The document provides commentary from multiple scholars on Isaiah 25:1-12, which describes a song of praise for God's destruction of Babylon and establishment of his kingdom. The commentators discuss:
1) The prophet speaking on behalf of God's people in praising God for his faithfulness and for carrying out his long-planned counsel.
2) God destroying Babylon and converting gentile nations who now honor and fear him.
3) God providing protection and refuge for his oppressed people during times of distress.
4) Sorrow being turned to gladness and the end of death when God's kingdom is fully established.
This document discusses biblical prophecies about the sanctuary in heaven and the antichrist power that opposes God. It describes how the antichrist power thinks to change God's law and times, and commits spiritual fornication by leading people away from God's truth. It warns that this power will try to enforce false worship and a mark of authority against God's law, but calls God's people to remain faithful to his commandments.
1. The document outlines the timeline of events from the close of probation to the second coming, including the sealing, latter rain, loud cry, and seven last plagues.
2. It explains that the wheat and tares grow together until the close of probation, when the harvest (end of earth's history) separates them permanently.
3. Several quotes are provided about the close of probation being the time of testing when the mark of the beast is enforced and received, and God's people receive the seal.
The Mark Of The Beast Or The Seal Of Godguest6a4ef8
THE MARK OF THE BEAST WILL BE FINALIZED WHEN THE NATIONAL (WORLDWIDE) SUNDAY LAW IS PASSED, AND WHEN ALL OF MANKIND HAVE HAD AN OPPORTUNITY TO CHOOSE EITHER GOD OR SATAN; GOD'S PEOPLE WILL BE SEALED BY MAKING THEIR DECISION TO FOLLOW CHRIST JESUS (SEVENTH) DAY, NOT SUNDAY.
The Benediction of Blessing
Num 6:22-27
I. The Benediction Spokesman- Num 6:22-23
II. The Benediction Source- Num 6:24a
III. The Benediction Security- Num 6:24b
IV. The Benediction Splendor- Num 6:25a
V. The Benediction Sympathy- Num 6:25b
VI. The Benediction Serenity- Num 6:26
VII. The Benediction Surname- Num 6:27
Conclusion Pr 10:22
The three angels' messages of Revelation 14 warn of God's judgment and call people to worship only Him as Creator. The first angel calls people to fear God and give glory to Him. The second warns that Babylon is fallen and people must come out of false worship systems. The third warns that those who worship the beast and receive its mark will face God's wrath, while those who keep God's commandments and faith in Jesus will be saved. The messages reflect core teachings of the sanctuary message and God's end-time remnant. However, compromising their uncompromising truth to appeal to pluralism would ignore God's warnings.
The document provides an overview of Lesson 11 which discusses the prophetic message and raison d'être of the Seventh-day Adventist Church. It covers:
1. The prophetic resurgence of the Church as foretold in Revelation 10.
2. The prophetic message of the three angels in Revelation 14:6-12 containing themes of creation, judgment, and the gospel.
3. How this final message calls God's followers to come out of Babylon and join the faithful end-time remnant by keeping God's commandments and having faith in Jesus.
The document discusses the commandments of God and the end-time remnant who will keep them. It notes that the commandments were originally given to Israel at Mount Sinai but that under the new covenant, God's law will be written on the heart rather than tablets of stone. It explores why some Christians struggle to keep God's commandments and asserts that true love for God will lead believers to obey his law. The remnant are described as having God's law in their hearts through his transforming power so that they can fulfill its requirements.
In this first part of The End Times series, we lay a foundation on the importance of studying Bible prophecy, the approach we take in doing so. We establish the fact that Bible prophecy is absolutely credible and reliable. We then lay some ground work by discussing regions of the world that are of importance in Bible prophecy.
For sermon audio, notes, slides, archives and other free resources like books, please visit our website - apcwo.org
#APCBangalore
This document discusses biblical prophecies about the sanctuary in heaven and the antichrist power that opposes God. It describes how the antichrist power thinks to change God's law and times, and commits spiritual fornication by leading people away from God's truth. It warns that this power will try to enforce false worship and a mark of authority against God's law, but calls God's people to remain faithful to his commandments.
1. The document outlines the timeline of events from the close of probation to the second coming, including the sealing, latter rain, loud cry, and seven last plagues.
2. It explains that the wheat and tares grow together until the close of probation, when the harvest (end of earth's history) separates them permanently.
3. Several quotes are provided about the close of probation being the time of testing when the mark of the beast is enforced and received, and God's people receive the seal.
The Mark Of The Beast Or The Seal Of Godguest6a4ef8
THE MARK OF THE BEAST WILL BE FINALIZED WHEN THE NATIONAL (WORLDWIDE) SUNDAY LAW IS PASSED, AND WHEN ALL OF MANKIND HAVE HAD AN OPPORTUNITY TO CHOOSE EITHER GOD OR SATAN; GOD'S PEOPLE WILL BE SEALED BY MAKING THEIR DECISION TO FOLLOW CHRIST JESUS (SEVENTH) DAY, NOT SUNDAY.
The Benediction of Blessing
Num 6:22-27
I. The Benediction Spokesman- Num 6:22-23
II. The Benediction Source- Num 6:24a
III. The Benediction Security- Num 6:24b
IV. The Benediction Splendor- Num 6:25a
V. The Benediction Sympathy- Num 6:25b
VI. The Benediction Serenity- Num 6:26
VII. The Benediction Surname- Num 6:27
Conclusion Pr 10:22
The three angels' messages of Revelation 14 warn of God's judgment and call people to worship only Him as Creator. The first angel calls people to fear God and give glory to Him. The second warns that Babylon is fallen and people must come out of false worship systems. The third warns that those who worship the beast and receive its mark will face God's wrath, while those who keep God's commandments and faith in Jesus will be saved. The messages reflect core teachings of the sanctuary message and God's end-time remnant. However, compromising their uncompromising truth to appeal to pluralism would ignore God's warnings.
The document provides an overview of Lesson 11 which discusses the prophetic message and raison d'être of the Seventh-day Adventist Church. It covers:
1. The prophetic resurgence of the Church as foretold in Revelation 10.
2. The prophetic message of the three angels in Revelation 14:6-12 containing themes of creation, judgment, and the gospel.
