And on this Mount [Zion] shall the Lord make for all peoples a feast of rich things...
“O Lord, You are my God; I will exalt You, I will praise Your name, for You have done wonderful things, even purposes planned of old [and fulfilled] in faithfulness and truth.
For You have made a city a heap, a fortified city a ruin, a place of aliens without a city [is no more a city]; it will never be rebuilt. Therefore [many] a strong people will glorify You, [many] a city of terrible and ruthless nations will [reverently] fear You.
For You have been a stronghold for the poor, a stronghold for the needy in his distress, a shelter from the storm, a shade from the heat; for the blast of the ruthless ones is like a rainstorm against a wall.
As the heat in a dry land [is reduced by the shadow of a cloud, so] You will bring down the noise of aliens [exultant over their enemies]; and as the heat is brought low by the shadow of a cloud, so the song of the ruthless ones is brought low.
And on this Mount [Zion] shall the Lord make for all peoples a feast of rich things [symbolic of His coronation festival inaugurating the reign of the Lord on the earth, in the wake of a background of gloom, judgment, and terror], a feast of wines on the lees -of fat things full of marrow, of wines on the lees well refined.
And He will destroy on this mountain the covering of the face that is cast over the heads of all the peoples [in mourning], and the veil [of profound wretchedness] that is woven and spread over all nations.
He will swallow up death [in victory; He will abolish death forever]. And the Lord God will wipe away tears from all faces; and the reproach of His people He will take away from off all the earth; for the Lord has spoken it.
It will be said in that day, Behold our God upon Whom we have waited and hoped, that He might save us! This is the Lord, we have waited for Him; we will be glad and rejoice in His salvation.”
(Isaiah 25:1-9)
“Jesus, as I sit at your table, I feed upon Your love, Your suffering love for me... I think about Your love for me declared upon that tree. There is no greater love, I feast upon Your suffering” sings in the background.
Isaiah 25 is the Israels song of praise for kingdom blessings. Commentary notes about Chapters 25–27 that they “have been called 'the Book of Songs.' Here the restored Jewish remnant praises the Lord for its deliverance through the Great Tribulation. Enemy cities (not necessarily any particular city) have been pulverized, causing Gentiles to acknowledge Jehovah’s power. God has been to His people all that they needed.” [1]
In Isaiah 25, a fortified “city” is judged and made a ruin, no longer to be rebuilt. The song proclaims, “For You have made a city a heap, a fortified city a ruin, a place of aliens without a city [is no more a city]; it will never be rebuilt.” The fact that it was fortified, speaks of it providing a sense of protection and security.
A city in which people get their protection outside of God also speaks of self-sufficiency and pride. In Isaiah 26:5-6 it says, “For He has brought down the inhabitants of the height, the lofty city; He lays it low, lays it low to the ground; He brings it even to the dust. The foot has trampled it down -even the feet of the poor, and the steps of the needy.”
One commentary notes that “'The city' ultimately refers to Babylon (Rev. 18:1–19:5), but it applies to anything man makes and uses to defy God. It does not take God long to wipe out a nation or destroy a city.” [2]
Revelation 18:1-2 says about Babylon, “Then I saw another angel descending from heaven, possessing great authority, and the earth was illuminated with his radiance and splendor. And he shouted with a mighty voice, She is fallen! Mighty Babylon is fallen! She has become a resort and dwelling place for demons, a dungeon haunted by every loathsome spirit, and abode for every filthy and detestable bird.”
For the poor, Jesus is a 'city' – a place of protection to those in distress, a shelter from the storm and shade from the heat against the blast of the enemy (Isaiah 25:4).
Proverbs 18:10 says, “The name of the LORD is a strong fortress; the godly run to him and are safe.” And Isaiah 26:1 says, “In that day shall this song be sung in the land of Judah: We have a strong city; [the Lord] sets up salvation as walls and bulwarks.”
Commentary notes, “Notice that the walls and bulwarks are not physical, but spiritual. Salvation is God’s total provision for His people’s needs.” [3]
And Isaiah 4:5-6 it says, “And the Lord will create over the whole site, over every dwelling place of Mount Zion and over her assemblies, a cloud of smoke by day and the shining of a flaming fire by night; for over all the glory shall be a canopy (a defense of divine love and protection). And there shall be a pavilion for shade in the daytime from the heat, and for a place of refuge and a shelter from storm and from rain.”
Another commentary notes, “God is Refuge... