Isaiah 25 commentary

ISAIAH 25 COMMENTARY
EDITED BY GLENN PEASE
Praise to the LORD
1 LORD, you are my God;
I will exalt you and praise your name,
for in perfect faithfulness
you have done wonderful things,
things planned long ago.
1.BARNES, “O Lord, thou art my God - The prophet speaks, not in his own name, but in
the name of the people that would be delivered from bondage. The sense is, that Yahweh had
manifested himself as their covenant-keeping God; and that in view of his faithfulness in
keeping his promises, they now had demonstration that he was their God.
I will exalt thee - A form of expression often used to denote praise Psa_118:28; Psa_145:1,
meaning that the worshipper would exalt God in the view of his own mind, or would regard him
as above all other beings and objects.
For thou hast done wonderful things - On the meaning of the Hebrew, ‫פלא‬ pel' -
‘wonderful,’ see the note at Isa_9:6.
Thy counsels of old - Which were formed and revealed long since. The counsels referred to
are those respecting the delivery of his people from bondage, which had been expressed even
long before their captivity commenced, and which would be now completely and triumphantly
fulfilled.
Are faithfulness - Have been brought to pass; do not fail.
And truth - Hebrew, ‫אמן‬ 'omen - whence our word Amen. Septuagint, Γένοιτο Genoito - ‘Let
it be.’ The word denotes that the purposes of God were firm, and would certainly be fulfilled.
2. CLARKE, “Thy counsels of old are faithfulness and truth - That is, All thy past
declarations by the prophets shall be fulfilled in their proper time.

3. GILL, “O Lord, thou art my God,.... Not by creation and providence only, but by
covenant and grace. This is the first and foundation blessing of grace, and secures all the rest; in
this true happiness consists, and is preferable to every other enjoyment; the knowledge of it is
come at in effectual calling, and by the witnessing of the Spirit; it is the highest attainment of
grace to be assured of it; and though it is not always seen and known, it will always remain, and
will be the glory of the New Jerusalem state, Rev_21:3. These are the words, Aben Ezra says,
either of the prophet, or of the ancients, before whom the Lord will reign, Isa_24:23. Kimchi
says of the latter, which seems very probable, these are the elders and representatives of the
church; see Rev_11:16.
I will exalt thee; the Lord God, Father, Son, and Spirit; the Father, by attributing the whole of
salvation to his love and free favour; the Son, by ascribing deity to him, by making use of him in
all his offices of Prophet, Priest, and King, and by giving him the glory of salvation wrought out
by him; the Spirit, in his person, and the operations of his grace. Christ, in particular, will be
exalted in this state as King of saints, and because of his having taken to himself his reigning
power, Rev_11:15.
I will praise thy name; celebrate his perfections, confess him before men, praise him for all
his benefits; this is one way of exalting him, and is the great work of New Testament saints, and
especially in the latter day; see Rev_19:1.
for thou hast done wonderful things; this respects not so much the wonderful things in
nature and grace, either in creation and providence, or in redemption and effectual calling; but
what will be done in the latter day; as the conversion of the Jews and Gentiles, the destruction of
antichrist, and the glorious appearing of the kingdom of Christ:
thy counsels of old are faithfulness and truth; the decrees and purposes of God, which
are from eternity, are all truly and faithfully performed; this is an amplification of the wonderful
things which are done according to the counsel of the divine will; not only the choice of men to
salvation, the redemption of them by Christ, and their effectual calling; but the calling of the
Jews and Gentiles, in particular, in the latter day, and all things relating to the church to the end
of time; which, as they were fixed in the eternal purpose of God, they are punctually and exactly
brought about in time; these are the true and faithful sayings of God, Rev_19:9.
4. HENRY, “It is said in the close of the foregoing chapter that the Lord of hosts shall reign
gloriously; now, in compliance with this, the prophet here speaks of the glorious majesty of his
kingdom (Psa_145:12), and gives him the glory of it; and, however this prophecy might have an
accomplishment in the destruction of Babylon and the deliverance of the Jews out of their
captivity there, it seems to look further, to the praises that should be offered up to God by the
gospel church for Christ's victories over our spiritual enemies and the comforts he has provided
for all believers. Here,
I. The prophet determines to praise God himself; for those that would stir up others should in
the first place stir up themselves to praise God (Isa_25:1): “O Lord! thou art my God, a God in
covenant with me.” When God is punishing the kings of the earth upon the earth, and making
them to tremble before him, a poor prophet can go to him, and, with a humble boldness, say, O
Lord! thou art my God, and therefore I will exalt thee, I will praise thy name. Those that have

the Lord for their God are bound to praise him; for therefore he took us to be his people that we
might be unto him for a name and for a praise, Jer_13:11. In praising God we exalt him; not
that we can make him higher than he is, but we must make him to appear to ourselves and
others than he does. See Exo_15:2.
II. III. He observes what is, and ought to be, the matter of this praise. We and others must
exalt God and praise him; for, 1. He has done wonders, according to the counsel of his own will,
Isa_25:1. We exalt God by admiring what he has done as truly wonderful, wonderful proofs of
his power beyond what any creature could perform, and wonderful proofs of his goodness
beyond what such sinful creatures as we are could expect. These wonderful things, which are
new and surprising to us, and altogether unthought of, are according to his counsels of old,
devised by his wisdom and designed for his own glory and the comfort of his people. All the
operations of providence are according to God's eternal counsels (and those faithfulness and
truth itself), all consonant to his attributes, consistent with one another, and sure to be
accomplished in their season.
5. JAMISON, “Isa_25:1-12. Continuation of the twenty-fourth chapter. thanksgiving for the
overthrow of the apostate faction, and the setting up of Jehovah’s throne on Zion.
The restoration from Babylon and re-establishment of the theocracy was a type and pledge of
this.
wonderful — (Isa_9:6).
counsels of old — (Isa_42:9; Isa_46:10). Purposes planned long ago; here, as to the
deliverance of His people.
truth — Hebrew, Amen; covenant-keeping, faithful to promises; the peculiar characteristic of
Jesus (Rev_3:14).
6. K&D 1-5, “The first echo is Isa_25:1-8, or more precisely Isa_25:1-5. The prophet, whom
we already know as a psalmist from Isa_12:1-6, now acts as choral leader of the church of the
future, and praises Jehovah for having destroyed the mighty imperial city, and proved Himself a
defence and shield against its tyranny towards His oppressed church. “Jehovah, Thou art my
God; I will exalt Thee, I will praise Thy name, that Thou hast wrought wonders, counsels from
afar, sincerity, truth. For Thou hast turned it from a city into a heap of stones, the steep castle
into a ruin; the palace of the barbarians from being a city, to be rebuilt no more for ever.
Therefore a wild people will honour Thee, cities of violent nations fear Thee. For Thou provedst
Thyself a stronghold to the lowly, a stronghold to the poor in his distress, as a shelter from the
storm of rain, as a shadow from the burning of the sun; for the blast of violent ones was like a
storm of rain against a wall. Like the burning of the sun in a parched land, Thou subduest the
noise of the barbarians; (like) the burning of the sun through the shadow of a cloud, the
triumphal song of violent ones was brought low.” The introductory clause is to be understood
as in Psa_118:28 : Jehovah (voc.), my God art Thou. “Thou hast wrought wonders:” this is
taken from Exo_15:11 (as in Psa_77:15; Psa_78:12; like Isa_12:2, from Exo_15:2). The wonders
which are now actually wrought are “counsels from afar” (meracok), counsels already adopted
afar off, i.e., long before, thoughts of God belonging to the olden time; the same ideal view as in
Isa_22:11; Isa_37:26 (a parallel which coincides with our passage on every side), and, in fact,
throughout the whole of the second part. It is the manifold “counsel” of the Holy One of Israel
(Isa_5:19; Isa_14:24-27; Isa_19:12, Isa_19:17; Isa_23:8; Isa_28:29) which displays its wonders

in the events of time. To the verb ָ‫ית‬ ִ‫שׂ‬ ָ‫ע‬ we have also a second and third object, viz., ‫ן‬ ֶ‫ּמ‬‫א‬ ‫ה‬ָ‫מוּנ‬ ֱ‫.א‬ It is
a common custom with Isaiah to place derivatives of the same word side by side, for the purpose
of giving the greatest possible emphasis to the idea (Isa_3:1; Isa_16:6). ‫ה‬ָ‫מוּנ‬ ֱ‫א‬ indicates a quality,
‫ן‬ ֶ‫ּמ‬‫א‬ in actual fact. What He has executed is the realization of His faithfulness, and the reality of
His promises. The imperial city is destroyed. Jehovah, as the first clause which is defined by
tzakeph affirms, has removed it away from the nature of a city into the condition of a heap of
stones. The sentence has its object within itself, and merely gives prominence to the change that
has been effected; the Lamed is used in the same sense as in Isa_23:13 (cf., Isa_37:26); the min,
as in Isa_7:8; Isa_17:1; Isa_23:1; Isa_24:10. Mappelah, with kametz or tzere before the tone, is a
word that can only be accredited from the book of Isaiah (Isa_17:1; Isa_23:13). ‫יר‬ ִ‫,ע‬ ‫ה‬ָ‫י‬ ְ‫ר‬ ִ‫,ק‬ and
‫רוֹן‬ ְ‫מ‬ፍ are common parallel words in Isaiah (Isa_1:26; Isa_22:2; Isa_32:13-14); and zarim, as in
Isa_1:7 and Isa_29:5, is the most general epithet for the enemies of the people of God. The fall
of the imperial kingdom is followed by the conversion of the heathen; the songs proceed from
the mouths of the remotest nations. Isa_25:3 runs parallel with Rev_15:3-4. Nations hitherto
rude and passionate now submit to Jehovah with decorous reverence, and those that were
previously oppressive (‛arı̄tzim, as in Isa_13:11, in form like parı̄tzim, shalı̄shı̄m) with humble fear.
The cause of this conversion of the heathen is the one thus briefly indicated in the Apocalypse,
“for thy judgments are made manifest” (Rev_15:4). ‫ל‬ ַ and ‫יוֹן‬ ְ‫ב‬ ֶ‫א‬ (cf., Isa_14:30; Isa_29:19) are
names well known from the Psalms, as applying to the church when oppressed. To this church,
in the distress which she had endured (‫לוֹ‬ ‫ר‬ ַ ַ , as in Isa_26:16; Isa_63:9, cf., Isa_33:2), Jehovah
had proved Himself a strong castle (ma'oz; on the expression, compare Isa_30:3), a shelter from
storm and a shade from heat (for the figures, compare Isa_4:6; Isa_32:2; Isa_16:3), so that the
blast of the tyrants (compare ruach on Isa_30:28; Isa_33:11, Ps. 76:13) was like a wall-storm,
i.e., a storm striking against a wall (compare Isa_9:3, a shoulder-stick, i.e., a stick which strikes
the shoulder), sounding against it and bursting upon it without being able to wash it away
(Isa_28:17; Psa_62:4), because it was the wall of a strong castle, and this strong castle was
Jehovah Himself. As Jehovah can suddenly subdue the heat of the sun in dryness (tzayon,
abstract for concrete, as in Isa_32:2, equivalent to dry land, Isa_41:18), and it must give way
when He brings up a shady thicket (Jer_4:29), namely of clouds (Exo_19:9; Psa_18:12), so did
He suddenly subdue the thundering (sha'on, as in Isa_17:12) of the hordes that stormed against
His people; and the song of triumph (zamı̄r, only met with again in Son_2:12) of the tyrants,
which passed over the world like a scorching heat, was soon “brought low” (‛anah, in its neuter
radical signification “to bend,” related to ‫ע‬ַ‫נ‬ ָⅴ, as in Isa_31:4).
7. MEYER, “SORROW TURNED TO GLADNESS
Isa_25:1-12
Here is a song of thanksgiving at the fall of Babylon. When she fell, a sigh of relief passed over
the whole world, and strong, terrible nations over which she had exerted her tyranny gratefully

