Isaiah 25:9

emoving of the veil from the face of the nations, and the abolition of death: the first of which is obviously and clearly explained of the preaching of the Gospel; and the second must mean the blessing of immortality procured for us by Christ, "who hath abolished death, and through death hath destroyed him that had the power of death." Of wines on the lees "Of old wines" - Hebrews lees; that is, of wines kept long on the lees. The word used to express the lees in the original signifies the preservers; because they preserve the strength and flavor of the wine. "All recent wines, after the fermentation has ceased, ought to be kept on their lees for a certain time, which greatly contributes to increase their strength and flavor. Whenever this first fermentation has been deficient, they will retain a more rich and sweet taste than is natural to them in a recent true vinous state; and unless farther fermentation is promoted by their lying longer on their own lees, they will never attain their genuine strength and flavor, but run into repeated and ineffectual fermentations, and soon degenerate into a liquor of an acetous kind. All wines of a light and austere kind, by a fermentation too great, or too long continued, certainly degenerate into a weak sort of vinegar; while the stronger not only require, but will safely bear a stronger and often-repeated fermentation; and are more apt to degenerate from a defect than excess of fermentation into a vapid, ropy, and at length into a putrescent state." Sir Edward Barry, Observations on the Wines of the Ancients, p. 9, 10. Thevenot observes particularly of the Shiras wine, that, after it is refined from the lees, it is apt to grow sour. "Il a beaucoup de lie; c'est pourquoi il donne puissemment dans la teste; et pour le rendre plus traitable on le passe par un chausse d'hypocras; apres quoi il est fort clair, et moins fumeux. Ils mettent ce vin dans des grandes jarres de terres qui tiennent dix ou douze jusqu'a quatorze carabas: mais quand l'on a entame une jarre, il faut la vuider au plutost, et mettre le vin qu'on en tire dans des bouteilles ou carabas; car si l'on y manque en le laissant quelque tems apres que la jarre est entamee il se gate et s'aigrit." Voyages, Tom. 2 p. 245. "It has much sediment, and therefore is intoxicating. In order to make it more mellow, they strain it through a hypocrates' sleeve, after which it is very clear and less heady. They lay up this wine in great earthen jars, which hold from ten to fourteen carabas: but when a jar is unstopped, it is necessary to empty it immediately, and put the wine into bottles, or carabas; for if it be left thus in the jar, it will spoil and become acid." The caraba, or girba, is a goat's skin drawn off from the animal, having no apertures but those occasioned by the tail, the feet, and the neck. One opening is left, to pour in and draw off the liquor. This skin goes through a sort of tanning process, and is often beautifully ornamented, as is the case with one of these girbas now lying before me. This clearly explains the very elegant comparison, or rather allegory, of Jeremiah, Jer 48:11; where the reader will find a remarkable example of the mixture of the proper with the allegorical, not uncommon with the Hebrew poets: - "Moab hath been at ease from his youth, And he hath settled upon his lees; Nor hath he been drawn off from vessel to vessel, Neither hath he gone into captivity: Wherefore his taste remaineth in him, And his flavor is not changed." Sir John Chardin's MS. note on this place of Jeremiah is as follows: "On change ainsi le vin de coupe en coupe en Orient; et quand on en entame une, il faut la vuider en petites coupes ou bouteilles, sans quoy il s'aigrit." "They change the wine from vessel to vessel in the east; and when they unstop a large one, it is necessary to empty it into small vessels, as otherwise it will grow sour." Verse 7 The face of the covering cast over all people "The covering that covered the face of all the peoples" - MS. Bodl. reads על פני כל al peney chol. The word פני peney, face, has been removed from its right place into the line above, where it makes no sense; as Houbigant conjectured. "The face of the covering," etc. He will unveil all the Mosaic ritual, and show by his apostles that it referred to, and was accomplished in, the sacrificial offering of Jesus Christ. Verse 8 He will swallow up death - He, by the grace of God, will taste death for every man. Heb 2:9. Probably, swallow up death, and taste death, in both these verses, refer to the same thing: Jesus dying instead of a guilty world. These forms of speech may refer to the punishment of certain criminals; they were obliged to drink a cup