TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 25:1–5. His three-level outline is real structure in the source text, so it is rendered as structure.
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 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.
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.
2.He has in particular humbled the pride, and broken the power, of the mighty ones of the earth (Isa 25:2): "Thou hast made of a city, of many a city, a heap of rubbish. Of many a defenced city, that thought itself well guarded by nature and art, and the multitude and courage of its militia, thou hast made a ruin." What created strength can hold out against Omnipotence? "Many a city so richly built that it might be called a palace, and so much frequented and visited by persons of the best rank from all parts that it might be called a palace of strangers, thou hast made to be no city; it is levelled with the ground, and not one stone left upon another, and it shall never be built again." This has been the case of many cities in divers parts of the world, and in our own nation particularly; cities that flourished once have gone to decay and are lost, and it is scarcely known (except by urns or coins digged up out of the earth) where they stood. How many of the cities of Israel have long since been heaps and ruins! God hereby teaches us that here we have no continuing city and must therefore seek one to come which will never be a ruin or go to decay.
3.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, Co2 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.
4.That he does and will shelter those that trust in him from the insolence of their proud oppressors (Isa 25:5): Thou shalt, or thou dost, bring down the noise of strangers; thou shalt abate and still it, as the heat in a dry place is abated and moderated by the shadow of a cloud interposing. The branch, or rather the son or triumph, of the terrible ones shall be brought low, and they shall be made to change their note and lower their voice. Observe here,
(1.)The oppressors of God's people are called strangers; for they forget that those they oppress are made of the same mould, of the same blood, with them. They are called terrible ones; for so they affect to be, rather than amiable ones: they would rather be feared than loved.
(2.)Their insolence towards the people of God is noisy and hot, and that is all; it is but the noise of strangers, who think to carry their point by hectoring and bullying all that stand in their way, and talking big. Pharaoh king of Egypt is but a noise, Jer 46:17. It is like the heat of the sun scorching in the middle of the day; but where is it when the sun has set?
(3.)Their noise, and heat, and all their triumph, will be humbled and brought low, when their hopes are baffled and all their honours laid in the dust. The branches, even the top branches, of the terrible ones, will be broken off, and thrown to the dunghill.
(4.)If the labourers in God's vineyard be at any time called to bear the burden and heat of the day, he will find some way or other to refresh them, as with the shadow of a cloud, that they may not be pressed above measure.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The “wonders” of Isaiah were the promises to the Gentiles, and not to Israel, of anointing with sweet-smelling oil and myrrh. They naturally received the name of Christian from this anointing. In addition he promises the “wine of joy” to the Gentiles, using a shadow to allude to the sacrament of the new covenant of Christ, which is now openly celebrated among the Gentiles.
(Chapter 25 — Verse 1 and following) O Lord, you are my God; I will exalt you and praise your name, for you have done marvelous things, faithful and true are your ancient thoughts. Amen. For you have made a city into a heap, a fortified city into ruins, a palace of foreigners, so that it is no longer a city and will never be rebuilt. On this the strong people will praise you, the city of the mighty nations will fear you. For you have been a stronghold for the poor, a stronghold for the needy in their distress, a refuge from the storm, a shade from the heat. The breath of the strong is like a whirlwind driving against a wall. Just as the tide quells the thirst, you will humble the uproar of strangers; and like heat under a torrential cloud, you will cause the offspring of the strong to wither. LXX: O Lord my God, I will glorify you; I will praise your name, for you have done wondrous things, an ancient true counsel, let it be done. For you have laid cities in ruin; strong cities, so that their foundations may fall. The cities of the wicked will not be built forever. Therefore, the people of the poor will bless you, and the cities of those who sustain injustice will bless you. For you have been a helper to every humble city and a protection to the sorrowful due to their poverty. You will free them from the worst men: a shade for the thirsty, and the spirit of men who endure injustice as weak and thirsty men in Zion from wicked men, whom you have delivered us to. There are two possible interpretations of this place. The Jews believe the voice of the saints to be that of the believing people: when God has done what was said against the whole world, and the prophecies of all the prophets have been fulfilled; and they interpret the city that has been overthrown as Rome, which should be completely destroyed, and they refer the strong people who praise the Lord and for whom the Lord has become their strength in their tribulation and distress to Israel, who has been freed from the persecution of the nations as if from the most intense heat and thirst. But others