recognized the goodness and righteousness of Jehovah. We may anticipate, as we read these
glowing words, what that song will be when the spirited Babylon is overthrown, Rev_19:1-7.
Notice how God suits Himself to our need, whether for strength, or refuge, or shadow. Take
from Him what you are needing most. As the cloud draws its veil over the burning sunshine to
mitigate its heat, so does God interpose to reduce the sufferings of His own. The branch, that is,
the exulting song of the terrible ones, their song of triumph, shall be hushed. From Isa_25:6 we
learn that the hunger of man for God can only be satisfied in Jesus; and from Isa_25:7, that the
dread of death and the hereafter, which has lain heavily on humanity as a pall shall be forever
ended, when Jesus comes the second time unto salvation. Compare 1Co_15:54. God will not only
wipe tears from our eyes but the fountains of tears shall be dried up, Rev_21:4.
8. PULPIT,
“ISAIAH'S SONG OF PRAISE ON THE ESTABLISHMENT OF GOD'S KINGDOM. AS in Isa_12:1-6,
after describing the first setting up of Christ's kingdom and the call of the Gentiles, the prophet broke out
into song, through joy at the tidings he was commissioned to announce, so now, having proclaimed the
final establishment of the same kingdom in the heavenly Zion, he is again carried away by the sense of
exultant gladness into a fresh Lobgesang, which he utters in his own person—not, as the former one, in
the person of the Church. His song divides itself into three sections:
(1) Isa_12:1-5, a thanksgiving for deliverance;
(2) Isa_12:6 -8, a commemoration of blessings granted; and
(3) verses 9-12, exultation in the security obtained.
Isa_25:1
Thou art my God; I will exalt thee (comp. Exo_15:2 and Psa_118:28). To Isaiah the "Song of Moses"
seems to have been a pattern thanksgiving, from which he delighted to draw his phrases when he was
bent on formally singing praise to God. Compare the following: Exo_15:2 with Isa_12:2, "He is become
my salvation;" the same with Isa_25:1, "He is my God; I will exalt him;" Exo_15:6 with Isa_13:16, "Hath
dashed in pieces;" Exo_15:7 with Isa_47:14, "Consumed them as stubble;" Exo_15:11 with Isa_46:5,
"Who is like," etc.? the same with Isa_25:1, "Doing wonders;" Exo_15:16 with Isa_8:13, "Fear and
dread;" Exo_15:18 with Isa_24:23, "The Lord shall reign." Wonderful things; thy counsels of old are,
etc.; rather, thou hast wrought wonders, counsels of old, faithfulness and truth. The wonders for which
God is praised were decreed in his counsels from all eternity; their accomplishment shows forth God's
"faithfulness" and "truth."

9. PULPIT, “The true reading of the Divine dealings.
"Thou has, done wonderful things, even counsels of old, in faithfulness and truth" (Revised Version).
When we can read aright, the Divine plan and workings in the olden times are not merely wonderful,
causing surprise at the Divine wisdom and power; the great thing about them is seen to be their
goodness, adaptation, mercifulness, and truth to promise and pledge. This is the result of a true reading
of history, and ninny of us have found this to follow our right and worthy reading of our own lives, and of
God's ways with us. Now we can say, "Not one good thing hath failed us of all that the Lord our God hath
promised." "All the operations of providence are according to God's eternal counsels (and those
faithfulness and truth itself), all consonant to his attributes, consistent with one another, and sure to be
accomplished in their season."
I. WE OFTEN. MISTAKE GOD'S PURPOSE WHILE IT IS BEING WROUGHT OUT. As we might mistake
any work in progress. Because we do not know the mind of the Worker; because his ways are other than
our ways; because he uses strange agents and agencies; and because he purposely holds from our view
his meaning, so that he may encourage patience, waiting, and trust.
"Blind unbelief is sure to err,
And scan his work in vain."
Illustrate by the apparent confusion in the ground where a cathedral is being erected; and show how great
a mistake we should make about God's purpose in Joseph or David, if we took only isolated parts and
incidents of their lives for study. We often mistake God's meaning when we try to read only parts of our
own lives.
II. WE SHALL NOT MISTAKE GOD'S PURPOSE WHEN WE SEE IT IN ITS ISSUES. That is true. God's
end always explains and justifies his means. But then the end is not yet; it is often away in the future, out
of our vision. And we want some indication of God now. All we can have is the vindication, given over and
over again, in history. We have "seen the end of the Lord, that the Lord is very pitiful and of tender
mercy." And we have good argument and well-grounded faith that God's counsels are always
"faithfulness and truth."
III. WE NEED NEVER MISTAKE GOD'S DEALINGS OR GOD'S PURPOSE IF WE WILL READ THEM I
N THE LIGHT OF WHAT WE KNOW OF GOD HIMSELF. Life for us all may be full of puzzling firings, but
we can always say, "We know God." It must be right, it must be wise, it must be good, it must be for the
absolute best, since he has done it, who, being love, must be "making all things work together for good."
True reading is reading in the light of what we know God to be.—R.T.
10. PULPIT, ” Personal rights in God.
"O Lord, thou art my God." The difference between the "man" and the "godly man" may be seen in this.
The man says, "O Lord, thou art God;" but the godly man says, "O Lord, thou art my God." The difference
is the matter of conscious personal relation; it is a question of "appropriation." At first sight it might seem
to detract from the august majesty of the Divine Being that any single individual should call him "mine."
But, whatever we may make of it, the fact must be admitted that, while God's revelation to man in nature
is to man as a whole—to man as a race the revelation of God to man in a book, and in a person, is a

constant encouragement to him to recognize and come into the joy of personal relations. This point may
be variously illustrated.
I. THE EARLIEST REVELATION OF GOD TO THE RACE AS MORAL BEINGS PERMITTED PERSON
RELATIONS. This is shown in God's trusting Adam and Eve; also in his holding the communion of
friendship with them, "walking in the garden;" and much may be made of the assertion in Luke's
genealogy, "the son of Adam, which was the son of God" (Luk_3:38).
II. THE PATRIARCHS LIVED IN THE JOY OF PERSONAL RELATIONS WITH GOD. Illustrated in
Abraham's familiarity in intercession for Sodom; indicated in the fact of covenant; and proved in the
distinctness with which God is spoken of as the "God of Abraham, Isaac, and Jacob."
III. THE DELIVERANCES AND REDEMPTIONS OF THE PEOPLE OF ISRAEL SHOW AN IMMEDIATE
AND PERSONAL INTEREST IN THEM ON THE PART OF GOD. One instance is suggestive of many.
On the further shores of the Red Sea Moses lint a song of thanksgiving into the mouths of the people,
and this is its opening verse: "The Lord is my Strength and Song, and he is become my Salvation: he
is my God."
IV. WHEN PERSONAL GODLINESS FINDS EXPRESSION WE SEE THE SIGNS OF THE PERSONAL
APPROPRIATION. (See Psa_118:28; Psa_145:1.)
V. THE FULL REVELATION OF GOD TO MAN IN CHRIST JESUS IS PERMISSION AND INVITATION
TO COME INTO PERSONAL RELATIONS. That is the revelation of God as a Father, a word which
involves our individual rights in him as his sons. That is the revelation of a salvation which restores
broken relations and renews our rights in God. But it is precisely in this appropriation of God that men are
so often hindered. Many can admit that "Jesus died for the sins of the world," and "God loved the world;"
but there is no life, no joy, no right sense of relation, until we can say, "God loves me, even me; and
Jesus died for me, even me." R.T.
11. CALVIN, “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: “ temptations from that quarter may disturb me, nevertheless I will
acknowledge thee to be my God.” Thus he promises that he will give to God the praise which is due to
him; and this cannot be, unless a firm belief of his grace dwell in our hearts, and hold a superiority, from
which grace springs a joy, which yields to us the most abundant ground for praises, when we are certain
of our salvation, and are fully convinced that the Lord is our God. Accordingly, those who are influenced
by no desire to praise God, have not believed and have not tasted the goodness of God; for if we actually
trust in God, we must be led to take great delight in praising his name.
For thou hast done a wonderful thing. He uses the word ‫,פלא‬ (pĕĕ,) wonderful, in the singular number
instead of the plural. The Prophet does not confine his view to the present appearance of things, but
looks to the end; for even men who in other respects are heathens, behold in the government of the world
astonishing events, the sight of which overwhelms them with amazement; which undoubtedly happened

