecy. Consider

I. The Founder of this feast: the Lord of hosts. Hostsall creatures in the universe, rational and irrational; subject to His inspection; under His control; designed for His glory. What think you of the Founder of this feast? What feast ever had such a Founder? It is a feast worthy of its Founder. How wonderful that He should condescend to provide a feast for the world!

II. The nature of the feast. Not only the best, but the best of the best; bountiful supply; rich variety.

III. The persons for whom this feast has been prepared. All may partake of it; only those are excluded who exclude themselves.

1. Are you making excuses? Will your excuses stand the test of the day of judgment? You must partake, or perish! Delay not; for, as far as you are concerned, the feast will soon be over. Not now too late; yet there is room.
2. Are you participants? What present blessings; what future glories! Bless the Founders Name. Seek to bring others to the feast.Henry Creswell.

I. THE AUTHOR OF THIS FEAST. Not a prodigal, squandering the fruits of the industry of others. Not a conqueror, satiating admirers with spoils unjustly acquired. Not a pompous Ahasuerus, whose only design is to set forth his own grandeur. God, moved with compassion for rebels against His authority, spreads a rich feast that they may not perish.
II. THE SITE OF THIS FEAST. In this mountain. It is in the everlasting Gospel this entertainment is prepared. In coming to Christ for the pardon of our sins and the salvation of our souls, we come unto Mount Zion, the city of the living God, the heavenly Jerusalem. The figure of a mountain denotes the elevation, security, and publicity of the Gospel feast.

1. Its elevation. In coming to it, we leave all that is debasing behind.

2. Its security. In coming to it, we reach a place where we may rejoice without fear (Luk. 1:71-75).

3. Its publicity. It is our own fault if we do not see it and reach it.

III. THE RICHNESS OF THIS ENTERTAINMENT. A feast of fat things, of fat things full of marrow. Carnal images that set forth spiritual truths. In the Gospel, and in the Gospel alone, is found that which satisfies the hunger of the soul and fills it with delight.

IV. THE GLADNESS OF THE ENTERTAINMENT. A feast of wines on the lees, of wines on the lees well refined. A figure founded on the influence of wine on the human system (Psa. 104:15). The Gospel, when rightly understood and cordially embraced, makes a heavy heart light. What can raise mens spirits so high, or make them so truly cheerful, as a sense that all their sins are forgiven them? The joy of a literal feast of wines is transient, and after the midnight revel come days of unpleasant reflection, reproach, and melancholy. But the joy of the Gospel is pure and permanent.

V. THE EXTENSIVENESS OF THE ENTERTAINMENT. It is unto all people. Other entertainments may be confined to the rich, the great, and the noble; here all such distinctions are done away. Christianity is a universal religion, designed to redeem and gladden the whole world. Its invitations are extended to all (Pro. 9:1-5; Rev. 22:17).William Reeve, M.A., Miscellaneous Discourses (pp. 229237).

I. THE FEAST. The blessings of the Gospel are compared

1. To fat things full of marrow. What are they? Complete justification, adoption, the sustaining confidence of being an object of Gods everlasting lovea love which had no beginning and shall have no end, union with Christ (and all that great truth implies), the doctrine of resurrection and everlasting life. These are a few of the fat things full of marrow which the King of kings has set before His guests.
2. To wines on the lees well refinedsymbols of the joys of the Gospel; such as a sense of perfect peace with God, the sense of security, communion with God, the pleasures of hope, of hope that falls far short of the reality. The description of the wineswines on the lees well refinedreminds us that the joys of the believer are ancient in their origin [1051] that they are most excellent in their flavour and aroma, and that they are pure and elevating in their nature. The joys of grace are not fantastical emotions, or transient flashes of meteoric excitement; they are based on substantial truth, are reasonable, fit and proper, and make men like angels (H. E. I., 1082, 3052, 3053).

[1051] Old wines are intended by wines well refined; they have stood long on the lees, have drawn out all the virtue from them, and have been cleared of all the coarser material. In the East, wine will be improved by keeping even more than the wines of the West! and even so the mercies of God are the sweeter to our meditations because of their antiquity. From old eternity, or ever the earth was, the covenant engagements of everlasting love have been resting like wines on the lees, and to-day they bring to us the utmost riches of all the attributes of God.Spurgeon.

II. THE BANQUETING HALL. In this mountain. There is a reference here to three things, the same symbol bearing three interpretations:

1. The mountain on which Jerusalem is built. On a little knoll of that mountainCalvarythat great transaction was fulfilled which made to all nations a great feast.
2. The Church. Frequently Jerusalem is used as a symbol of the Church of God, and it is within the pale of the Church that the great feast is made unto all nations.
3. The Church of God exalted to the latter-day glory. Then shall the glory of the Gospel be unveiled more clearly and enjoyed more fully than at present.

III. THE HOST OF THE FEAST. The Lord of hosts.

1. The Lord makes it, and makes it all. It is utterly improper for us to bring anything of our own to it; the Lord provides even the wedding-garment in which we are to sit at it, and no other will be allowed.
2. Only the Lord of hosts could have provided what man needed. But He has done it, and done it effectually.
3. As the Lord of hosts has provided the feast, it is not to be despised. To despise it will show our folly, and involve us in great guilt.
4. As He has provided all the feast, let Him have all the glory.

IV. THE GUESTS. For all people. For all, irrespective of national, social, intellectual, or even moral differences. The declaration, for all people, gives hope for all who wish to come. Between the covers of the Bible there is no mention of one person who may not come, no description of one person who may not trust in Christ. To him who trusts Christ the whole feast is open, there is not a blessing of which he may not partake.C. H. Spurgeon, Metropolitan Tabernacle Pulpit, No. 846.

THE TRIUMPHS OF CHRIST

Isa. 25:8. He will swallow up death in victory, &c.

It is important at the very outset that we should clearly recognise the Person and the dignity of the Person of whom all these things are declared. Otherwise it will be impossible for us to look for the fulfilment of these marvellous promises. We have the authority of St. Paul for declaring that the Person is none other than our Lord Jesus Christ. To HIM he ascribes the victory over death (1Co. 15:54). Thus St. Paul authorises the most exalted conceptions we can form of the dignity of our Lord; for the work which he declares will be fulfilled by Christ is in our text ascribed to Jehovah: The Lord God will wipe away, &c. It is of the Lord of hosts that Isaiah speaks throughout (Isa. 25:6-8). Thus we have here one of the invaluable incidental proofs with which Scripture abounds of the deity of our Lord. If He is the Lord of hosts, then we can believe all the things here declared of Him.

I. The deliverance of Christs people from death. He will swallow up death in victoryas the rods of the magicians were swallowed up by the rod of Aaron; as the hosts of Pharaoh were swallowed up by the waters of the Red Sea; as the darkness of the night is swallowed up in the brightness of the morning. True, Gods people must depart hence, like other people; but in regard to them Christ has swallowed up death in victory.

1. By imparting to them a spiritual life and blessedness which are not touched by the dissolution of the union of body and soul.
2. By sustaining and comforting them while that mysterious process is being accomplished. How often has the deathbed of the believer been a scene of triumph!
3. By utterly changing the character of death in regard to them. To them it is not a curse but a blessing (H. E. I., 15711594, 15941643).

4. By the promises which on the morning of the resurrection He will surely fulfil. THEN, &c. (1Co. 15:54; H. E. I., 43344354).

II. The deliverance of Christs people from sorrow. The Lord God will wipe away tears from off all faces,tears of sorrow for sin; of mourning under affliction, trials, and bereavements; of grief caused by the wickedness of men and the injury done to the cause of truth and righteousness: all shall be wiped away, every cause of sorrow brought to an end.

III. The deliverance of Christs people from the shame and contempt of the world.Samuel Thodey.

A SORROWLESS WORLD

Isa. 25:8. And the Lord God will wipe away tears from off all faces.

The vision presented is that of a sorrowless world; a vision which has haunted the imagination of man in every age. The Bible declares that that which has been merely a bright but disappointing dream shall be a glorious fact.

I. Look at sorrow as a fact. How early we become acquainted with it. How our experience of it increases with every year of life. How numerous are it sources. How inevitable it is (H. E. I., 4750). But the profoundest, heaviest, most oppressive, and most enduring sorrow of which we are capable is the sorrow of the soul which is caused by consciousness of guilt. Unlike all other sorrows, in the thought of death it finds no relief; by that thought it is unspeakably aggravated (H. E. I., 13341341; P.Q, 1664, 1668).

II. Proceed to look at God removing sorrow. The Lord God will wipe away tears from off all faces. How great the enterprise! Yet how sufficient, though unexpected and startling, is the agency He employs: on this mission of mercy He has sent His own Son. God, as His manner is, works from within outwards; He not only wipes off all tears, He removes their cause. That cause is sin. But how does He destroy sin in the human soul?

1. By revealing it, by showing its essential hideousnessone of the revelations of the cross of Christ. It is not until we perceive the costliness of the atonement of sin, that we begin to suspect its terribleness and hatefulness.
2. By showing that sin can be conquered. This is the glorious message and proclamation of the life of the Man Christ Jesus.
3. By furnishing a motive that shall stimulate us to the conflict with sin which will end in victory. That motive is found in the love for Christ which springs up in the soul when we view Him dying on the cross in our stead.
4. In the same marvellous spectacle we see that which alone can pacify conscience, and which does pacify it. Believing, our fears and our sorrows flee away; our mourning is turned into joy. The supreme need of the soul is met in reconciliation with God. A sorrowless life is begun. But that is not all. Having destroyedin destroying sin in the soul, God implants righteousness (chap. Isa. 32:17). He creates as well as destroys. He introduces into our thoughts, words, actions, a Divine order, and therefore a Divine beauty and blessedness. All sorrow springs from infractions of this order; this is seen in national, social, individual life. In proportion as it is restored, tears are wiped away. The great Agent by whom this work is accomplished is His own Spirit; but He works by means, and the chief instruments He employs are those who, in various ways, are promoting the knowledge and practice of the will of God in the world. In this work we may share; this possibility is the glory of our life. By the progress of Christian truth, how many tears have been already wiped away! In spite of every obstacle, the glorious work shall proceed, with ever-accelerating rapidity, with ever-accumulating triumphs. There is a better day dawning for our race (H. E. I., 34213423). Nothing can bring it in but the Gospel. All other agenciescommerce, education, literature, art, legislationhave been tried and have failed. He who loves humanity will consecrate himself to the furtherance of the Gospel; and he who does so shall share in that joy of redeeming the world from sin and sorrow by the hope of which Christ was sustained amid the sufferings He endured for this great end.Thomas Neave.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

THE BLESSINGS OF THE GOSPEL
(Missionary Sermon.)

Isa. 25:6-8. And in this mountain, &c.

What the spirit of prophecy has here recorded is the testimony of Jesus and of His salvation, the subject presented to our view being the blessings of the Gospel of the Son of God. They are described in their general nature, in their unrivalled excellence, and in their universal extent.

I. The blessings of the Gospel are here described in their general nature, as including instruction for the ignorant, consolation for the sorrowful, and life for the dead. They thus correspond to the state of man without the Gospel, which is a state of darkness, misery, and death.

1. The natural state of fallen man is a state of moral darkness. A veil is upon him, by which those things which make for his peace and essentially affect his well-being are hidden from his eyes. It is a triple veil.

(1.) There is the fold of native ignorance. The merely natural man is totally ignorant of God and eternity. He knows not whence he came or whither he is going. He is altogether sensual, having not the Spirit, and cannot know those things of the Spirit of God which are only spiritually discerned. Hence, ever since the Fall, darkness has covered the earth and gross darkness the people.

(2.) There is the yet thicker fold of moral corruption. Sin has exactly the same tendency in each particular case as in the case of Adam. It darkens the understanding by its deceitfulness, as well as hardens the heart by its malignity. It tends to extinguish that candle of the Lord which shines in the conscience, and to render useless and unavailing those other means which God has provided for delivering us from the night of Nature. Those in whom it reigns choose the darkness rather than the light because their deeds are evil (cf. Eph. 4:17-18).

(3.) There is the fold of Satanic infatuation. The whole world lieth in the wicked one. He rules in the hearts of all the children of disobedience; and his kingdom is the kingdom of delusion and darkness. He beguiled Eve through his subtilty, and he still labours to corrupt and darken the minds of men (2Co. 4:4).

All this is true of all the unregenerate, however diversified may be their external condition and local circumstances. Hence multitudes even of nominal Christians are fit objects of our compassionate care and exertion. But the description of the text is still more applicable to the case of heathen nations not yet visited by the Gospel. They have not the light which nominal Christians do not allow to shine into them; in general, they have no effectual light. Over them is cast the veil not merely of ignorance and sin, but of superstition and false religion, than which nothing can be more fatally opposed to the entrance of light and the operation of Divine grace. Their very systems of religion are the means of perpetuating folly and vice, instead of reclaiming them to wisdom and righteousness. In many cases that religion sanctions and prescribes the most cruel of sacrifices and the most licentious of rites. In Christendom men may be superstitious and wicked, licentious and cruel, but it is because they neglect their religion. In heathen and Mohammedan countries, they are so because they attend to their religion. They breathe its genuine spirit and exemplify its proper tendency. All that is deemed sacred and authoritative in the name of religion unites with all the ignorance and depravity of fallen man, and with all the subtilty and power of the Prince of Darkness to produce and perpetuate a system of error and iniquity. False religion may pretend to be a sun which enlightens, but it is really a veil which darkens all who come under its powera veil much more effectual to favour the ravages of sin, misery, and death than even any of the coverings previously mentioned.