of poison. That cup which every criminal in the world must have drunk, Jesus Christ drank for them; and thus he swallowed up death: but as he rose again from the dead, complete victory was gained. From these three verses we learn: - I. That the Gospel is a plenteous provision: "I will make a feast for all people." II. That it is a source of light and salvation: "I will destroy the veil. I will abolish death. and bring life and immortality to light." III. That it is a source of comfort and happiness: "I will wipe away all tears from off all faces." As in the Arabic countries a covering was put over the face of him who was condemned to suffer death, it is probable that the words in Isa 25:7 may refer to this. The whole world was condemned to death, and about to be led out to execution, when the gracious Lord interposed, and, by a glorious sacrifice, procured a general pardon. Verse 9 It shall be said "Shall they say" - So the Septuagint and Vulgate, in the plural number. They read ואמרו veameru, the Syriac reads ואמרת veamarta, thou shalt say. They shall say, i.e., the Jews and the Gentiles - Lo, this [Jesus Christ] is our God: we have waited for him, according to the predictions of the prophets. We have expected him, and we have not been disappointed; therefore will we be glad, and rejoice in his salvation. Verse 10 Shall the hand of the Lord rest "The hand of Jehovah shall give rest" - Hebrews תנוח tenuach, quiescet. Annon תניח taniach, quietem dabit, shall rest; shall give rest, ut Graeci, αναπαυσιν δωσει, et Copt.? - Mr. Woide. That is, "shall give peace and quiet to Sion, by destroying the enemy; "as it follows." As straw is trodden down "As the straw is threshed" - Hoc junta ritum loquitur Palastinae et multarum Orientis provinciarum, quae ob pratorum et foeni penuriam paleas preparant esui animantium. Sunt autem carpenta ferrata rotis per medium in serrarum modum se volventibus, quae stipulam conterunt; et comminuunt in paleas. Quomodo igitur plaustris ferratis paleae conteruntur, sic conteretur Moab sub eo; sive sub Dei potentia, sive in semetipso, ut nihil in eo integri remaneat. "This is spoken in reference to the mode of threshing in Palestine, and various other Asiatic provinces. Because of the scarcity of meadow land and hay they make chopped straw for the cattle. They have large wheels studded over with iron teeth or nails, by which, on the out-of-door threshing-floors, they pound and reduce the straw into chaff. As, therefore, the straw is reduced to chaff by bringing the iron-shod wheel over it; so shall Moab be bruised by the power of God, that nothing whole shall remain." - Hieron. in loc. See the note on Isa 28:27 (note). For the dunghill "Under the wheels of the car" - For מדמנה madmenah, the Septuagint, Syriac, and Vulgate read מרכבה mercabah, which I have followed. See Jos 15:31, compared with Jos 19:5, where there is a mistake very nearly the same. The keri, במי bemi, is confirmed by twenty-eight MSS., seven ancient, and three editions. Verse 11 As he that swimmeth spreadeth forth his hands to swim "As he that sinketh stretcheth out his hands to swim" - There is great obscurity in this place: some understand God as the agent; others, Moab. I have chosen the latter sense, as I cannot conceive that the stretching out of the hands of a swimmer in swimming can be any illustration of the action of God stretching out his hands over Moab to destroy it. I take השחה hashshocheh, altering the point on the ש sin. on the authority of the Septuagint, to be the participle of שחה shachah, the same with שוח shuach, and שחח shachach, to bow down, to be depressed; and that the prophet designed a paronomasia here, a figure which he frequently uses between the similar words שהח shachah, and שחות shechoth. As תחתיו tachtaiv, in his place, or on the spot, as we say in the preceding verse, gives us an idea of the sudden and complete destruction of Moab; so בקרבו bekirbo, in the midst of him, means that this destruction shall be open, and exposed to the view of all: the neighboring nations shall plainly see him struggling against it, as a man in the midst of the deep waters exerts all his efforts by swimming, to save himself from drowning. - L. Introduction This chapter, like the foregoing, is a song of praise, in which thanksgivings for temporal and spiritual mercies are beautifully mingled, though the latter still predominate. Even the sublime and evangelical doctrine of the resurrection seems here to be hinted at, and made to typify the deliverance of the people of God from a state of the lowest misery; the captivity, the general dispersion, or both. This hymn too, like the preceding, is beautifully diversified by the frequent change of speakers. It