to the inhabitants of Tyre and Sidon, and to the Babylonians and Moabites. But those only who have
tasted his goodness and wisdom can profit by the works of God; for otherwise they undervalue and
despise his works, and do not comprehend their excellence, because they do not perceive their end,
which is, that God, wonderfully bringing light out of darkness, (2Co_4:6,) raises his Church from death to
life, and regulates in the best manner, and directs to the most valuable purpose, those things which to the
eye of man appear to be confused.
Counsels which have been already decreed of old. (136) Now, in order to bestow still higher
commendation on the providence of God, he adds, that the “ have been already decreed of old;” as if he
had said, that to God nothing is sudden or unforeseen. And indeed, though he sometimes appears to us
to act suddenly, yet all things were undoubtedly ordained by him before the creation of the world.
(Act_15:18.) By this word, therefore, the Apostle means that all the miracles which happen contrary to the
expectation of men, are the result of that regular order which God maintains in governing the world,
arranging all things from the beginning to the end. Now, since we do not understand those secret
decrees, and our powers of understanding cannot rise so high, our attention must therefore be directed to
the manifestation of them; for they are concealed from us, and exceed our comprehension, till the Lord
reveal them by his word, in which he accommodates himself to our weakness; for his decree is
( ἀνεξεύρητον) unsearchable.
Firm truth. (137) From the eternal decrees of God the Prophet thus proceeds to doctrines and promises,
which he undoubtedly denotes by the word truth; for the repetition would be frivolous, if this word did not
signify a relation; because, when God has revealed to us his purpose, if we believe his sayings, he then
appears to be actually true. He commends the firmness and certainty of the word, when he says that it is “
truth;” that is, that everything that comes from God, everything that is declared by him, is firm and
unchangeable.
(136) “ and truth.” — Eng. Ver. “ true.” — Stock. “ certainty.” — Alexander.
FT394 “ of old.” — Eng. Ver. “ of old time.” — Stock
FT395 “Of foreigners, a term with the Jews synonymous to barbarians or enemies; as the Romans
confounded hospites with hostes , being to them nearly the same thing.” — Stock
FT396 See page 191

FT397 “ branch of the terrible ones.” — Eng. Ver. “ shall the song of the tyrants be brought low.” —
Alexander
FT398 “ wines on the lees well refined.” — Eng. Ver.
FT399 “Que nous en soyons remplis et rassassiez;” — “ we may be filled and satisfied with it.”
FT400 “Le voile qui cache la face de tous les peuples;” — “ veil which covers the face of all people.”
FT401 “ will swallow up death in victory.” — Eng. Ver.
FT402 “ we consider the expression which follows, (evidently meant, by a parallelism, to be
exegetical,) πάντων περίψηµα, there is little doubt that the sense of περικαθάρµατα is ‘ cleansings up,’
as περίψηµα is ‘ sweepings up or around;’ metaphorically denoting ‘ vilest things’ or ‘’ the very ‘’ of
society.” — Bloomfield on 1Co_4:13. “ Περίψηµα denotes filings or scrapings of any kind, and also the
sweepings that are cleared away with a brush.” — on Corinthians, vol. 1 p. 166
FT403 “J’ mieux aimé le tourner, On dira;” — “ chose rather to render it, It shall be said.”
FT404 “Ces deux mots, Voici, Cestui-ci ;” — “ two words, Lo, This. ”
FT405 “C’ l Eternel;” — “ is the Eternal.”
FT406 “ is a strange oversight. ‫נגילה‬ (nagī) and ‫נשמחה‬ (nismĕā) are in the future tense, and are so
rendered by our Author in his version, “Exultabimus et læ,” — “ will rejoice and be glad.” “ augmented
futures at the close,” says Professor Alexander, alluding to the He paragogic, “ either denote fixed
determination (‘ will rejoice, we will be glad’ or a proposition, (‘ us then rejoice,’ for which the language
has no other distinct form.” — Ed
FT407 That is, Abraham and Lot. (Gen_11:31.)
FT408 “ straw is trodden down for the dunghill, (or, thrashed in Madmenah.)” — (Eng. Ver.)
FT409 Professor Alexander renders it, “ the water of the dunghill,” and remarks, “ Keri, or Masoretic
reading in the margin, has ‫,במו‬ a poetical equivalent of ‫,ב‬ the preposition. The Kethib, or textual reading,

which is probably more ancient, is ‫,במי‬ in the water. This, with the next word, may denote a pool in which
the straw was left to putrefy.”
FT410 See Commentary on Isaiah, vol. 1 p. 488
12. BI, “Calm after storm
We can only understand the highest, sweetest meaning of this chapter in proportion as we enter
into the spirit of the chapter which precedes it. That chapter is full of clouds, and darkness, and
judgment. The very terribleness of God is a reason for putting trust in Him. Probably this view of
the Divine attributes has not always been sufficiently vivid to our spiritual consciousness. We
have thought of God, and have become afraid; whereas when we hear Him thundering, and see
Him scattering His arrows of lightning round about Him, and behold Him pouring contempt
upon the mighty who have defied Him, we should say, See! God is love. What does He strike? No
little child, no patient woman, no broken heart, no face that is steeped in tears of contrition. On
what does His fist fall?—on arrogance, on haughtiness, on self-conceit, on self-completeness. He
turns the proud away with an answer of scorn to their prayer of patronage. God is only terrible
to evil. That is the reason why His terribleness should be an encouragement and an allurement
to souls that know their sin and plead for pardon at the Cross. (J. Parker, D. D.)
Song of assurance
I. THE AFFINITY THAT IS CLAIMED. “O Jehovah, Thou art my God.” This affinity was
predetermined by God the Father; it is exhibited in the most conspicuous manner in the person
of God the Son; it is revealed, beyond the possibility of doubt, to the heart of God’s elect by God
the Holy Ghost
II. THE WONDERS ACKNOWLEDGED. “Thou hast done wonderful things.” will only select
three out of myriads: His vicarious work, the extension of the Redeemer’s kingdom, and the
deliverance of precious souls individually by con version to God.
III. THE ETERNAL FIRST CAUSE AVOWED. “Thy counsels of old.” (J. Irons.)
The faithfulness of God
That Divine perfection which the prophet celebrates is a fountain of consolation to everyone that
“thirsts after righteousness.”
I. ENUMERATE SEVERAL PAST INSTANCES OF THE FAITHFULNESS OF GOD.
1. Connected with the history of the deluge.
2. His conduct towards the people of Israel.
3. His promise to the father of the faithful, that “in his seed all the nations of the earth
should be blessed,”—a promise afterwards repeatedly confirmed by prophets.
4. In the fulness of time, God sent forth His Son, made of a woman, etc. Gal_4:4-5). Having
thus produced an instance of the faithfulness of God from each of the several kingdoms of
nature, providence, and grace, I proceed to—

II. DEDUCE SUCH INFERENCES AS THE SUBJECT APPEARS TO SUGGEST.
1. We should cherish gratitude.
2. It is the privilege of devout Christians to maintain unshaken confidence in God—with
reference both to the Church of Christ and the circumstances of individual believers.
(1) Of the perpetuity and future prosperity of the Church we are not permitted to doubt.
(2) Since the Lord is faithful, let the Christian who is in a state of poverty, re member
that his Saviour hath said, “Take no thought saying, What shall we eat, or what shall we
drink, or wherewithal shall we be clothed . . . Your Heavenly Father knoweth that ye have
need of these things,” etc.
(3) Since God is faithful, let those who feel the strength of indwelling sin in their hearts,
remember that it is promised, “sin shall not have dominion over you: for ye are not
under the law, but under grace.”
(4) To fearful Christians the subject is also calculated to administer great relief. It should
inspire a cheerful and affectionate confidence.
(5) In short, this illustrious attribute presents an asylum, whatever storms you are called
upon in the path of duty to endure.
3. The subject should awaken salutary fear. For the faithfulness of God to His word and
purpose is an attribute no less to be dreaded by the impenitent than valued by believers. (T.
Sims, M. A.)
“My God”
Thou art my God, who hast invited me to sacred intercourse with Thee: who hast inclined me to
surrender myself and all my concerns into Thy hands, and to choose Thee for my God. Thou art
my Father, who hast nourished and brought me up among Thy children. Thou art my Friend,
who hast loaded me with a rich profusion of favours. Thou art the Portion that I have chosen, in
the possession of which I shall enjoy the most permanent felicity. Thou art my God, and
therefore my happiness shall be complete. I humbly claim from Thy all-sufficiency the supply of
all my wants; from Thy wisdom, direction and conduct; from Thy power, assistance and
protection; from Thy love, refreshment and consolation; from Thy mercy, forgiveness and
blessing; from Thy faithfulness, stability and support; and from Thy patience, forbearance and
long suffering. I cheerfully resign myself and all my interests to Thy direction and disposal; and,
with dutiful affection, I consecrate all my powers and faculties to Thy honour, whose I am, and
whom I serve, that they may be employed in promoting Thy glory. (R. Macculloch.)
Exalting the Lord
To exalt the Lord our God is—
1. To proclaim the glorious honour of His majesty.
2. To extol the exceeding riches of His grace.
3. To magnify His transcendent excellences.
4. To celebrate, with affectionate gratitude, His wonderful loving kindness. (R. Macculloch.)

