Isaiah 25:6–25:9

Isaiah 25:1-12 1. O Lord, thou art my God: I will exalt thee, I will praise thy name: for thou hast done wonderful things; thy counsels of old are faithfulness and truth. 1. Iehova Deus meus es tu; exaltabo te: celebrabor nomin tuum; quia fecisti rem mirificam; consilia iam olim decreta, veritatem firmam. 2. For thou hast made of a city an heap; of a defenced city a ruin: a palace of strangers to be no city; it shall never be built. 2. Quia posuisti ex urbe acervum, urbem munitam in ruinam; palatium extraneorum, ut non sit civitas, nec unquam ?dificetur. 3. Therefore shall the strong people glorify thee, the city of the terrible nations shall fear thee. 3. Propterea glorificabit te populus fortis; civitas gentium robustarum timebit te. 4. For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall. 4. Nam fuisti fortitudo pauperi; fortitudo, inquam, egeno in afflictione ejus; refugium ab inundatione, umbra ab ?stu, quia spiritus fortium (aut, violentorum) quasi turbo (vel, inundatio) contra murum. 5. Thou shalt bring down the noise of strangers, as the heat in a dry place; even the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low. 5. Sicut ?stum in arido, strepitum alienorum humiliabis, ?stum in umbra nubis; clamorem (vel, cantum, vel, excisionem) fortium humiliabit. 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. Et faciet Iehova exercituum cunctis populis in monte isto convivium pinguium, convivium defecatorum; pinguium, inquam, medullatorum; defecatorum liquidorum. 7. And he will destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations. 7. Et destruet in monte isto faciem involucri quo involuti sunt populi omnes, et operimentum quad expansum est super omnes gentes. 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. 8. Destruxit mortem in ?ternum. Et absterget Dominus Iehova lachrymam a cunctis faciebus, et opprobrium populi sui auferet ab universa terra; quia Iehova locutus est. 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 the Lord; we have waited for him, we will be glad and rejoice in his salvation. 9. Et dicetur in die illa: Ecce Deus noster iste; expectavimus eum, et salvabit nos. Iste Iehova; expectavimus eum, exultabimus, et l?tabimur in salute ejus. 10. For in this mountain shall the hand of the Lord rest, and Moab shall be trodden down under him, even as straw is trodden down for the dunghill. 10. Nam quiescet manus Iehov? in monte isto; et triturabitur Moab subter eum, sicut trituratur palea in sterquilinio. 11. And 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 spoils of their hands. 11. Et extendet manum suam sub medio ejus, sicut extendit natator ad natandum; et humiliabit superbiam ejus, cum brachiis manuum suarum. 12. And the fortress of the high fort of thy walls shall he bring down, lay low, and bring to the ground, even to the dust. 12. Et munitionem sublimitatis murorum tuorum sternet, humiliabit, dejiciet in terram, ad pulverem. 1. O Lord, thou art my God. Hitherto Isaiah has prophesied about the judgments of God, which threatened not only a single nation, but almost the whole world. Now, it was impossible that the contemplation of calamities so dismal as those which he foresaw should not give him great uneasiness; for godly persons would desire that all mankind should be saved, and, while they honor God, they desire also to love all that belongs to him; and, in short, so far as any man sincerely fears God, he has a powerful and lively feeling of the divine judgments. While wicked men stand amazed at the judgments of God, and are not moved by any terror, godly men tremble at the slightest token of his anger. And if this be the case with us, what do we suppose was experienced by the Prophet, who had almost before his eyes those calamities which he foretold? For, in order that the ministers of the word might be convinced of the certainty of what they taught, it was necessary that they should be more powerfully impressed by it than the generality of men. Since therefore the Lord held out to Isaiah, as in a picture, those dreadful calamities, he found it necessary, under the overpowering influence of grief and anxiety, to betake himself to the Lord; otherwise the confused emotions of his mind would have agitated him beyond measure. He therefore takes courage from the belief that, in the midst of these tempests, the Lord still determines to promote the advantage of his Church, and to bring into subjection to himself those who were formerly estranged. Isaiah therefore remains firm and steadfast in his calling, and does not allow himself to be drawn aside from his purpose, but continually relies on the expectation of mercy, and therefore perseveres in celebrating the praises of God. Thus we learn that this thanksgiving is connected with the former prophecies, and that Isaiah considers not only what he foretold, but why the Lord did it; that is, why