2. Man is described in the text as the child not only of darkness and error, but also of misery and death. For ignorance is the mother, not of devotion, but of sin, in all its multiplied forms. And sin is invariably linked to misery! The wretchedness of men bears an exact correspondence to their ignorance and wickedness (Rom. 3:16-17).

If this statement be true of natural men in general, it is still more awfully verified in the condition of the heathen world in particular. Infidel travellers who have cheated the public from time to time by highly-coloured pictures of the happiness of pagans, ought not on such a point to be believed. It cannot be that in the dark places of the earth, the habitations of cruelty, no groans should be heard, no tears be seen. The fact is, that while heathenism leaves its votaries to the unmitigated operation of all those natural and moral causes of distress which are common to man in general, it opens many new sources of misery, inflicts many additional desolations, creates many forms of terror, suffering, and destruction, which are peculiar to itself. All men are born to tears, because born in sin; but the tears of pagans are often tears of blood. Every groan they heave is big with double wretchedness.
The Gospel, in its provision of blessings for the human race, adapts itself to that state of darkness, wretchedness, and mortality which I have faintly described.

1. It removes darkness. It reveals to us the existence, character, and will of God, our own origin, immortality, and accountableness, the way of salvation and the path of duty; and, used by the Holy Spirit as His great instrument, it changes the heart of those who receive it, and delivers them from the delusions and dominion of Satan. In these several ways does the Gospel become the instrument of illumination. By it, and in connection with it, God destroys the covering which is naturally on mens faces, and the veil that is spread over their understandings and hearts. The consequence is, in instances innumerable, that beholding as in a glass, with unveiled face, the glory of the Lord, they are changed into the same image from glory to glory, even as by the Spirit of the Lord.

The glorious diffusion of light and purity which results from Christianity is still more striking when it obtains access to heathen nations. In proportion to the deeper gloom of their former ignorance is the splendour of the new illumination, when the Sun of righteousness arises upon them with healing in His beams. On such occasions, it may be said with peculiar emphasis, The entrance of Thy Word giveth light,a light which is able to penetrate and destroy even the thickest veil of false religion.

2. It wipes away tears. This is here declared to be a part of its design, and experience proves it to be one of its actual operations (Psa. 89:15-16). It leads to repentance, and so to pardon, purity, and genuine peace. It comforts in sorrow. It cheers in death.

To the heathen it is peculiarly valuable and welcome. It opens to them, in common with others, the sources of spiritual enjoyment and the hopes of eternal bliss. And besides, it abolishes pagan cruelties and diffuses principles of humanity and kindness. Hence result the amelioration of their civil institutions, the increase of domestic happiness, and the improvement of social life (H. E. I. 11221133).

3. It swallows up death in victory. It delivers every believer from the fear of death (Heb. 2:14-15; H. E. I. 11091111, 1589, 1594). God will most gloriously swallow up death in victory when He shall actually recover from the territories of the grave, by His almighty power, those spoils which death has won.

In proportion to its progress in heathen countries, the Gospel will not merely extract the sting of death, but arrest and diminish its most awful ravages. The waste of human life in many pagan lands is incalculable. As true religion increases, even in Christian countries, wars, which it has already rendered less sanguinary, will be less frequent too (chap. Isa. 2:4).

II. The unrivalled excellence of the blessings of the Gospel. 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. Variety! richness! abundance! (See pp. 253256.) Who does not recognise, in the unrivalled excellence of the blessings the Gospel conveys, the most powerful arguments for missionary exertion? Who can think of the Gospel feast, in contrast with the famine of the heathen, without wishing that they also might be bidden to the heavenly entertainment?

III. The universal extent of the blessings of Christianity. The Lord of hosts shall make unto all people a feast of fat things.

1. They are adapted to all people.
2. They are sufficient for all people.
3. They were designed for all people.
4. The wide world shall, sooner or later, partake of them.

One result of this universal spread and triumph of Christianity is stated in the text: The rebuke of His people shall He take away from off all the earth.

1. By the successful exertions of Gods people to evangelise the world, the reproach, which is at present too well-founded, of neglecting to care for those who sit in darkness and the shadow of death, shall become no longer just and applicable.

2. In consequence of the general spread and influence of Christianity, the reproach of Christ, the scandal of the Cross, shall cease; and the Church, formerly despised and laughed to scorn, shall be held in great honour and reputation (chap. Isa. 60:13-16).

3. The particular reproach of spiritual barrennessthe reproach founded on the paucity of her converts, and the small number of her childrenshall then for ever cease. At present Jacob is small, and the flock of Jesus is, comparatively, a little flock. This fact has been converted by infidels into matter of attack upon Christianity itself. They have tauntingly urged the narrow extent of our religion as an argument against its divinity. That argument admits, even now, of solid refutation. But in due season the fact itself shall be altered, and no shadow of plausibility be left for the reproach (chap. Isa. 54:1-5).

CONCLUDING OBSERVATIONS.

1. The text should teach you your personal obligations and privileges in reference to the Gospel. The feast is spread out before you; to you are the blessings of it freely offered (chap. Isa. 55:1-3).

2. The text teaches you the ground of missionary exertions. To partake of the feast ourselves is our first duty; but, while we eat the fat and drink the sweet, shall we not send portions unto them for whom nothing is prepared? Can any duty be more obviously founded in reason and justice, humanity and piety, than that of sending the bread of life to our perishing fellow-creatures? The most hateful and inexcusable of all monopolies is the monopoly of Christian truths and consolations.
3. There are great encouragements to such labour.
(1.) The certainty of Divine approbation.
(2.) The certainty of consequent success (H. E. I. 11661168). But remember, if you would share in the triumphs of the Gospel, you must share in the labour and expense of their achievement.Jabez Bunting, D.D.: Sermons, vol. i. pp. 453483.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

2. JUBILATION FOR JEHOVAHS POSTERITY

TEXT: Isa. 25:6-9

6

And in this mountain will Jehovah of hosts make unto all peoples 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 that covereth all peoples, and the veil that is spread over all nations.

8

He hath swallowed up death for ever; and the Lord Jehovah will wipe away tears from off all faces; and the reproach of his people will he take away from off all the earth: for Jehovah hath spoken it.

9

And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is Jehovah; we have waited for him, we will be glad and rejoice in his salvation.

QUERIES

a.

Which mountain? Isa. 25:6

b.

Why feast on fat things?

c.

When will the Lord swallow up death forever?

PARAPHRASE

And at the same time the Almighty Covenant God defeats the enemies of His people and provides for them a refuge and shelter, He will make in His Zion a feast of choicest food and most refined drink. He will destroy all that obscures and hinders all men from coming to this feast. He will swallow up death forever and remove the fear and hurt that death has brought upon His faithful ones. He will wipe away all tears from the faces of those who trust Him. He will take away forever all the reproach of their sin. It is as certain as the person of Jehovah Himself. In that day, people from all nations will proclaim, This now is our God, in whom we trust, for whom we waited. At long last the One for whom we waited is here! He will save us! We gladly rejoice in His salvation!

COMMENTS

Isa. 25:6 FEASTED: The prophets spoke glowingly of the coming Messianic age as an age of feasting and rejoicing for the covenant people of God (cf. Isa. 55:2; Isa. 61:1-7; Jer. 3:15-18; Eze. 34:20-24; Zec. 8:14-23). It is apparent that all the feasts of the Mosaic dispensation were shadows of the good things to come (Heb. 10:1 ff) and were to be fulfilled in the Messiah and His kingdom. Jesus likened the kingdom of God (the church) unto a time of great feasting (cf. Luk. 14:1 ff, and Mat. 22:1-14; Mat. 25:1-13). Jesus spoke of men eating His flesh and drinking His blood as the Manna that came down out of heaven (cf. Joh. 6:63). The epistles liken the whole Christian life unto a feast (cf. 1Co. 5:6-8; 1Co. 10:1-5). The present Christian experience to be consummated in the next life in heaven is symbolized as the marriage supper of the Lamb to which all who will accept are invited (Rev. 19:6-10). This passage is definitely Messianic and fulfilled in the establishment of the churchto be consummated at Christs second coming. The Hebrew word for fat things here is shemoneem. It is used in Gen. 27:28 to speak of the fatness of the land. It is a word meaning richness, delicacy, superabundance, etc. The Hebrew word for lees is shemoreem which means settled, preserved, etc. In other words, God is going to provide the richest and choicest in abundance. The Hebrew language in this sentence uses the prefix lecol to the word haameem to emphasize that this feast is to be for all the peoples. In other words, the feast is to be for the Gentiles as well as the Jewsjust as Jesus taught in His parables (Mat. 22:1-14; Luk. 14:1-24). The mountain is, of course, Zion, but as we have already seen symbolizes the N.T. church (cf. our comments on Isa. 2:1-4, etc.).

Isa. 25:7-8 FREED: Two different Hebrew words are used here to denote the coverings. One word, loat, means concealment; the other word, mosokh, translated veil, means curtain and is used to denote the curtain in the tabernacle. Two Hebrew words are used to denote peopleshaameem and, the more specific, goyeem, which specifies Gentiles. The covering and veil that is to be removed probably has reference to full and final revelation of Gods redemptive program in Christ and the church (cf. 2Co. 3:12-18; Eph. 1:3-10; Eph. 2:11-22; Col. 1:24-29, etc.). Those who wish and who come to Zion (the church) and acknowledge and worship the true God will have the curtain removed that stands between them and knowing, serving and fellowshipping the Holy God. The curtain that kept man from the Holy presence of Jehovah was mans guilt for his sin, his fear of death (cf. Heb. 2:14-18) and the incomprehension of his tribulations. Christ accomplished the removing of that curtain by His death and resurrection, and now all men have access to the presence of God through a new and living way which He opened for us through His flesh (cf. Heb. 10:19-20). There must be some symbolic significance to the rending of the veil in the temple from top to bottom at the crucifixion of Christ (Mat. 27:51; Mar. 15:38; Luk. 23:45) in connection with this Messianic prophecy in Isaiah.

The Old Testament definitely teaches a future life after death. There are actual cases of resurrections from death in the O.T. (cf. 1Ki. 17:22; 2Ki. 4:35; 2Ki. 13:21). There are cases of translation where the individual did not die but was translated by God (Gen. 5:22-24; 2Ki. 2:11). Samuel reappeared after his death and talked with King Saul (1Sa. 28:12-19). David expressed faith in a future life at the death of his infant son (2Sa. 12:15-23). There are other passages too (Isa. 14:9; Isa. 26:19; Isa. 53:10-12; Isa. 65:20; Isa. 66:24; Hos. 13:14; Dan. 12:2). But this passage in Isa. 25:8 is perhaps the most concise and significant statement in all the O.T. concerning life after death.

All cause for sorrow and frustration will have been removed; therefore, the tender Father will wipe away all tears from the eyes of His children. A parallel promise in the New Testament is found in Rev. 21:1-4. While we are in this world we shall have tribulation, but we may be of good cheer for the Lord has overcome the world. We too, may overcome the world by our faith in Him. We are persuaded that this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison . . . (2Co. 4:17).

Isa. 25:9 FELLOWSHIPING: In the day when Jehovah makes His feast for all peoples, in the day when He removes the curtain from between Himself and all nations and in the day when He swallows up death forever, those who have waited in eager faith will enter into a participation of the salvation He has provided. This passage reminds us of the prophecy of John the Baptists father of the coming Messiah (Luk. 1:67-79) and of Simeons prophetic prayer (Luk. 2:29-35). Much of the sin-stricken world was searching for fellowship with The Divine Being. They had even built altars to the Unknown God (Act. 17:23). When the Unknown God became Known, when the Word became flesh and dwelt among men and accomplished His redemptive work and was proclaimed throughout the known world by the apostles, thousands and thousands of men of every tribe and tongue said, Lo, this is our God; we have waited for him. . . . Men are still waiting for Him in places far away and near. He has made Himself knowable and available. But He has sovereignly chosen (Rom. 9:10-11) to become knowable and available through a response of faith to the preached Word (cf. Rom. 10:14-17). If every man is to have the opportunity to be glad and rejoice in his salvation, then those who know the Word must preach it to every man.

QUIZ

1.

What does the N.T. tell us about interpreting Gods feast of fat things?

2.

What is the covering or veil that is spread over all nations?

3.

How is that covering removed?

4.

What does the O.T. say about the future life after death?

5.

How do we know the world was waiting for God?

6.

How are men who wait for God to be brought into fellowship with Him?

Fuente: College Press Bible Study Textbook Series

(6) And in this mountain shall the Lord . . .The mountain is, as in Isa. 2:1, the hill of Zion, the true representative type of the city of God. True to what we may call the catholicity of his character, Isaiah looks forward to a time when the outlying heathen nations shall no longer be excluded from fellowship with Israel, but shall share in its sacrificial feasts even as at the banquet of the great King. In the Hebrew, as even in the English, the rhythm flows on like a strain of music appropriate to such a feast. The wines on the lees are those that have been allowed to ripen and clarify in the cask, and so, like the fat things full of marrow, represent the crowning luxuries of an Eastern banquet.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

6. Here begins a promise of favour to Gentiles, and the people of God from among them, united with God’s true ones in Zion.