2
You have made the city a heap of rubble,
the fortified town a ruin,
the foreigners’ stronghold a city no more;
it will never be rebuilt.
1.BARNES, “For thou hast made - This is supposed to be uttered by the Jews who should
return from Babylon, and therefore refers to what would have been seen by them. In their time it
would have occurred that God had made of the city an heap.
Of a city - I suppose the whole scope of the passage requires us to understand this of
Babylon. There has been, however, a great variety of interpretation of this passage. Grotius
supposed that Samaria was intended. Calvin that the word is used collectively, and that various
cities are intended. Piscator that Rome, the seat of antichrist, was intended. Jerome says that
the Jews generally understand it of Rome. Aben Ezra and Kimchi, however, understand it to
refer to many cities which they say will be destroyed in the times of Gog and Magog. Nearly all
these opinions may be seen subjected to an examination, and shown to be unfounded, in
Vitringa.
An heap - It is reduced to ruins (see the notes at Isa. 13; 14) The ruin of Babylon commenced
when it was taken by Cyrus, and the Jews were set at liberty; it was not completed until many
centuries after. The form of the Hebrew here is, ‘Thou hast placed from a city to a ruin:’ that is,
thou hast changed it from being a city to a pile of ruins.
Of a defensed city - A city fortified, and made strong against the approach of an enemy.
How true this was of Babylon may be seen in the description prefixed to Isa. 13.
A palace - This word properly signifies the residence of a prince or monarch Jer_30:18;
Amo_1:4, Amo_1:7, Amo_1:10, Amo_1:12. Here it is applied to Babylon on account of its
splendor, as if it were a vast palace, the residence of princes.
Of strangers - Foreigners; a term often given to the inhabitants of foreign lands, and
especially to the Babylonians (see the note at Isa_1:7; compare Eze_28:7; Joe_3:17). It means
that this was, by way of eminence, The city of the foreigners; the capital of the whole Pagan
world; the city where foreigners congregated and dwelt.
It shall never be built - (See the notes at Isa_13:19-22)
2. CLARKE, “A city “The city” - Nineveh, Babylon, Ar, Moab, or any other strong fortress
possessed by the enemies of the people of God.

For the first ‫מעיר‬ meir, of a city, the Syriac and Vulgate read ‫העיר‬ hair, the city; the Septuagint
and Chaldee read ‫ערים‬ arim, cities, in the plural, transposing the letters. After the second ‫מעיר‬
meir, a MS. adds ‫לגל‬ lagol, for a heap.
A palace of strangers “The palace of the proud ones” - For ‫זרים‬ zarim, strangers, MS.
Bodl. and another read ‫זדים‬ zedim, the proud: so likewise the Septuagint; for they render it ασεβ
ων here, and in Isa_25:5, as they do in some other places: see Deu_18:20, Deu_18:22. Another
MS. reads ‫צרים‬ tsarim, adversaries; which also makes a good sense. But ‫זרים‬ zarim, strangers, and
‫זדים‬ zedim, the proud, are often confounded by the great similitude of the letters ‫ד‬ daleth and ‫ר‬
resh. See Mal_3:15; Mal_4:1; Psa_19:14, in the Septuagint; and Psa_54:5, where the Chaldee
reads ‫זדים‬ zedim, compared with Psa_86:16.
3. GILL, “For thou hast made of a city an heap,.... Which is to be understood, not of
Samaria, nor of Jerusalem; rather of Babylon; though it is best to interpret it of the city of Rome,
as Jerom says the Jews do; though they generally explain it of many cities, which shall be
destroyed in the times of Gog and Magog, as Aben Ezra and Kimchi; and so the Targum has it in
the plural number; perhaps not only the city of Rome, but all the antichristian states, the cities
of the nations, all within the Romish jurisdiction are meant; which shall all fall by the
earthquake, sooner or later, and become a heap:
of a defenced city, a ruin; or, "for a fall" (c); the same thing is meant as before: it designs the
fall of mystical Babylon or Rome, called the great and mighty city, Rev_18:2,
a palace of strangers; which Kimchi interprets of Babylon, which, he says, was a palace to the
cities of the Gentiles, who are called strangers; and it is said, that that city was originally built
for strangers, that dwelt in tents, in Arabia Deserts; but it is best to understand it of Rome, as
before, which is the palace of such who are aliens from the commonwealth of Israel, and
strangers from the covenants of promise, who have introduced a strange religion, and are the
worshippers of strange gods, Dan_11:38. The Targum renders it,
"the house of the gods of the people in the city of Jerusalem;''
and this will be made
to be no city, it shall never be built; any more, when once it is destroyed, signified by the
angels casting a millstone into the sea, which shall never be taken up again, or found more,
Rev_18:21.
4. HENRY, “He has in particular humbled the pride, and broken the power, of the mighty ones
of the earth (Isa_25:2): “Thou hast made of a city, of many a city, a heap of rubbish. Of many a
defenced city, that thought itself well guarded by nature and art, and the multitude and courage
of its militia, thou hast made a ruin.” What created strength can hold out against Omnipotence?

“Many a city so richly built that it might be called a palace, and so much frequented and visited
by persons of the best rank from all parts that it might be called a palace of strangers, thou hast
made to be no city; it is levelled with the ground, and not one stone left upon another, and it
shall never be built again.” This has been the case of many cities in divers parts of the world, and
in our own nation particularly; cities that flourished once have gone to decay and are lost, and it
is scarcely known (except by urns or coins digged up out of the earth) where they stood. How
many of the cities of Israel have long since been heaps and ruins! God hereby teaches us that
here we have no continuing city and must therefore seek one to come which will never be a ruin
or go to decay.
5. JAMISON, “a city ... heap — Babylon, type of the seat of Antichrist, to be destroyed in
the last days (compare Jer_51:37, with Rev_18:1-24, followed, as here, by the song of the saints’
thanksgiving in Rev_19:1-21). “Heaps” is a graphic picture of Babylon and Nineveh as they now
are.
palace — Babylon regarded, on account of its splendor, as a vast palace. But Maurer
translates, “a citadel.”
of strangers — foreigners, whose capital pre-eminently Babylon was, the metropolis of the
pagan world. “Aliens from the commonwealth of Israel, strangers from the covenants of
promise” (Isa_29:5; Eph_2:12; see in contrast, Joe_3:17).
never be built — (Isa_13:19, Isa_13:20, etc.).
6. K&D, “The first echo is Isa_25:1-8, or more precisely Isa_25:1-5. The prophet, whom we
already know as a psalmist from Isa_12:1-6, now acts as choral leader of the church of the
future, and praises Jehovah for having destroyed the mighty imperial city, and proved Himself a
defence and shield against its tyranny towards His oppressed church. “Jehovah, Thou art my
God; I will exalt Thee, I will praise Thy name, that Thou hast wrought wonders, counsels from
afar, sincerity, truth. For Thou hast turned it from a city into a heap of stones, the steep castle
into a ruin; the palace of the barbarians from being a city, to be rebuilt no more for ever.
Therefore a wild people will honour Thee, cities of violent nations fear Thee. For Thou provedst
Thyself a stronghold to the lowly, a stronghold to the poor in his distress, as a shelter from the
storm of rain, as a shadow from the burning of the sun; for the blast of violent ones was like a
storm of rain against a wall. Like the burning of the sun in a parched land, Thou subduest the
noise of the barbarians; (like) the burning of the sun through the shadow of a cloud, the
triumphal song of violent ones was brought low.” The introductory clause is to be understood
as in Psa_118:28 : Jehovah (voc.), my God art Thou. “Thou hast wrought wonders:” this is
taken from Exo_15:11 (as in Psa_77:15; Psa_78:12; like Isa_12:2, from Exo_15:2). The wonders
which are now actually wrought are “counsels from afar” (meracok), counsels already adopted
afar off, i.e., long before, thoughts of God belonging to the olden time; the same ideal view as in
Isa_22:11; Isa_37:26 (a parallel which coincides with our passage on every side), and, in fact,
throughout the whole of the second part. It is the manifold “counsel” of the Holy One of Israel
(Isa_5:19; Isa_14:24-27; Isa_19:12, Isa_19:17; Isa_23:8; Isa_28:29) which displays its wonders
in the events of time. To the verb ָ‫ית‬ ִ‫שׂ‬ ָ‫ע‬ we have also a second and third object, viz., ‫ן‬ ֶ‫ּמ‬‫א‬ ‫ה‬ָ‫מוּנ‬ ֱ‫.א‬ It is
a common custom with Isaiah to place derivatives of the same word side by side, for the purpose

of giving the greatest possible emphasis to the idea (Isa_3:1; Isa_16:6). ‫ה‬ָ‫מוּנ‬ ֱ‫א‬ indicates a quality,
‫ן‬ ֶ‫ּמ‬‫א‬ in actual fact. What He has executed is the realization of His faithfulness, and the reality of
His promises. The imperial city is destroyed. Jehovah, as the first clause which is defined by
tzakeph affirms, has removed it away from the nature of a city into the condition of a heap of
stones. The sentence has its object within itself, and merely gives prominence to the change that
has been effected; the Lamed is used in the same sense as in Isa_23:13 (cf., Isa_37:26); the min,
as in Isa_7:8; Isa_17:1; Isa_23:1; Isa_24:10. Mappelah, with kametz or tzere before the tone, is a
word that can only be accredited from the book of Isaiah (Isa_17:1; Isa_23:13). ‫יר‬ ִ‫,ע‬ ‫ה‬ָ‫י‬ ְ‫ר‬ ִ‫,ק‬ and
‫רוֹן‬ ְ‫מ‬ፍ are common parallel words in Isaiah (Isa_1:26; Isa_22:2; Isa_32:13-14); and zarim, as in
Isa_1:7 and Isa_29:5, is the most general epithet for the enemies of the people of God. The fall
of the imperial kingdom is followed by the conversion of the heathen; the songs proceed from
the mouths of the remotest nations. Isa_25:3 runs parallel with Rev_15:3-4. Nations hitherto
rude and passionate now submit to Jehovah with decorous reverence, and those that were
previously oppressive (‛arı̄tzim, as in Isa_13:11, in form like parı̄tzim, shalı̄shı̄m) with humble fear.
The cause of this conversion of the heathen is the one thus briefly indicated in the Apocalypse,
“for thy judgments are made manifest” (Rev_15:4). ‫ל‬ ַ and ‫יוֹן‬ ְ‫ב‬ ֶ‫א‬ (cf., Isa_14:30; Isa_29:19) are
names well known from the Psalms, as applying to the church when oppressed. To this church,
in the distress which she had endured (‫לוֹ‬ ‫ר‬ ַ ַ , as in Isa_26:16; Isa_63:9, cf., Isa_33:2), Jehovah
had proved Himself a strong castle (ma'oz; on the expression, compare Isa_30:3), a shelter from
storm and a shade from heat (for the figures, compare Isa_4:6; Isa_32:2; Isa_16:3), so that the
blast of the tyrants (compare ruach on Isa_30:28; Isa_33:11, Ps. 76:13) was like a wall-storm,
i.e., a storm striking against a wall (compare Isa_9:3, a shoulder-stick, i.e., a stick which strikes
the shoulder), sounding against it and bursting upon it without being able to wash it away
(Isa_28:17; Psa_62:4), because it was the wall of a strong castle, and this strong castle was
Jehovah Himself. As Jehovah can suddenly subdue the heat of the sun in dryness (tzayon,
abstract for concrete, as in Isa_32:2, equivalent to dry land, Isa_41:18), and it must give way
when He brings up a shady thicket (Jer_4:29), namely of clouds (Exo_19:9; Psa_18:12), so did
He suddenly subdue the thundering (sha'on, as in Isa_17:12) of the hordes that stormed against
His people; and the song of triumph (zamı̄r, only met with again in Son_2:12) of the tyrants,
which passed over the world like a scorching heat, was soon “brought low” (‛anah, in its neuter
radical signification “to bend,” related to ‫ע‬ַ‫נ‬ ָⅴ, as in Isa_31:4).
7. PULPIT, “Thou hast made of a city an heap. No particular city is pointed at. The prophet has in his
mind the fate of all those cities which have been enemies of Jehovah and persecutors of the saints upon
earth. A defended city; i.e. "a fenced, or fortified, city." A palace of strangers. As the "city" of this
passage is not an individual city, so the "palace" is not an individual palace. All the palaces of those who
were "strangers" to God and his covenant have ceased to be—they are whelmed in the general
destruction (see Isa_24:20). They will never rise again out of their ruins.

