TRV
Translation
King James Version
¶ And in this mountain shall the LORD of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.
Complete Jewish Bible
On this mountain ADONAI-Tzva'ot will make for all peoples a feast of rich food and superb wines, delicious, rich food and superb, elegant wines.
Berean Standard Bible
On this mountain the LORD of Hosts will prepare a banquet for all the peoples, a feast of aged wine, of choice meat, of finely aged wine.
American Standard Version
And in this mountain will Jehovah of hosts make unto all peoples a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.
World English Bible Messianic
In this mountain, the LORD of Hosts will make all peoples a feast of fat things, a feast of choice wines, of fat things full of marrow, of well refined choice wines.
Geneva Bible (1599)
And in this mountaine shall the Lord of hostes make vnto all people a feast of fat thinges, euen a feast of fined wines, and of fat thinges full of marow, of wines fined and purified.
Young's Literal Translation
And made hath Jehovah of Hosts, For all the peoples in this mount, A banquet of fat things, a banquet of preserved things, Fat things full of marrow, preserved things refined.
In the KJVVerse 18,125 of 31,102
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Commentary on Isaiah 25 verses 6–8
6 ¶ And in this mountain shall the LORD of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.
7 And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations.
8 He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.
If we suppose (as many do) that this refers to the great joy which there should be in Zion and Jerusalem when the army of the Assyrians was routed by an angel, or when the Jews were released out of their captivity in Babylon, or upon occasion of some other equally surprising deliverance, yet we cannot avoid making it to look further, to the grace of the gospel and the glory which is the crown and consummation of that grace; for it is at our resurrection through Christ that the saying here written shall be brought to pass; then, and not till then (if we may believe St. Paul), it shall have its full accomplishment: Death is swallowed up in victory, Co1 15:54. This is a key to the rest of the promises here connected together. And so we have here a prophecy of the salvation and the grace brought unto us by Jesus Christ, into which the prophets enquired and searched diligently, Pe1 1:10.
I. That the grace of the gospel should be a royal feast for all people; not like that of Ahasuerus, which was intended only to show the grandeur of the master of the feast (Est 1:4); for this is intended to gratify the guests, and therefore, whereas all there was for show, all here is for substance. The preparations made in the gospel for the kind reception of penitents and supplicants with God are often in the New Testament set forth by the similitude of a feast, as Mat 22:1, etc., which seems to be borrowed from this prophecy. 1. God himself is the Master of the feast, and we may be sure he prepares like himself, as becomes him to give, rather than as becomes us to receive. The Lord of hosts makes this feast. 2. The guests invited are all people, Gentiles as well as Jews. Go preach the gospel to every creature. There is enough for all, and whoever will may come, and partake freely, even those that are gathered out of the highways and the hedges. 3. The place is Mount Zion. Thence the preaching of the gospel takes rise: the preachers must begin at Jerusalem. The gospel church is the Jerusalem that is above; there this feast is made, and to it all the invited guests must go. 4. The provision is very rich, and every thing is of the best. It is a feast, which supposes abundance and variety; it is a continual feast to believers, it is their own fault if it be not. It is a feast of fat things and full of marrow; so relishing, so nourishing, are the comforts of the gospel to all those that feast upon them and digest them. The returning prodigal was entertained with the fatted calf; and David has that pleasure in communion with God with which his soul is satisfied as with marrow and fatness. It is a feast of wines on the lees, the strongest-bodied wines, that have been kept long upon the lees, and then are well refined from them, so that they are clear and fine. There is that in the gospel which, like wine soberly used, makes glad the heart and raises the spirits, and is fit for those that are of a heavy heart, being under convictions of sin and mourning for it, that they may drink and forget their misery (for that is the proper use of wine - it is a cordial for those that need it, Pro 31:5, Pro 31:6), may be of good cheer, knowing that their sins are forgiven, and may be vigorous in their spiritual work and warfare, as a strong man refreshed with wine.