3. How this final message calls God's followers to come out of Babylon and join the faithful end-time remnant by keeping God's commandments and having faith in Jesus.
The document discusses the commandments of God and the end-time remnant who will keep them. It notes that the commandments were originally given to Israel at Mount Sinai but that under the new covenant, God's law will be written on the heart rather than tablets of stone. It explores why some Christians struggle to keep God's commandments and asserts that true love for God will lead believers to obey his law. The remnant are described as having God's law in their hearts through his transforming power so that they can fulfill its requirements.
In this first part of The End Times series, we lay a foundation on the importance of studying Bible prophecy, the approach we take in doing so. We establish the fact that Bible prophecy is absolutely credible and reliable. We then lay some ground work by discussing regions of the world that are of importance in Bible prophecy.
For sermon audio, notes, slides, archives and other free resources like books, please visit our website - apcwo.org
#APCBangalore
This document discusses the role of worship, warfare, and intercession as God-given tools for the end-times church. It argues that these practices: 1) Prepare the way for the Lord by establishing His kingdom on earth through establishing Zion, where He dwells and rules; 2) Are weapons that use the Word of God to overthrow the forces of evil; and 3) Will raise up a prophetic army of worshiping intercessors to declare God's praises and make straight the way for His coming through purified lives and lifted up gates.
The document discusses the sanctuary from the time of Moses and its significance. It notes that John the Baptist called Jesus the "Lamb of God" who takes away the sin of the world. It then discusses the earthly sanctuary patterned after the heavenly one, with the holy place and most holy place housing the ark and law of God. The 2300 day prophecy of Daniel 8 is examined, finding its starting point in 457 BC and ending in 1844 AD, marking the start of the judgment and cleansing of the heavenly sanctuary. The document asserts this cleansed the corruption of the daily ministry by the papal priesthood and restored Jesus as the true high priest in heaven.
Sanctuary Presentation 2. The Veil and the SanctuarySami Wilberforce
The document discusses the theme of the sanctuary for a revival week at Maseno University. It provides background on the sanctuary in the Bible, including details on the two veils that separated the holy place from the most holy place in the tabernacle and temple. It describes the meaning, colors, materials, positioning and other attributes of the inner veil based on biblical passages. The colors of the veil - blue, purple and scarlet - represented important concepts like the law of God and authority. The veil symbolized Jesus' humanity that covered his divinity so people could behold him.
The document provides commentary on Exodus 6:2-9:35 and contextualizes the passage. It discusses the meaning and significance of key terms used, including explanations of names and numbers mentioned. Some key points summarized:
1) God reveals himself to Moses as YHWH ("I am") and explains this was not known to the patriarchs, who knew him as El Shaddai.
2) YHWH's speech to Moses follows an intricate literary structure centered around "I am YHWH".
3) The names and lifespans of Levi and his sons convey symbolic meanings regarding their role and destiny to teach Israel.
4) Moses expresses doubt in his ability to convince Phara
The document discusses the biblical tabernacle and its significance as a representation of God's kingdom. It explains that the tabernacle's design and articles were given by God to Moses as a pattern to follow in order to build a physical replica. Each item in the tabernacle from the ark of the covenant to the table of showbread symbolizes an aspect of God's relationship with his people and his desire for them to dwell intimately with him. The tabernacle serves as a picture of the renewed covenant God desires to make with his people through Messiah.
The document provides an overview and analysis of Daniel chapter 8 from a Seventh-day Adventist perspective. It discusses how the chapter foretells the restoration of the sanctuary and focuses on events leading up to Jesus entering the Most Holy Place in 1844. The summary discusses:
1) Daniel 8 uses symbols like rams and goats to represent the Medo-Persian and Greek empires and their conflicts, showing prophecy is focused on the sanctuary.
2) It explains Jesus entered the heavenly sanctuary in 1844, but full restoration depends on restoring God's people from sin.
3) The document analyzes each verse relating the symbols to historical empires and events, aiming to understand the chapter's significance for
The document discusses the 2300 day prophecy in Daniel 8:14. It provides historical and biblical context to identify the starting point of the prophecy in 457 BC and its fulfillment in 1844. Key details include: the 70 week prophecy concluding in AD 34, the 2300 days representing 2300 years until the heavenly sanctuary is cleansed, and the cleansing occurring on the Day of Atonement in 1844. Jesus is identified as the sole high priest, and the heavenly sanctuary as the true tabernacle.
The document discusses the meaning of "the day of Christ" referenced in several passages such as John 8:56 and Philippians. It argues that these passages refer to Christ's second coming, not his first, based on contextual clues. For example, Paul discusses "the day of Christ" as a future event. The document also examines related passages about the promises and blessings to Abraham and his seed, suggesting these will be fulfilled in the Millennial Kingdom and eternity, not solely through individual salvation today.
This document provides an overview of the sanctuary and its services as described in the books of Exodus and Hebrews. It begins with a description of the furniture and implements in the earthly sanctuary, including the altar of sacrifice, laver, table of showbread, altar of incense, candlestick, and ark of the covenant. Each of these items is then connected to aspects of Christ's ministry, such as His sacrifice, baptism, role as bread of life, intercession, and role as the light of the world. The sanctuary services are then related to the gospel plan of salvation and God's desire to dwell among His people. In summary, the document uses the biblical sanctuary to illustrate important theological truths about Christ and His
The document discusses deception and its origins. It begins by describing a deceptive advertisement and then outlines how the Bible defines deception. It explores how Satan used deception in the garden of Eden by disguising himself as a serpent and manipulating Adam and Eve. Satan continues to use deception by infiltrating organizations from within through cunning strategies like spreading discontent, distorting doctrines, and impersonating figures of authority.
The document is a summary of Psalm 19 from the Bible. It describes how the heavens and sky declare the glory of God (verses 1-6). It praises God's laws as perfect, wise, and rewarding to follow while warning of sins (verses 7-11). It concludes with a prayer asking God to cleanse from errors and sins so one can be upright and innocent before God (verses 12-14).
The document summarizes the key teachings of several Bible passages about the Reformation and salvation by grace alone through faith in Christ. It notes that Jesus has set us free from sin and death through His grace, not by works of the law. It references passages about the eternal gospel being proclaimed to all nations, how believers are justified not by works but by faith in Christ, and that believing in Christ sets people free from slavery to sin. The summary emphasizes that wisdom is justified by Christ's deeds in rescuing sinners by His grace alone.
The document discusses the remnant church and its mission. It defines the remnant as those who keep God's commandments and have faith in Jesus during a time of widespread apostasy. The remnant's mission is to proclaim the arrival of judgment, salvation through Christ, and Christ's second coming. This proclamation coincides with judgment in heaven and repentance on earth, as symbolized by the three angels' messages in Revelation 14. The remnant heralds the establishment of God's kingdom and new heaven/earth. All believers are called to participate in this global witness.
The document discusses how the stars may provide information and references several Bible passages on this topic. It notes that God named and calls each star, that certain constellations like Pleiades and Orion are mentioned in the Bible, and that figures like the Magi followed a star to find Jesus. The document suggests the stars may have conveyed messages about God's plans that people in ancient times understood better than people today.
Liturgical Bible Study - Baptism of the Lord Cycle BJeffrey Meneses
The document provides commentary and reflections on the Sunday readings for the Feast of the Baptism of the Lord. It summarizes each reading individually and then ties them together by focusing on the baptism of Jesus and what it means for our own baptism. The homily should discuss how Jesus' baptism introduced his mission to bring God's message of peace and how our baptism calls us to spread God's love through our own missions in the world.
1) Christians are commanded to do things that seem impossible, such as elevating God above all else, magnifying God, and emulating God's holiness.
2) The document discusses elevating God by exalting him alone and not oneself. It also discusses magnifying God by making him appear larger through praise and thanksgiving.
3) Emulating God's holiness involves imitating Christ's character and walking as he walked through sanctification by God's word and cleansing oneself from sin. Christians are called to holiness as God is holy.
An Evaluation of Christian Evolution
Text: Prov 4:18
I. Salvation
II. Separation
Gen 31:2-3
Ps 4:3
2Cor 6:17
III. Sanctification
Gen 2:3
Exod 19:4
Eph 5:26-27
John 17:17
John 17:19
1Cor 1:2
IV. Service
Gen 31:36-37
V. Situation
Ps 48:2
Zech 9:9
Mic 4:7
Joel 3:17
Heb 12:22-24
The document discusses the Ten Commandments and the Law of Moses. It provides context that the Jewish scribes divided the Law into 613 commandments that are contained in Exodus, Leviticus, Numbers, and Deuteronomy. Theologians have traditionally divided the Law into moral and ceremonial parts, seeing the moral law as still binding but not the ceremonial. However, the Bible itself makes no such distinction. The Law was a covenant between God and Israel to set them apart as a holy nation. Its purposes were to govern Israel as a nation separated from others and to reveal sin, acting as a tutor to bring people to Christ by foreshadowing him. While some aspects of the Law are described as lasting forever, Jesus'
The document provides commentary on Isaiah 49 from multiple scholars. It discusses how Isaiah 49 refers to the Messiah calling out to distant nations to listen to his message of salvation. It describes how God called the Messiah to his role from before birth, as mentioned in his name Jesus/Savior being designated by God prior to his birth according to the Gospels. The commentators discuss how the Messiah was appointed, qualified, and protected by God for his mission to save God's people and bring them back into relationship with God, and how through the Messiah, God would be glorified.
This document discusses the role of worship, warfare, and intercession as God-given tools for the end-times church. It argues that these practices: 1) Prepare the way for the Lord by establishing His kingdom on earth through establishing Zion, where He dwells and rules; 2) Are weapons that use the Word of God to overthrow the forces of evil; and 3) Will raise up a prophetic army of worshiping intercessors to declare God's praises and make straight the way for His coming through purified lives and lifted up gates.
The document discusses the sanctuary from the time of Moses and its significance. It notes that John the Baptist called Jesus the "Lamb of God" who takes away the sin of the world. It then discusses the earthly sanctuary patterned after the heavenly one, with the holy place and most holy place housing the ark and law of God. The 2300 day prophecy of Daniel 8 is examined, finding its starting point in 457 BC and ending in 1844 AD, marking the start of the judgment and cleansing of the heavenly sanctuary. The document asserts this cleansed the corruption of the daily ministry by the papal priesthood and restored Jesus as the true high priest in heaven.
Sanctuary Presentation 2. The Veil and the SanctuarySami Wilberforce
The document discusses the theme of the sanctuary for a revival week at Maseno University. It provides background on the sanctuary in the Bible, including details on the two veils that separated the holy place from the most holy place in the tabernacle and temple. It describes the meaning, colors, materials, positioning and other attributes of the inner veil based on biblical passages. The colors of the veil - blue, purple and scarlet - represented important concepts like the law of God and authority. The veil symbolized Jesus' humanity that covered his divinity so people could behold him.
The document provides commentary on Exodus 6:2-9:35 and contextualizes the passage. It discusses the meaning and significance of key terms used, including explanations of names and numbers mentioned. Some key points summarized:
1) God reveals himself to Moses as YHWH ("I am") and explains this was not known to the patriarchs, who knew him as El Shaddai.
2) YHWH's speech to Moses follows an intricate literary structure centered around "I am YHWH".
3) The names and lifespans of Levi and his sons convey symbolic meanings regarding their role and destiny to teach Israel.
4) Moses expresses doubt in his ability to convince Phara
The document discusses the biblical tabernacle and its significance as a representation of God's kingdom. It explains that the tabernacle's design and articles were given by God to Moses as a pattern to follow in order to build a physical replica. Each item in the tabernacle from the ark of the covenant to the table of showbread symbolizes an aspect of God's relationship with his people and his desire for them to dwell intimately with him. The tabernacle serves as a picture of the renewed covenant God desires to make with his people through Messiah.
The document provides an overview and analysis of Daniel chapter 8 from a Seventh-day Adventist perspective. It discusses how the chapter foretells the restoration of the sanctuary and focuses on events leading up to Jesus entering the Most Holy Place in 1844. The summary discusses:
1) Daniel 8 uses symbols like rams and goats to represent the Medo-Persian and Greek empires and their conflicts, showing prophecy is focused on the sanctuary.
2) It explains Jesus entered the heavenly sanctuary in 1844, but full restoration depends on restoring God's people from sin.
3) The document analyzes each verse relating the symbols to historical empires and events, aiming to understand the chapter's significance for
The document discusses the 2300 day prophecy in Daniel 8:14. It provides historical and biblical context to identify the starting point of the prophecy in 457 BC and its fulfillment in 1844. Key details include: the 70 week prophecy concluding in AD 34, the 2300 days representing 2300 years until the heavenly sanctuary is cleansed, and the cleansing occurring on the Day of Atonement in 1844. Jesus is identified as the sole high priest, and the heavenly sanctuary as the true tabernacle.
The document discusses the meaning of "the day of Christ" referenced in several passages such as John 8:56 and Philippians. It argues that these passages refer to Christ's second coming, not his first, based on contextual clues. For example, Paul discusses "the day of Christ" as a future event. The document also examines related passages about the promises and blessings to Abraham and his seed, suggesting these will be fulfilled in the Millennial Kingdom and eternity, not solely through individual salvation today.
This document provides an overview of the sanctuary and its services as described in the books of Exodus and Hebrews. It begins with a description of the furniture and implements in the earthly sanctuary, including the altar of sacrifice, laver, table of showbread, altar of incense, candlestick, and ark of the covenant. Each of these items is then connected to aspects of Christ's ministry, such as His sacrifice, baptism, role as bread of life, intercession, and role as the light of the world. The sanctuary services are then related to the gospel plan of salvation and God's desire to dwell among His people. In summary, the document uses the biblical sanctuary to illustrate important theological truths about Christ and His
The document discusses deception and its origins. It begins by describing a deceptive advertisement and then outlines how the Bible defines deception. It explores how Satan used deception in the garden of Eden by disguising himself as a serpent and manipulating Adam and Eve. Satan continues to use deception by infiltrating organizations from within through cunning strategies like spreading discontent, distorting doctrines, and impersonating figures of authority.
The document is a summary of Psalm 19 from the Bible. It describes how the heavens and sky declare the glory of God (verses 1-6). It praises God's laws as perfect, wise, and rewarding to follow while warning of sins (verses 7-11). It concludes with a prayer asking God to cleanse from errors and sins so one can be upright and innocent before God (verses 12-14).
The document summarizes the key teachings of several Bible passages about the Reformation and salvation by grace alone through faith in Christ. It notes that Jesus has set us free from sin and death through His grace, not by works of the law. It references passages about the eternal gospel being proclaimed to all nations, how believers are justified not by works but by faith in Christ, and that believing in Christ sets people free from slavery to sin. The summary emphasizes that wisdom is justified by Christ's deeds in rescuing sinners by His grace alone.
The document discusses the remnant church and its mission. It defines the remnant as those who keep God's commandments and have faith in Jesus during a time of widespread apostasy. The remnant's mission is to proclaim the arrival of judgment, salvation through Christ, and Christ's second coming. This proclamation coincides with judgment in heaven and repentance on earth, as symbolized by the three angels' messages in Revelation 14. The remnant heralds the establishment of God's kingdom and new heaven/earth. All believers are called to participate in this global witness.
The document discusses how the stars may provide information and references several Bible passages on this topic. It notes that God named and calls each star, that certain constellations like Pleiades and Orion are mentioned in the Bible, and that figures like the Magi followed a star to find Jesus. The document suggests the stars may have conveyed messages about God's plans that people in ancient times understood better than people today.
Liturgical Bible Study - Baptism of the Lord Cycle BJeffrey Meneses
The document provides commentary and reflections on the Sunday readings for the Feast of the Baptism of the Lord. It summarizes each reading individually and then ties them together by focusing on the baptism of Jesus and what it means for our own baptism. The homily should discuss how Jesus' baptism introduced his mission to bring God's message of peace and how our baptism calls us to spread God's love through our own missions in the world.
1) Christians are commanded to do things that seem impossible, such as elevating God above all else, magnifying God, and emulating God's holiness.
2) The document discusses elevating God by exalting him alone and not oneself. It also discusses magnifying God by making him appear larger through praise and thanksgiving.
3) Emulating God's holiness involves imitating Christ's character and walking as he walked through sanctification by God's word and cleansing oneself from sin. Christians are called to holiness as God is holy.
An Evaluation of Christian Evolution
Text: Prov 4:18
I. Salvation
II. Separation
Gen 31:2-3
Ps 4:3
2Cor 6:17
III. Sanctification
Gen 2:3
Exod 19:4
Eph 5:26-27
John 17:17
John 17:19
1Cor 1:2
IV. Service
Gen 31:36-37
V. Situation
Ps 48:2
Zech 9:9
Mic 4:7
Joel 3:17
Heb 12:22-24
The document discusses the Ten Commandments and the Law of Moses. It provides context that the Jewish scribes divided the Law into 613 commandments that are contained in Exodus, Leviticus, Numbers, and Deuteronomy. Theologians have traditionally divided the Law into moral and ceremonial parts, seeing the moral law as still binding but not the ceremonial. However, the Bible itself makes no such distinction. The Law was a covenant between God and Israel to set them apart as a holy nation. Its purposes were to govern Israel as a nation separated from others and to reveal sin, acting as a tutor to bring people to Christ by foreshadowing him. While some aspects of the Law are described as lasting forever, Jesus'
The document provides commentary on Isaiah 49 from multiple scholars. It discusses how Isaiah 49 refers to the Messiah calling out to distant nations to listen to his message of salvation. It describes how God called the Messiah to his role from before birth, as mentioned in his name Jesus/Savior being designated by God prior to his birth according to the Gospels. The commentators discuss how the Messiah was appointed, qualified, and protected by God for his mission to save God's people and bring them back into relationship with God, and how through the Messiah, God would be glorified.
This document provides commentary on Isaiah 5, which uses the metaphor of a vineyard to represent God's relationship with Israel. It is summarized as follows:
1. The prophet Isaiah declares that he will sing a song to his beloved (God) about God's vineyard (Israel). God had planted Israel, his chosen people, in the most fertile land to produce fruit for him.
2. However, Israel did not bear the fruit that God rightly expected of his people who had been blessed with so many advantages. Instead of producing good grapes, Israel produced only wild grapes.
3. This parable, put to song, was intended to awaken Israel to repentance by convincing them of their sin and failure to
This document provides commentary on Revelation 9 from multiple scholars. It summarizes that the fallen star represents either an influential religious leader who fell from promoting true doctrine, or the Antichrist. This figure is given power over the abyss/bottomless pit, representing their ability to unleash evil forces. The smoke and locusts that emerge symbolize how false teachings and heresies spread by this entity will spiritually corrupt and harm people, unless they are among God's elect with his seal of protection.
1) Many false prophets and teachers have emerged claiming to be guided by God's spirit, so Christians must carefully examine any claims or teachings to verify they are aligned with God's word.
2) False prophets were a serious problem in early Christianity, just as Jesus had warned, so believers cannot accept every spiritual claim at face value.
3) The commentators provide guidance on discerning true prophets from false ones by testing any spirit or teaching against what is revealed in scripture, and examining the fruits in people's lives and doctrines. Examining spiritual claims rigorously is important to avoid being misled.
The document provides commentary on Revelation 8 from multiple scholars. It discusses the symbolism of the silence in heaven for half an hour when the seventh seal is opened. Scholars offer various interpretations, including that it represents anticipation of the events to be revealed, a pause for reflection, or the peace the church experienced after Constantine's victory. The commentary examines the original context and Greek terms used. Overall it explores the meaning and significance of this passage through analyzing different scholarly viewpoints.
Isaiah receives a vision of God on his throne in the temple after the death of King Uzziah. In the vision, Isaiah sees God seated on a high and exalted throne, with his robe filling the temple. The vision served to confirm Isaiah's faith and calling as a prophet, and to fill him with reverence for God. Commentators discuss various details of the vision, such as whether Isaiah saw God directly or a manifestation of him, the meaning of certain terms, and implications for Christology based on other biblical references. The vision underscored God's eternal sovereignty in contrast to the mortality of earthly kings like Uzziah.
The elder, who is believed to be the Apostle John, writes a letter to an elect lady and her children. The lady is thought to be a prominent Christian matron who hosted religious teachers and travelers at her home. John expresses his sincere love for both the lady and her children, and says that all other Christians who were familiar with them felt the same way. The letter provides greetings and good wishes from John and conveys his affection for this woman and her family.
Peter addresses the elders of the churches, exhorting them to faithfully shepherd God's flock. He identifies himself as a fellow elder and witness to Christ's sufferings, having been present during Jesus' agony, arrest, and likely crucifixion. As one who endured suffering for Christ and has assurance of eternal glory, Peter is well qualified to exhort the elders to steadfastly fulfill their duties despite potential hardships, by the example of Christ's sacrifice. Scholars note Peter leads by example in humility, appealing to the elders as an equal rather than asserting apostolic authority.
This document provides commentary on Isaiah 23, which contains a prophecy against the ancient Phoenician city of Tyre. It discusses the historical context and significance of Tyre as an important maritime trading city. It analyzes various verses from Isaiah 23 that describe the coming destruction of Tyre and the lamentation of ships from Tarshish upon learning this news. The commentators provide historical background on Tyre's location and the eventual fulfillment of the prophecy when the city was conquered and its harbor destroyed.
1. The document provides commentary on Isaiah 27, which refers to God punishing Leviathan the serpent and slaying the dragon of the sea.
2. Leviathan and the dragon are interpreted by commentators to symbolize powerful enemies of God's people such as the king of Babylon or other tyrannical rulers.
3. The commentary discusses various interpretations of Leviathan and the dragon throughout history, from referring to specific kings to broader empires or Satan himself. However, the most simple interpretation is that it refers to the destruction of the Babylonian empire.
This document provides commentary on Ecclesiastes 10:1 from several scholars and experts. It discusses how even a small act of folly can undermine the reputation and honor of someone known for wisdom, just as dead flies can ruin the scent of perfume. The commentators note that wise people must be extremely careful in their actions and words to maintain their credibility. A single misstep can overshadow a lifetime of good works and damage their influence for good.
This document provides commentary on Revelation 16 from three scholars - Barnes, Clarke, and Gill. It discusses the pouring out of the seven bowls of God's wrath on the earth by seven angels. The commentators analyze the text verse by verse, noting that the angels receive their orders directly from God and immediately carry them out. They pour God's wrath and judgment upon those who worship the beast and receive his mark. The plagues are compared to those that fell upon Egypt and will result in further ruin and destruction of antichristian powers like the Roman Catholic Church and Turkish Empire.
The document provides commentary on Revelation 5 from multiple scholars. It discusses the scroll/book that is described as being held in the right hand of God sitting on his throne. Key points made:
- The scroll was written on both the front and back, which was unusual but done when there was a great deal of content. It likely contained God's decrees and plans.
- It was sealed with seven seals, suggesting both profound secrecy and that the contents would be revealed over seven periods of time.
- Scholars debated what exactly the scroll represented - possibilities included the Old Testament scriptures, God's decrees governing all of creation and history, or the book of Revelation itself.
- The scroll
The Captain of our salvation is interceding for His people. He is not a petitioner moving the Father's compassion, but a conqueror, who claims the trophies of His victory.
Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them. Hebrews 7:25.
The great Captain of our salvation has conquered in our behalf, that through Him we might conquer, if we would, in our own behalf. But Christ saves none against their choice. He compels none to obedience. Jesus made the infinite sacrifice that His followers might overcome in His name and His righteousness be imputed unto them.
Find out more - https://www.upliftingchrist.net
The End-Time Ministry of the Bride of Christ. Glorious Church Not Having Spot or Wrinkle, but Holy and Without Blemish. A Glorious Church is a Church Filled With Glory. Paul Prayed That the Church Might be Filled ALL the Fullness of God. Think of That. A Church Filled With All of God There Is.
David Guzik, “This is a wonderful Psalm celebrating a great victory of a great King. Perhaps it was occasioned by the victory of a king such as Jehoshaphat (as in 2 Chronicles 20:15-23), but there is no doubt that it prophetically has in mind the ascension of the Messiah to His throne and
celebrates His reign over the whole earth.
The Beauty Of Holiness & Exposing the Jesuit-run IlluminatiMinistryOfHeaing777
"Give unto the Lord the glory due unto his name; worship the Lord in the beauty of holiness." - Psalm 29:2. Choose the "seal of the living God" or the "mark of the beast".
