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.
(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.
Israel was called to the knowledge of God through the tutoring of the law and was richly endowed with the things of God. It was delivered [from Egypt] and inherited the Promised Land. Although there were many other peoples living in other parts of the world, all were alien to spiritual matters and heavenly things. They had not tasted the gifts that come from God. They were, as it were, naked and unclothed, enjoying neither divine protection nor shelter from on high, nor the spiritual wealth that comes from virtue nor other things worthy of praise or admiration.When Christ appeared, destroying the arrogance of the devil, he led the nations to God the Father, and they basked in the splendor of the true light and shared in his glory. Enjoying the splendor of the way of life according to the gospel, they offered hymns of thanksgiving to the God and Father for these gifts. Thus the text says, you have carried out a “faithful plan formed of old,” O Lord, recapitulating all things in Christ and enlightening those in darkness, destroying the mighty powers of this age. That is, like “fortified cities the impoverished people will bless you” and whole cities will “glorify you.” Having become a “help to all” and “protection” to those whose ancestral traditions were impoverished, you have saved them from wicked people.
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Summary
Isaiah 25:3 stands as a powerful declaration of God's ultimate and undeniable sovereignty over all earthly powers. It prophesies a future time when even the most formidable and oppressive nations, those who once defied Him, will be compelled by His demonstrated might to acknowledge His supremacy, either glorifying Him in worship or fearing Him in awe-filled submission. This verse anticipates the universal recognition of God's righteous judgment and triumphant reign, a natural consequence of His mighty acts revealed in the preceding context.
Context
Literary Context
This verse is embedded within a profound "song of praise" (Isaiah 25:1-5) that celebrates God's righteous judgments and His ultimate victory over the forces of chaos and oppression. The preceding verses vividly describe God's destructive power against the "city" and "fortified city" (likely symbolic of human pride and oppressive empires), turning them into a "heap of ruins" as described in Isaiah 25:2. The "Therefore" in verse 3 directly links to these acts of divine judgment, presenting the glorification and fear of God by the nations as the inevitable outcome of His demonstrated power. Following this, the chapter transitions to a glorious vision of a divine banquet on Mount Zion, where God will "swallow up death forever" as promised in Isaiah 25:6-8, highlighting the eschatological hope that undergirds God's triumph.
Historical & Cultural Context
Isaiah's prophecy was delivered during a tumultuous period for Judah, caught between the rising and falling empires of Assyria and Babylon. These "strong people" and "terrible nations" would have resonated deeply with the contemporary experience of Israel, who faced constant threats from powerful, often brutal, foreign powers. The concept of a conquering deity being feared and glorified by vanquished nations was common in the ancient Near East, where military victory was often attributed to a nation's god. However, Isaiah subverts this by declaring that it is Yahweh, the God of Israel, who will ultimately be acknowledged by all nations, not merely as a tribal deity, but as the supreme ruler of the cosmos. This universal acknowledgment transcends typical geopolitical power dynamics, pointing to a divine, rather than human, ultimate authority.
Key Themes
Isaiah 25:3 powerfully contributes to several overarching themes within the book of Isaiah and biblical theology. Firstly, it underscores God's Unquestionable Sovereignty, declaring that all earthly power, no matter how formidable, is ultimately subordinate to His divine authority. This speaks to God's absolute control over human history and destiny, a truth echoed in passages like Psalm 103:19. Secondly, it highlights Divine Judgment and Transformation, where the destruction of oppressive powers (implied from previous verses) leads not merely to punishment, but to a revelation of God's true nature that compels awe and reverence, even from His former adversaries. Finally, it foretells the Universal Recognition of God, anticipating a future where the knowledge and glory of the Lord will fill the earth as seen in Habakkuk 2:14. Even the most formidable and hostile nations will be forced to concede His power and majesty, leading to a compelled glorification or fear.
Exposition and Analysis
Key Word Analysis
This word denotes something "strong, vehement, harsh." When applied to "people" (H5971, ʻam'), it describes nations or armies that are mighty, formidable, and perhaps even fierce or oppressive in their power. It emphasizes their physical or military strength, setting them apart as significant earthly powers that would typically inspire fear in others.
This primitive root means "to be heavy," which extends to various senses including "to be numerous, rich, honorable." In a causative sense, it means "to make weighty," "to make glorious," or "to honor." Here, it signifies giving God the weight, honor, and respect due to His inherent greatness and majesty. It implies acknowledging His inherent glory and responding with praise and worship.
This primitive root means "to fear," but morally, it also means "to revere." While it can denote terror or fright, especially in the context of judgment, when applied to God, it often carries the deeper theological meaning of profound awe, reverence, and respectful submission. It's an acknowledgment of God's irresistible power and dominion, leading to a compelled bowing before His authority, whether willingly or unwillingly.
