إشعياء ٢٥:١

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" (mērâcōk), 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…

It is said in the close of the foregoing chapter that the Lord of hosts shall reign gloriously; now, in compliance with this, the prophet here speaks of the glorious majesty of his kingdom (Psa 145:12), and gives him the glory of it; and, however this prophecy might have an accomplishment in the destruction of Babylon and the deliverance of the Jews out of their captivity there, it seems to look further, to the praises that should be offered up to God by the gospel church for Christ's victories over our spiritual enemies and the comforts he has provided for all believers. Here, I. The prophet determines to praise God himself; for those that would stir up others should in the first place stir up themselves to praise God (Isa 25:1): "O Lord! thou art my God, a God in covenant with me." When God is punishing the kings of the earth upon the earth, and making them to tremble before him, a poor prophet can go to him, and, with a humble boldness, say, O Lord! thou art my God, and therefore I will exalt thee, I will praise thy name. Those that have the Lord for their God are bound to praise him; for therefore he took us to be his people that we might be unto him for a name and for a praise, Jer 13:11. In praising God we exalt him; not that we can make him higher than he is, but we must make him to appear to ourselves and others than he does. See Exo 15:2. II. 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 pe…

25:1-12 The second part of the Little Apocalypse (see study note on 24:1–27:13) describes praise for God’s judgment (25:1-5, 11-12) and salvation (25:6-9). 25:1-5 Isaiah here praises God for protecting the needy (see 12:1-6).