the Lord afflicted so many nations with various calamities. It was, that he might subdue those who were formerly incorrigible, and who rushed forward with brutal eagerness, who had no fear of God, and no feeling of religion or godliness. Thou art my God. Being as it were perplexed and confused, he suddenly raises his thoughts to God, as we have already said. Hence we ought to draw a very useful doctrine, namely, that when our minds are perplexed by a variety of uneasy thoughts on account of numerous distresses and afflictions which happen daily, we ought immediately to resort to God, and rely on his providence; for even the smallest calamities will overwhelm us, if we do not betake ourselves to him, and support our hearts by this doctrine. In order to bring out more fully the meaning of the Prophet, the word but or nevertheless may be appropriately inserted in this manner: "Whatever temptations from that quarter may disturb me, nevertheless I will acknowledge thee to be my God." Thus he promises that he will give to God the praise which is due to him; and this cannot be, unless a firm belief of his grace dwell in our hearts, and hold a superiority, from which grace springs a joy, which yields to us the most abundant ground for praises, when we are certain of our salvation, and are fully convinced that the Lord is our God. Accordingly, those who are influenced by no desire to praise God, have not believed and have not tasted the goodness of God; for if we actually trust in God, we must be led to take great delight in praising his name. For thou hast done a wonderful thing. He uses the word phl', (pElE,) wonderful, in the singular number instead of the plural. The Prophet does not confine his view to the present appearance of things, but looks to the end; for even men who in other respects are heathens, behold in the government of the world astonishing events, the sight of which overwhelms them with amazement; which undoubtedly happened to the inhabitants of Tyre and Sidon, and to the Babylonians and Moabites. But those only who have tasted his goodness and wisdom can profit by the works of God; for otherwise they undervalue and despise his works, and do not comprehend their excellence, because they do not perceive their end, which is, that God, wonderfully bringing light out of darkness, ( 2 Corinthians 4:6 ,) raises his Church from death to life, and regulates in the best manner, and directs to the most valuable purpose, those things which to the eye of man appear to be confused. Counsels which have been already decreed of old. [136] Now, in order to bestow still higher commendation on the providence of God, he adds, that the "counsels have been already decreed of old;" as if he had said, that to God nothing is sudden or unforeseen. And indeed, though he sometimes appears to us to act suddenly, yet all things were undoubtedly ordained by him before the creation of the world. ( Acts 15:18 .) By this word, therefore, the Apostle means that all the miracles which happen contrary to the expectation of men, are the result of that regular order which God maintains in governing the world, arranging all things from the beginning to the end. Now, since we do not understand those secret decrees, and our powers of understanding cannot rise so high, our attention must therefore be directed to the manifestation of them; for they are concealed from us, and exceed our comprehension, till the Lord reveal them by his word, in which he accommodates himself to our weakness; for his decree is (anexeureton) unsearchable. Firm truth. [137] From the eternal decrees of God the Prophet thus proceeds to doctrines and promises, which he undoubtedly denotes by the word truth; for the repetition would be frivolous, if this word did not signify a relation; because, when God has revealed to us his purpose, if we believe his sayings, he then appears to be actually true. He commends the firmness and certainty of the word, when he says that it is "steadfast truth;" that is, that everything that comes from God, everything that is declared by him, is firm and unchangeable. 2. For thou hast made of a city a heap. Some refer this to Jerusalem; but I think that there is a change of the number, as is very customary with the prophets; for the Prophet does not speak merely of a single city, but of many cities, which he says will be reduced to heaps. As to the view held by some, that the Romans made Jerusalem a palace, it has nothing to do with the Prophet's meaning, which will be easily enough understood, if we keep in remembrance what has been already stated, that the Prophet does not confine his thoughts to those calamities by which the Lord afflicts many nations, but extends his view to the end of the chastisements. In this manner the Lord determined to tame and subdue the obstinacy of men, whom he would never have brought into subjection to him without having been broken down by various afflictions. A palace of foreigners, [138] that it may not be a city. The Prophet does not merely mean that, when the natives have been driven out, "foreigners" wil1 inhabit the cities which have been taken; for that would not agree with what he immediately adds, "that it may be no longer a city;" but that wandering bands of men who shall be in want of a habitation will there find abundance of room, because there will be no inhabitants left. Since 'rmvn (armOn) denotes a magnificent palace, the Prophet thus says ironically, that highwaymen will dwell as in palaces, on account of the vast extent of the place which shall be deserted. 