Verse Breakdown
"Therefore shall the strong people glorify thee"
This clause presents the first consequence of God's demonstrated power and judgment. The "strong people," representing the most formidable and powerful nations of the world, will be compelled to "glorify" God. This glorification is not necessarily a willing act of worship from a converted heart, but rather a compelled acknowledgment of God's overwhelming might and inherent majesty, forced by the undeniable evidence of His dominion over all earthly affairs.
"the city of the terrible nations shall fear thee"
This second clause parallels and reinforces the first. "The city of the terrible nations" serves as a metonymy for the centers of power and the very essence of oppressive, tyrannical empires (the "terrible nations" from H6184, ʻârîyts'). These nations, characterized by their ruthlessness and might, will "fear" God. This fear encompasses not only terror in the face of His judgment but also a profound, awe-filled recognition of His unchallengeable authority and power, leading to their ultimate submission.
Literary Devices
Isaiah 25:3 employs several powerful Literary Devices to convey its message. The most prominent is Parallelism, specifically synonymous parallelism, where the two clauses ("the strong people glorify thee" and "the city of the terrible nations shall fear thee") express similar ideas using different but reinforcing imagery. This repetition emphasizes the certainty and universality of God's ultimate recognition. Metonymy or Synecdoche is evident in "the city of the terrible nations," where "city" represents the entire oppressive system, its power, and its inhabitants, rather than a literal urban center. This device allows the prophet to encapsulate the essence of hostile human power in a concise image. Furthermore, the verse uses Prophetic Language, speaking of a future event with absolute certainty, as if it has already happened or is inevitable. This certainty instills hope and reinforces the divine authority behind the prophecy. The description of all "strong people" and "terrible nations" bowing before God also contains an element of Hyperbole, underscoring the absolute and comprehensive nature of God's future triumph over all opposition.
Theological and Thematic Connections
Isaiah 25:3 is a profound statement about God's ultimate victory and the eschatological hope for His universal reign. It asserts that despite the present dominance of oppressive human powers, God's sovereignty will ultimately be acknowledged by all. This recognition is not merely intellectual assent but a compelled response to His overwhelming power and righteous judgment. The verse points to a future where divine justice is fully revealed, leading to the subjugation of all opposition and the establishment of God's kingdom as the supreme authority. It offers immense comfort, assuring believers that no earthly power can ultimately thwart God's purposes.
Reflection and Application
Isaiah 25:3 offers a powerful anchor for faith in a world often characterized by the apparent triumph of oppressive regimes and the seemingly insurmountable challenges posed by human wickedness. It reminds us that God is not merely a passive observer but the active, sovereign ruler of history, whose justice will ultimately prevail. This prophecy encourages us to maintain a long-term perspective, trusting that even the most resistant hearts and nations will one day be compelled to acknowledge His supreme authority. For believers, it serves as a call to live now in a way that glorifies God, anticipating the day when all creation will do so. It also challenges us to boldly proclaim His sovereignty, knowing that His kingdom will ultimately encompass all.
Questions for Reflection
FAQ
What does "strong people" and "terrible nations" refer to in this verse?
In Isaiah 25:3, "strong people" (Hebrew: ʻam_ _ʻaz) and "terrible nations" (Hebrew: goyim ʻaritsim) refer to the formidable, often oppressive, human powers, empires, and their centers of influence that have historically opposed God and His people. While it could have had specific contemporary applications for Isaiah's audience (e.g., Assyria, Babylon), prophetically, it encompasses any earthly authority or system that operates outside of God's righteous will, emphasizing their eventual, compelled submission to Him. It highlights the contrast between finite human might and infinite divine power.
Is the "fear" mentioned here a fear of terror or reverence?
While an element of terror for those who have opposed God and are facing His judgment is certainly implied, the primary sense of "fear" (Hebrew: yârêʼ) in a theological context often denotes profound awe, reverence, and respectful submission to God's ultimate power and holiness. It's a recognition of His unchallengeable authority and majesty, leading to worship or compelled obedience. This "fear" is not merely a cowering fright but an acknowledgment of God's rightful place as supreme ruler, similar to the concept of the fear of the Lord being the beginning of wisdom. For those who have resisted Him, it is a forced recognition; for those who love Him, it is a willing adoration.
Christ-Centered Fulfillment
Isaiah 25:3 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "strong people" and "terrible nations" who are compelled to glorify and fear God ultimately bow before the Lamb of God. Jesus, through His death, resurrection, and ascension, has triumphed over all the powers of darkness and oppression that once held humanity captive, as detailed in Colossians 2:15. His first coming inaugurated the kingdom of God, and His second coming will fully establish it, when He returns as the King of Kings and Lord of Lords. It is before Him that every knee will bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. The destruction of oppressive powers and the universal acknowledgment of God's sovereignty prophesied in Isaiah 25:3 are realized in Christ's victory over sin, death, and the devil, culminating in a new heavens and new earth where God will dwell with His people and His glory will fill all things.