In this mountain Zion. Jerusalem, till now disparaged, henceforth shall be attractive to all, and by rich spiritual provisions shall nourish and exhilarate all. This verse resumes the subject suspended at the close of the preceding chapter.

Unto all people None excluded from any part of the world.

Feast of fat things The figure of rich and dainty food implies the glorious provisions of salvation, just as Zion symbolizes the universal Church of God.

Wines on the lees A specified part of what is provided. The phrase means the oldest and choicest wines those longest undrawn from the bottle sediment.

Fuente: Whedon’s Commentary on the Old and New Testaments

6. Will destroy the face of the covering The fulness of the Messianic times will remove the veil that rests on the Gentiles, hitherto living in darkness. Isa 9:2; Isa 42:6-7; Luk 1:78-79; Act 26:17-18.

Fuente: Whedon’s Commentary on the Old and New Testaments

Isa 25:6. And in this mountain shall the Lord of Hosts The words in this third gradation are to be understood partly as a commemoration of the benefit performed, partly as continuing and perfecting the prophesy concerning it. The sense of the metaphor is, that God would provide on mount Sion, for all people, matter of great and consummate joy; which should arise not from temporal causes only, but principally from spiritual ones; which should bring to the mind tranquillity, comfort, and acquiescence in its present state. See Zechariah 14. With respect to the prophetical part, this may refer primarily to the proselytes who were made to the Jewish religion after the times of the Maccabees; and secondarily to the Gospel-feast. See Mat 8:11. Psa 22:27; Psa 22:31. Wines on the lees, might perhaps with more propriety be rendered, Wines from the lees; as the expression seems to denote wines which were purified and made fit for drinking.

Fuente: Commentary on the Holy Bible by Thomas Coke

4. ZION AS THE PLACE OF THE FEAST GIVEN TO ALL NATIONS IN OPPOSITION TO MOAB, WHICH PERISHES INGLORIOUSLY

Isa 25:6-12

6And 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.

7And he will 5destroy in this mountain

The face of the covering 6cast over all people,

And the vail that is spread over all nations.

8He will swallow up death 7in victory;

And the Lord God will wipe away tears from off all faces;
And the 8rebuke of his people shall he take away

From off all the earth;
For the Lord hath spoken it.

9And it shall be said in that day,

Lo, 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.

10For in this mountain shall the hand of the Lord rest,

And Moab shall be 910trodden down under him,

Even as straw is11 12trodden down for the dunghill.

11And he shall spread forth his hands in the midst of them,

As he that swimmeth spreadeth forth his hands to swim:

And he shall bring down their pride
Together with the 13spoils of their hands.

12And the fortress of the high fort of thy walls shall he bring down,

Lay low, and bring to the ground,

Even to the dust.

TEXTUAL AND GRAMMATICAL

Isa 25:6. are not fat pieces unmarrowed, but, on the contrary, fat pieces marrowy, yea provided with abundant marrow. If the stem , from which comes, is to be regarded as not different from to wipe away, and not as a denominative from marrow, we must assume as common fundamental signification to rub, to spread over, to besmear. But as then would be only what is covered over with fat, not what is in itself fat, the derivation from is in my opinion more probable. This Pual is found only here, and no other of the forms that occur has the signification pinguem, medullosum esse. Instead of we have , a verb () being formed from and its third radical appearing after the manner of verbs (comp. ,, Isa 21:12). The object of employing this form is to increase the concord of sounds which is in Isa 25:6 so prominent.

Isa 25:7. In we have the genitive of identity, the covering being marked as that which forms the front view, as the foreside. The substantive is found only here. The participle is evidently chosen for the sake of assonance (comp. Isa 24:3). It is formed after the analogy of , 2Ki 16:7. Comp. Gesen. Gr., 72, note 1. and are not from effundere, libare, but from another whose radical meaning seems to be to weave. is therefore properly a texture, a woven covering. The word is found besides Isa 28:20.

Isa 25:10. is as a verbal form quite abnormal and unexampled. It appears to me to be a changing of the regular infinitive form into a nominal form, and is allied to forms such as , Eze 22:22, , Lev 19:24. would then be conculcatio, detrusio.

EXEGETICAL AND CRITICAL

1. After the hymn by which the Prophet had given expression to his subjective emotions, he returns to his objective representation of the future. He resumes the discourse broken off at Isa 24:23, whilst he further depicts what will happen on Mount Zion, andin opposition to thiswhat will befall the wicked. What will take place on Mount Zion is of a twofold character, positive and negative. Positively, the Lord will prepare for all nations a feast consisting of the most precious articles of food and drink (Isa 25:6). Negatively, He will first remove the covering which was hitherto spread over all nations (Isa 25:7); Secondly, He will abolish death, wipe off all tears, and take away the reproach which His people had hitherto to endure on the whole earth (Isa 25:8). While believers rejoice in the salvation prepared for them by Jehovah their God, to whom they can now point as to one who is not merely to be believed in, but to be seen in His manifested presence (Isa 25:9), and whose hand bears and upholds all the glory of Mount Zion (Isa 25:10 a), the Moabites, i.e., those who are represented by Moab, are cast like straw into the dung-hole on which they stand (Isa 25:10 b). They will indeed work with the hands in order to rescue themselves, but their efforts will not save them from the most ignominious ruin, and their proud, high fortresses will be levelled to the ground, and crushed to dust (Isa 25:11-12).

2. And in this mountainrefined.

Isa 25:6. This mountain points back to Mount Zion, Isa 24:23. Not only Israel, all nations will be collected on the mountain. There the Lord will prepare a feast for them. That it is a spiritual feast, and that it is not simply for one occasion, but that it will be a permanent, everlasting entertainment, is implied in the nature of the thing. For there everything will be spiritual; and when according to Isa 25:8. death will be forever abolished, there must, that the antithesis may be maintained, reign forever life, and everything which is the condition of life. This feast meets us elsewhere, both in the Old and in the New Testament, under various forms. In Exo 24:11 it is related that Moses and the elders of Israel, after they had seen God, ate and drank on the holy mountain, which transaction we are by all means justified in regarding as a typical one. Comp. Psa 22:27; Psa 22:30; Isa 55:1; Isa 65:11 sqq. In the New Testament this holy feast given by God appears sometimes as the Great Supper (Luk 14:16 sqq.), sometimes as the marriage of the kings son (Mat 22:1 sqq.; Isa 25:1 sqq.), or the marriage of the Lamb (Rev 19:7; Rev 19:9; Rev 19:17 sqq., in which latter place the counterpart of this feast is set forth). It is remarkable that this most glorious, most spiritual feast is represented in so homely a way by the Prophet. This is a clear example of that law of prophecy according to which the future is always represented from the materials furnished by the present. The richest, strongest, most nutritious thing which Isaiah knew to be served up at an earthly feast, is employed as an image to set forth the heavenly banquet. This richest thing was the fat. Therefore the fat of the animals offered in sacrifice (flos carnis) was the chief constituent of the bloody offerings, especially of the Shelamim [E. V., peace offerings] (Exo 29:13-22; Lev 3:3-5; Leviticus 9-11; Leviticus 14-16; Lev 8:16; Lev 9:19 sqq.). We can therefore say: What God Himself formerly required of men, as the noblest part of the victims offered to Him, He now Himself as host offers to His redeemed upon His holy mountain. But the expression fat or marrow is used also in reference to the land and its vegetable products, to designate the finest. Thus it is said, Gen 45:18, ye shall eat the fat of the land; Num 18:12, all the fat of oil and all the fat of new wine and corn; Deu 32:14, the fat of kidneys of wheat. That can stand in this sense, we have already seen from other utterances of Isa 5:1; Isa 10:16; Isa 17:4; Isa 28:1-4. The most excellent drink accompanies the choicest food. That Isaiah designates this drink by is owing to the endeavor to put as parallel to a word resembling it in sound. But the question arises, how can Isaiah call the most excellent wine ? This word seems primarily to denote a wine containing dregs, that is, turbid with dregs, therefore, a bad wine. But Isaiah manifestly understands by wines which have lain a sufficient time on their lees. For the lees are not only the product of a process of purification, but also a reacting substance which contributes to heighten the strength, color and durability of the wine. A wine poured off from its lees too soon tastes too sweet and does not keep long. Cato, too, (De re rust. cap. 154) designates a wine that has lain long enough on its lees vinum faecatum. Comp. Gesenius,Thes., p. 1444, and his commentary on this place. The expression (only plural) comes therefore from , and is primarily conservatio, the letting lie, then conservatum, that which is let lie (comp. Jer 48:11). The plural denotes the multiplicity of the ingredients contained in the sediment. is moreover used here metonymically; for it plainly signifies not the lees alone, but also the wine united with the lees. But we can not, of course, drink the lees united with the wine. This wine poured off from the lees must be percolated ( only here in Isaiah).

3. And he will destroyspoken it.

Isa 25:7-8. The covering here spoken of brings at once to mind the vail of Moses, Exo 34:30 sqq. To the visible covering there corresponds an invisible one also, which lies on the heart. But when the Lord will take away the covering, He will first of all remove the covering of the heart, as Paul says, 2Co 3:16, . Then will the external covering also fall off, and men will be capable of seeing the glory of the Lord face to face (1Co 13:12; 1Jn 3:2). [All that the Prophet here says of a covering and vail must be understood metaphorically. A literal, external covering cast over the nations, distinct from a spiritual one, is not to be thought of. D. M.]. Isa 25:8. The second negative blessing is that the Lordswallows up death also. occurs not unfrequently in Isa 3:12; Isa 9:15; Isa 29:3; Isa 49:19. It seems here and Isa 25:7 to denote more than that its object is removed, for then it could be placed somewhere else; but its object is to be conceived as existing no more. Paul tells us (1Co 15:26; 1Co 15:54) that death shall in this sense be swallowed up. When there is no death, there are no more tears. For tears flow, either in the case of the living, over that which leads to death; or in the case of survivors, over those who have suffered death. The Apostle John quotes in Rev 7:17; Rev 21:4, our place to prove that he regards the things which he saw as a fulfilment, not only of his own prophecy, but also of that spoken by Isaiah. He thus makes his own prophecy an echo or reproduction of the prophetic word of the Old Testament. Where sin and death have disappeared, there can be no more reproach, but only glory. There is a new earth: it is a dwelling-place of God with man; it has, therefore, become the place of the divine glory. Where then could there be upon it any more a place for the reproach of those who belong to the people of God? For the Lord hath spoken it. Comp. on Isa 1:2.

4. And it shall be saidrest

Isa 25:9-10 a. What follows is not a hymn, but a report of one. This is plain from the use of the impersonal (Isa 45:24; Isa 65:8). The hymn in Isa 25:1 sqq. came from the Prophets own mouth: this one is heard by him, and related with a brief statement of its leading thoughts. The redeemed now see the Lord in whom they have hitherto only believed (comp. Isa 25:7 and 1Jn 3:2). That they see Him is clear from the expression (comp. Isa 21:9). The heathen, who believed in false gods, experience the very opposite. They are confounded when they must mark the vanity of their idols; but they who believe in Jehovah will after faith be rewarded with seeing; for they can point with the finger to their God as one who is really existent and present before the eyes of all, and can say: Our God is no illusion as your false gods; we and all see Him as truly existing, as Him who was and is to come, (Exo 3:14). Herein is their joy perfect (Joh 15:11). is not and He saves us, but that He may save us (comp. Isa 8:11; Ew. 347 a): That the joy for the experienced salvation is not transitory and delusive, but will be everlasting is confirmed by the sentence, For in this mountain shall the hand of the LORD rest,etc., Isa 25:10 a. The hand of Jehovah will settle upon this mountain, it will rest upon it (Isa 7:2; Isa 11:2). But what the hand of Jehovah holds, stands fast for ever.