understand that it is said more truthfully and rightfully in the person of the prophet, giving thanks to the Father for the suffering of the Lord and Savior, because he did wonders and fulfilled ancient thoughts with truth, when they stand at the right hand and hear: Come, you blessed of my Father, take possession of the kingdom prepared for you from the foundation of the world (Matt. XXV, 34). And Paul also, understanding, was speaking: Just as he chose us in him before the foundation of the world, that we should be holy and blameless (Ephes. I, 4). And desiring to become what he prophesied, he adds the word in Hebrew Amen, for which the Septuagint translated it as 'let it be so.' And the Lord often uses this word in the Gospel: Amen, amen, that is, truly, truly I say to you (John VI, 54). But why does he praise and confess the name of the Lord, and what are these wonders, and the ancient thoughts that he has truly demonstrated in his works, follows: For you have made the city a heap, the fortified city a ruin, the house of strangers, so that it is no longer a city and will not be built forever. The once strong city of Jerusalem is understood, which has become a house of strangers; concerning them, the Savior says in the psalm: The sons of strangers have lied to me, the sons of strangers have grown old and have stumbled in their paths (Ps. XVII, 46). When this city has been destroyed, it will never be rebuilt, so that the kingdom of a thousand years and the golden Jerusalem and the jewel-adorned dreams may rest. But the people of the strong will praise the Lord, when Jerusalem has been destroyed for its impiety. However, the following verse shows who the strong people are: The city of strong nations will fear you. While they blaspheme, the people of the nations will fear you. For the fear of the Lord is the beginning of wisdom (Prov. IX, 10). The strong people will praise you, and the city of mighty nations will fear you; this is the Church gathered from the nations. For you have become the strength of the poor, your Christ, of whom we also read in the Psalms: Blessed is he who understands the needy and the poor (Ps. 40:1). And in Zechariah according to the Hebrew truth, the poor, that is, the Ebion, is described as sitting on a donkey's colt (Zech. 9). Strength for the needy in the tribulation of his passion, hope from the whirlwind of the gallows, and shade from the heat, when he spoke: Father, into your hands I commend my spirit (Luke 23:46). For just as the wind, if it were to strike against a wall and pass through it, was unable to harm the blasphemous Jews, so too, using another comparison, just as a branch is scorched by intense heat and withers, in the same way you will cause the commotion and shouting of those who have become strangers to you to wither away and perish. According to the Septuagint translators, I was unable to find, not to mention the meaning, but even the arrangement of words and continuity, in this place. And in that place where we have interpreted, like the heat in thirst, for which in Hebrew it is written Basaion (), which among them means impassable, or thirst; therefore, they have translated it as impassable and in thirst, to Sion; the error is clear, because of the similarity of the words Saion and Sion (both), which are signified by the same elements.
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Summary
Isaiah 25:1 introduces a magnificent song of praise, serving as a profound declaration of personal devotion and unwavering trust in God. The prophet, speaking on behalf of a redeemed people, exalts the Lord for His astonishing deeds and the steadfast reliability of His ancient plans, affirming His character as both powerful and true. This verse encapsulates the essence of worship that flows from a deep conviction of God's sovereign power and His unfailing covenant faithfulness, setting the tone for the triumphant anticipation of God's ultimate victory.
Context
Literary Context
Isaiah 25:1 marks a pivotal transition in the prophetic book, moving from the "Little Apocalypse" of chapters 24-27. Isaiah 24 vividly depicts God's universal judgment upon the earth, bringing desolation and chaos as a prelude to the establishment of His kingdom. Following this portrayal of divine wrath and the shaking of creation, Isaiah 25 bursts forth as a triumphant anthem of praise and thanksgiving. This opening verse is the initial, personal outburst of worship, setting the tone for the joyful anticipation of God's ultimate victory over death and the provision of a lavish feast for all nations. The stark contrast between the preceding scene of devastation and this song of praise highlights the profound nature of God's redemptive work.
Historical & Cultural Context
While the precise historical setting for this section of Isaiah is debated—with scholars suggesting possibilities ranging from a pre-exilic prophetic vision to a post-exilic context—the themes resonate deeply with Israel's experience of exile, suffering, and the longing for restoration. The "counsels of old" would have powerfully evoked memories of God's foundational covenant promises to Abraham, Moses, and David. These promises, though seemingly distant during times of national distress, were held onto as the bedrock of Israel's hope. The concept of "wonderful things" (Hebrew: pele') often referred to God's miraculous acts of deliverance, such as the Exodus from Egypt, which served as a paradigm for future salvation. The cultural understanding of God as "my God" (Hebrew: Elohim) within a covenant relationship was central to Israelite identity, sharply distinguishing Yahweh from the fickle, localized deities of surrounding nations.