8. CALVIN, “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’ 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, “” wil1 inhabit the cities which have been taken; for that would not agree
with what he immediately adds, “ it may be no longer a city;” but that wandering bands of men who shall
be in want of a habitation will there find abundance of room, because there will be no inhabitants left.
Since ‫ארמון‬ (armō) 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 strong peoples will honor you;
cities of ruthless nations will revere you.
1.BARNES, “The strong people - The reference here is not probably to the Babylonians,
but to the surrounding nations. The deliverance of the Jews, and the destruction of Babylon,
would be such striking events that they would lead the surrounding nations to acknowledge that
it was the hand of God.
The city of the terrible nations - The word ‘city’ here is taken probably in a collective
sense, to denote the cities or the strong places of the surrounding nations which would be
brought thus to tremble before God. The destruction of a city so proud and wicked as Babylon
would alarm them, and would lead them to fear that they might share the same fate, especially
as many of them had been associated in oppressing the now delivered people of the land of
Judea.

2. PULPIT, “Therefore shall the strong people glorify thee; rather, strong peoples. God's judgments on
the nations specially hostile to him would cause some among the heathen peoples to range themselves
on his side. Perhaps Persia is mainly intended (see Isa_44:28; Isa_45:1, etc.; and comp. Ezr_1:1-
4; Ezr_6:3-12, etc.). The city of the terrible nations; rather, cities of terrible nations. Though the noun is
singular, the verb is plural, showing that the word "city" is again used distributively.
3. GILL, “Therefore shall the strong people glorify thee,.... To whom the Lord is
strength, as in the following verse Isa_25:4; who are strong in the Lord, in the power of his
might, and in the grace that is in him; or such of the antichristian party as shall be awakened
and convinced by the judgments of God on antichrist, and shall be converted, these shall give
glory to the God of heaven, Rev_11:13,
the city of the terrible nations shall fear thee; or such who have belonged to the city or
jurisdiction of Rome, and have been terrible to the people of God, yet now shall be frightened
themselves, and shall fear the Lord, either with a servile fear, or some, at least, with a truly filial
fear; see Rev_11:13.
4. HENRY, “He pleases himself with the thought that others also shall be brought to praise
God, Isa_25:3. “Therefore, because of the desolations thou hast made in the earth by thy
providence (Psa_46:8) and the just vengeance thou hast taken on thy and thy church's enemies,
therefore shall the strong people glorify thee in concert, and the city (the metropolis) of the
terrible nations fear thee.” This may be understood, 1. Of those people that have been strong
and terrible against God. Those that have been enemies to God's kingdom, and have fought
against the interests of it with a great deal of strength and terror, shall either be converted, and
glorify God by joining with his people in his service, or at least convinced, so as to own
themselves conquered. Those that have been the terror of the mighty shall be forced to tremble
before the judgments of God and call in vain to rocks and mountains to hide them. Or, 2. Of
those that shall be now made strong and terrible for God and by him, though before they were
weak and trampled upon. God shall so visibly appear for and with those that fear him and glorify
him that all shall acknowledge them a strong people and shall stand in awe of them. There was a
time when many of the people of the land became Jews, for the fear of the Jews fell upon them
(Est_8:17), and when those that knew their God were strong and did exploits (Dan_11:32), for
which they glorified God.
5. JAMISON, “strong people — This cannot apply to the Jews; but other nations on which
Babylon had exercised its cruelty (Isa_14:12) shall worship Jehovah, awed by the judgment
inflicted on Babylon (Isa_23:18).
city — not Babylon, which shall then be destroyed, but collectively for the cities of the
surrounding nations.
6. K&D, “
7.CALVIN, “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, “ 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, “ 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
You have been a refuge for the poor,
a refuge for the needy in their distress,
a shelter from the storm
and a shade from the heat.
For the breath of the ruthless
is like a storm driving against a wall

1.BARNES, “For thou hast been a strength to the poor - Thou hast sustained and
upheld them in their trials, and hast delivered them. God is often spoken of as the strength of his
people. Isa_26:4 : ‘In the Lord Yahweh is everlasting strength.’ Psa_27:1 : ‘The Lord is the
strength of my life, of whom shall I be afraid?’ Psa_28:8; Psa_29:11; Psa_31:2; Psa_46:1;
Isa_45:24. By the ‘poor’ and the ‘needy’ here undoubtedly are mean; the captive Jews who had
been stripped of their wealth, and carried from their homes, and confined in Babylon.
A refuge - A place of safety; a retreat; a protection. God is often spoken of as such a refuge;
Deu_33:27 : ‘The eternal God is thy refuge.’ 2Sa_22:3; Psa_9:9; Psa_14:6; Psa_46:1, Psa_46:7,
Psa_46:11; Psa_57:1; Psa_59:16)
From the storm - This word (‫זרם‬ zerem) usually denotes a tempest of wind and rain. Here it
is put for calamity and affliction. The figure is common in all languages.
A shadow from the heat - (See Isa_4:6, note; Isa_16:3, note; compare Isa_32:2.)
When the blast of the terrible ones - Of the fierce, mighty, invading enemies. When they
sweep down all before them as a furious tempest does.
Is as a storm against the wall - For ‘wall’ here (‫קיר‬ qiyr), Lowth proposes to read ‫קוּר‬ qur,
from ‫קרר‬ qarar, to be cold or cool, and supposes that this means a winters storm. In this
interpretation also Vitringa and Cappellus coincide. But there is no need of supposing an error
in the text. The idea is, probably, that of a fierce driving storm that would prostrate walls and
houses; meaning a violent tempest, and intending to describe in a striking manner the severity
of the calamities that had come upon the nation.
2. CLARKE, “As a storm against the wall “Like a winter-storm” - For ‫קיר‬ kir, read
‫קור‬ kor: or, as ‫עיר‬ ir from ‫ערר‬ arar, so ‫קיר‬ kir from ‫קרר‬ karar. - Capellus.
3. GILL, “For thou hast been a strength to the poor, a strength to the needy in his
distress,.... The people of God, who are poor and needy, both in a literal and in a spiritual
sense; and especially when under afflicted circumstances, in times of desertion, temptation,
bodily affliction, and persecution from men, which may be here chiefly intended; to whom the
Lord is a strength: he strengthens their hearts, and his own grace in them; he sheds abroad his
love in their hearts, which makes their mountain to stand strong; he directs them to Christ, in
whom is strength, as well as righteousness; he strengthens them by his Spirit, his promises,
word, and ordinances. Christ may be more especially meant; and it may refer to the strength and
power he will give to his people in the latter day; when a small one shall be a strong nation;
when the feeble shall be as David, and the house of David as the angel of the Lord; when they
shall have got the victory over the beast, his mark and image, Isa_60:21,
a refuge from the storm; or tempestuous rain, or overflowing flood; as Christ is a refuge
from the tempest and storm of divine wrath and vengeance, by his satisfaction and
righteousness, Isa_32:2 so from the flood of persecution, by his power and providence,
Rev_12:15,

a shadow from the heat; which gives refreshment and rest, and is a protection from the
scorching beams of the sun. Christ, as he is the shadow from the heat of a fiery law, from the
flaming sword of justice, from the wrath of God, and the fiery darts of Satan's temptations; so
from the violence of persecution, which heat shall now be no more, antichrist being destroyed,
Rev_7:15,
when blast of the terrible ones is as a storm against the wall; these terrible ones are
either Satan and his principalities, who are very terrible to the Lord's people; and whose
temptations are like a strong wind, which beat against them as against a wall, but they stand, the
Lord being their strength, refuge, and shadow; see Isa_49:24 or rather antichrist and his
persecuting princes, the kings of the earth, that have joined him, and persecuted the saints, and
have been terrible to them; and whose persecutions have been like a blustering strong wind,
threatening to carry all before them; but the Lord has been their protection, and made them to
stand as a wall, firm and immovable, against them. The Targum is,
"so the words of the wicked are to the righteous, as a storm that dasheth against a wall.''
4. HENRY, “. He has seasonably relieved and succoured his necessitous and distressed people
(Isa_25:4): Thou has been a strength to the poor, a strength to the needy. As God weakens the
strong that are proud and secure, so he strengthens the weak that are humble and serious, and
stay themselves upon him. Nay, he not only makes them strong, but he is himself their strength;
for in him they strengthen themselves, and it is his favour that is the strength of their hearts. He
is a strength to the needy in his distress, when he needs strength, and when his distress drives
him to God. And, as he strengthens them against their inward decays, so he shelters them from
outward assaults. He is a refuge from the storm of rain or hail, and a shadow from the
scorching heat of the sun in summer. God is a sufficient protection to his people in all weathers,
hot and cold, wet and dry. The armour of righteousness serves both on the right hand and on the
left, 2Co_6:7. Whatever dangers or troubles God's people may be in, effectual care is taken that
they shall sustain no real hurt or damage. When perils are most threatening and alarming God
will then appear for the safety of his people: When the blast of the terrible ones is as a storm
against the wall, which makes a great noise, but cannot overthrow the wall. The enemies of
God's poor are terrible ones; they do all they can to make themselves so to them. Their rage is
like a blast of wind, loud, and blustering, and furious; but, like the wind, it is under a divine
check; for God holds the winds in his fist, and God will be such a shelter to his people that they
shall be able to stand the shock, keep their ground, and maintain their integrity and peace. A
storm beating on a ship tosses it, but that which beats on a wall never stirs it, Psa_76:10;
Psa_138:7.
5. JAMISON, “the poor ... needy — the Jews, exiles from their country (Isa_26:6;
Isa_41:17).
heat — calamity (Isa_4:6; Isa_32:2).