This document discusses the characteristics of the sealed and the church's role in the end times based on several Bible passages. It states that the church will go forth conquering and to conquer, clothed in God's grace and glory. It describes the former and latter rains as preparing the crops, and says the latter rain will revive and strengthen God's people during the final conflict. It highlights passages about the loud cry of the third angel's message, God's people coming out of Babylon, and the earth being filled with God's glory in the last days.
In this message, we look at some practical aspects of worshiping God when we are alone and also collectively as a congregation.
For sermon audio, notes, slides, archives and other free resources like books, please visit our website - http://www.apcwo.org
#APCBangalore
The document discusses the kingdom of God and the kingdom of grace. It states that the kingdom of grace is brought to view by Paul in the Epistle to the Hebrews, referring to the throne of grace where believers can find mercy and grace. It also notes that in his parables, Christ uses the expression "kingdom of Heaven" to designate the work of divine grace upon human hearts. The kingdom of glory is yet future and will be established at the second coming of Christ.
In recent times many have laid claim to the title of being a prophet. This claim requires a look into scripture to reveal whether this is true or not. This presentation seeks to look at several tests that should be applied to claimants of the gift of prophecy and the tests as applied to an individual who actually passed all of them.
3 Part Christmas lesson for the Rolling Hills Community Church Men's Breakfast and Bible Study. In Search of the Meaning of Christmas outline:
Week 1 – The Prophecy of Christmas
Week 2 – The Theology of Christmas
Week 3 – The Purpose of Christmas
Presented in Lago Vista Texas in December 2014
Presented by Chris Reighley
Source material from Dr. J. Vernon McGee's Unusual Prophecy's of Christ's Birth. Dr. John MacArthur's sermon title The Theology of Christmas and Rick Warren's the Purpose of Christmas. All scripture is from the King James Version of the Bible.
Please visit Rolling Hills Community Church at www.rhcc4.org for more information on ministries and bible studies.
The Glory of the Lord Episode 5 The Shekinah Glory and Omnipresence of God.pptxJackieSparrow3
THE FIRE OF GOD'S PRESENCEPTUK June 29, 1899, page 406By comparing Isaiah 33:14-16 with Psalm 15:1-5 and 24:1-5, it will be seen that the people who dwell with the devouring fire and the everlasting burnings, are the same people that "ascend into the hill of the Lord," and abide in His tabernacle. Thus it must be that the everlasting, devouring fire is in the tabernacle, the secret place, of God. That is exactly the case. Let us collect a few texts of Scripture that show this.
Verse 11 of this chapter, according to Lowth's reading, says, "My Spirit, like fire, shall consume you." This agrees with Isaiah 11:4: "He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked," and 2 Thessalonians 2:8, which says that the Lord shall consume "that wicked" "with the Spirit of His mouth."
"Our God is a consuming fire." Hebrews 12:29. He descended on Mount Sinai in fire (Exodus 19:18), and spoke to the people "out of the midst of the fire." Deuteronomy 4:12; Verse 22. "From His right hand went a fiery law for them." Deuteronomy 33:2.
The Lord "sitteth between or upon the cherubim." Psalm 99:1. When He drove Adam and Eve out of the garden of Eden, "He placed at the east of the garden of Eden cherubim and a flaming sword, which turned every way, to keep the way of the tree of life." Genesis 3:24. This was the indication of His own presence; to this place Adam and his family came to worship, and from here Cain went out from the presence of the Lord.
The Lord reigns in righteousness, and "a fire goeth before Him, and burneth up His enemies round about," and the hills melt like wax at the presence of the Lord. Psalm 97:1-5. So when Christ comes, it is "in flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ." 2 Thessalonians 1:8. So at the last, when the wicked are all gathered together to do battle against God and His people, fire comes down from God out of heaven, and devours them. Revelation 20:8, 9. In Isaiah 30:33 we have read that "the breath of the Lord, like a stream of brimstone" kindles Tophet.
God covers Himself with light as with a garment (Psalm 104:2), and dwells in light that no man can approach unto. 1 Timothy 6:16. When Isaiah saw the Lord, sitting on His throne, "the house was filled with smoke" (Isaiah 6:4.), indicating the presence of fire; and this is still further indicated by the fact that the beings that stand above His throne are the "Seraphim," that is, "the burning ones." Remember also that God went before Israel, to guide them, in a pillar of fire by night and a pillar of cloud by day.
In this Presence, amid this fire, the saints of God will dwell throughout eternity, but in order that they may do this, they must here become accustomed to the glory of God, of which the whole earth is full. By beholding it they become changed into the same image "from glory to glory," even by the Spirit of the Lord. 2 Corinthians 3:18. The presen
This document discusses the concept of salvation through sacrifice according to Christian theology. It begins by defining salvation and explaining that salvation comes from God. It then outlines how salvation came to humanity through different sacrifices: (1) the ceremonial sacrifices like animal skins mentioned in Genesis, (2) the life and death of Jesus Christ, and (3) the establishment of the New Testament. The document emphasizes that salvation ultimately comes through Jesus, who fulfilled sacrifices through his own life and death. It concludes by explaining that believers can continue offering spiritual sacrifices through good deeds that may lead others to salvation as well.
The document discusses the books of Daniel and Revelation and their purpose of revealing the character of Jesus Christ. It notes that Daniel's name means "God is my judge" and Revelation reveals Jesus Christ. Therefore, these books reveal who reflects Christ's character through the Holy Spirit by living according to the everlasting gospel.
The document then discusses the "sea of glass" mentioned in Revelation 15:2. It states this sea represents the ultimate triumph of God's saints over the beast (papal Rome), the beast's image (apostate Protestantism), the mark of the beast (Sunday worship decreed by the papacy), and the number of the beast's name. It claims the sea of glass symbolizes God's
Glory of the Lord in the Sanctuary Episode 10 Incarnation of Christ.pptxJackieSparrow3
My brethren, we are living in a most solemn period of this earth's history. There is never a time to sin; it is always perilous to continue in transgression; but in a special sense is this true at the present time. We are now upon the very borders of the eternal world, and stand in a more solemn relation to time and to eternity than ever before." - Special Testimony, p.6 . GCDB January 31, 1893, page 68.3
This document discusses the biblical plan of redemption from sin. It begins with Genesis 3:15 which prophesies that the seed of the woman would bruise the serpent's head. Revelation 12:7-10 describes Satan being cast out of heaven. When Adam and Eve sinned, their physical, mental and spiritual nature became marred. However, God devised a plan of salvation through Jesus Christ to restore humanity. Philippians 2 discusses how Jesus, though in the form of God, humbled himself by taking human form and dying on the cross. The plan of redemption and restoration of God's image in man is the central theme of the entire Bible.