3. Therefore shall the strong people glorify thee. This is the end which I mentioned; [139] for if the Lord should destroy the world, no good result would follow, and indeed destruction could produce no feeling but horror, and we would never be led by it to sing his praise; but, on the contrary, we must be deprived of all feeling, when we perceive nothing but wrath. But praises flow from a sense of grace and goodness. It is therefore as if he had said, "Thou wilt not only strike and afflict, O Lord, but wilt cause the chastisements to be not without effect; for by them thou wilt subdue the fierceness of men, so that those who were formerly estranged from thee shall bend their neck to thee." This passage should lead us to observe how much we need chastisements, which train us to obedience to God; for we are carried away by prosperity to such an extent, that we think that we have a right to do anything, and we even grow wanton and insolent when God treats us with gentleness. The city of the terrible nations shall fear thee. When the Prophet next mentions fear, he shews that this praise does not consist in words or outward gestures, but in the sincere feeling of the heart. Hence we infer that he now speaks of the entire worship of God; but, as many persons think that they have fully discharged their duty, as soon as they have made a confession with the mouth, he adds, for the sake of explanation, "The nations shall fear thee." When he calls them strong and powerful, by these epithets he denotes their pride and arrogance; for they were elated by their prosperity. They rebel against God, and cannot be made humble or submissive, unless they have been deprived of all things. To such views, therefore, ought our thoughts to be directed amidst those calamities which we perceive. The fierceness of men must be restrained and subdued, that they may be prepared for receiving doctrine and for rendering true obedience. So long as they shall be blinded by their wealth and vain confidence, they will fearlessly mock at the judgments of God, and will never yield subjection to him. 4. For thou hast been a strength to the poor. Hence we see the fruit of conversion, namely, that the Lord raises us from the dead, and brings us, as it were, out of the grave, stretching out his hand to us from heaven, to rescue us even from hell. This is our first access to him, for it is only in our poverty that he finds the means of exercising his kindness. To us in our turn, therefore, it is necessary that we be poor and needy, that we may obtain assistance from him; and we must lay aside all reliance and confidence in ourselves, before he display his power in our behalf. This is the reason why he visits us with chastisements and with the cross, by which he trains us, so that we may be able to receive his assistance and grace. A refuge from the storm, a shadow from the heat. It is not without good reason that Isaiah adorns this description by these comparisons; for numerous and diversified temptations arise, and, in order to bear them courageously, it is necessary that the weak minds of men should be strengthened and fortified. On this account he says that God will be "a strength to the poor, a refuge from the storms, and a shadow from the heat;" because, whatever may be the nature of the dangers and assaults which threaten them, the Lord will protect his people against them, and will supply them with every kind of armor. The breath of the strong or of the violent ones. In this passage, as in many others, ( Genesis 8:1 ; Exodus 15:10 ; 1 Kings 19:11 ,) rvch (ruach) signifies "the blowing of the wind," and denotes the tremendous violence with which wicked men are hurried along against the children of God; for not only do they "breathe out threatenings and terrors," ( Acts 9:1 ,) but they appear to vomit out fire itself. A storm or flood against the wall. This is to the same purport as the former; for by this figure he means, that wicked men, when they obtain liberty to do mischief, rush on with such violence that they throw down everything that comes in their way, for to overthrow and destroy walls is more than if the water were merely flowing over the fields. 