II. That the world should be freed from that darkness of ignorance and mistake in the mists of which it had been so long lost and buried (Isa 25:7): He will destroy in this mountain the face of the covering (the covering of the face) with which all people are covered (hood-winked or blind-folded) so that they cannot see their way nor go about their work, and by reason of which they wander endlessly. Their faces are covered as those of men condemned, or dead men. There is a veil spread over all nations, for they all sit in darkness; and no marvel, when the Jews themselves, among whom God was known, had a veil upon their hearts, Co2 3:15. But this veil the Lord will destroy, by the light of his gospel shining in the world, and the power of his Spirit opening men's eyes to receive it. He will raise those to spiritual life that have long been dead in trespasses and sins.
III. That death should be conquered, the power of it broken, and the property of it altered: He will swallow up death in victory, Isa 25:8. 1. Christ will himself, in his resurrection, triumph over death, will break its bands, its bars, asunder, and cast away all its cords. The grave seemed to swallow him up, but really he swallowed it up. 2. The happiness of the saints shall be out of the reach of death, which puts a period to all the enjoyments of this world, embitters them, and stains the beauty of them. 3. Believers may triumph over death, and look upon it as a conquered enemy: O death! where is thy sting? 4. When the dead bodies of the saints shall be raised at the great day, and their mortality swallowed up of life, then death will be for ever swallowed up of victory; and it is the last enemy.
IV. That grief shall be banished, and there shall be perfect and endless joy: The Lord God will wipe away tears from off all faces. Those that mourn for sin shall be comforted and have their consciences pacified. In the covenant of grace there shall be that provided which is sufficient to counterbalance all the sorrows of this present time, to wipe away our tears, and to refresh us. Those particularly that suffer for Christ shall have consolations abounding as their afflictions do abound. But in the joys of heaven, and nowhere short of them, will fully be brought to pass this saying, as that before, for there it is that God shall wipe away all tears, Rev 7:17; Rev 21:4. And there shall be no more sorrow, because there shall be no more death. The hope of this should now wipe away all excessive tears, all the weeping that hinders sowing.
V. That all the reproach cast upon religion and the serious professors of it shall be for ever rolled away: The rebuke of his people, which they have long lain under, the calumnies and misrepresentations by which they have been blackened, the insolence and cruelty with which their persecutors have trampled on them and trodden them down, shall be taken away. Their righteousness shall be brought forth as the light, in the view of all the world, who shall be convinced that they are not such as they have been invidiously characterized; and so their salvation from the injuries done them as such shall be wrought out. Sometimes in this world God does that for his people which takes away their reproach from among men. However, it will be done effectually at the great day; for the Lord has spoken it, who can, and will, make it good. Let us patiently bear sorrow and shame now, and improve both; for shortly both will be done away.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–8. Public domain.
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Cyril of JerusalemAD 386
Catechetical Lecture 11:5-7
Having been counted worthy of this holy chrism, you are called Christians, verifying the name also by your new birth. For before you were deemed worthy of this grace, you had properly no right to this title but were advancing on your way toward being Christians.Moreover, you shall know that in the old Scripture there lies the symbol of this chrism. For at the time Moses imparted to his brother the command of God and made him high priest, he anointed him after bathing him in water. And Aaron was called Christ or anointed, evidently from the typical anointing. So also the high priest, in advancing Solomon to the kingdom, anointed him after he had bathed in Gihon. To them, however, these things happened in a figure, but to you not in a figure but in truth; because you were truly anointed by the Holy Spirit. Christ is the beginning of your salvation. He is truly the first fruit, and you are what follow. If the first fruit is holy, obviously its holiness will pass to the remainder also.
Keep this teaching unspotted, for it shall teach you all things, if it abide in you.… For this holy thing is a spiritual safeguard of the body and salvation of the soul. Of this the blessed Isaiah prophesying of old time said, “On this mountain shall the Lord make for all nations a feast; they shall drink wine, they shall drink gladness, they shall anoint themselves with ointment.”