This document provides commentary from several scholars on Isaiah 43. The commentators discuss:
- The passage reassures Israel that despite their disobedience, God will still deliver and restore them as his chosen people.
- God created and formed Israel and redeemed them, so they have no reason to fear. He has called them by name as his own possession.
- God's promises of protection come as a surprise of mercy after prophesying judgment. His grace abounds all the more where sin increases. He will preserve his people through any trials as their creator and redeemer.
The Lamb and the 144,000 are seen standing on Mount Zion in heaven. Christ appears as the sacrificial Lamb, showing his mediatorial reign comes from his suffering. His people numbered 144,000, representing the full number of the redeemed. They have God's and the Lamb's name written on their foreheads, showing open profession of their faith. The 144,000 refer symbolically to the complete church, not a literal number or select group. They will receive their reward in heaven with God and the Lamb, not remain on earth as some doctrines teach.
Jesus was urging us to pray and never give upGLENN PEASE
This document discusses the importance of perseverance in prayer based on a parable from Luke 18:1-8. It provides three key points:
1. The parable illustrates that believers should always pray and not lose heart, using the example of a widow who persistently asks an unjust judge for justice until he relents. If an unjust judge will grant a request, how much more will a righteous God answer the prayers of his people.
2. Though God may delay in answering prayers, this is not due to his absence or indifference, but for reasons that will become clear later and that are for the benefit of the believers.
3. Believers should continue praying without ceasing and not lose
This is a study of Jesus being questioned about fasting. His disciples were not doing it like John's disciples and the Pharisees. Jesus gives His answer that gets Him into the time of celebration with new wineskins that do away with the old ones. Jesus says we do not fast at a party and a celebration.
The Pharisees, who were lovers of money, scoffed at Jesus when he taught about financial matters. While the Pharisees were outwardly devout and knowledgeable about scripture, their true motivation was greed. Their love of wealth distorted their judgment and led them to actively oppose Christ, culminating in conspiring for his death. True righteousness requires having a humble, trusting heart oriented toward love of God rather than worldly pursuits.
Jesus was clear you cannot serve two mastersGLENN PEASE
This is a study of Jesus being clear on the issue, you cannot serve two masters. You cannot serve God and money at the same time because you will love one and hate the other. You have to make a choice and a commitment.
Jesus was saying what the kingdom is likeGLENN PEASE
This is a study of Jesus saying what the kingdom is like. He does so by telling the Parable of the growing seed. It just grows by itself by nature and man just harvests it when ripe. There is mystery here.
Jesus was telling a story of good fish and badGLENN PEASE
The parable of the dragnet, as told by Jesus in Matthew 13:47-50, describes how the kingdom of heaven is like a dragnet cast into the sea that gathers fish of every kind. When the net is full, it is pulled to shore where the fishermen sort the fish, keeping the good in baskets but throwing away the bad. Jesus explains that this is analogous to how he will separate the wicked from the righteous at the end of the age, throwing the wicked into eternal punishment. The parable illustrates that within the church both true believers and unbelievers will be gathered initially, but they will be separated at the final judgment.
Jesus was comparing the kingdom of god to yeastGLENN PEASE
This is a study of Jesus comparing the kingdom of God to yeast. A little can go a long way, and the yeast fills the whole of the large dough, and so the kingdom of God will fill all nations of the earth.
This is a study of Jesus telling a shocking parable. It has some terrible words at the end, but it is all about being faithful with what our Lord has given us. We need to make whatever has been given us to count for our Lord.
Jesus was telling the parable of the talentsGLENN PEASE
This is a study of Jesus telling the parable of the talents, There are a variety of talents given and whatever the talent we get we are to do our best for the Master, for He requires fruit or judgment.
Jesus was explaining the parable of the sowerGLENN PEASE
This is a study of Jesus explaining the parable of the sower. It is all about the seed and the soil and the fruitfulness of the combination. The Word is the seed and we need it in our lives to bear fruit for God.
This is a study of Jesus warning against covetousness. Greed actually will lead to spiritual poverty, so Jesus says do not live to get, but develop a spirit of giving instead,
Jesus was explaining the parable of the weedsGLENN PEASE
This is a study of Jesus explaining the parable of the weeds. The disciples did not understand the parable and so Jesus gave them a clear commentary to help them grasp what it was saying.
This is a study of Jesus being radical. He was radical in His claims, and in His teaching, and in the language He used, and in His actions. He was clearly radical.
This is a study of Jesus laughing in time and in eternity. He promised we would laugh with Him in heaven, and most agree that Jesus often laughed with His followers in His earthly ministry. Jesus was a laugher by nature being He was God, and God did laugh, and being man, who by nature does laugh. Look at the masses of little babies that laugh on the internet. It is natural to being human.
This is a study of Jesus as our protector. He will strengthen and protect from the evil one. We need His protection for we are not always aware of the snares of the evil one.
This is a study of Jesus not being a self pleaser. He looked to helping and pleasing others and was an example for all believers to look to others need and not focus on self.
This is a study of Jesus being the clothing we are to wear. To be clothed in Jesus is to be like Jesus in the way we look and how our life is to appear before the world.
This is a study of Jesus being our liberator. By His death He set us free from the law of sin and death. We are under no condemnation when we trust Him as our Savior and Liberator.
Tales of This and Another Life - Chapters.pdfMashaL38
This book is one of the best of the translated ones, for it has a warning character for all those who find themselves in the experience of material life. Irmão X provides a shrewd way of describing the subtleties and weaknesses that can jeopardize our intentions, making us more attentive and vigilant by providing us with his wise pages, reminding us between the lines of the Master's words: "Pray and watch."