5. As the heat in a dry place. If the Lord did not aid when violent men rush upon us, our life would be in imminent danger; for we see how great is the rage of wicked men, and if the Lord overturn walls, what can a feeble man do against him? These things therefore are added in order to magnify the grace of God, that we may consider what would become of us if the Lord did not render assistance. Yet there are two ways in which commentators explain this passage. Some understand it to mean, that wicked men will be consumed by God's indignation, in the same manner as the violence of the heat burns up the fields which are in themselves barren. Others render it in the ablative case, As if by heat, and make the meaning to be, "Though wicked men, relying on their power, are so violent, yet the Lord will prostrate them in a moment, as if they were overpowered by heat in a dry place.'" But I consider the meaning to be different, for, after having shewn how great is the rage of wicked men against believers, he adds: Thou wilt bring them down, O Lord. Alluding to the metaphor of the deluge, which he had formerly used, he says, "Thou wilt quench their heat, which would otherwise consume us, even as rain, or a shower, falling from heaven, quenches the heat that scorched the thirsty fields." And thus the passage flows naturally; for the other interpretation is forced, and does violence, as the saying is, to the letter. The noise of the strong ones will he lay low. [140] This clause is tortured in various ways. Some think that zmyr (zEmir) means seed; others that it means a root; as if he had said, that God will not only destroy wicked men, but will utterly root them out. This meaning would be probable, were it not opposed by the metaphor of the heat. In my opinion, therefore, it is more correctly interpreted by others to mean "singing and shouting," or "cutting off," although even those interpreters do not fully succeed in getting at the meaning of the Prophet. He therefore confirms the preceding statement, that the violence of wicked men, or the shouting which they haughtily and daringly set up, will presently be laid low, as the heat of the sun is overpowered by the falling rain, which is meant by the shadow of a cloud 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." ( Psalm 22:26 , 29.) 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. ( Psalm 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 smrym, (shEmarim,) 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. ( Matthew 22:2 , 3.) Nor have I any doubt that he speaks of the preaching of the gospel; and as it proceeded from Mount Zion, ( Isaiah 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. 7. And he will destroy the face of the covering. [143] Here also commentators differ, for by the word covering is meant the disgrace with which believers are covered in this world, so that the glory of God is not seen in them; as if he had said, "Though many reproaches oppress the godly, yet God will take away those reproaches, and will make their condition glorious. I pass by other interpretations; but, in my opinion, the true meaning is, that the Lord promises that he will take away the veil by which they were kept in blindness and ignorance; and therefore it was by the light of the gospel that this darkness was dispelled. In that mountain. He says that this will be in mount Zion, from which also the light of the word shone on the whole world, as we have already seen. ( Isaiah 2:3 .) This passage, therefore, must unavoidably be referred to the kingdom of Christ; for the light did not shine on all men till Christ, the Sun of Righteousness, arose, ( Malachi 4:2 ,) who took away all the veils, wrappings, and coverings. And here we have another commendation of the gospel, that it dispels the darkness, and takes away from our eyes the covering of errors. Hence it follows, that we are wrapped up and blinded by the darkness of ignorance, before we are enlightened by the doctrine of the gospel, by which alone we can obtain light and life, and be fully restored. Here, too, we have a confirmation of the calling of the Gentiles, that is, of our calling; for not only the Jews, but all nations, which formerly were buried in every kind of errors and superstition, are invited to this banquet. 