5. And Moabto the dust.

Isa 25:10 b 12. In opposition to the high, triumphant joy of believers, the Prophet now depicts the lot of unbelievers. He mentions Moab as the representative of the latter. He cannot mean thereby the whole nation of Moab. For all nations partake of the great feast on the holy mountain (Isa 25:6), from all nations the covering is taken off (Isa 25:7), from all faces the tears are wiped away (Isa 25:8). Moab consequently cannot be excluded. Even Jeremiah (Jer 48:47) leads us to expect the turning of the captivity of Moab in the latter days. It can therefore be only the Moab that hardens itself against the knowledge of God which will suffer the doom described in Isa 25:10 sqq. But if Moab, so far as it is hostile to God, has to bear this sentence, why not likewise the God-opposing elements from all other nations? Moab therefore stands for all. But why is Moab in particular named? The Moabites were remarkable for their unbounded arrogance. Jeremiah (Isa 48:11) specifies as the cause of this arrogance the fact that they had, from the time when they began to be a people, dwelt undisturbed in their own land. Further, we must assume that the Prophet, when he began the sentence (Isa 25:10 b), had before his mind the image which he uses (Isa 25:10-11), and the whole series of thoughts attached to it. It is, moreover, probable that he chose the name Moab just for the sake of the image. According to Gen 19:37 the father of the Moabites owed his birth to the incestuous intercourse of the eldest daughter of Lot with her father. An allusion to this fact has been always supposed to be contained in the name . And this view is not destitute of philological support, comp. Ges.Thes., p. 774, sub voce. The Kri lets us more clearly perceive why Isaiah made mention of Moab as the representative of the heathen world, and should, therefore, perhaps be preferred. But, whether we read or , it is manifest that the Prophet wishes to express the idea water of the dung-hole, and that, alluding to the etymology of Moab, he has named the unbelievers of Moab as representatives of the unbelievers of all nations. Moab is therefore cast down (Isa 28:27 sq.; Isa 41:15) under him (i.e., under the place on which he stood, comp. Exo 16:29; Jos 5:8; Jos 6:5; Job 40:12; Amo 2:13). Straw is cast into the filthy water of the dung-hole, in order that it may be saturated by it, and rendered fitter for manure. Our interpretation of is confirmed by the fact that obviously contains an intentional allusion to the Moabite city (Jer 48:2). The person cast into the dung-hole seeks to save himself. We have therefore to suppose the hole to be of considerable extent. He spreads forth his hands as if to swim. But it is sorry swimming. The desperate struggle for life is thus depicted. The effort is unavailing. Moab must find an ignominious end in the impure element. The Lord presses Him down. Moab is elsewhere blamed for two evil qualities: 1) his pride, 2) his lying disposition (Isa 16:6; Jer 48:29). A corresponding punishment is inflicted: the lies, the artifices symbolized by the skilful motions of the hands ( from nectere, especially insidias struere) are of no avail. The haughty Moab (comp. here and Jer 16:6) must perish in the pool of filthy water. The Lord humbles the proud by making disgrace an element of their punishment. That signifies in spite of is not sufficiently attested. It can well retain here its proper signification with; for, in fact, Jehovah presses down not only the proud, but also the cunning and artful. The humbling of pride is, however, the main thing. This is therefore once more asserted, Jer 25:13, without a figure in strong expressions. The phrase the defence of the height of thy walls for the defence of thy high walls is idiomatic Hebrew. Compensation for the adjective is sought in substantive forms (comp. Isa 22:7; Isa 30:30). Three verbs are used corresponding to the three substantives. If is not equivalent simply to , we must find in it the idea of being reduced to dust.

DOCTRINAL AND ETHICAL

1. Isa 24:2. When general judgments take place, no distinction is observed between man and wife, master and servant, mistress and maid, learned and unlearned, noble and plebeian, clergy and laity; therefore let no one rely on any external prerogative or superiority, but let every one without distinction repent and forsake sin.Cramer. Though this is right, yet we must, on the other hand, remember that the Lord declares in reference to the same great event, Then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left (Mat 24:10 sq.). There is no contradiction in these two statements. Both are true: outward relations will make no difference; there shall be no respect of persons. But the state of the heart will make a difference. According to the inward character there will, in the case of those whose external position in the world is perfectly alike, be some who enter life, others whose doom is death.

2. Isa 24:5 sq. The earth is burdened with sins, and is therefore deprived of every blessing. The earth must suffer for our guilt, when we have as it were spoilt it, and it must be subject to vanity for our sakes (Rom 8:20). What wonder is it that it should show itself ungrateful toward us?Cramer.

[3. Isa 24:13 sq. Observe the small number of this remnant; here and there one who shall escape the common calamity (as Noah and his family, when the old world was drowned), who when all faces gather blackness, can lift up their head with joy. Luk 21:26-28. Henry.D. M.].

4. Isa 24:17-20. Our earth is a volcanic body. Mighty volcanic forces were active at its formation. That these are still in commotion in the interior of the earth is proved by the many active volcanoes scattered over the whole earth, and by the perpetual volcanic convulsions which we call earthquakes. These have hitherto been confined to particular localities. But who can guarantee that a concentration and simultaneous eruption of those volcanic forces, that is, a universal earthquake, shall not hereafter occur? The Lord makes express mention of earthquakes among the signs which shall precede His second coming (Mat 24:7; Mar 13:8; Luk 21:11). And in 2Pe 3:5 sqq. the future destruction of the earth by fire is set over against the destruction of the old world by water. Isaiah in our place announces a catastrophe whose characteristic features will be that, 1) there will be no escape from it; 2) destructive forces will assail from above and below; 3) the earth will be rent asunder; 4) it will reel and totter; 5) it will suffer so heavy a fall that it will not rise again (Isa 24:20 b). Is there not here a prophecy of the destruction of the earth by volcanic forces? And how suddenly can they break loose! The ministers of the word have every reason to compare this extreme exposedness of our earth to fire, and the possibility of its unexpectedly sudden collapse with the above-cited warnings of the word of God, and to attach thereto the admonition which is added in 2Pe 3:11.

5. Isa 24:21. The earth is a part of our planetary system. It is not what it appears to the optical perception to be, a central body around which worlds of a different nature revolve, but it, together with many similar bodies, revolves round a common centre. The earth according to that view of the account of the creation in Genesis 1, which appears to me the true one, has arisen with all the bodies of our Solar system out of one primary matter, originally united, common to them all. If our Solar System is a well-ordered, complete organism, it must rest on the basis of a not merely formal, but also material unity; i.e., the separate bodies must move, not only according to a principle of order which governs all, but they must also as to their substance be essentially like. And as they arose simultaneously, so must they perish simultaneously. It is inconceivable that our earth alone should disappear from the organism of the Solar System, or pass over to a higher material condition. Its absence, or ceasing to exist in its previous form and substance, would necessarily draw after it the ruin of the whole system. Hence the Scripture speaks every where of a passing away and renovation of the heaven and the earth (Psa 102:26; Isa 51:6; Isa 65:17; Isa 66:22; Mat 5:18; Mat 24:29; Mat 24:35; 2Pe 3:7; 2Pe 3:10; 2Pe 3:13; Heb 12:26; Rev 20:11; Rev 21:1). The heaven that shall pass away with a great noise, whose powers shall be shaken, whose stars shall fall, is the planetary heaven. The same lot will happen to the companions of our earth, to the other planets, and to the centre, the sun, and to all other co-ordinate and subordinate stellar bodies, which will befall the earth itself. This is the substance of the view which serves as a basis for our place. But personal beings are not thereby by any means excluded from the . The parallel expression , and the use in other places of the related expression lead us rather to suppose personal beings to be included. But I believe that a distinction must be made here. As the heavenly bodies which will pass away simultaneously with the earth, can only be those which arose together with it, and which stand in organic connection with it, so also the angelic powers, which are judged simultaneously with us men, can be only those which stand in connection with the heavenly bodies of our Solar System, i.e., with the earthly material world. There are heavenly bodies of glorious pneumatic substance. If personal beings stand in connection with them, they must also be pure, glorious, resplendent beings. These will not be judged. They are the holy angels, who come with the Lord (Mat 25:31). But it is quite conceivable that all the bodies of our Solar System are till the judgment like our earth suffered to be the theatre of the spirits of darkness.

6. Isa 24:21-23, It seems to me that the Prophet has here sketched the chief matters pertaining to eschatology. For the passing away of heaven and earth, the binding of Satan (Rev 20:1-3), the loosing of Satan again (Rev 20:7), and finally the reign of God alone, which will make sun and moon unnecessary (Rev 21:23)are not these the boundary-stones of the chief epochs of the history of the end of the world?

7. Isa 25:6. [The Lord of hosts makes this feast. 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 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 long kept 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 fine 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 31:6-7) 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. Henry.D. M.]

8. Isa 25:9. In the Old Testament the vail and covering were before mens eyes, partly because they waited for the light that was to appear, partly because they sat in darkness and in the shadow of death (Luk 1:79). The fulfilment of this prediction has in Christ already begun, and will at last be perfectly fulfilled in the Church triumphant where all ignorance and sorrow shall be dispelled (1Co 13:12). Cramer.

9. Isa 25:8. God here represents Himself as a mother, who presses to her bosom her sorrowful son, comforts him and wipes away his tears (Isa 66:13). The righteous are to believe and appropriate this promise, that every one may learn to speak with Paul in the time of trial: the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, Rom 8:18. Cramer.

10. Isa 25:10. This is now the hope and consolation of the church that the hand of the Lord rests on this mountain, that is, that He will be gracious, and let His power, help and grace be there seen and felt. But the unbelieving Moabites, i.e., the Jews, with all others who will not receive the gospel, shall be threshed to pieces as straw in the mire; these the Lords hand will not rescue, as it helps those who wait on Him, but it shall press them down so that they will never rise, according to the saying, Mar 16:16. Veit Dietrich.

11. Isaiah 25 Three thoughts contained in this chapter we should hold fast: 1) When we see the world triumph over every thing which belongs to the Lord and His kingdom, when our hearts are anxious about the preservation in the world of the Church of Christ, which is sore oppressed, let this word of the Prophet comfort our hearts. The world-city which contains all that is of the world, sinks into the dust, and the church of Christ goes from her chains and bands into the state of freedom and glory. We have often seen that it is the Lords way to let every thing come to maturity. When it is once ripe, He comes suddenly with His sentence. Let us comfort ourselves therewith, for thus will it happen with the world and its dominion over the faithful followers of Christ. When it is ripe, suddenly it will come to an end. 2) No one who has a heart for the welfare of the nations can see without the deepest pain how all hearts are now seduced and befooled, and all eyes closed and covered. The simplest truths are no longer acknowledged, but the more perverse, brutal and mean views and doctrines are, the more greedily are they laid hold of. We cannot avert this. But our comfort is that even this seduction of the nations will reach its climax. Then men will come to themselves. The vail and covering will fall off, and the Gospel will shine with new light before the nations. Therewith let us comfort ourselves. 3) Till this happens, the church is sorrowful. But she shall be full of joy. The promise is given to her that she shall be fully satisfied with the good things of the house of the Lord. A life is promised to her which neither death nor any pain can affect, as she has rest from all enemies. The word of the Lord shall be fulfilled in her: Blessed are the meek, for they shall inherit the earth. The Church that has such a promise may wait in patient quietness for its accomplishment, and praise the Lord in affliction, till it pleases Him to glorify her before all nations. Weber, The Prophet Isaiah. 1875.

12. Isa 26:1. The Christian church is a city of God. God has built it, and He is the right Master-builder. It is strong: 1) on account of the Builder; 2) on account of the foundation and corner-stone, which is Christ; 3) on account of the bond wherewith the living stones are bound together, which is the unity of the faith. Cramer. [The security and happiness of true believers, both on earth and in heaven, is represented in Scripture under the image of their dwelling in a city in which they can bid defiance to all their enemies. We dwell in such a city even now, Psa 46:4-5. We look for such a city, Heb 11:10; Heb 11:16; Revelation 21D. M.]

13. Isa 26:2. [These words may be taken as a description of the people whom God owns, who are fit to be accounted members of the church of the living God on earth, and who will not be excluded from the celestial city. Instead of complaining that only the righteous and the faithful will be admitted into the heavenly city, it should rather give us joy to think that there will be no sin there, that none but the just and true will there be found. This has been a delightful subject of reflection to Gods saints. The last words written by Henry Martyn were: Oh! when shall time give place to eternity? When shall appear that new heaven and new earth wherein dwelleth righteousness? There, there shall in no wise enter in any thing that defileth; none of that wickedness which has made men worse than wild beastsnone of their corruptions which add to the miseries of mortality shall be seen or heard of any more.D. M.]

14. Isa 26:4. The fourth privilege of the church is trust in God the Rock of Ages, i.e., in Christ, who not only here, but also Matthew 16; 1 Corinthians 10; 1 Peter 2, is called a rock in a peculiar manner, because no other foundation of salvation and of the church can be laid except this rock, which is here called the rock of ages on account of the eternity of His being, merit and office. Hence a refutation can be drawn of the papistical fable which makes Peter and his successors, the Roman Pontiffs, to be the rock on which the church is built. Foerster. [Whatever we trust to the world for, it will be but for a moment. All we expect from it is confined within the limits of time; but what we trust in God for will last as long as we shall last. For in the Lord Jehovah, Jah, Jehovah, in Him who was, and is, and is to come, there is a rock of ages, a firm and lasting foundation for faith and hope to build upon; and the house built on that rock will stand in a storm. Henry.D. M.]

15. Isa 26:5. It is very common with the prophets, when they prophesy of the kingdom of Christ to make reference to the proud and to the needy, and to represent the latter as exalted and the former as brought low. This truth is directed properly against the self-righteous. For Christ and His righteousness will not endure spiritual pride and presumption; but the souls that are poor, that hunger and thirst for grace, that know their need, these Christ graciously receives. Cramer.

16. Isa 26:6. It vexes the proud all the more that they will be overcome by those who are poor and of no consequence. For example, Goliath was annoyed that a boy should come against him with a staff (1 Sam. 13:43) Cramer.

