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
One surviving comment on this verse from the historical church.
(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 25:2 powerfully declares God's absolute and irreversible judgment upon a formidable, fortified city, which serves as a potent symbol of human pride, self-sufficiency, and opposition to divine authority. This once-impregnable stronghold, representing any earthly kingdom or system built apart from God, is utterly reduced to a desolate ruin, its destruction so complete and final that it is condemned to perpetual desolation, never to be rebuilt. This pronouncement stands as a profound testament to Yahweh's omnipotent sovereignty, His unwavering justice against the arrogant and oppressive, and His steadfast commitment to dismantle all that resists His righteous reign, thereby paving the way for the ultimate establishment of His glorious kingdom.
Context
Literary Context
Isaiah 25:2 is situated within a significant prophetic section often referred to as Isaiah's "Little Apocalypse" (chapters 24-27), which vividly portrays a period of universal judgment followed by a glorious era of salvation and the establishment of God's kingdom. Chapter 24 sets the stage by depicting widespread desolation across the earth, a consequence of humanity's pervasive sin and covenant breaking. Following this devastating portrayal, chapter 25 opens with a profound hymn of praise from the prophet in Isaiah 25:1, acknowledging God's mighty acts and faithful, pre-ordained plans. Verse 2 specifically provides a concrete reason for this exuberant praise: God's decisive, comprehensive, and permanent overthrow of a formidable "city," which stands in stark contrast to the divine order and represents human rebellion. This act of destruction is presented not as an end in itself, but as a necessary precursor to the glorious feast and divine comfort promised later in Isaiah 25:6-8, highlighting God's ultimate triumph over all opposing forces and His provision for His people.
Historical & Cultural Context
While the "city" in Isaiah 25:2 is not explicitly named, it is widely interpreted as a symbolic representation of a powerful, oppressive empire that historically stood against God's people, such as Assyria or Babylon, or perhaps a broader archetype of human rebellion and defiance. In the ancient Near East, cities were the epicenters of power, wealth, and military might, often heavily fortified with massive walls and elaborate defenses, making their destruction an undertaking of immense scale and significance. The concept of a "defenced city" (a stronghold or fortress) would have immediately conveyed an image of invincibility and security to the original audience. The phrase "palace of strangers" further points to a foreign, non-Israelite power, likely one that had oppressed Judah. Culturally, the fall of such a city signified the complete subjugation of its inhabitants and the triumph of the conquering deity or power. Isaiah's prophecy, however, elevates this to a divine act, demonstrating that even the most formidable human constructs are utterly vulnerable and destined for ruin before the Lord of Hosts.
Key Themes
This verse powerfully contributes to several overarching themes within the book of Isaiah and broader biblical theology. Firstly, it underscores Divine Sovereignty and Omnipotence, demonstrating God's absolute power to dismantle even the most formidable human strongholds and orchestrate the rise and fall of nations, as seen in the divine control over kingdoms described in Daniel 2:21. Secondly, it highlights God's Justice and Judgment against pride, oppression, and rebellion. The "city" symbolizes the "city of man," built on human strength and defiance, in stark contrast to the "city of God" (Zion), which God Himself establishes and protects. The irreversible destruction of this city signifies God's righteous retribution against those who defy Him and oppress His people, a theme powerfully echoed in the ultimate judgment of symbolic Babylon in Revelation 18. Thirdly, the emphatic declaration "it shall never be built" emphasizes the Finality and Irreversibility of God's Decrees. Unlike the cyclical rise and fall of earthly empires, God's judgment brings about a permanent end to this oppressive power, ensuring a decisive and lasting triumph over evil and paving the way for the eternal kingdom of God, which is contrasted with earthly cities in Hebrews 11:10.
Exposition and Analysis
Key Word Analysis
This word refers to something rolled, specifically a pile of stone or dung, or by extension, ruins. Its use here vividly conveys the utter demolition of the city, reducing it to a chaotic pile of debris, emphasizing that nothing recognizable of its former structure remains. It signifies a complete and humiliating destruction, a mere jumble of what once was.