opens with a chorus of the Church, celebrating the protection vouchsafed by God to his people; and the happiness of the righteous, whom he guards, contrasted with the misery of the wicked, whom he punishes, Isa 26:1-7. To this succeeds their own pious resolution of obeying, trusting, and delighting in God, Isa 26:8. Here the prophet breaks in, in his own person, eagerly catching the last words of the chorus, which were perfectly in unison with the feelings of his own soul, and which he beautifully repeats, as one musical instrument reverberates the sound of another on the same key with it. He makes likewise a suitable response to what had been said on the judgments of God, and observes their different effects on the good and the bad; improving the one, and hardening the other, Isa 26:9-11. After this, a chorus of Jews express their gratitude to God for past deliverances, make confession of their sins, and supplicate his power, which they had been long expecting, Isa 26:12-18. To this God makes a gracious reply, promising deliverance that should be as life from the dead, Isa 26:19. And the prophet, (apparently alluding to the command of Moses to the Israelites, when the destroying angel was to go through the land of Egypt), concludes with exhorting his people to patience and resignation, till God sends the deliverance he has promised, Isa 26:20, Isa 26:21. Verse 1 We have a strong city - In opposition to the city of the enemy, which God hath destroyed, Isa 25:1-12 (note). See the note there. Salvation - for walls and bulwarks - חומת וחל chomsoth vachel, walls and redoubts, or the walls and the ditch. חל chel properly signifies the ditch or trench without the wall; see Kimchi. The same rabbin says, This song refers to the time of salvation, i.e., the days of the Messiah. Verse 2 The righteous nation - The converted Gentiles shall have the gates opened - a full entrance into all the glories and privileges of the Gospel; being fellow heirs with the converted Jews. The Jewish peculiarity is destroyed, for the middle wall of partition is broken down. The truth - The Gospel itself - as the fulfillment of all the ancient types, shadows, and ceremonies; and therefore termed the truth, in opposition to all those shadowy rites and ceremonies. "The law was given by Moses; but grace and Truth came by Jesus Christ; " Joh 1:17, and see the note there. Verse 3 In perfect peace - שלום שלום shalom, shalom, "peace, peace, "i.e., peace upon peace - all kinds of prosperity - happiness in this world and in the world to come. Because he trusteth in thee "Because they have trusted in thee" - So the Chaldee, בטחו betacho. The Syriac and Vulgate read בטוח batachnu, "we have trusted. "Schroeder, Gram. Hebrews p. 360, explains the present reading בטוח batuach, impersonally, confisum est. Verse 4 In the Lord Jehovah "In Jehovah" - In Jah Jehovah, Heb.; but see Houbigant, and the note on Isa 12:2 (note). Everlasting strength - צור עולמים tsur olamim, "the rock of ages; "or, according to Rab. Maimon, - the eternal Fountain, Source, or Spring. Does not this refer to the lasting streams from the rock in the desert? And that rock was Christ. ge han hoped in the Lord fro the everlastinge worldis. - Old Ms. Bible. Verse 8 Have we waited for thee "We have placed our confidence in thy name" - The Septuagint, Syriac, and Chaldee read קוינו kavinu, without the pronoun annexed. Verse 9 Have I desired thee - Forty-one MSS. of Dr. Kennicott's and many of De Rossi's, (nine ancient), and five editions read אויתיך invithicha. It is proper to note this; because the second י yod being omitted in the text, the Vulgate and many others have rendered it in the third person. When thy judgments, etc. - It would be better to read, When thy judgments were in the earth, the inhabitants of the world have learned (למדו lamedu) righteousness. Men seldom seek God in prosperity; they are apt to rest in an earthly portion: but God in mercy embitters this by adversity; then there is a general cry after himself as our chief, solid, and only permanent good. Verse 16 Lord, in trouble have they visited thee "O Jehovah, in affliction we have sought thee" - So the Septuagint and two MSS. have פקדנוך pekadnucha, in the first person plural. And so perhaps it should be צקנו tsaknu, in the first person; but how the Septuagint read this word is not clear; and this last member of the verse is extremely obscure. For למו lamo, "on them," the Septuagint read לנו lanu, "on us," in the first person likewise; a frequent mistake; see note on Isa 10:29. Verse 18 We have - brought forth wind - The

Our God - Our Messiah, long since promised, and for whom we have waited long, is come into the world, bringing salvation with him.