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2nd issue of Volume 15. A magazine in urdu language mainly based on spiritual treatment and learning. Many topics on ISLAM, SUFISM, SOCIAL PROBLEMS, SELF HELP, PSYCHOLOGY, HEALTH, SPIRITUAL TREATMENT, Ruqya etc.A very useful magazine for everyone.
The Revelation Chapter 7 Working Copy.docxFred Gosnell
John witnesses the sealing of God's 144,000 witnesses, and he hears the crying out or shouting of an unnumbered multitude of those who have been saved during the great tribulation.
This is an intermission scene before opening the seventh seal. We have seen six seals opened revealing of the events that would shortly occur. The first 4 reveal what was to occur in the great tribulation during the destruction of Jerusalem by the Romans in AD70.
The fifth seal reveals the question from those slain as to when the Lord would avenge their death. The sixth seal reveals the answer to them from the One on the throne and of the Lamb which would be the punishment of their persecutors and accomplices. John sees four messengers/angels holding back the four winds of the earth & keeping them from blowing on the earth, the sea or any tree. In this figurative language, these are not heavenly messengers/angels. These represent those who are trying to restrain the word of God everywhere. Their efforts are restrained by the messenger in verse 2, preventing them from holding back the 4 winds, the spread of the gospel of Christ by His messengers/angels. These 4 winds stand on the four corners of the earth, Rome’s worldwide influence to stop its spread. But the gospel will be preached in all the earth. See the study for the Bible passages that support this. John hears the commands given relating to the sealing of the servants of God and the figurative number representing them. John sees a great multitude standing before the throne of all nations and kindreds and people and tongues who are clothed with white robes. All the messengers/angels stood around the throne and the elders and the four beasts fell before the throne and worshipped God. One of the elders asks John what those were that were wearing white robes. John said he knew and the elder identifies them. The chapter ends with his explanation.
taittreya upanishad - tradition of yoga and Upanishads, this concept of panch...Karuna Yoga Vidya Peetham
In his search towards reality or the unchanging fundamental unit of this universe, a scientist started with the external gross world of solid matter which is simple and easy to see, divide, and do experiments with.
This search led him through steps of understanding of this entire world of matter starting from elements, molecules, atoms, protons, neutrons and electrons;
He further understood that it is all packets of energy.
The atoms conglomerate together to form various chemicals; our body is therefore a permutation and combination of various chemicals. (Packets of energy in various configurations) When they join together they form molecules, cells, tissues organs, etc.
These follow certain well defined laws of nature and are controlled by nervous (electrical) and chemical (hormones) mechanisms to bring about movement and action in each and every cell.
Thus annamaya kosha is the physical frame which the grossest of the five Koshas.
Lesson 13 – The Celestial City - CPAD.pptxCelso Napoleon
Lesson 13 – The Celestial City
SBS – Sunday Bible School
Adult Bible Lessons 2nd quarter 2024 CPAD
MAGAZINE: THE CAREER THAT IS PROPOSED TO US: The Path of Salvation, Holiness and Perseverance to Reach Heaven
Commentator: Pastor Osiel Gomes
Presentation: Missionary Celso Napoleon
Renewed in Grace
PHASE-IV
The very deep experience of silence helps to expand from the 3 - dimensional awareness of the body to all pervasive awareness. The bed of silence becomes deeper and more expansive - an ocean of silence with waves on it merge into complete silence called Ajapa state of the mind. This silence is the source of Creativity, Power, Knowledge and Bliss.
PHASE V
From this deep ocean of silence in the heart region, let one OM emerge as an audible sound which diffuses into the entire body and the space all around. Enjoy the beautiful vibrations.
Blink the eyes slowly, gently open the eyes and come out of meditation.
chakra yoga
Number of petals: 4 Location: Base of the spine Name: Foundation
Plane: Physical plane Sense Organ: Nose Work Organ: Anus Sense: Smell Element: Earth Shape: Square Sound: Lang
Muladhara is the root centre of physical experience, located at the base of the spine, the sacral plexus. The square represents the earth itself, the four dimensions and the four directions. Four allows for completion, and earth embodies the elements and conditions for human completion on all levels.
Muladhara Chakra is the meeting place of the three main nadis: Ida, Pingala and Sushumna. The downward-pointing triangle indicates the downward movement of energy and the three main nadis.
The seed mantra is Lam, the yellow square represents the earth element. The Muladhara chakra governs the vital breath Apana. An inverted triangle in the centre of the square encloses the unmanifest Kundalini, represented as a snake wrapped in three and a half coils around the svayambhu (self born) linga. Because her mouth faces downward, the flow of energy is downward.
The opening at the entrance of the sushumna is called brahma-dvara, the door of Brahma, which is closed by the coils of the sleeping Kundalini. As soon as one begins working with Muladhara chakra, this dormant energy awakens, raises its head and flows freely into the channel of Sushumna, the central nerve canal that runs along the spine. These two aspects of the kundalini: sleeping and waking, are identified as her “poison” and her “nectar.” The kundalini is poison when she remains asleep in the lower abdomen; she is nectar when she rises up through Sushumna, the medial channel, to reunite with Siva, the Absolute, in the yogin’s cranial vault.
In the pericarp is found the presiding deity Brahma, the lord of creation. His skin is the color of wheat, he wears a yellow dhoti and a green scarf. Brahma is four-faced, four-armed, holding in his upper left hand a lotus flower, the symbol of purity.
Lesson 12 - The Blessed Hope: The Mark of the Christian.pptxCelso Napoleon
Lesson 12 - The Blessed Hope: The Mark of the Christian
SBS – Sunday Bible School
Adult Bible Lessons 2nd quarter 2024 CPAD
MAGAZINE: THE CAREER THAT IS PROPOSED TO US: The Path of Salvation, Holiness and Perseverance to Reach Heaven
Commentator: Pastor Osiel Gomes
Presentation: Missionary Celso Napoleon
Renewed in Grace
1. 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.
2. 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
3. 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
4. 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
5. 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."
6. 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
7. 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
8. 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
9. 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
10. 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,
11. 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—
12. 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.)
13. 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.
14. 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?
15. “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
16. 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.
17. 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.
18. 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
19. 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
20. 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,
21. 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).
22. 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.
23. 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.
24. 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
25. 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.]
26. 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
27. 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
28. [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
29. 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
30. 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
31. 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
32. 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:
33. 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
34. 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.”