Key Themes
This verse introduces several crucial themes that permeate Isaiah's prophecy and biblical theology. Firstly, it highlights Personal Devotion and Covenant Relationship, as the speaker intimately addresses God as "my God," emphasizing a deep, exclusive bond foundational to true worship. Secondly, it underscores the theme of Exaltation and Praise, portraying the appropriate human response to God's sovereign character and mighty deeds—to magnify His name and declare His worth. Thirdly, the verse points to God's Mighty Works and Redemptive History, acknowledging that His "wonderful things" encompass both past acts of salvation (like the Exodus) and future eschatological deliverance (like the defeat of death in Isaiah 25:8). Finally, it powerfully affirms Divine Faithfulness and Truth, asserting that God's ancient purposes and decrees are utterly reliable and will certainly come to pass, providing a steadfast anchor for hope even amidst uncertainty, echoing the enduring nature of God's plans found in Psalm 33:11.
Exposition and Analysis
Key Word Analysis
This is the sacred, personal covenant name of God, often rendered "Jehovah" or "Yahweh." Derived from the root "to be," it signifies God's self-existence, eternal nature, and His unwavering faithfulness to His promises. The use of this name here underscores the intimate, covenantal relationship between the prophet and the God of Israel, who is not merely a distant deity but the ever-present, self-revealing One, the "self-Existent or Eternal."
This verb means "to be high," "to rise," or "to raise up." In the context of worship, it signifies lifting God up, magnifying His name, and acknowledging His supreme sovereignty and majesty. It's an active declaration of His elevated status above all creation and all other powers, a fitting response to His "wonderful things," promoting Him and holding Him up as lofty.
This noun denotes firmness, security, and moral fidelity. It speaks to the reliability, trustworthiness, and unwavering constancy of God's character and His actions. When applied to God's "counsels of old," it assures the worshiper that His eternal plans are not subject to change or failure but are utterly dependable, providing a solid foundation for trust and hope, signifying His steady and true nature.
Verse Breakdown
"O LORD, thou art my God;"
This opening clause is a profound and intimate declaration of personal covenant relationship. "O LORD" (Yahweh) addresses God by His personal, covenant name, while "my God" (Elohim) emphasizes a possessive, exclusive devotion. It's a confession of allegiance and a recognition of God's unique claim on the speaker's life, forming the bedrock of all subsequent praise, highlighting a deeply personal and exclusive bond.
"I will exalt thee, I will praise thy name;"
This is a twofold vow of worship, expressing both internal reverence and external declaration. "Exalt" (rûwm) signifies lifting God up in honor and recognition of His supreme majesty, acknowledging His elevated position. "Praise thy name" (yâdâh shêm) means to give thanks, to confess, and to celebrate God's character as revealed through His "name" (His reputation, authority, and essence). These are active, intentional responses of adoration.
"for thou hast done wonderful things;"
This clause provides the immediate reason and motivation for the praise. The "wonderful things" (pele') refer to God's extraordinary, miraculous, and incomprehensible acts of power and salvation throughout history. These are not ordinary deeds but supernatural interventions that demonstrate His unique might and wisdom, inspiring awe, gratitude, and a recognition of His unique ability to perform the marvelous.
"thy counsels of old are faithfulness and truth."
This final clause grounds the praise in God's eternal character and unchanging purposes, providing a deep theological foundation. "Counsels of old" (ʻêtsâh râchôwq) refers to God's ancient, pre-ordained plans and decrees, established from eternity past. The affirmation that these counsels are "faithfulness" (ʼĕmûwnâh) and "truth" (ʼômen) guarantees their reliability, immutability, and ultimate fulfillment, providing a secure foundation for hope in His future redemptive acts.