This root means "to be isolated (i.e., inaccessible by height or fortification)," or "to fortify." When applied to a city, it describes a stronghold that is heavily fortified, seemingly impregnable, and secure against attack. The prophet's use of this word underscores the magnitude of God's power—that even the most secure human defenses and the most formidable fortifications are utterly powerless before Him.
This term properly means "concealed," referring to the vanishing point, and generally denotes "time out of mind," or "eternity" (past or future). In this context, it emphasizes the absolute and perpetual nature of the city's destruction. It will not merely be destroyed for a time, but its ruin is permanent; it will exist no more, signifying the finality and irreversibility of God's judgment.
Verse Breakdown
"For thou hast made of a city an heap"
This opening clause immediately attributes the destructive act directly to God ("thou hast made"), highlighting His active agency. The transformation of a structured, inhabited "city" into a formless "heap" signifies a complete and utter demolition. It's not merely damaged or abandoned, but reduced to an unrecognizable pile of rubble, demonstrating God's power to dismantle and nullify human constructs.
"of a defenced city a ruin"
This phrase serves as a powerful parallel intensification of the first clause. The "defenced city" emphasizes its former strength, its supposed invincibility, and its human efforts at security, yet God has turned it into a "ruin." The term "ruin" (mappâlâh) implies something fallen or collapsed, underscoring the catastrophic collapse of its defenses and structures, showcasing that no human fortification, no matter how strong, can withstand divine judgment.
"a palace of strangers to be no city"
This clause further specifies the nature of the destroyed entity and its inhabitants. A "palace" signifies the very seat of power, wealth, and authority, likely belonging to a foreign, oppressive regime ("strangers"). Its transformation "to be no city" means it ceases to exist as a functional, inhabited, or powerful entity. It is stripped of its identity, its purpose, and its very being, underscoring the completeness of its eradication and the end of its dominion.
"it shall never be built"
This final, emphatic declaration seals the fate of the city with absolute certainty. The use of "never" (ʻôwlâm) conveys absolute permanence and eternality. Unlike other cities that might be rebuilt after destruction, this one is condemned to perpetual desolation. This highlights the finality and irreversible nature of God's judgment against this symbol of human rebellion and oppression, ensuring its influence is permanently eradicated.
Literary Devices
Isaiah 25:2 masterfully employs several powerful literary devices to convey its message of divine judgment and triumph. Parallelism is prominently featured, specifically a form of synonymous parallelism where the second and third clauses ("of a defenced city a ruin," "a palace of strangers to be no city") essentially repeat and intensify the core idea of the first clause ("of a city an heap"). This deliberate repetition serves to drive home the completeness, thoroughness, and devastating finality of the destruction. The progression from a general "city" to a "defenced city" and then to a "palace of strangers" also adds a climactic element, illustrating that even the most fortified and powerful centers of foreign dominion are utterly vulnerable to God's decree. Hyperbole is evident in the description of the destruction as so absolute that the city will "never be built." While some ancient cities were indeed abandoned after conquest, the phrase here transcends mere physical desolation to emphasize the ultimate and irreversible nature of God's decree, signifying a permanent end to its influence and existence. Finally, Symbolism is central, as the "city" functions as a profound symbol not merely of a literal urban center, but of human pride, rebellion, oppressive power structures, and all systems that stand in defiance of God. Its destruction symbolizes God's ultimate triumph over all forms of evil and human arrogance, paving the way for His righteous kingdom.
Theological and Thematic Connections
Isaiah 25:2 powerfully articulates the profound theological truth of God's absolute sovereignty over all earthly powers and His unwavering commitment to justice. It serves as a stark reminder that no human empire, no matter how fortified, wealthy, or seemingly invincible, can ultimately withstand the divine decree. This verse underscores the transience and ultimate futility of all human constructs built on pride, self-sufficiency, and opposition to God, contrasting them sharply with the eternal and unshakeable nature of God's own kingdom. The destruction of this symbolic "city" is not merely an act of wrath but a necessary, redemptive step in God's overarching plan, clearing the way for the establishment of His righteous reign where His people will find ultimate security, provision, and peace. It foreshadows the ultimate dismantling of all systems of evil and oppression, assuring believers that God will indeed bring about a new heaven and a new earth where righteousness dwells eternally.