8. He hath destroyed death eternally. [144] The Prophet continues his subject; for in general he promises that there will be perfect happiness under the reign of Christ, and, in order to express this the more fully, he employs various metaphors admirably adapted to the subject. That happiness is real, and not temporary or fading, which not even death can take away; for amidst the highest prosperity our joy is not a little diminished by the consideration that it will not always last. He therefore connects two things, which render happiness full and complete. The first is, that the life is perpetual; for to those who in other respects are happy for a time, it is a wretched thing to die. The second is, that this life is accompanied by joy; for otherwise it may be thought that death would be preferable to a sorrowful and afflicted life. He next adds that, when all disgrace has been removed, this life will be glorious; for otherwise less confidence would have been placed in the prophecy, in consequence of the wretched oppression of the people. But it is asked, To what period must we refer these promises? for in this world we must contend with various afflictions, and must fight continually; and not only are we "appointed to death," ( Psalm 44:22 ,) but we "die daily." ( 1 Corinthians 15:31 .) Paul complains of himself and the chief pillars of the Church, that they are "a spectacle to all men," and endure insults of every kind, and are even looked upon as (katharmata) "cleansings" and (peripsemata) "sweepings," or "offscourings." [145] ( 1 Corinthians 4:9 , 13.) Where or when, therefore, are these things fulfilled? They must undoubtedly be referred to the universal kingdom of Christ; -- universal, I say, because we must look not only at the beginning, but also at the accomplishment and the end: and thus it must be extended even to the second coming of Christ, which on that account is called "the day of redemption" and "the day of restoration;" because all things which now appear to be confused shall be fully restored, and assume a new form. ( Luke 21:28 ; Acts 3:21 ; Romans 8:23 ; Ephesians 4:30 .) This prediction relates, no doubt, to the deliverance from Babylon; but as that deliverance might be regarded as the earnest and foretaste of another, this promise must undoubtedly be extended to the last day. Let us therefore direct all our hope and expectation to this point, and let us not doubt that the Lord will fulfill all these things in us when we have finished our course. If we now "sow in tears," then undoubtedly we shall "reap with joy" and ecstasy. ( Psalm 126:5 .) Let us not dread the insults or reproaches of men, which will one day procure for us the highest glory. Having obtained here the beginnings of this happiness and glory, by being adopted by God, and beginning to bear the image of Christ, let us firmly and resolutely await the completion of it at the last day. For Jehovah hath spoken it. After so many dreadful calamities, it might be thought that such an event was incredible; and therefore the Prophet shews that it proceeds not from man, but from God. When Jerusalem had been overthrown, the worship of God taken away, the temple destroyed, and the remnant of the people oppressed by cruel tyranny, no man would have believed it to be possible that everything would be raised to its original condition. It was necessary to combat with this distrust, to which men are strongly inclined; and therefore the Prophet confirms and seals these promises. "Know that God communicated to me these declarations; fix your minds therefore on him, and not on me; let your faith rely on him who cannot lie' or deceive." ( Titus 1:2 .) 9. And it shall be said. The verb 'mr (amar) is indefinite, "He shall say;" but as the discourse does not relate to one or another individual, but to all in general, I chose to render it in a passive form. [146] This is an excellent conclusion; for it shews that God's benefits are not in any respect doubtful or uncertain, but are actually received and enjoyed by men. The Prophet declares that the banquet, of which he formerly spoke, ([17]verse 6,) will not in vain be prepared by God; for men shall feast on it, and possess everlasting joy. Lo, this is our God. That joyful shout, which he declares will be public, is the actual test and proof, so to speak, of the experience of the grace of God. This passage ought to be carefully observed; for the Prophet shews that there will be such a revelation as shall fix the minds of men on the word of God, so that they will rely on it without any kind of hesitation; and if these things belong, as they undoubtedly do belong, to the kingdom of Christ, we derive from them this valuable fruit, that Christians, unless they are wanting to themselves, and reject the grace of God, have undoubted truth on which they may safely rely. God has removed all ground of doubt, and has revealed himself to them in such a manner, that they may venture freely to declare that they know with certainty what is his will, and may say with truth what Christ said to the Samaritan woman, "We worship what we know." ( John 4:22 .) Having been informed by the gospel as to the grace offered through Christ, we do not now wander in uncertain opinions, as others do, but embrace God and his pure worship. Let us boldly say, "Away with all the inventions of men!" It is proper to observe the contrast between that dark and feeble kind of knowledge which the fathers enjoyed under the law, and the fullness which shines forth to us in the gospel. Though God