Tyrannius RufinusAD 411
COMMENTARY ON THE APOSTLES’ CREED 19
Moreover, this same Isaiah foretells that while those who were engaged in the study of the law from childhood to old age did not believe, to the Gentiles every mystery should be transferred. His words are, “And the Lord of hosts shall make a feast on this mountain for all nations.” … This was the counsel of the Almighty respecting all the nations.
JeromeAD 420
Commentary on Isaiah
(Verses 6-8.) And the Lord of hosts will make for all peoples on this mountain a feast of rich food, a feast of well-aged wine, of rich food full of marrow, of aged wine well refined. And he will swallow up on this mountain the covering that is cast over all peoples, the veil that is spread over all nations. He will swallow up death forever; and the Lord God will wipe away tears from all faces, and the reproach of his people he will take away from all the earth, for the Lord has spoken. LXX: And the Lord of hosts will make all nations drink joy on this mountain, they will drink wine. They will be anointed with an oil on this mountain. Give all these things to the nations, for this counsel is over all nations: the prevailing death has devoured. And again: the Lord God has taken away every tear from all faces, and he has taken away the disgrace of his people from all the earth. For the mouth of the Lord has spoken. Because we have turned, the face of a bound captive over all people, the Eagle has interpreted, the face of darkness over all people. And when the eagle has twice spoken of darkness, Theodotius once named darkness, and similarly with the rest. For which Symmachus translated, the face of the Lord who rules over all peoples. But what the Seventy wanted to say about this place is clear to the reader, that they did not put the words of Scripture, but their own interpretation, because all the mysteries of the Law and the Temple are to be transferred to the Churches of the nations. After the passion of the Lord, when He will have freed Him from thirst and heat, and whirlwind, the Lord will make a rich feast not for the Jewish people, but for all nations on Mount Zion, with fatty delicacies and wine from the choicest vineyards, so that He may cause the face of death and the bonds by which all people were bound to be precipitated and swallowed up; He will break the net of death and the web that had captured all nations. And according to the Apostle, death will be swallowed up forever (I Cor. XVI). And the Lord shall wipe away every tear from their faces, when death is overcome and the kingdom of Christ arrives. And the reproach of the human race, which was created in the image of the Creator, shall escape the bondage of the devil and death. It is no wonder that, according to Symmachus, death is called the mistress, since the blessed Apostle said, 'Death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam' (Rom. 5:14). They understand by the word "Antichrist" the one who is the ruler of all peoples, or the face of darkness over all peoples, and the web that is woven over all nations, and who is to be consumed on the Mount of Olives, as we have said in the last vision of Daniel. According to the Septuagint, a feast of gladness is prepared for all nations on Mount Zion, where they will drink the wine that the Lord promised to drink with his saints in the kingdom of his Father (Matt. 20 and Luke 22); and they will be anointed with oil, so that they may become a new people born again in Christ. Therefore it is said: "Give all these things to the nations, which Israel once celebrated in type and image. For this is the counsel of the Lord, that all things be transferred to the nations, because death has been swallowed up (1 Cor. 15) and every tear wiped away, and the reproach of the whole earth, with the command of Christ succeeding, has been erased.
Cyril of AlexandriaAD 444
COMMENTARY ON ISAIAH 25:6-7
Having said that the Lord will reign in Zion and Jerusalem, Isaiah leads us to the mystical meaning of the passage. Thus Zion is interpreted as a high place that is good for surveillance, and Jerusalem is the vision of the world. In fact, the church of Christ combines both: it is high and visible from everywhere, and is, so to speak, located on the mountain. The church may be understood as high also in another way: there is nothing low in it, it is far removed from all the mundane things, as it is written, “I will be exalted among the nations, I will be exalted in the earth!” Equally elevated are its orthodox and divine doctrines; thus the doctrine about God or about the holy and consubstantial Trinity is true, pure and without guile. “The Lord of hosts will make for all people,” not just for the Israelites elected for the sake of their patriarchs but for all the people of the world. What will he make? “A feast of wines on the lees; they will drink joy, they will drink wine. They will be anointed with myrrh on the mountain.” This joy, of course, means the joy of hope, of the hope rooted in Christ, because we will reign with him, and with him we will enjoy every spiritual joy and pleasure that surpasses mind and understanding. By “wine” he points to the mystical sacrament, that of the bloodless sacrifice, which we celebrate in the holy churches.