blast — that is, wrath.
storm — a tempest of rain, a winter flood, rushing against and overthrowing the wall of a
house.
6. BI, ““Poor” and “needy”
Among the names applied to God’s people there are three which were destined to play an
enormous part in the history of religion.
In the English version these appear as two: “poor and needy”; but in the original they are three.
In Isa_25:4: “Thou has been astronghold to the poor and a stronghold to the needy,” “poor”
renders a Hebrew word, “dal,” literally, “wavering, tottering, infirm,” then “slender” or “lean,”
then “poor” in fortune and estate; “needy” literally renders the Hebrew “‘ebhyon,” Latin
“egenus.” In Isa_26:6: “The foot of thepoor and the steps of the needy,” “needy” renders “dal,”
while poor renders “‘ani,” a passive form—“forced, afflicted, oppressed,” then “wretched,”
whether under persecution, poverty, loneliness, or exile, and so “tamed, mild, meek.” These
three words, in their root ideas of “infirmity,” “need,” and positive “affliction,” cover among
them every aspect of physical poverty and distress. (Prof. G. A. Smith, D. D.)
Poverty in the East
In the East poverty scarcely ever means physical disadvantage alone; in its train there follow
higher disabilities. A poor Eastern cannot be certain of fair play in the courts of the land. He is
very often a wronged man, with a fire of righteous anger burning in his breast. Again, and more
important, misfortune is to the quick, religious instinct of the Oriental a sign of God’s
estrangement. With us misfortune is so often only the cruelty, sometimes real, sometimes
imagined, of the rich; the unemployed vents his wrath at the capitalist, the tramp shakes his fist
after the carriage on the highway. In the East they do not forget to curse the rich, but they
remember as well to humble themselves beneath the hand of God. With an unfortunate Oriental
the conviction is supreme, God is angry with me; I have lost His favour. His soul eagerly longs
for God. (Prof. G. A. Smith, D. D.)
Israel’s poverty of heart
These were four aspects of Israel’s poverty of heart, a hunger for pardon, a hunger for justice, a
hunger for home, and a hunger for God. (Prof. G. A. Smith, D. D.)
A refuge from the storm
A refuge from the storm
The conditions of our earth, and its varied phenomena, are employed by the sacred writers to
represent many circumstances of human life. Troubles, especially when heavy and expressive of
Divine displeasure, are represented in Holy Scripture as storms.
I. THIS IS A WORLD WHERE STORMS OFTEN GATHER AND TEMPESTS ON THIS PLANET
ARE NEVER OUT OF PLACE. The storm has its mission as well as the calm. Among men,
adversity of all kinds is a powerful agent in accomplishing necessary spiritual operations.

II. THIS IS A TIME OF STORMS AND TEMPESTS HERE ARE NOT OUT OF SEASON. The
days of man upon earth are as the winter of his life. Death is the seed time, and immortality is
the spring and summer and harvest. When the spring and summer have come, snow and hail are
out of season; but during the winter of our being, hail and snow and rain are in season.
III. EVERY STORM IS RAISED AND GUIDED UNDER THE EYE AND HAND OF GOD. The
stormy wind does not surprise Him. He determined that it should blow at such a moment, from
such a quarter, with such a force, and with particular effects. Neither does it master Him. The
stormy wind simply accomplishes His word.
IV. THE OBJECT OF EVERY STORM IS GOOD, ALTHOUGH THE PRESENT EXPERIENCE
OF IT IS NOT JOYOUS, BUT GRIEVOUS. Hence the need of a refuge to the man of God. Have
you marked how frequently God is spoken of as “a refuge”?
V. A PLACE TO BE A REFUGE MUST BE OUT OF THE STORM, OR, IF IN THE MIDST OF IT,
MUST BE STRONGER THAN THE STORM. But how is it that we children of men come to take
refuge in God? The Gospel reaches us with its wooing voice. In the mediation of Jesus, in His
sympathy, love, and power we find refuge. And we come to make all the covenants and promises
of God distinct refuges. There is a harbour or haven at every point of danger. Do you come to
poverty? There are promises to the poor. Are you a widow? There are promises to the widow.
And all the hopes which these covenants awaken become in turn so many refuges. In this world,
quietness of mind and heart is a thing utterly impossible to a man who does not rest in his God.
If you feel the need of a refuge, you may in that sorrow which another professes to despise find
the very refuge which you seek in your God. And why? Say that your sensitiveness springs from
weakness. Well, God has sympathy with your weakness. (S. Martin.)
7. SBC, “I. This is a world where storms often gather, and tempests on this planet are never out
of place. The storm has also its mission and its work as well as the calm. Now, among men,
adversity of all kinds is a powerful agent in accomplishing necessary spiritual operations.
II. This is a time of storms, and tempests here are not out of season. The days of man upon earth
are as the winter of his life. Death is the seedtime, and immortality is the spring and summer
and harvest. When the spring and summer have come, snow and hail are out of season; but
during the winter of our being—the days we spend upon earth—hail and snow and rain are in
season.
III. Every storm, however, is raised and guided under the eye and hand of God. The stormy wind
does not surprise Him, neither does it master Him; it only fulfils His decree; it simply
accomplishes His word.
IV. The object of every storm is good, although the present experience of it is not joyous, but
grievous; and hence the need of a refuge, even to the child of God. It is quite true that no storm
can ultimately hurt him; but any storm may terribly disquiet him, if he have not a refuge in the
storm, and if he make not full and complete use of that refuge. And where is the refuge? "God is
a refuge for us."
V. A place to be a refuge must be out of the storm; or if in the midst of the storm, it must be
stronger than the storm. God is a refuge from the storm—a refuge required by all, and resorted
to by many, but in which there is always room—a refuge stronger than the concentrated force of
all the storms which have ever raged—a refuge in which we may stay until all storms are over,
and a refuge affording efficient shelter.
S. Martin, Westminster Chapel Pulpit, 4th series, No. 13.

8. CALVIN, “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 “ strength to the poor, a refuge from the storms, and a shadow from
the heat;” because, whatever may be the nature of the dangers and assaults which threaten them, the
Lord will protect his people against them, and will supply them with every kind of armor.
The breath of the strong or of the violent ones. In this passage, as in many others,
(Gen_8:1; Exo_15:10; 1Kg_19:11,) ‫רוח‬ (rūă) signifies “ 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 “ out
threatenings and terrors,” (Act_9:1,) but they appear to vomit out fire itself.
A storm or flood against the wall. This is to the same purport as the former; for by this figure he means,
that wicked men, when they obtain liberty to do mischief, rush on with such violence that they throw down
everything that comes in their way, for to overthrow and destroy walls is more than if the water were
merely flowing over the fields.
9. PULPIT, “The poor the needy. The "poor and needy" are especially the afflicted saints, whom the
ungodly of the earth have so long injured and oppressed. God is ever a "Strength" and "Refuge" to such
(comp. Isa_14:30; Isa_29:19; and see also Psa_72:12-14). A Refuge from the storm (comp. Isa_4:6;
and the Psalms passim). A Shadow from the heat. The idea is a little enlarged in Isa_32:2. Its germ is,
perhaps, to be found in Psa_121:5, Psa_121:6. No writer accumulates striking images with such force
and beauty as Isaiah. Primarily, the entire imagery has reference to what God will have done for his
people when the final consummation arrives. Secondarily, a precious encouragement is held out to all

who are undergoing their earthly trial and probation, who are taught where to look for a sure refuge in
time of trouble.
10. CHARLES SIMEON, “CHRIST A SUITABLE AND ALL SUFFICIENT HELP
Isa_25:4. 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.
IT is generally thought that no great comfort can arise from meditating upon God: and this is true, as far
as it respects those who are determined to live in sin: but to those who desire to serve and enjoy God,
there cannot be a richer source of consolation: a view of his attributes, as displayed in the works of his
providence and grace, would soon elevate our minds, and turn our fears and sorrows into “thanksgiving
and the voice of melody.” We find the prophet breaking forth into rapture, “O Lord, thou art my God; I will
exalt thee; I will praise thy name:” but what was the foundation of this joy? It was, as he adds, “for thou
hast done wonderful things [Note: ver. 1.]:” and what those wonders were, he informs us in the words
which we are about to consider, in which we may see,
I. What is here supposed respecting the Lord’s people—
We forbear to mention the temporal calamities which God’s people are called to suffer, because they are
common to the wicked as well as to the righteous. But there are many and severe afflictions peculiar to
the godly. They are often in great distress,
1. From a sense of guilt and danger—
[When persons first begin to turn to God, they are often filled with horror at the sight of their past
iniquities, and terrified with apprehensions of the wrath they have so justly merited. However “stout-
hearted” any man may have been in the days of his ignorance, he no sooner sees what transgressions he
has committed, and what a God he has defied, than, like Belshazzar at the sight of the hand-writing on
the wall, his loins are loosed with fear, and his knees, as it were, smite one against the other
[Note: Dan_5:5-6.]. The jailor, it should seem, from his treatment of Paul and Silas, was of a very
ferocious disposition; but, when God smote him with a sense of sin, how was his heart appalled! he
“sprang in with trembling, end cried out before his prisoners, Sirs, What must I do to be saved
[Note: Act_16:29-30.]?” Thus it is, in a greater or less degree, with all: and many in this state have even
envied the beasts the privilege of annihilation.]