deigned to bestow on his ancient people the light of heavenly doctrine, yet he made himself more familiarly known through Christ, as we are told; "No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, hath declared him." ( John 1:18 .) The Prophet now extols that certainty which the Son of God brought to us by his coming, when he "sheweth to us the Father." ( John 14:9 .) Yet, while we excel the ancient people in this respect, that the reconciliation obtained through Christ makes God, as it were, more gracious to us, there is no other way in which God can be known but through Christ, who is "the pattern and image of his substance." ( Hebrews 1:3 .) "He who knoweth not the Son, knoweth not the Father." ( John 14:7 .) Though Jews, Mahometans, and other infidels, boast that they worship God, the creator of heaven and earth, yet they worship an imaginary God. However obstinate they may be, they follow doubtful and uncertain opinions instead of the truth; they grope in the dark, and worship their own imagination instead of God. In short, apart from Christ, all religion is deceitful and transitory, and every kind of worship ought to be abhorred and boldly condemned. Nor is it without good reason that the Prophet employs not only the adverb Lo, but the demonstrative pronoun This, [147] in order to attest more fully the presence of God, as, a little afterwards, by repeating the declaration of certainty and confidence, he expresses the steadfastness that will be found in those who shall worship God through Christ. It is certain that we cannot comprehend God in his majesty, for he "dwelleth in unapproachable light," ( 1 Timothy 6:16 ,) which will immediately overpower us, if we attempt to rise to it; and therefore he accommodates himself to our weakness, gives himself to us through Christ, by whom he makes us partakers of wisdom, righteousness, truth, and other blessings. ( 1 Corinthians 1:30 .) This is Jehovah. It is worthy of observation that, when he calls Christ the God of believers, he gives to him the name "Jehovah;" from which we infer that the actual eternity of God belongs to the person of Christ. Besides, since Christ has thus made himself known to us by the gospel, this proves the base ingratitude of those who, not satisfied with so full a manifestation, have dared to add to it their own idle speculation, as has been done by Popery. We have waited for him. He expresses the firmness and perseverance of those who have once embraced God in Christ; for it ought not to be a temporary knowledge, but we must persevere in it steadfastly to the end. Now, Isaiah speaks in the name of the ancient Church, which at that time had its seat, strictly speaking, among the Jews alone; and therefore, despising as it were all the gods that were worshipped in other countries, he boldly declares that he alone, who revealed himself to Abraham, ( Genesis 15:1 ,) and proclaimed his law by the hand of Moses, ( Exodus 20:1 , 2,) is the true God. Other nations, which were involved in the darkness of ignorance, did not "wait for" the Lord: for this "waiting" springs from faith, which is accompanied by patience, and there is no faith without the word. Thus he warns believers that their salvation rests on hope and expectation; for the promises of God were as it were suspended till the coming of Christ. Besides, we ought to observe what was the condition of those times; for it appeared as if either the promise of God had come to nought, or he had rejected the posterity of Abraham. Certainly, though they looked very far, God did not at that time appear to them; and therefore they must have been endued with astonishing patience to endure such heavy and sharp temptations. Accordingly, he bids them wait quietly for the coming of Christ; for then they will clearly perceive h

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 Mt 22:2.

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. And in this mountain, — i.e., In the Church, Isaiah 2:2 God’s court, Isaiah 24:23 as the table stood in the sanctuary. Shall the Lord of hosts make. — Instead of that tree of life in paradise. See Revelation 2:7 . Unto all people, — i.e., To the elect among all people, for reprobates are not worthy. Matthew 22:8 Revelation 3:4 A feast Convivium opimum, et munificentissimum, convivium medullatorum. 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"; Psalms 22:16 "Their soul shall delight itself in fatness." Isaiah 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, Vina probantur odore, colore, sapore, nitore. first, in "the lees," that keepeth the smell, taste, and vigour, vinum cos, as they call it; as Jeremiah 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. Proverbs 9:2 Matthew 22:2 And yet men had rather, as swine, feed on swill and husks, Convivium faecium - Heb., "Shemarim" - faeces, enim vina ipsa conservant. than on these incomparable delicacies.