17. Isa 26:8-10. That the justice of God must absolutely manifest itself that the majesty of the Lord may be seen, and that the wicked may learn righteousness, must even from a new Testament view-point be admitted. But the New Testament disputes the existence of any one who is righteous when confronted by the law, and who is not deserving of punishment. [But that there is none righteous, no not one, is taught most emphatically in the Old Testament also.D. M.]. But it (the New Testament) while it shuts up all, Jews and Gentiles, without exception, under sin (Gal 3:22; Rom 3:9; Rom 11:32), sets forth a scheme of mediation, which, while it renders full satisfaction to justice, at the same time offers to all the possibility of deliverance. This mediation is through the Cross of Christ. It is only when this mediation has not been accepted that punitive justice has free course. It should not surprise us that even the Evangelist of the Old Covenant, who wrote chap. 53, did not possess perfect knowledge of this mediation. Let us remember John the Baptist (Mat 3:7; Mat 11:11) and the disciples of the Lord (Luk 9:54). [Let us not forget that Isaiah was a true Prophet, and spoke as he was moved by the Spirit of God. The Apostle Paul did not find fault with the most terrible denunciations of judgment contained in the Old Testament, or affect a superiority over the men who uttered them. On the contrary, he quotes them as words which could not be suffered to fall, but which must be fulfilled in all their dreadful import. See e.g. Rom 11:9-10.D. M.].

18. Isa 26:12. It is a characteristic of true, sincere Christians, that they give God the glory and not themselves, and freely confess that they have nothing of themselves, but everything from God (1Co 4:7; Php 2:13; Heb 12:2). Cramer.

19. Isa 26:16. The old theologians have many comforting and edifying thoughts connected with this place: A magnet has the power to raise and attract to itself iron. Our heart is heavy as iron. But the hand of God is as a magnet. When that hand visits us with affliction, it lifts us up, and draws us to itself. Distress teaches us to pray, and prayer again dispels all distress. One wedge displaces the other. Ex gravibus curis impellimur ad pia vota. Ex monte myrrhae procedimus ad collem thuris (Cant. 9:6). In amaritudine crucis exsurgit odor devotae precationis (Psa 86:6 sq.). Ubi nulla crux et tentatio, ibi nulla vera oratio. Oratio sine mails est tanquam avis sine alis. Optimus orandi magister necessitas. . Quae nocent, docent. Ubi tentatio, ibi oratio. Mala, quae hic nos premunt, ad Deum ire compellunt. Qui nescit orare, ingrediatur mare. When the string is most tightly drawn, it sounds best. Cross and temptation are the right prayer-bell. They are the press by which God crushes out the juice of prayer. Cramer and Foerster.

20. Isa 26:20. As God, when the deluge was about to burst, bade Noah go into his ark as into his chamber, and Himself shut the door on him (Gen 7:6); so does the Lord still act when a storm is approaching; He brings His own into a chamber where they can be safe, either for their temporal preservation and protection against every might (Psa 91:1), or, on the other hand, to give them repose by a peaceful and happy death. His anger endureth but a moment; in his favor is life (Psa 30:6). Cramer.

21. Isa 27:1. [Great and mighty princes [nations] if they oppose the people of God, are in Gods account, as dragons and serpents, and plagues of mankind; and the Lord will punish them in due time. They are too big for men to deal with, and call to an account; and therefore the great God will take the doing of it into His own hands. Henry.D. M.].

22. Isa 27:2-5. It seems to the world that God has no concern for His church and Christians, else, we imagine, they would be better off. But certain it is, that it is not the angels but God Himself that will be watcher over this vineyard, and will send it gracious rain. Veit Dietrich. [The church is a vineyard of red wine, yielding the best and choicest grapes, intimating the reformation of the church, that it now brings forth good fruit unto God, whereas before it brought forth fruit to itself, or brought forth wild grapes, Isa 5:4. God takes care (1) of the safety of this vineyard; I the Lord do keep it. He speaks this, as glorying in it, that He is, and has undertaken to be, the keeper of Israel; those that bring forth fruit to God are, and shall be always, under His protection. (2) God takes care of the fruitfulness of this vineyard: I will water it every moment; and yet it shall not be over watered. We need the constant and continual waterings of the divine grace; for if that be at any time withdrawn, we wither and come to nothing. Henry. D. M.].

23. Isa 27:4. Est aurea promissio, qua praecedentem confirmat. Indignatio non est mihi, fury is not in me. Quomodo enim is nobis irasci potest, qui pro nobis est mortuus? Quanquam igitur appareat, eum irasci, non tamen est verum, quod irascatur. Sic Paulo immittitur angelus Satanae, sed non est ira, nam ipse Christus dicit: sufficit tibi gratia mea. Sic pater filium delinquentem castigat, sed non est ira, quanquam appareat ira esse. Custodia igitur vineae aliquando cogit Deum immittere speciem irae, ne pereat luxurie, sed non est ira. Est insignis textus, which we should inscribe on all tribulations: Non est indignatio mihi, non possum irasci. Quod autem videtur irasci est custodia vineae, ne pereas et fias securus. Luther. In order to understand fully the doctrine of the wrath of God we must have a clear perception of the antithesis: the long-suffering of God, and the wrath of God, wrath and mercy. Lange.

24. Isa 27:7-9. Christ judges His church, i.e., He punishes and afflicts it, but He does this in measure. The sorrow and cross is meted out, and is not, as it appears to us, without measure and infinite. It is so measured that redemption must certainly follow. But why does God let His Christians so suffer? Why does He not lay the cross on the wicked? God answers this question and speaks: the sin of Jacob will thereby cease. That is: God restrains sin by the cross, and subdues the old Adam. Veit Dietrich.

25. Isa 27:13. [The application of this verse to a future restoration of the Jews can neither be established nor disproved. In itself considered, it appears to contain nothing which may not be naturally applied to events long past. J. A. Alexander.This prediction was completely and entirely fulfilled by the return of the Jews to their own country under the decree of Cyrus. Barnes.D. M.].

HOMILETICAL AND PRACTICAL

1. On Isa 24:4-6. Fast-day sermon. Warning against dechristianization of the life of the people. 1) Wherein such dechristianization consists: a, transgression of the commandments that are in force; b, alteration of the commandments which are essential articles of the everlasting covenant, as e.g. removing of all state institutions from the basis of religion. 2) Its consequences: a, Desecration of the land (subjectively, by the spread of a profane, godless sentiment; objectively, by the secularization of relations hitherto held sacred); b, the curse consumes the land, Isa 24:4.

2. On Isa 25:1-5. The Lord, the refuge of the needy. 1) He has the power to help. This we perceive a, from His nature (Lord, God, Wonderful); b, from His deeds (Isa 25:1 b, Isa 25:2). 2) He gives His strength even to the feeble, (Isa 25:4). 3) These are thereby victorious, (Isa 25:5).

3. On Isa 25:6-9. Easter Sermon, by T. Schaeffer (Manch. Gab. u. ein Geist III. p. 269):The glorious Easter-blessing of the Risen One: 1) Wherein it consists? 2) who receive it? 3) what are its effects? Christmas Sermon, by Romberg [ibid. 1869, p. 78): Our text represents to us Christmas joy under the image of a festive board. Let us consider, 1) the host; 2) the guests; 3) the gifts.

4. On Isa 26:1-4. Concerning the church. 1) She is a strong city in which salvation is to be found. 2) The condition of having a portion in her is faith. 3) The blessing which she is instrumental in procuring is peace.

5. Isa 26:19-21. The comfort of the Christian for the present and future. 1) For the present the Christian is to betake himself to his quiet chamber, where he is alone with his Lord and by Him made cheerful and secure. 2) For the future he has the certain hope, a, that the Lord will judge the wicked, b, raise the believer to everlasting life.

6. Isa 27:2-9. How the Lord deals with His vineyard, the church. 1) Fury is not in Him towards it; 2) He protects and purifies it; 3) He gives it strength, peace and growth; 4) He chastens it in measure; 5) He makes the chastisement itself serve to purge it from sins.

Footnotes:

[5]Heb. Swallow up.

[6]Heb. covered.

[7]for ever.

[8]reproach.

[9]Or, threshed.

[10]be cast down.

[11]Or, threshed in Madmenah.

[12]cast down into the waters of the dunghole.

[13]devices.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

DISCOURSE: 892
THE GOSPEL A SOURCE OF RICHEST BLESSINGS

Isa 25:6-8. 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. 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. He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the Lord hath spoken it.

MANY passages of Scripture, which, from the language, might be supposed to belong to the Jewish dispensation only, will be found to refer in a more especial manner to the times of the Gospel. The mountain so frequently mentioned in this place was Mount Zion, which was distinguished above all other mountains by being the peculiar residence of the Deity: and it should seem that all the great things which God promised to the world, were to be transacted upon that spot. But Mount Zion was a type of the Gospel Church, wherein God yet more eminently dwells: and it is in the Church of Christ that he bestows the blessings which are here promised. The Gospel, which is here promulgated, affords,

I.

Food to the hungry

The Gospel calls us to a luxurious feast
[The terms in which this feast is expressed, are evidently intended to raise in our minds the highest possible conceptions of its excellency. A feast is far more than a common meal, and conveys an idea of costliness and abundance: a feast of fat things imports that the choicest provisions are set forth: and the fat things being full of marrow, suggests, that no expense is spared in procuring whatever can provoke the appetite of the guests, or afford them pleasure. But wines are also added; wines that have contracted a delicious flavour by being long kept upon the lees; and wines well refined, that are bright as a ruby, that sparkle in the glass, and that delight the eye whilst they gratify the palate. What are we to understand from this accumulation of ideas, but that, as the choicest viands administer nourishment and comfort to the body, so the Gospel provides every thing which can exhilarate and support the soul. After all, this representation falls very far short of the truth: for the promises of the Gospel are infinitely sweeter to the hungering and thirsting soul than the most exquisite food can be to our taste. Let but a sinner, who pants after pardon, be enabled to apply to his soul that promise of Jehovah, That crimson sins shall be made white as snow, or that word of Christ, That whosoever cometh to him he will in no wise cast out; what transports of joy will he not feel! how will he be filled as with marrow and fatness, while he praises his God with joyful lips! What strength did that word, My grace is sufficient for thee, administer to Paul under the buffetings of Satan! In the strength of that one meal he was enabled to go on, not for forty days only, but to the latest hour of his life [Note: In allusion to Elijah, 1Ki 19:7-8.]. And such is the Gospel to all who cordially embrace it.]

This feast has God himself prepared for all people
[It is none other than the Lord of hosts who has spread this table at his own expense. And he invites all people, not of the Jews only, but of the Gentiles also; yea, the very vilest of the human race. He sends out his servants into the highways and hedges, to call the halt, the lame, and the blind, and orders them to take no refusal, but to compel them to come in [Note: Mat 22:4. Luk 14:17; Luk 14:21-22.]. Yea, though in every succeeding age there have been myriads of guests brought in, yet his message to us is, that yet there is room.]

But, as this feast can be of no use to those who feel not their need of it, nor discern its excellency, the Gospel suits itself to our necessities, and offers,

II.

Light to the blind

There is a thick, impenetrable veil over the hearts of men
[The lusts and prejudices of men cast a film over their eyes, and incapacitate them from discerning spiritual things: and Satan by his subtle devices confirms their blindness [Note: 2Co 4:4.]. As the Jews, even while Moses was read to them every Sabbath day, were unable, by reason of the veil that was upon their hearts, to comprehend the great ends and purposes of the Mosaic dispensation [Note: 2Co 3:14-15.], so thousands who live under the light of the Gospel are total strangers to its fundamental truths; or admit them only in theory, while they are destitute of any experimental knowledge of them in their hearts. They have eyes, but see not; ears, but hear not; hearts, but understand not.]

But God by his Gospel removes this veil
[He who commanded light to shine out of darkness will shine into the hearts of those who seek him. The things which flesh and blood could never have discovered, he will reveal unto them [Note: Mat 16:17.]. He will shew them the evil of sin, the depravity of their hearts, the fulness and suitableness of Christ, the stability of the covenant, together with every thing else which they need to know. He will not merely turn aside the veil, and give them a transient view of the holy of holies, but will destroy the veil, and rend it in pieces from the top to the bottom. It is true, this clear knowledge of divine truth will not be imparted all at once; but it shall gradually increase, till they see as they are seen, and know as they are known.]

To complete the happiness of his people, God further promises,

III.

Victory to the oppressed

The former part of the text refers to the apostolic and millennial periods; but the latter will not be accomplished till the day of judgment. To that season in particular St. Paul applies the words before us [Note: 1Co 15:54.]. Taking him for our guide, we are in no danger of misinterpreting their import, whilst we say, that God will rescue us from,

1.

The power of death

[Death is even now disarmed of its sting; and the king of terrors is made our friend. They who through the Gospel are enabled to live unto Christ, may justly account it gain to die: not life only, but even death itself, is numbered among their treasures [Note: Php 1:21. 1Co 3:22.]. Such is their victory over it, that it is an object of hope and desire rather than of terror and aversion [Note: Php 1:23.]: and when it comes, they are not so properly said to die, as to fall asleep in Jesus. Nor will its apparent triumphs be of long duration; for that which swallowed up mankind with insatiable avidity, shall itself be swallowed up in victory, and not a vestige of it ever again be found among the saints of God.]

2.

The sorrows of sin

[Whilst we continue in the body there will be occasion for us to go on our way weeping. But even now the sorrows of believers are widely different from the sorrows of the world: instead of corroding the heart, they bring a peace along with them; and the persons who are most affected with them, so far from wishing to get rid of them, desire to have them more deep and abiding. But ere long they shall sully the face no more; but shall be wiped away by the hand of a compassionate Father, and be followed by a harvest of eternal joy [Note: Rev 21:4; Rev 7:16-17.].]