Primasius of HadrumetumAD 560
COMMENTARY ON THE APOCALYPSE 2:7
They will not hunger because they will feed upon living bread, for he said, “I am the living bread which came down from heaven.” Neither will they thirst, because they will drink from a cup so splendid as to enact in them the truth he spoke: “Whoever believes in me will never thirst”; and again: “Whoever drinks from the water I give him will receive in himself a fountain of water springing up to eternal life.” Neither will the sun strike them, nor will they be burned by the deadly fire of its heat. God made a similar promise to his church through Isaiah, saying that he would be “a shelter from the storm, a shade from the heat.” Here he declares the purity of his sacraments to thrive in his own and that none of them will be oppressed by the heat of temptation. “For the Lamb in the midst of the throne governs them.” Previously it had said that the Lamb seated on the throne received the scroll, but now it says that the Lamb in the midst of the throne governs them. It does so to teach that there is one throne for the Father and for the Son, since the Father is in the Son and the Son is in the Father, that is, in the midst of the church, which the one, whole, triune God inhabits through faith.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Isaiah 25:6 presents a profound prophetic vision of a magnificent, lavish feast orchestrated by the LORD of hosts upon His holy mountain for all peoples. This divine banquet vividly symbolizes the abundant blessings, ultimate peace, and complete satisfaction that will define God's eschatological kingdom, where every spiritual and material need is met with unparalleled richness and purity, signifying His triumphant victory over sin, death, and sorrow, and the universal scope of His redemptive plan.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 25:6 is profoundly rich with Imagery, painting a vivid and sensory picture of a grand, divine banquet. The descriptions of "fat things full of marrow" and "wines on the lees well refined" engage the reader's senses, allowing them to almost taste, smell, and experience the lavishness and quality of the provisions. This elaborate feast serves as a powerful Metaphor and Symbolism for God's ultimate salvation, His boundless blessings, and the profound joy and peace of His eternal kingdom. It symbolizes not merely physical food and drink, but spiritual nourishment, complete satisfaction, and intimate communion with God. The deliberate Repetition of "a feast of fat things, a feast of wines on the lees" emphasizes the extraordinary abundance and the dual nature of the provisions (both food and drink), reinforcing the idea of superabundant supply. Furthermore, the entire description can be understood as Hyperbole, employing exaggerated language to convey the unparalleled and unimaginable glory, richness, and perfection of God's future provision, transcending any earthly experience or human capacity.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse stands as a profound theological declaration concerning God's character and His magnificent eschatological plan. It reveals a God who is not only supremely powerful and just but also infinitely generous, hospitable, and deeply desirous of sharing His abundance and joy with all humanity. The promised feast signifies the ultimate culmination of God's redemptive work, where all suffering, sorrow, and the sting of death are definitively overcome, and His redeemed people enter into a state of perfect peace, joy, and unbroken communion with Him. The universal invitation, extending "unto all people," powerfully underscores God's inclusive love, breaking down all barriers of ethnicity or nation, and extending the invitation of salvation to the entire world—a foundational truth for understanding the New Covenant and the global mission of the Church. This future banquet is the ultimate expression of God's unwavering covenant faithfulness, promising complete satisfaction and an eternal dwelling in His glorious presence.