Literary Devices
Isaiah 25:1 employs several powerful literary devices that enhance its impact and convey its profound message. The most prominent is Apostrophe, as the prophet directly addresses God ("O LORD, thou art my God"), creating an immediate and intimate tone of personal devotion and direct communication. Parallelism is evident in the paired verbs of worship, "I will exalt thee, I will praise thy name," which reinforce the depth of the speaker's adoration through repetition and synonymy. Similarly, the concluding phrase, "faithfulness and truth," functions as a hendiadys, where two nouns express a single, intensified concept—God's utterly reliable, consistent, and trustworthy character. The phrase "wonderful things" serves as a form of hyperbole or litotes, underscoring the extraordinary, awe-inspiring, and miraculous nature of God's deeds, which transcend ordinary human comprehension. The entire verse functions as a declaration or confession, articulating a foundational theological truth about God's character and actions, designed to inspire and instruct the reader in authentic worship and unwavering trust.
Theological and Thematic Connections
Isaiah 25:1 is a profound theological statement, asserting God's absolute sovereignty, His covenant faithfulness, and the appropriate human response of worship. It establishes that genuine praise is not merely an emotional outburst but a reasoned response to God's revealed character and His demonstrable acts in history. The "counsels of old" speak to God's eternal decree and providential governance, assuring believers that His purposes, though sometimes hidden, are always unfolding with perfect fidelity. This verse lays the groundwork for understanding God's redemptive plan, which culminates in the ultimate victory over sin and death, a victory rooted in His unchanging nature and pre-ordained will. It testifies to a God who is both mighty in deed and steadfast in promise.
Reflection and Application
Isaiah 25:1 serves as a timeless blueprint for authentic worship and a powerful anchor for faith in challenging times. It calls us to cultivate a deeply personal relationship with God, recognizing Him not as a distant, abstract concept but as "my God"—the one who intimately knows and cares for us. This personal connection then fuels an intentional and consistent practice of praise, acknowledging His supreme worth and celebrating His "wonderful things" in our lives and throughout history. Even when circumstances seem chaotic or God's plans appear unclear, this verse reminds us that His "counsels of old are faithfulness and truth." We are invited to rest in the certainty that His eternal purposes will unfailingly come to pass, providing an unshakeable foundation for hope and trust. Our worship, therefore, becomes an act of confident faith, declaring His sovereignty and anticipating His ultimate victory, transforming our perspective from anxiety to adoration.
Questions for Reflection
FAQ
What is the significance of the phrase "counsels of old"?
The phrase "counsels of old" (Hebrew: ʻêtsâh râchôwq) refers to God's ancient, pre-ordained plans, purposes, and decrees that were established from eternity past. It emphasizes that God's actions in history are not spontaneous or reactive, but are part of a meticulously designed, unchanging, and sovereign blueprint. This concept provides immense comfort and assurance, as it means God's ultimate victory and the fulfillment of His promises are guaranteed because they are rooted in His eternal, unchanging character and perfect wisdom. It speaks to His omniscience and omnipotence, assuring us that His purposes will always prevail, as seen in Psalm 33:11.
How does this verse relate to the broader themes of Isaiah?
Isaiah 25:1 is a microcosm of Isaiah's overarching message: judgment followed by glorious salvation. While much of Isaiah details Israel's sin, God's impending judgment, and the desolation of nations, chapters 24-27 (the "Little Apocalypse") shift to an eschatological vision of God's ultimate triumph. This verse, as the opening of a song of praise, anticipates the time when God's "wonderful things" of salvation will be fully realized, death will be swallowed up, and tears will be wiped away. It underscores God's faithfulness to His covenant promises despite human failure, a theme central to the entire book and a foreshadowing of the ultimate redemption found in the Messiah, as prophesied throughout the Book of Isaiah.
Christ-Centered Fulfillment
Isaiah 25:1 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "wonderful things" God has done, and His "counsels of old" that are "faithfulness and truth," are supremely manifested in the incarnation, life, death, resurrection, and ascension of Jesus. He is the embodiment of God's ancient plan for salvation, the "Lamb of God who takes away the sin of the world" (John 1:29). Through Christ, God's eternal purpose to reconcile humanity to Himself and establish His kingdom is realized. The "counsels of old" find their "Yes" and "Amen" in Him (2 Corinthians 1:20), confirming the reliability of divine promises. The "wonderful things" include His miraculous birth, His atoning sacrifice on the cross, and His glorious resurrection, which conquered death and opened the way to eternal life for all believers (1 Corinthians 15:54-57). Therefore, our exaltation and praise of the LORD, as expressed in Isaiah 25:1, is now rightly directed to God the Father through God the Son, Jesus Christ, who perfectly executed the divine counsel and brought about the most wonderful work of all—redemption and reconciliation for all who believe, according to God's glorious plan (Ephesians 1:9-10).