In this mountain; in Mount Zion, to wit, in God’s church, which is very frequently meant by the names of Zion and Jerusalem, both in the Old and in the New Testament. Make unto all people, both Jews and Gentiles, who shall then be admitted to the participation of the same privileges and ordinances, a feast of fat things; a feast made up of the most exquisite and delicate provisions; which is manifestly meant of the ordinances, graces, and comforts given by God in and to his church. Of wines on the lees; which have continued upon the lees a competent time, whereby they gain strength, and afterwards drawn off from the lees, and so refined, as it is explained in the next clause.

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, Matthew 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, Matthew 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, 1 Corinthians 5:7 , Sol 1:2 but it seems rather to respect the marriage supper of the Lamb, in the latter day, when antichrist shall be destroyed, and Jews and Gentiles be converted, and shall join together in the participation of divine blessings, Revelation 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, Revelation 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 Esther 7:2 this refers to the wine of the kingdom, Matthew 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.

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

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

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 Isaiah 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 Isaiah 57:7 ; Daniel 5:19 ; Daniel 7:14 ; compare Luke 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 Luke 14:16 ; Revelation 19:19 ; Matthew 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 Isaiah 55:2 ; Psalm 63:5 ; Psalm 36:8 : 'I shall be satisfied with the fatness of thy house. ') A feast of wines on the lees - The word which is used here (שׁמרים shemâriym) is derived from שׁמר shâmar, to keep, preserve, retain, and is applied usually to the lees or dregs of wine, because they retain the strength and color of the wine which is left to stand on them. It is also in this place applied to wine which has been kept on the lees, and is therefore synonymous with old wine; or wine of a rich color and flavor. This fact, that the color and strength of wine are retained by its being suffered to remain without being poured from one vessel into another, is more fully expressed in Jeremiah 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 Zephaniah 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 John 2:10 ; notes at John 1:11 ). Of fat things full of marrow - Marrow is also an emblem of richness, or the delicacy of the entertainment Psalm 63:5 . continued...

Isaiah ‘IN THIS MOUNTAIN’ THE FEAST ON THE SACRIFICE Isaiah 25:6 . There is here a reference to Sinai, where a feast followed the vision of God. It was the sign of covenant, harmony, and relationship, and was furnished by a sacrifice. I. The General Ideas contained in this Image of a Feast. We meet it all through Scripture; it culminates in Christ’s parables and in the ‘Marriage Supper of the Lamb.’ In the image are suggested:- Free familiarity of access, fellowship, and communion with Him. Abundant Supply of all wants and desires. Festal Joy. Family Intercommunion. II. The Feast follows on Sacrifice. We find that usage of a feast following a sacrifice existing in many races and religions. It seems to witness to a widespread consciousness of sin as disturbing our relations with God. These could be set right only by sacrifice, which therefore must precede all joyful communion with Him. The New Testament accepts that truth and clears it from the admixture of heathenism. God provides the Sacrifice. It is not brought by man. There is no need for our efforts-no atonement to be found by us. The sacrifice is not meant to turn aside God’s wrath. Communion is possible through Christ. In Him God is revealed. Objective hindrances are taken away. Subjective ones are removed. Dark fears-indifference-dislike of fellowship-Sin-these make communion with God impossible. At Sinai the elders ‘saw God, and did eat and drink’ Here the end of the preceding chapter shows the ‘elders’ gazing on the glory of Jehovah’s reign in Zion. III. The Feast consists of a Sacrifice. Christ is the food of our souls, He and His work are meant to nourish our whole being. He is the object for all our nature. The Sacrifice must be incorporated with us. It is not enough that it be offered, it must also be partaken of. Now the Sacrifice is eaten by faith, and by occupation with it of each part of our being, according to its own proper action. Through love, obedience, hope, desire, we may all feed on Jesus. The Lord’s Supper presents the same thoughts, under similar symbols, as Isaiah expressed in his prophecy. Symbolically we feast on the sacrifice when we eat the Bread which is the Body broken for us. But the true eating of the true sacrifice is by faith. Crede et manducasti -Believe, and thou hast eaten.