3.

The reproaches of the world

[There is scarcely any thing which an ungodly world will not say or do, to asperse the character of the godly, and to destroy their peace. But God in this world so far takes away their rebuke, as often to manifest himself to them, and to interpose visibly on their behalf [Note: Ex. gr. Joseph, Daniel, the Hebrew Youths. &c.]. But in a little time He will bring forth their righteousness as the noon day; and they who were regarded as the filth of the world and the off-scouring of all things, shall be openly acknowledged as the children of the living God.]

Address
1.

To those who are living at a distance from God

[Whatever you may promise yourselves from the enjoyment of this world, you in reality are feeding only on husks; and however you may boast of attainments in philosophy, there is a veil on your hearts that hides from you all spiritual knowledge. Besides, whatever satisfaction you feel, or whatever reputation you enjoy, death will speedily swallow up both you and it, and will consign you over to everlasting shame and misery. Say, then, whether you have not made a wretched choice, and whether the mourning and despised Christian be not in a far happier state than you? It is not however too late for you to repent: the invitations of the Gospel are sent to you as well as to others; and if you put away your vain excuses, and return to God as prodigals, you shall find a cordial welcome, and feast this very hour on the fatted calf. O that the scales may fall from your eyes; and that, being brought from darkness unto light, you may be turned from the power of Satan unto God!]

2.

To those who are come to Gods holy mountain

[You find that the promises of the Gospel have not disappointed you. If you are not satisfied with the plenteousness of Gods house, it is not because the provisions are withheld from you, but because you want a better appetite for them. Be not straitened in yourselves; and be sure you never shall be straitened in your God: open your mouth wide, and he will fill it. Above all things remember to feed continually on the body and blood of your beloved Lord; for his flesh is meat indeed, and his blood is drink indeed [Note: Joh 6:54-55.]. And soon you shall be called to the banquet above, where your Lord shall gird himself and come forth to serve you. Then shall these promises receive their full accomplishment; and you shall possess that fulness of joy which is at Gods right hand for evermore.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

I do not say but that the Prophet had an eye to Israel’s joy, in returning, after their captivity, to their own land; and in the first sense of these verses, to the end of the chapter, the words may be so referred: but it were sadly to read those precious things, were we not, now they are unfolded to us in gospel days, to read them principally and fully, as pointing to Jesus, and the rich feast of salvation brought by him, in the holy mountain of his Church. Here we have a feast, indeed, and a feast of fat things. The Lord of Hosts, even Jehovah, in his threefold character of persons, Father, Son, and Holy Ghost, hath made it. And it is made for all people; not merely the house of Israel only, but for us poor Gentiles, who were aliens and strangers to the commonwealth of Israel. And he that made the feast, hath called us to the feast, and sent to us in the lanes, and streets, and highways, to bring us in, though poor, and maimed, and halt, and blind. And we have found, that our unworthiness hath proved no obstacle to the receiving the bountiful provision of the Lord. It is the feast of a king, yea, the heavenly king; and they that are the highly privileged partakers of it, do partake of it, without money and without price. Precious Lord Jesus! have I found thy flesh to be meat indeed, and thy blood, to be drink indeed? Then if so, Lord, to my soul’s salvation, these things become as marrow to the body, and as the strongest bodied wine to the animal spirits, which by resting upon the lees, both gets out all the strength of the grape, and becomes refined, by remaining, long unshaken; so, Lord, would I feed and rest on thee! Mat 22:2-4 ; Pro 9:1-5 ; Luk 14:16-24 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Isa 25:6 And 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.

Ver. 6. And in this mountain, ] i.e., In the Church, Isa 2:2 God’s court, Isa 24:23 as the table stood in the sanctuary.

Shall the Lord of hosts make. ] Instead of that tree of life in paradise. See Rev 2:7 .

Unto all people, ] i.e., To the elect among all people, for reprobates are not worthy. Mat 22:8 Rev 3:4

A feast a of fat things.] The very best of the best. “Fat things, and marrow of fatness; wines,” and the most refined; so that “the meek shall eat and be satisfied”; Psa 22:16 “Their soul shall delight itself in fatness.” Isa 55:2 In the life to come, especially where there shall be solidum huius convivii complementum ac plena perfruitio. Meanwhile the saints have here, at the Lord’s table especially, their dainties and junketting dishes, their celestial viands and most precious provisions: “fat things marrowed,” as the Hebrew word is; not only full of marrow, but picked, as it were, and culled out of the heart of marrow. Wine, b first, in “the lees,” that keepeth the smell, taste, and vigour, vinum cos, as they call it; as Jer 48:11 next, of “the finest and the best,” such as at Lovain they call vinum theologicum, because the divines there, as also the Sorbonists at Paris, drink much of it. Jesus Christ, in his ordinances and graces, is all this, and much more. Pro 9:2 Mat 22:2 And yet men had rather, as swine, feed on swill and husks, c than on these incomparable delicacies.

a Convivium opimum, et munificentissimum, convivium medullatorum.

b Vina probantur odore, colore, sapore, nitore.

c Convivium faecium – Heb., “Shemarim” – faeces, enim vina ipsa conservant.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Isaiah

‘ IN THIS MOUNTAIN’

THE FEAST ON THE SACRIFICE

Isa 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 manducasti -Believe, and thou hast eaten.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Isa 25:6-12

6The LORD of hosts will prepare a lavish banquet for all peoples on this mountain;

A banquet of aged wine, choice pieces with marrow,

And refined, aged wine.

7And on this mountain He will swallow up the covering which is over all peoples,

Even the veil which is stretched over all nations.

8He will swallow up death for all time,

And the Lord GOD will wipe tears away from all faces,

And He will remove the reproach of His people from all the earth;

For the LORD has spoken.

9And it will be said in that day,

Behold, this is our God for whom we have waited that He might save us.

This is the LORD for whom we have waited;

Let us rejoice and be glad in His salvation.

10For the hand of the LORD will rest on this mountain,

And Moab will be trodden down in his place

As straw is trodden down in the water of a manure pile.

11And he will spread out his hands in the middle of it

As a swimmer spreads out his hands to swim,

But the Lord will lay low his pride together with the trickery of his hands.

12The unassailable fortifications of your walls He will bring down,

Lay low, and cast to the ground, even to the dust.

Isa 25:6 The Lord of hosts will prepare a lavish banquet for all peoples on this mountain Here Mount Zion is the scene of the end-time activity of God (cf. Isa 2:2-4; Exo 24:11; Mat 8:11; Luk 14:15; Luk 22:16; Rev 19:9). This Messianic banquet is for all peoples (cf. Isa 27:13; Isa 66:20). God will provide the best food (cf. Isaiah 55)! See Special Topic: Lord of Hosts .

on this mountain This refers to a renewed Mt. Zion (i.e., Jerusalem) or Mt. Moriah (i.e., the temple) in Judah (cf. Isa 24:23). Jerusalem, in these eschatological contexts, could refer

1. literally to a city in Judah

2. symbolically to a new earth (cf. Rev 21:1-2)

wine Notice the different kinds.

1. aged wine, BDB 1038 II, this refers to wine left to settle

2. refined wine, BDB 279, KB 279, Pual PARTICIPLE, this refers to strained or filtered wine after it has settled for a long time, which made it a premiere quality

See Special Topic: Biblical Attitudes Toward Alcohol and Alcoholism .

Isa 25:7 And on this mountain He will swallow up the covering which is over all peoples,

Even the veil which is stretched over all nations This is extremely significant. Notice again that God is going to remove something (lit. faces [BDB 815], covering [BDB 532, KB 523, Qal ACTIVE PARTICIPLE], which covers [BDB 532, KB 523, Qal ACTIVE PARTICIPLE]; the parallel phrase is literally the veil [BDB 697], that is spread [BDB 651 II, KB 703, Qal PASSIVE PARTICIPLE], or weaved [BDB 651 II, NASB marginal note, NIDOTTE, vol. 3, p. 253]) from the Gentiles (over all people parallel with over all nations, these are inclusive, universal phrases) that they might come to Him. There have been several theories about this covering.

1. death itself (cf. Isa 25:8, repeats the VERB of Isa 25:7)

2. a sign of mourning for the dead (cf. 2Sa 15:30)

3. a sign of shame (cf. 2Sa 19:5; Jer 14:3)

4. spiritual blindness (cf.2 Cor. Isa 3:15-16; Eph 4:18)

5. the Hebrew root (BDB 532) occurs only here. It is related to (BDB 532), which means secret (cf. Rth 3:7; 1Sa 18:22; 1Sa 24:4 and often refers to idolatry, cf. Exo 7:22; Exo 8:7; Exo 8:18).

The covering may refer to false religions that have blinded the eyes of fallen humanity (cf. Rom 1:21-32).

Isa 25:8 He will swallow up death for all time What a marvelous statement! The original status of Eden is restored (cf. Isa 65:19-20). Sinful, rebellious humans can be redeemed permanently! Resurrection is specifically mentioned in Isa 26:19 (cf. Job 14:14; Job 19:25-27; Eze 37:12-14; Dan 12:2; 1 Corinthians 15).

Death reigned from Adam to Christ (cf. Rom 5:12-21), but with Jesus’ resurrection, death has been defeated (cf. Hos 13:14 quoted in 1Co 15:55-57).

In the OT the soul that sins will die (cf. Eze 18:4; Eze 18:20; Rom 6:23). The Mosaic covenant was a performance-based covenant (cf. Lev 18:5; Gal 3:12), but because of the Fall (cf. Genesis 3) and human weakness it became a death sentence, a curse (cf. Gal 3:13; Gal 4:5). Jesus, the Messiah, will deliver us from the death sentence (cf. Col 2:14).

the Lord GOD will wipe tears away from all faces Notice it is the covenant God of Israel (lit. Adon YHWH) who does the wiping (BDB 562, KB 567, Qal PERFECT, cf. Isa 43:25; Isa 44:22; Psa 51:1; Psa 51:9). Also note it is all faces (BDB 481 and BDB 815)!

This theme of sorrow, remorse (judgment), and joy (salvation) restored is recurrent in Isaiah (cf. Isa 30:19; Isa 35:10; Isa 51:11; Isa 65:19; also note its usage in the NT, Rev 7:17; Rev 21:4).

He will remove the reproach of His people from all the earth This has two possible meanings.

1. it relates to the new covenant in Eze 36:22-38 which repairs the image of Israel among the nations

2. it relates His people to all people (cf. Rom 2:28-29; Rom 9:6; and Rom 11:26; also note Gal 6:16; 1Pe 2:5; 1Pe 2:9; Rev 1:6). Reproach is the result of sin. Its removal is an act of forgiveness and restoration. This is a divine plan of universal redemption (Isa 25:1)!

For the LORD has spoken Here again is the certainty of events because God has said it (cf. Isa 24:3; Isaiah 30-31; Isa 40:8; Isa 55:10-11).

Isa 25:9 in that day This refers to the day of God’s visitation. To some it will be a day of judgment; to some it will be a day of salvation (cf. Isa 12:1-4; Isa 26:1; Isa 27:1-2). See note at Isa 2:11.

this is our God This could refer to (1) the God of Israel (i.e., Abrahamic Covenant, Genesis 12, 15, 17) or (2) the God of creation who promised deliverance to all humans made in His image and likeness (cf. Gen 1:26-27) in Gen 3:15.

we have waited This VERB (BDB 875, KB 1082, Piel PERFECT) appears twice (cf. Isa 8:17; Isa 26:8; Isa 33:2; Isa 40:31; Isa 49:23; Isa 51:5; Isa 60:9). It has the connotation of longing for, trusting in, waiting eagerly for! It is used most often in the Psalms and Isaiah.

that He might save us Usually in the OT this VERB (BDB 446, KB 448, Hiphil IMPERFECT) means to deliver (i.e., physical deliverance, Gen 12:12; Exo 1:17-22; Exo 14:30; Jas 5:20), but in this context its meaning is more in line with the NT usage of saved (i.e., Mat 1:21; Mat 18:11; 1Co 1:21; 1Co 9:22; 1Ti 1:15; 2Ti 1:9). These people (Jew and Gentile) will be saved from sin and death. See Special Topic at Isa 33:2.

Let us rejoice and be glad These are both COHORTATIVES.

1. BDB 162, KB 189, Qal COHORTATIVE

2. BDB 970, KB 1333, Qal COHORTATIVE

His salvation brings the restoration of joy and gladness to His creation (cf. Isa 35:1-2; Isa 35:10; Isa 65:18; Isa 66:10).

Isa 25:10-11 There is a series of doubled words for emphasis.

1. trodden down, Isa 25:10, BDB 190, KB 218

a. Niphal PERFECT

b. Niphal INFINITIVE CONSTRUCT

2. spread out his hands, Isa 25:11, BDB 831, KB 975

a. Piel PERFECT

b. Piel IMPERFECT

3. to swim, Isa 25:11, BDB 965, KB 1314

a. Qal PARTICIPLE

b. Qal INFINITIVE CONSTRUCT

Moab will try to swim in the cesspool (Isa 25:10, this is the only occurrence of the term [, BDB 199]). The LXX and Peshitta do not follow this reading, but have as they tread the floor with wagons. The JPSOA emendates it to a place name Madmenah, close to Jerusalem, cf. Isa 10:31.