REFLECTION AND APPLICATION
Isaiah 25:6 offers a profoundly hopeful and assuring vision for believers living in any age. In a world frequently characterized by scarcity, conflict, and deep despair, this prophecy serves as a powerful reminder of God's ultimate plan for abundance, peace, and unadulterated joy. It calls us to cultivate an eternal perspective, anchoring our hope not in fleeting earthly pleasures or temporary satisfactions, but in the glorious and certain reality of God's coming kingdom. This magnificent vision should inspire profound gratitude for God's boundless generosity and His inclusive love that extends to all humanity, regardless of background or status. Furthermore, it challenges us to deeply reflect on our own lives: are we truly living in eager anticipation of this divine feast, and are we actively participating in God's mission by inviting others to partake in the good news of His salvation? The promise of pure, refined provision encourages us to seek spiritual nourishment of the highest quality, found exclusively in Christ, and to trust implicitly in God's perfect and comprehensive provision for every aspect of our lives, knowing with certainty that He desires to satisfy us fully and eternally.
Questions for Reflection
FAQ
What is the significance of "this mountain" in Isaiah 25:6?
Answer: "This mountain" primarily refers to Mount Zion, which is the location of Jerusalem and the Temple. In prophetic literature, Mount Zion often symbolizes God's holy dwelling place, the center of His worship, and the seat of His universal kingdom. Its significance here is multifaceted: it is the sacred place where God's glorious presence is manifested, and from which His ultimate victory and abundant blessings will extend to "all people," signifying that salvation and the establishment of His kingdom will originate from His chosen city, ultimately encompassing the entire world. It represents the stability, permanence, and divine authority of God's eternal reign.
What do "fat things" and "wines on the lees well refined" symbolize?
Answer: These phrases are rich symbols representing the ultimate quality, abundance, and purity of God's provision in His eschatological kingdom. "Fat things" (Hebrew: shemen) refer to the richest, choicest, and most succulent foods, representing the most excellent and satisfying spiritual and material blessings God will bestow. "Wines on the lees" (Hebrew: shemer) refers to wine that has been aged on its sediment, a process that enhances its flavor, body, and potency, indicating a mature, high-quality vintage. "Well refined" (Hebrew: zâqaq) further emphasizes that this wine is perfectly clarified and pure, free from any impurities. Together, they paint a picture of a feast of unparalleled richness, delight, and perfection, signifying complete satisfaction, unadulterated joy, and an overflowing abundance in God's presence, free from any blemish or lack. This imagery points to the fullness of life found in God's kingdom, as beautifully described in passages like Psalm 23:5, where the cup overflows with divine blessing.
CHRIST-CENTERED FULFILLMENT
Isaiah 25:6 finds its ultimate and glorious fulfillment in the person and redemptive work of Jesus Christ. The lavish feast prepared by the LORD of hosts is profoundly realized in Christ, who is the true bread of life and the living water, offering eternal sustenance and complete satisfaction to all who believe. Jesus's earthly ministry was consistently marked by invitations to a spiritual feast, from His miraculous feeding of the multitudes (e.g., Matthew 14:13-21), which powerfully foreshadowed abundant provision, to His parables of banquets that vividly illustrate the inclusive nature of the kingdom of God (e.g., Luke 14:15-24). The "fat things full of marrow" and "wines on the lees well refined" are embodied in His atoning sacrifice on the cross, which provides the richest spiritual nourishment, purification from sin, and eternal life for all who place their faith in Him. He is the one who definitively takes away the "veil" of death and sorrow, as prophesied in Isaiah 25:7-8, by conquering death itself through His glorious resurrection (1 Corinthians 15:54-57). Ultimately, the universal invitation to "all people" is fulfilled through Christ's Great Commission, calling people from every nation, tribe, and tongue to partake in the salvation and abundant life He offers (Matthew 28:19-20). The eschatological vision of this feast culminates in the "marriage supper of the Lamb" (Revelation 19:9), where Christ, the Lamb of God, is both the magnificent host and the central focus, and His redeemed people from every corner of the earth will feast in eternal, joyous communion with Him.