2. From the persecutions of an ungodly world—
[From the days of Cain, even to this present hour, they who have been born after the flesh have
persecuted those who were born after the Spirit [Note: Gal_4:29. 1Jn_3:12.]. And the more eminent any
have been for piety, the more have they been the objects of the world’s hatred and contempt. With what
astonishing cruelty were the saints of old treated! They, of whom God says, the world was not worthy,
were made as the filth of the world, and the off-scouring of all things [Note: Heb_11:36-38. 1Co_4:13.].
What though the same violence does not rage at present? is the enmity of the carnal heart slain? Does
not the same aversion to religion exist now as in former times? and is it not still found in many instances
that our “greatest foes are those of our own household?” Yes; and in many instances is this a source of
deep affliction, even as “a terrible blast, and as a wintry storm.”]
3. From the temptations of Satan—
[”Whoever will set himself to seek the Lord must prepare his soul for temptation.” Satan will not lose any
of his vassals without endeavouring to reduce them to their former state of subjection. For this end he will
harass the soul with his temptations, which, as fiery darts, will inflame it with evil passions, and with a
“venom will even drink up the spirits [Note: Eph_6:16. Job_6:4.].” How inexpressibly grievous these are to
a child of God, may be seen by the bitter complaints of Paul respecting that thorn in his flesh, and his
entreaties for deliverance from the buffetings of Satan [Note: 2Co_12:7-8.]. Never does a saint feel
himself more “needy and distressed” than in circumstances like these; nor could any endure this “conflict
with the principalities and powers of darkness,” if not upheld by an invisible and almighty arm.]
4. From the hidings of God’s face—
[God oftentimes, for wise and gracious ends, withdraws himself from his people, and suffers them to “walk
in darkness for a season, and without light. And this is incomparably the most distressing of all the trials
that can be endured in this world. Our blessed Lord, who never complained of the cruelties exercised
upon his body, cried out with inexpressible anguish, by reason of the dereliction he experienced in his
soul, “My God, my God! why hast thou forsaken me [Note: Mat_27:46.]?” Many too of his dearest children
have mourned like him, and been ready to conclude that God had forsaken and forgotten them
[Note: Isa_49:14.Psa_77:7-9.]. To estimate aright the greatness of this affliction, it must be felt; for neither
words can express, nor imagination conceive, the gloom and misery of a deserted soul.]
Were we to view them in this light only, we should dread, rather than desire, to be of their number. But in

the text, we see,
II. God’s compassionate regard towards them—
God is never more concerned about his people than when they are “in heaviness through manifold
temptations:” nor will he merely afford them succour, but will himself be to them,
1. A suitable help—
[As the trials of the saints are various, so, of course, must their necessities be also: but whatever it be that
they need, they shall surely receive it out of the Redeemer’s fulness. Is it a sense of guilt that oppresses
them? God will “apply to their lips a live coal from the altar, and say, Thine iniquity is taken away, and thy
sin purged [Note: Isa_6:6-7.].” Are they bowed down under a weight of persecution, and destitute of
human aid? He will strengthen them in their inward man, that they shall even rejoice in being counted
worthy to suffer for his sake [Note: Act_5:41. 2Ti_4:17.]. Are they buffeted by Satan? He will clothe them
with armour, whereby they shall be enabled to resist him manfully, and to bruise him under their feet
[Note: Eph_6:11.]. And has he himself forsaken them? It shall be but for a little moment [Note: Isa_54:7-
8.], that they may learn when in darkness to stay themselves on him [Note: Isa_50:10.], and rejoice with
more exalted joy in the renewed expressions of his love. Thus it is intimated in the text itself, that whether
it be strength or protection, or whatever else, that we want, he will surely impart it to us.]
2. A seasonable help—
[God may suffer his people to lie a considerable time under their afflictions: but in the very instant that he
sees it best to interpose, he will come to their support. This is not only intimated in the parable of the
Importunate Widow, but absolutely promised, as a deduction from that parable; “Shall not God avenge his
own elect, who cry day and night unto him, though he bear long with them? Verily I say unto you that he
will avenge them speedily [Note: Luk_18:7-8.],” that is, in the very best and fittest season. And how
remarkably was this exemplified in his conduct towards Abraham! That holy patriarch was made to go
three days’ journey to the mountain where he was to slay his son: he was permitted to take the wood, the
fire, the knife, for the execution of the divine command; he was even suffered to bind his son, and lift up
the knife that was instantly to inflict the fatal wound; and then it was that God stopped him by a voice from
heaven. Thus in ten thousand other instances has that proverb been verified, In the mount of the Lord it
shall be seen [Note: Gen_22:14.]. And it is remarkable that the poor illiterate fishermen, who followed our
Lord, were even ordered not to think beforehand what they should say, when summoned before their
rulers, but to expect that the Holy Ghost should suggest to them at the moment what they ought to speak

[Note: Mat_10:19-20.]; and though their example does not justify a want of foresight and premeditation
in us, yet the promise made to them warrants us to look to God as a help, a present, “a very present help
in the time of trouble [Note: Psa_46:1.];” and to expect his interposition then, when “the storm” would
otherwise overwhelm us.]
3. A sufficient help—
[However “needy and distressed” we be, God is able to support and deliver us. Though we be as “worms,
yet will he enable us to thresh the mountains [Note: Isa_41:14-15. Deu_33:25.].” And though earth and
hell conspire against us, yet will he make us “more than conquerors.” Our weakness is no ground of
discouragement: for “his strength shall be perfected in our weakness [Note: 2Co_12:9.].” He has
undertaken for us, and he will perform his engagements: and, sooner than not make us triumph over our
enemies, he would cause “the very stars in their courses to fight for us [Note: Jdg_5:20.],” or the earth to
open and swallow up our adversaries. Never has a child of God yet failed for want of his effectual aid; nor
shall any one to all eternity: sooner shall heaven and earth pass away than “one of his little ones shall
perish [Note: Mat_18:14.].”]
From this subject we may clearly see,
1. The true nature of experimental religion—
[The acknowledging of these things to be true does not constitute real piety: it is the experience of them in
the soul that is the foundation, and indeed the very essence, of vital godliness. Our blessed Lord has
said, “Come unto me, all ye that are weary and heavy-laden, and I will give you rest [Note: Mat_11:28.]:”
and this comprehends all the whole work of God’s grace upon the soul. To be heavy-laden with a sense
of sin; to seek rest in Christ; and to be brought by the Lord Jesus to an entire rest in God as our Father
and our Friend; this, I say, is true religion: and the experience of this on earth will lead assuredly to the
everlasting experience of it in heaven [Note: Rev_1:5-6.] — — —]
2. The true nature of practical religion—
[“A form of godliness” may easily exist “without any of its power.” Then only do we serve the Lord Jesus
aright, when we are conformed to the image of Christ, and have learned to walk as he walked.” “Love is
the very fulfilling of the law!” and this love of Christ to us is the true pattern for our love to each other
[Note:Eph_5:2.]. This is what becomes us “as the elect of God [Note: Col_3:12-14.]:” and this will be the
test of our obedience in the day of judgment [Note: Mat_25:34-36.]. “Let the same mind then be in you, as

was in Christ Jesus [Note: Php_2:5.]” — — — And let this be the habitual exercise of it as far as your
circumstances will admit [Note: If this be the subject of a Charity Sermon, this will be the place for
opening the peculiar nature of the charity.] — — —]
11. PULPIT, “God our Shadow.
"For thou hast been a Shadow from the heat." The prophet sees, in God's mercifulness to his people, a
reason why the nations around, the masses of the people, should fear him. We man understand why the
word "fear" is employed. God's deliverings and defendings of his people involve judgments on the great
kingdoms that were oppressing Israel; and judgments are striking and impressive to masses of people,
who must act upon fear rather than upon love, or even upon a sense of duty, for they are like children
who are only learning the superior power of moral motives, and meanwhile must be subject to force, and
put into right ways. The figures in this verse are very forcible. The "storm" is in the original a "storm which
overthrows a wall," or a storm so violent that it sweeps down walls before it (Matthew Arnold). In Eastern
countries the value of a shade from the blazing sunshine is well understood; anti Thomson tells of a
terrible boated day when he escaped from the burning highway into a dark vaulted room at the lower
Beth-heron, and realized what Isaiah pictured. Another traveler says, "About midday, when the heat was
very oppressive, a small cloud, scarcely observable by the eye, passed over the disc of the burning sun.
Immediately the intense heat abated, a gentle breeze sprang up, and we felt refreshed." As a figure for
God this may be variously applied and illustrated. We suggest three lines of illustration.
I. GOD IN HISTORY HAS OFTEN PROVED A SHADOW. Points may be obtained from such reviews of
history as are given in Psa_105:1-45.; 106.; 107. The key-note is, "Then they cried unto the Lord in their
trouble, and he saved them out of their distresses."
II. GOD NEEDS TO BE A SHADOW IN OUR TIMES OF PROSPERITY. For then all that is good and
great in us is in grave danger of being burned up in the blazing heat. Few of us can stand long in the sun
of prosperity. Woe unto us when all men speak well of us! and woe unto us when all things go well with
us! It is most gracious in God that he flings his shadow across, and gives us times of quietness and
peace; bumbling times they must be, when self is put down from his boastful place.
III. GOD IS SURE TO BE A SHADOW IN OUR TIMES OF ADVERSITY. So David found, and when new
trouble came he could say, "I flee unto thee to hide me." Our earthly anxieties come in part
from circumstances, in part from enemies, and in part from our own evil selves. It may be shown that, for
each kind of trouble, the only true shelter is in God. Close with this idea—where the shadow is, God, who