Isa 25:10-12 This seems to return to the theme of judgment on the surrounding nations and in particular on Moab (JPSOA suggests emendation to Assyria). Moab has been previously judged in Isaiah 15-16. Here, Moab (the only specific nation mentioned in Isaiah 24-27) seems to be a symbol of all rebellious human beings, prideful of their own situation. Moab, located physically on a high plateau and very wealthy because of her commerce trade, is symbolic of all of human achievement apart from God. This seems to be the background of (1) the city of chaos in Isa 24:10 or (2) the unassailable city mentioned in Isa 26:5.

Isa 25:11 But the LORD will lay low his pride The VERB (BDB 1050, KB 1631, Hiphil PERFECT, cf. Isa 25:10) is also used twice in Isa 26:5 to refer to YHWH bringing down the city (cf. Isa 24:10; Isa 25:2-3). It is a recurrent VERB in Isaiah connected to YHWH judging the proud and arrogant (cf. Isa 2:9; Isa 2:11-12; Isa 2:17; Isa 5:15 [twice]; Isa 10:33; Isa 13:11; Isa 25:11; Isa 29:4; Isa 40:4; note 2Sa 22:28; Job 40:11; Psa 18:27; Pro 29:23).

Moab’s excessive pride was mentioned earlier in Isa 16:6 and her ruin in Isa 16:14.

NASB, NKJVthe trickery of his hands

NRSVthe struggle of their hands

TEVtheir hands will sink helplessly

NJBwhat his hands may attempt

JBhe stretches out his hands

PESHITTAthe spoils of their hands

The JPSOA suggests an emendation along with the emblems of their power, which may link to the unassailable fortifications, cf. Isa 25:12.

The problem is the term trickery, (BDB 70), which is found only here in the OT, but a close form, (BDB 70) means ambush or (BDB 70) means lie in wait or ambush, but this does not fit the context.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What is the difference between that day in Isa 25:9; Isa 24:21?

2. Why is Moab singled out in Isa 25:10-12?

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

the LORD of hosts. See note on 1Sa 1:3.

people = the peoples.

a feast. Note the Figure of speech Paronomasia in this verse: a feast (Hebrew. mishteh) of fat things (Hebrew. shemanim), a feast of (Hebrew. mishteh) wines on the lees (Hebrew. shemarim); of fat things (Hebrew. shemanim)

full of marrow (Hebrew. memuhyim), of wines on the lees (Hebrew. shemarim). All these words are thus heaped together to impress us with the greatness of this feast.

wines on the lees. Hebrew. shemarim (App-27), see above = wines purified from the lees.

Fuente: Companion Bible Notes, Appendices and Graphics

Isa 25:6-8

Isa 25:6-8

“And in this mountain will Jehovah of hosts make unto all peoples 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. And he will destroy in this mountain the face of the covering that covereth all peoples, and the veil that is spread over all nations. He hath swallowed up death forever; and the Lord Jehovah will wipe away tears from off all faces; and the reproach of his people will he take away from off all the earth: for Jehovah hath spoken it.”

“In this mountain …” (Isa 25:6). This refers back to Isa 24:23 and means mount Zion, that is, Jerusalem. Part of these verses refer to the literal, earthly Jerusalem, because there is where Jesus was crucified, and that was the occasion when he destroyed death by giving his life on the Cross. On the other hand, the feast of good things for the “peoples (not people) of “all” nations is prophesied as a blessing of the Messianic kingdom, the spiritual mount Zion, the heavenly New Jerusalem.

This is one of the grandest and most wonderful passages in all the Word of God, and except for one other reference (Hos 13:14), the very first reference to the abolition of death in all the Bible.

The feast of good things for God’s people is treated first. The mention of wine “on the lees, well refined” is of interest. “Leaving , wine on the lees heightened its flavor and made it stronger.” However, this also tended to cloud the wine with sediment; but the expression “well refined” showed that the Prophet was here promising the very best wine possible. We should not consider the heavenly feast in a literal, sensuous way at all. These delicious things are symbols of a whole family of enjoyments and delights which men cannot know until they get to heaven. There are echoes of Isa 2:2-4 here.

“The veil that is spread over all nations …” (Isa 25:7) This is a Hebraism explaining what is meant by the “face of the covering that covereth all peoples,” and explained even further by the following verse, “He hath swallowed up death forever.” Scholars do not agree on what is meant by the destruction of the “veil,” Hailey thinks that it was the veil mentioned by Paul in 2Co 3:14-16. Dummelow stated that, “The face of the covering, etc. is put symbolically for the destruction of death,” thus making `the face of the covering that covereth all peoples’ and the `veil that is spread over all nations’ parallel to each other and both of them meaning death itself. We believe that both of these scholars are correct. One cannot read this without being aware of the veil of the temple and the rending of it from the top to the bottom upon the occasion of Jesus’ crucifixion.

THE VEIL

That veil of the temple was a symbol: (1) of Christ himself (Heb 10:19-22); (2) of death, as indicated by its location (symbolically) between the church (the sanctuary) and heaven (the Holy of Holies); (3) of equality among God’s children, since it separated between the High Priest and the lesser priests; (4) of the veil of darkness that prevents unbelievers from understanding the Old Testament; and (5) of the law of Moses, being actually the pivotal instrument in that whole system. These are some of the symbolical connotations of the veil of the temple, the most significant fact about that veil being that it was “rent in twain.” It is in that second condition of the veil, that is, after it was rent, that it symbolized Christ’s entering in “through death” into that which is beyond the veil (Heb 6:19); it symbolized the opening of a new and living way for all men to be saved (Heb 10:20); it symbolized the destruction of death as stated by Isaiah in this very chapter; and it symbolized the opening up and clarification of countless passages in the Old Testament, which cannot ever be understood apart from their connection with Jesus Christ. Christ alone is indeed the “Key to the Scriptures.”

Dummelow noted that Isa 25:8 reads, “He hath swallowed up death in victory.” He further stated that this rendition is supported by a number of early Greek versions and by the apostle Paul’s quotation of this place in 1Co 15:54. Also, it is of great significance that in that very passage Paul also quoted Hos 13:14, “O death where is thy victory; O death where is thy sting,” that marvelous passage which precedes this one chronologically has been butchered and perverted by the translators of the so-called Good News Bible, to read as follows:

“Bring on your plagues, death!

Bring on your destruction, world of the dead!

I will no longer have pity on this people.” (Hos 13:14)

This is one of the most diabolical mistranslations of God’s Word! It is no translation, but a contradictory change of the meaning, entitling this so-called Good News Bible to be entitled a corrupt Bible, no Bible at all, but a book that gives what scholars think God should have said, instead of what he actually said. Add to this the fact that the inspired apostle Paul’s proper rendition of the passage in his quotation is also denied and contradicted at the same time!

Why? it may be asked did translators take such liberties with God’s Word. The answer is that they did so upon the same premise that Satan used when he contradicted God’s Word to Eve. Oh yes, they have a silly dictum, one of the crooked rules enforced in infidel seminaries, that the same prophet could not possibly have pronounced cursing and blessings in the same prophecy, and certainly not in the same paragraph. Thus, they affirmed that what the critics wrote is “more likely” to have been what Hosea thought than what is found in the sacred text!. Now, of course, that crooked rule would destroy the words of Christ himself who mentioned heaven and hell in the same line, and also the wide gate and broad way to destruction, along with the strait gate and the narrow way to life eternal in the very same verse. Christian people should be diligently aware of what evil men are trying to do to the word of God.

Isa 25:6 FEASTED: The prophets spoke glowingly of the coming Messianic age as an age of feasting and rejoicing for the covenant people of God (cf. Isa 55:2; Isa 61:1-7; Jer 3:15-18; Eze 34:20-24; Zec 8:14-23). It is apparent that all the feasts of the Mosaic dispensation were shadows of the good things to come (Heb 10:1 ff) and were to be fulfilled in the Messiah and His kingdom. Jesus likened the kingdom of God (the church) unto a time of great feasting (cf. Luk 14:1 ff, and Mat 22:1-14; Mat 25:1-13). Jesus spoke of men eating His flesh and drinking His blood as the Manna that came down out of heaven (cf. Joh 6:63). The epistles liken the whole Christian life unto a feast (cf. 1Co 5:6-8; 1Co 10:1-5). The present Christian experience to be consummated in the next life in heaven is symbolized as the marriage supper of the Lamb to which all who will accept are invited (Rev 19:6-10). This passage is definitely Messianic and fulfilled in the establishment of the church-to be consummated at Christs second coming. The Hebrew word for fat things here is shemoneem. It is used in Gen 27:28 to speak of the fatness of the land. It is a word meaning richness, delicacy, superabundance, etc. The Hebrew word for lees is shemoreem which means settled, preserved, etc. In other words, God is going to provide the richest and choicest in abundance. The Hebrew language in this sentence uses the prefix lecol to the word haameem to emphasize that this feast is to be for all the peoples. In other words, the feast is to be for the Gentiles as well as the Jews-just as Jesus taught in His parables (Mat 22:1-14; Luk 14:1-24). The mountain is, of course, Zion, but as we have already seen symbolizes the N.T. church (cf. our comments on Isa 2:1-4, etc.).

Isa 25:7-8 FREED: Two different Hebrew words are used here to denote the coverings. One word, loat, means concealment; the other word, mosokh, translated veil, means curtain and is used to denote the curtain in the tabernacle. Two Hebrew words are used to denote peoples-haameem and, the more specific, goyeem, which specifies Gentiles. The covering and veil that is to be removed probably has reference to full and final revelation of Gods redemptive program in Christ and the church (cf. 2Co 3:12-18; Eph 1:3-10; Eph 2:11-22; Col 1:24-29, etc.). Those who wish and who come to Zion (the church) and acknowledge and worship the true God will have the curtain removed that stands between them and knowing, serving and fellowshipping the Holy God. The curtain that kept man from the Holy presence of Jehovah was mans guilt for his sin, his fear of death (cf. Heb 2:14-18) and the incomprehension of his tribulations. Christ accomplished the removing of that curtain by His death and resurrection, and now all men have access to the presence of God through a new and living way which He opened for us through His flesh (cf. Heb 10:19-20). There must be some symbolic significance to the rending of the veil in the temple from top to bottom at the crucifixion of Christ (Mat 27:51; Mar 15:38; Luk 23:45) in connection with this Messianic prophecy in Isaiah.

The Old Testament definitely teaches a future life after death. There are actual cases of resurrections from death in the O.T. (cf. 1Ki 17:22; 2Ki 4:35; 2Ki 13:21). There are cases of translation where the individual did not die but was translated by God (Gen 5:22-24; 2Ki 2:11). Samuel reappeared after his death and talked with King Saul (1Sa 28:12-19). David expressed faith in a future life at the death of his infant son (2Sa 12:15-23). There are other passages too (Isa 14:9; Isa 26:19; Isa 53:10-12; Isa 65:20; Isa 66:24; Hos 13:14; Dan 12:2). But this passage in Isa 25:8 is perhaps the most concise and significant statement in all the O.T. concerning life after death.

All cause for sorrow and frustration will have been removed; therefore, the tender Father will wipe away all tears from the eyes of His children. A parallel promise in the New Testament is found in Rev 21:1-4. While we are in this world we shall have tribulation, but we may be of good cheer for the Lord has overcome the world. We too, may overcome the world by our faith in Him. We are persuaded that this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison . . . (2Co 4:17).

Fuente: Old and New Testaments Restoration Commentary

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

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

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

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

Reciprocal: Exo 5:1 – a feast Num 6:20 – and after Deu 16:14 – General 2Ch 4:8 – ten tables Job 36:16 – full Psa 22:26 – The meek Psa 23:5 – preparest Psa 36:8 – abundantly Pro 9:2 – killed Isa 27:13 – and shall Jer 31:14 – my people Eze 34:14 – feed them Mat 5:6 – for Mat 26:27 – Drink Luk 6:21 – for ye shall be Luk 15:23 – the fatted Luk 22:18 – the fruit Joh 6:54 – eateth Act 2:13 – These 1Co 5:8 – let 1Co 11:24 – eat Eph 5:18 – but Rev 7:17 – feed

Fuente: The Treasury of Scripture Knowledge

Isa 25:6-7. And in this mountain In mount Zion, namely, Gods church, very frequently meant by the names of Zion and Jerusalem, both in the Old and New Testaments; shall the Lord make unto all people Both Jews and Gentiles, who shall then be admitted to a participation of the same privileges and ordinances; a feast of fat things A feast made of the most delicate provisions: which is manifestly meant of the ordinances, graces, and comforts given by God in his church. Of wines on the lees Which have continued upon the lees a competent time, whereby they gain strength, and are afterward drawn out and refined. He will destroy the face of the covering The covering of the face, or the veil, as the next clause expounds it, namely, of ignorance of God, and of the true religion; cast over all people Which then was upon the Gentiles and the Jews, 2Co 3:14-16. This is a manifest prophecy concerning the illumination and conversion of the Gentiles.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Isa 25:6-8. Yahwehs Feast to all Nations in Mount Zion.Here the apocalypse is resumed. The universalism of the passage is especially noteworthy. We have here one of the most catholic passages in the entire Old Testament, and one of the tenderest presentations of Yahweh (Gray). Yahweh will provide for all nations a rich feast in Mt. Zion, a banquet of fat and marrowy dainties, and of wine on the lees well strained (p. 111). Here too He will tear from their face the mourners veil and dry the tears He then sees upon the face. There will be no more death, no sorrow or shame.