The Blessings of the Gospel. ( b. c. 718.) 9 And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord ; we have waited for him, we will be glad and rejoice in his salvation. 10 For in this mountain shall the hand of the Lord rest, and Moab shall be trodden down under him, even as straw is trodden down for the dunghill. 11 And he shall spread forth his hands in the midst of them, as he that swimmeth spreadeth forth his hands to swim: and he shall bring down their pride together with the spoils of their hands. 12 And the fortress of the high fort of thy walls shall he bring down, lay low, and bring to the ground, even to the dust. Here is, I. The welcome which the church shall give to these blessings promised in the foregoing verses ( v. 9 ): It shall be said in that day, with a humble holy triumph and exultation, Lo, this is our God; we have waited for him! Thus will the deliverance of the church out of long and sore troubles be celebrated; thus will it be as life from the dead. With such transports of joy and praise will those entertain the glad tidings of the Redeemer who looked for him, and for redemption in Jerusalem by him; and with such a triumphant song as this will glorified saints enter into the joy of their Lord. 1. God himself must have the glory of all: " Lo, this is our God, this is the Lord. This which is done is his doing, and it is marvellous in our eyes. Herein he has done like himself, has magnified his own wisdom, power, and goodness. Herein he has done for us like our God, a God in covenant with us, and whom we serve." Note, Our triumphs must not terminate in what God does for us and gives to us, but must pass through them to himself, who is the author and giver of them: This is our God. Have any of the nations of the earth such a God to trust to? No, their rock is not as our rock. There is none like unto the God of Jerusalem. 2. The longer it has been expected the more welcome it is. "This is he whom we have waited for, in dependence upon his word of promise, and a full assurance that he would come in the set time, in due time, and therefore we were willing to tarry his time; and now we find it is not in vain to wait for him, for the mercy comes at last, with an abundant recompence for the delay." 3. It is matter of joy unspeakable: " We will be glad and rejoice in his salvation. We that share in the benefits of it will concur in the joyful thanksgivings for it." 4. It is an encouragement to hope for the continuance and perfection of this salvation: We have waited for him, and he will save us, will carry on what he has begun; for as for God, our God, his work is perfect. II. A prospect of further blessings for the securing and perpetuating of these. 1. The power of God shall be engaged for them and shall continue to take their part: In this mountain shall the hand of the Lord rest, v. 10 . The church and people of God shall have continued proofs of God's presence with them and residence among them: his hand shall be continually over them, to protect and guard them, and continually stretched out to them, for their supply. Mount Zion is his rest for ever; here he will dwell. 2. The power of their enemies, which is engaged against them, shall be broken. Moab is here put for all the adversaries of God's people, that are vexatious to them; they shall all be trodden down or threshed (for then they beat out the corn by treading it) and shall be thrown out as straw to the dunghill, being good for nothing else. God having caused his hand to rest upon this mountain, it shall not be a hand that hangs down, or is folded up, feeble and inactive; but he shall spread forth his hands, in the midst of his people, like one that swims, which intimates that he will employ and exert his power for them vigorously,—that he will be doing for them on all sides,—that he will easily and effectually put by the opposition that is given to his gracious intentions for them, and thereby further and push forward his good work among them,—and that on their behalf he will be continually active, for so the swimmer is. It is foretold, particularly, what he shall do for them. (1.) He shall bring down the pride of their enemies (and Moab was notoriously guilty of pride, ch. xvi. 6 ) by one humbling judgment after another, stripping them of that which they are proud of. (2.) He shall bring down the spoils of their hands, shall take from them that which they have got by spoil and rapine. He shall bring down the arms of their hands, which are lifted up against God's Israel; he shall quite break their power, and disable them to do mischief. (3.) He shall ruin all their fortifications, v. 12 . Moab has his walls, and his high forts, with which he hopes to secure himself, and from which he designs to annoy the people of God; but God shall bring them all down, lay them low, bring them to the ground, to the dust; and so those who trusted to them will be left exposed. There is no fortress impregnable to Omnipotence, no fort so high but the arm of the Lord can overtop it and bring it down. This destruction of Moab is typical of Christ's victory over death (spoken of v. 8 ), his spoiling principalities and powers in his cross ( Col. ii. 15 ), his pulling down Satan's strong-holds by the preaching of his gospel ( 2 Cor. x. 4 ), and his reigning till all his enemies be made his footstool, Ps. cx. 1 .