throws it, must be near; then, if we keep well within the shadow, we must be close to God, and so quiet
and safe.—R.T.
5
and like the heat of the desert.
You silence the uproar of foreigners;
as heat is reduced by the shadow of a cloud,
so the song of the ruthless is stilled.
1.BARNES, “Thou shalt bring down the noise - The tumult; the sound which they make
in entering into battle; or the note of triumph, and the sound of revelry. The phrase may refer
either to their shout of exultation over their vanquished foes; or to the usual sound of revelry; or
to the hum of business in a vast city.
Of strangers - Of foreigners (see the note at Isa_25:2).
As the heat in a dry place - The parallelism here requires that we should suppose the
phrase ‘with the shadow of a cloud’ to be supplied in this hemistich, as it is obscurely expressed
in our translation by the word ‘even,’ and it would then read thus:
As the beat in a dry place (by the shadow of a cloud),
The noise of the strangers shalt thou humble;
As the heat by the shadow of a cloud,
The exultation of the formidable ones shalt thou bring low.
The idea thus is plain. Heat pours down intensely on the earth, and if unabated would wither
up every green thing, and dry up every stream and fountain. But a cloud intervenes, and checks
the burning rays of the sun. So the wrath of the ‘terrible ones,’ the anger of the Babylonians,
raged against the Jews. But the mercy of God interposed. It was like the intervening of a cloud to
shut out the burning rays of the sun. It stayed the fury of their wrath, “and rendered them
impotent to do injury, just as the intense burning rays of the sun are completely checked by an
interposing cloud.
The branch of the terrible ones - This is a very unhappy translation. The word ‫זמיר‬ zamiyr
is indeed used to denote a branch, or bough, as derived from ‫זמר‬ zamar, “to prune a vine;” but it
also has the I sense of “a song;” a song of praise, or a song of exultation, from a second
signification of ‫זמר‬ zamar, “to sing; perhaps” from the song with which the work of the vineyard
was usually accompanied. See the verb used in this sense in Jdg_5:3; Psa_9:12; Psa_30:5;
Psa_47:7; and the word which occurs here (zamir) used in the sense of a song in Psa_119:54;
2Sa_23:1; Job_35:10. Here it is undoubtedly used in the sense of a song, meaning either a shout

of victory or of revelry; and the idea of the prophet is, that this would be brought low by the
destruction of Babylon, and by the return of the captive Jews to their own land.
2. CLARKE, “Of strangers “Of the proud” - The same mistake here as in Isa_25:2
(note): see the note there. Here ‫זדים‬ zedim, the proud, is parallel to ‫עריצים‬ aritsim, the
formidable: as in Psa_54:5, and Psa_86:14.
The heat with the shadow of a cloud “As the heat by a thick cloud” - For ‫חרב‬ choreb,
the Syriac, Chaldee, Vulgate, and two MSS. read ‫כחרב‬ kechoreb, which is a repetition of the
beginning of the foregoing parallel line; and the verse taken out of the parallel form, and more
fully expressed, would run thus: “As a thick cloud interposing tempers the heat of the sun on the
burnt soil; so shalt thou, by the interposition of thy power, bring low and abate the tumult of the
proud, and the triumph of the formidable.”
3. GILL, “Thou shalt bring down the noise of strangers,.... Such as are strangers to God
and godliness, to Christ, his Gospel, and truths, to the Spirit and his operations of grace; the
clamour and noise of such against true religion, and the professors of it, their persecuting rage
and fury, this the Lord in his own time will bring down, and cause to cease, and it shall be heard
no more:
as the heat in a dry place: which parches the earth, and burns and dries up the grass and
fruits of it; to which persecution is compared:
even the heat with the shadow of a cloud; as that is brought down, and caused to cease by
the shadow of a cloud, sheltering from the scorching beams of the sun, and by letting down rain,
which moistens the earth; so the Lord protects his people from the fury of persecution, and
abates it by the interposition of his power and providence; and at last puts an end to it:
the branch of the terrible ones shall be made low; meaning the most eminent of them; a
branch being put for a most eminent person, Isa_4:2 perhaps the pope of Rome is meant, the
head of the antichristian party, the principal of the terrible persecutors, who shall be brought
low and destroyed by Christ, at his coming. Some render it, "the song of the terrible ones shall
be brought low" (d); it will be brought a note lower; their triumphing will be at an end; the voice
of harpers and musicians, of pipers and trumpeters, will be heard no more among them; but
instead thereof weeping and howling, Rev_18:9.
4. HENRY, “That he does and will shelter those that trust in him from the insolence of their
proud oppressors (Isa_25:5): Thou shalt, or thou dost, bring down the noise of strangers; thou
shalt abate and still it, as the heat in a dry place is abated and moderated by the shadow of a
cloud interposing. The branch, or rather the son or triumph, of the terrible ones shall be
brought low, and they shall be made to change their note and lower their voice. Observe here,
(1.) The oppressors of God's people are called strangers; for they forget that those they oppress
are made of the same mould, of the same blood, with them. They are called terrible ones; for so

they affect to be, rather than amiable ones: they would rather be feared than loved. (2.) Their
insolence towards the people of God is noisy and hot, and that is all; it is but the noise of
strangers, who think to carry their point by hectoring and bullying all that stand in their way,
and talking big. Pharaoh king of Egypt is but a noise, Jer_46:17. It is like the heat of the sun
scorching in the middle of the day; but where is it when the sun has set? (3.) Their noise, and
heat, and all their triumph, will be humbled and brought low, when their hopes are baffled and
all their honours laid in the dust. The branches, even the top branches, of the terrible ones, will
be broken off, and thrown to the dunghill. (4.) If the labourers in God's vineyard be at any time
called to bear the burden and heat of the day, he will find some way or other to refresh them, as
with the shadow of a cloud, that they may not be pressed above measure.
5. JAMISON, “Translate, “As the heat in a dry land (is brought down by the shadow of a
cloud, so) thou shalt bring down the tumult (the shout of triumph over their enemies) of
strangers (foreigners); and as the heat by the shadow of the cloud (is brought low), so the branch
(the offspring) of the terrible ones shall be brought low.” Parkhurst translates the Hebrew for
“branch,” the exulting song. Jerome translates the last clause, “And as when the heat burns
under a cloud, thou shalt make the branch of the terrible ones to wither”; the branch withering
even under the friendly shade of a cloud typifies the wicked brought to ruin, not for want of
natural means of prosperity, but by the immediate act of God.
6. PULPIT, “Thou shalt bring down. The past foreshadows the future. What God had done in "bringing
down" the enemies of his saints, he would do again and again. He could as easily bring to naught the
clamorous uprising of heathen nations (strangers) against his people, as temper the sun's heat by the
interposition of a thick cloud.The branch; rather,
the song (comp. Isa_24:16; Job_35:10; Psa_95:2; Psa_119:51). The exultant chant of triumph which the
ungodly are sure to raise as they deem their victory over the people of God complete, will be stopped in
mid-career, and "brought low," or reduced to silence, by the crushing overthrow predicted inIsa_24:1-23.
7.CALVIN, “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’ 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, “ wicked men, relying on their power, are so violent, yet the Lord will prostrate
them in a moment, as if they were overpowered ‘ 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, “ wilt quench their heat, which would otherwise consume us, even as rain, or a shower, falling
from heaven, quenches the heat that scorched the thirsty fields.” And thus the passage flows naturally; for
the other interpretation is forced, and does violence, as the saying is, to the letter.
The noise of the strong ones will he lay low. (140) This clause is tortured in various ways. Some think
that ‫זמיר‬ (zĕī) 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 “ and
shouting,” or “ 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
On this mountain the LORD Almighty will prepare
a feast of rich food for all peoples,
a banquet of aged wine—
the best of meats and the finest of wines.
1.BARNES, “And in this mountain - In mount Zion, that is, in Jerusalem. The following
verses undoubtedly refer to the times of the Messiah. Several of the expressions used here are
quoted in the New Testament, showing that the reference is to the Messiah, and to the fact that
his kingdom would commence in Jerusalem. and then extend to all people.
Shall the Lord of hosts - (See the note at Isa_1:9.)
Make unto all people - Provide for all people. He shall adapt the provisions of salvation not
only to the Jews, but to people everywhere. This is one of the truths on which Isaiah loved to
dwell, and which in fact constitutes one of the peculiarities of his prophecy. It is one of the chief
glories of the gospel, that it is unto all people. See Isa_57:7; Dan_5:19; Dan_7:14; compare
Luk_2:10 : ‘I bring you good tidings of great joy, which shall be unto all people’
A feast - A feast, or entertainment, was usually observed, as it is now, on occasion of a great
victory, or any other signal success. It is, therefore, emblematic of an occasion of joy. Here it is

used in the twofold sense of an occasion of joy, and of an abundance of provisions for the
necessities of those who should be entertained. This feast was to be prepared on mount Zion - in
the provision which would be made in Jerusalem by the Messiah for the spiritual needs of the
whole world. The arrangements for salvation arc often represented under the image of an ample
and rich entertainment (see Luk_14:16; Rev_19:19; Mat_13:11).
Of fat things - Of rich delicacies. Fat things and marrow are often used as synonymous with
a sumptuous entertainment, and are made emblematic Of the abundant provisions of divine
mercy (see Isa_55:2; Psa_63:5; Psa_36:8 : ‘I shall be satisfied with the fatness of thy house. ‘)
A feast of wines on the lees - The word which is used here (‫שׁמרים‬ she
mariym) is derived
from ‫שׁמר‬ 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’ (‫מזקקים‬ me
zuqqaqiym)
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.
2. CLARKE, “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;” Mat_8:11. See also Luk_14:16; Luk_24:29, Luk_24:30. This sense is
fully confirmed by the concomitants of this feast expressed in the next verse, the removing of the
veil from the face of the nations, and the abolition of death: the first of which is obviously and
clearly explained of the preaching of the Gospel; and the second must mean the blessing of
immortality procured for us by Christ, “who hath abolished death, and through death hath
destroyed him that had the power of death.”

Isaiah 25 commentary

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Isaiah 25 commentary