Isa 25:7. face of the covering: the outer side of the veil; cf. Job 41:13.

Isa 25:8. Duhm regards the first clause as an insertion, breaking the connexion between the removal of the veil and the wiping away of the tears. This may be correct, for the line has no parallel, but the anticipation that death will be abolished so completely harmonises with the situation that one would prefer to keep it in the passage, assuming a dislocation of the text and the loss of the parallel line. The prophet thinks of the predictions as realised on earth; there is no reference to the Christian idea of heaven.

Fuente: Peake’s Commentary on the Bible

25:6 And on this {h} mountain shall the LORD of hosts make to all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.

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

Fuente: Geneva Bible Notes

The coming great banquet 25:6-8

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. Exo 24:11).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

All who enter the Millennium-everyone who does will be a believer-will stream to Mount Zion (Isa 24:23) where Yahweh will provide a joyful banquet for them. Amillennialists typically take Zion as a figurative representation of the church. According to Young, the banquet signifies "the spiritual blessings that God brings to mankind through His kingdom." [Note: Young, 2:192.] Inaugural banquets were fairly customary when ancient Near Eastern kings were crowned (cf. 1Sa 11:15; 2Sa 6:18; 1Ki 1:9; 1Ki 1:19; 1Ki 1:25; 1Ki 8:62-65). The new king often bestowed favors on such occasions.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

19

CHAPTER XXX

THE RESURRECTION

Isa 26:14-19; Isa 25:6-9

GRANTED the pardon, the justice, the Temple and the God, which the returning exiles now enjoyed, the possession of these only makes more painful the shortness of life itself. This life is too shallow and too frail a vessel to hold peace and righteousness and worship and the love of God. St. Paul has said, “If in this life only we have hope in Christ, we are of all men most miserable.” What avails it to have been pardoned, to have regained the Holy Land and the face of God, if the dear dead are left behind in graves of exile, and all the living must soon pass into that captivity, from which there is no return?

It must have been thoughts like these, which led to the expression of one of the most abrupt and powerful of the few hopes of the resurrection which the Old Testament contains. This hope, which lightens Isa 25:7-8, bursts through again-without logical connection with the context-in Isa 26:14-19.

The English version makes Isa 26:14 to continue the reference to the “lords,” whom in Isa 26:13 Israel confesses to have served instead of Jehovah. “They are dead; they shall not live: they are deceased; they shall not rise.” Our translators have thus intruded into their version the verb “they are,” of which the original is without a trace. In the original, “dead” and “deceased” (literally “shades”) are themselves the subject of the sentence-a new subject and without logical connection with what has gone before. The literal translation of Isa 26:14 therefore runs: “Dead men do not live; shades do not rise: wherefore Thou visitest them and destroyest them, and perisheth all memory of them.” The prophet states a fact and draws an inference. The fact is, that no one has ever returned from the dead; the inference, that it is Gods own visitation or sentence which has gone forth upon them, and they have really ceased to exist. But how intolerable a thought is this in presence of the other fact that God has here on earth above gloriously enlarged and established His people (Isa 26:15). “Thou hast increased the nation, Jehovah; Thou hast increased the nation. Thou hast covered Thyself with glory; Thou hast expanded all the boundaries of the land.” To this follows a verse (Isa 26:16), the sense of which is obscure, but palpable. It “feels” to mean that the contrast which the prophet has just painted between the absolute perishing of the dead and the glory of the Church above ground is the cause of great despair and groaning: “O Jehovah, in The Trouble they supplicate Thee; they pour out incantations when Thy discipline is upon them.” In face of The Trouble and The Discipline par excellence of God, what else can man do but betake himself to God? God sent death; in death He is the only resource. Israels feelings in presence of The Trouble are now expressed in Isa 26:17 : “Like as a woman with child that draweth near the time of her delivery writheth and crieth out in her pangs, so have we been before Thee, O Jehovah.” Thy Church on earth is pregnant with a life, which death does not allow to come to the birth. “We have been with child; we have been in the pangs, as it were; we have brought forth wind; we make not the earth,” in spite of all we have really accomplished upon it in our return, our restoration and our enjoyment of Thy presence-“we make not the earth salvation, neither are the inhabitants of the world born.”

The figures are bold. Israel achieves, through Gods grace, everything but the recovery of her dead; this, which alone is worth calling salvation, remains wanting to her great record of deliverances. The living Israel is restored, but how meagre a proportion of the people it is! The graves of home and of exile do not give up their dead. These are not born again to be inhabitants of the upper world.

The figures are bold, but bolder is the hope that breaks from them. Like as when the Trumpet shall sound, Isa 26:19 peals forth the promise of the resurrection-peals the promise forth, in spite of all experience, unsupported by any argument, and upon the strength of its own inherent music. “Thy dead shall live! my dead bodies shall arise!” The change of the personal pronoun is singularly dramatic. Returned Israel is the speaker, first speaking to herself: “thy dead,” as if upon the depopulated land, in face of all its homes in ruin, and only the sepulchres of ages standing grim and steadfast, she addressed some despairing double of herself; and secondly speaking of herself: “my dead bodies,” as if all the inhabitants of these tombs, though dead, were still her own, still part of her, the living Israel, and able to arise and bless with their numbers their bereaved mother. These she now addresses: “Awake and sing, ye dwellers in the dust, for a dew of lights is Thy dew, and the land bringeth forth the dead.”

If one has seen a place of graves in the East, he will appreciate the elements of this figure, which takes “dust” for death and “dew” for life. With our damp graveyards “mould” has become the traditional trappings of death; but where under the hot Eastern sun things do not rot into lower forms of life, but crumble into sapless powder, that will not keep a worm in life, “dust” is the natural symbol of death. When they die, men go not to feed fat the mould, but “down into the dust”; and there the foot of the living falls silent, and his voice is choked, and the light is thickened and in retreat, as if it were creeping away to die. The only creatures the visitor starts are timid, unclean bats, that flutter and whisper about him like the ghosts of the dead. There are no flowers in an Eastern cemetery; and the withered branches and other ornaments are thickly powdered with the same dust that chokes, and silences, and darkens all.

Hence the Semitic conception of the underworld was dominated by dust. It was not water nor fire nor frost nor altogether darkness, which made the infernal prison horrible, but that upon its floor and rafters, hewn from the roots and ribs of the primeval mountains, dust lay deep and choking. Amid all the horrors he imagined for the dead, Dante did not include one more awful than the horror of dust. The picture which the northern Semites had before them when they turned their faces to the wall was of this kind.

The house of darkness

The house men enter, but cannot depart from,

The road men go, but cannot return.

The house from whose dwellers the light is withdrawn,

The place where dust is their food, their nourishment clay.

The light they behold not; in darkness they dwell.

They are clothed like birds, all fluttering wings.

On the door and the gateposts, the dust lieth deep.

Either, then, an Eastern sepulchre, or this its infernal double, was gaping before the prophets eyes. What more final and hopeless than the dust and the dark of it?

But for dust there is dew, and even to graveyards the morning comes that brings dew and light together. The wonder of dew is that it is given from a clear heaven, and that it comes to sight with the dawn. If the Oriental looks up when dew is falling, he sees nothing to thank for it between him and the stars. If he sees dew in the morning, it is equal liquid and lustre; it seems to distil from the beams of the sun-“the sun, which riseth with healing under his wings.” The dew is thus doubly “dew of light.” But our prophet ascribes the dew of God, that is to raise the dead, neither to stars nor dawn, but, because of its Divine power, to that higher supernal glory which the Hebrews conceived to have existed before the sun, and which they styled, as they styled their God, by the plural of majesty: “A dew of lights is Thy dew.” {Cf. Jam 1:17} As, when the dawn comes, the drooping flowers of yesterday are seen erect and lustrous with the dew, every spike a crown of glory, so also shall be the resurrection of the dead. There is no shadow of a reason for limiting this promise to that to which some other passages of resurrection in the Old Testament have been limited: a corporate restoration of the holy State or Church. This is the resurrection of its individual members to a community which is already restored, the recovery by Israel of her dead men and women from their separate graves, each with his own freshness and beauty, in that glorious morning when the Sun of righteousness shall arise, with healing under His wings-“Thy dew, O Jehovah!”

Attempts are so often made to trace the hopes of resurrection, which break the prevailing silence of the Old Testament on a future life, to foreign influences experienced in the Exile, that it is well to emphasise the origin and occasion of the hopes that utter themselves so abruptly in this passage. Surely nothing could be more inextricably woven with the national fortunes of Israel, as nothing could be more native and original to Israels temper, than the verses just expounded. We need not deny that their residence among a people, accustomed as the Babylonians were to belief in the resurrection, may have thawed in the Jews that reserve which the Old Testament clearly shows that they exhibited towards a future life. The Babylonians themselves had received most of their suggestions of the next world from a non-Semitic race; and therefore it would not be to imagine anything alien to the ascertained methods of Providence if we were to suppose that the Hebrews, who showed what we have already called the Semitic want of interest in a future life, were intellectually tempered by their foreign associations to a readiness to receive any suggestions of immortality, which the Spirit of God might offer them through their own religious experience. That it was this last, which was the effective cause of Israels hopes for the resurrection of her dead, our passage puts beyond doubt. Chapter 26 shows us that the occasion of these hopes was what is not often noticed: the returned exiles disappointment with the meagre repopulation of the holy territory. A restoration of the State or community was not enough: the heart of Israel wanted back in their numbers her dead sons and daughters.

If the occasion of these hopes was thus an event in Israels own national history, and if the impulse to them was given by so natural an instinct of her own heart, Israel was equally indebted to herself for the convictions that the instinct was not in vain. Nothing is more clear in our passage than that Israels first ground of hope in a future life was her simple, untaught reflection upon the power of her God. Death was His chastening. Death came from Him, and remained in His power. Surely He would deliver from it. This was a very old belief in Israel. “The Lord killeth and maketh alive; He bringeth down to Sheol and bringeth up.” Such words, of course, might be only an extreme figure for recovery from disease, and the silence of so great a saint as Hezekiah about any other issue into life than by convalescence from mortal sickness staggers us into doubt whether an Israelite ever did think of a resurrection. But still there was Jehovahs almightiness; a man could rest his future on that, even if he had not light to think out what sort of a future it would be. So mark in our passage, how confidence is chiefly derived from the simple utterance of the name of Jehovah, and how He is hailed as “our God.” It seems enough to the prophet to connect life with Him and to say merely, “Thy dew.” As death is Gods own discipline, so life, “Thy dew,” is with Him also.

Thus in its foundation the Old Testament doctrine of the resurrection is but the conviction of the sufficiency of God Himself, a conviction which Christ turned upon Himself when He said, “I am the Resurrection and the Life. Because I live, ye shall live also.”

If any object that in this picture of a resurrection we have no real persuasion of immortality, but simply the natural, though impossible, wish of a bereaved people that their dead should today rise from their graves to share todays return and glory-a revival as special and extraordinary as that appearing of the dead in the streets of Jerusalem when the Atonement was accomplished, but by no means that general resurrection at the last day which is an article of the Christian faith-if any one should bring this objection, then let him be referred to the previous promise of immortality in chapter 25. The universal and final character of the promise made there is as evident as of that for which Paul borrowed its terms in order to utter the absolute consequences of the resurrection of the Son of God: “Death is swallowed up in victory.” For the prophet, having in Isa 25:6 described the restoration of the people, whom exile had starved with a famine of ordinances, to “a feast in Zion of fat things and wines on the lees well refined,” intimates that as certainly as exile has been abolished, with its dearth of spiritual intercourse, so certainly shall God Himself destroy death: “And He shall swallow up in this mountain” (perhaps it is imagined, as the sun devours the morning mist on the hills) “the mask of the veil, the veil that is upon all the peoples, and the film spun upon all the nations. He hath swallowed up death for ever, and the Lord Jehovah shall wipe away tears from off all faces, and the reproach of His people shall He remove from off all the earth, for Jehovah hath spoken it. And they shall say in that day, Behold, this is our God: we have waited for Him, and He shall save us; this is Jehovah: we have waited for Him; we will rejoice and be glad in His salvation.” Thus over all doubts, and in spite of universal human experience, the prophet depends for immortality on God Himself. In Isa 26:3 our version beautifully renders, “Thou wilt keep him imperfect peace whose mind is stayed on Thee, because he trusteth in Thee.” This is a confidence valid for the next life as well as for this. “Therefore trust ye in the Lord forever.” Amen.

Almighty God, we praise Thee that, in the weakness of all our love and the darkness of all our knowledge before death, Thou hast placed assurance of eternal life in simple faith upon Thyself. Let this faith be richly ours. By Thine omnipotence, by Thy righteousness, by the love Thou hast vouchsafed, we lift ourselves and rest upon Thy word, “Because I live, ye shall live also.” Oh, keep us steadfast in union with Thyself, through Jesus Christ our Lord. Amen.

Fuente: Expositors Bible Commentary