Reflection and Application
Isaiah 25:2 offers profound and enduring lessons for believers navigating a world often dominated by powerful, oppressive systems and the pervasive presence of human pride. Firstly, it instills a deep sense of hope amidst despair: when faced with seemingly insurmountable injustices, tyrannical powers, or systems that appear impervious to change, this verse reminds us that no human authority is ultimate. God sees, God judges, and God will, in His perfect timing and by His sovereign power, dismantle all that stands against His righteousness. This should profoundly encourage us to trust in His overarching plan, even when immediate circumstances seem bleak or overwhelming. Secondly, it calls for humility among the powerful: for those in positions of influence, whether in government, business, church, or family, this passage serves as a solemn warning that all earthly authority is temporary and ultimately subject to God's supreme decree. Pride, self-reliance, and the abuse of power inevitably lead to ruin, not lasting success. It challenges us to use any influence we have for justice, righteousness, and the welfare of others, aligning with God's purposes rather than our own fleeting ambitions. Finally, it reinforces the certainty of God's victory: the emphatic declaration that the city "shall never be built" assures us of the finality and permanence of God's triumph over all evil. This provides a deep sense of security and peace, knowing that our ultimate hope is not in the fleeting powers, transient structures, or temporary successes of this world, but in the eternal, unshakeable, and victorious kingdom of God.
Questions for Reflection
FAQ
What "city" is Isaiah referring to in this verse?
While Isaiah does not name a specific city, the "city" in Isaiah 25:2 is generally understood as a symbolic representation. It likely refers to any powerful, fortified capital of an empire that stood in opposition to God and oppressed His people, such as Babylon or Assyria, which were prominent threats during Isaiah's time. More broadly, it symbolizes the "city of man"—any human system, kingdom, or stronghold built on pride, self-sufficiency, and rebellion against God, in contrast to the city of God, Jerusalem, or the New Jerusalem.
Is the destruction described here literal or symbolic?
The destruction is described in very literal terms ("heap," "ruin," "no city"), suggesting a physical demolition. However, given the symbolic nature of the "city" itself, the destruction also carries profound symbolic meaning. It represents the complete and irreversible dismantling of all human power, systems, and ideologies that defy God. It signifies the spiritual and political downfall of all that opposes God's righteous rule, leading to a permanent end to its influence and existence. This dual literal and symbolic interpretation is common in prophetic literature, allowing the specific historical context to point to a broader, timeless theological truth.
How does this verse apply to believers today?
For believers today, Isaiah 25:2 offers several key applications. Firstly, it provides immense hope and comfort for those living under oppressive regimes or experiencing injustice, reminding them that no earthly power is ultimate and God will bring down all forms of tyranny. Secondly, it serves as a powerful warning against human pride and self-reliance, urging those in positions of power to humble themselves before God and wield their influence righteously. Thirdly, it reinforces the certainty of God's ultimate victory over all evil, assuring us that His kingdom will prevail and all opposing forces will be permanently eradicated, as seen in the ultimate triumph described in Revelation 21.
Christ-Centered Fulfillment
Isaiah 25:2, with its declaration of the permanent destruction of the "city" of human rebellion and oppression, finds its ultimate and glorious fulfillment in the person and redemptive work of Jesus Christ. This "city," representing all systems of sin, death, and human defiance against God, is definitively conquered and brought to ruin through Christ's atoning sacrifice and victorious resurrection. The seemingly impregnable stronghold of sin, which held humanity captive and condemned, was utterly made "a ruin" when Christ triumphed over it on the cross, disarming the powers and authorities and putting them to open shame (Colossians 2:15). Furthermore, the emphatic declaration that "it shall never be built" points to the absolute finality of Christ's victory over death and the establishment of His eternal, unshakeable kingdom. Unlike temporary earthly empires and their transient palaces, Christ's reign is everlasting, and His victory over the forces of darkness is irreversible and complete (Hebrews 12:28). The "palace of strangers" that oppressed humanity is forever replaced by the New Jerusalem, the eternal city of God, where Christ reigns supreme, and where there is no more curse, sorrow, or death (Revelation 21:4). Thus, Isaiah 25:2 foreshadows the comprehensive and permanent dismantling of all that opposes God, accomplished definitively through Christ, making way for His glorious and everlasting kingdom of righteousness and peace.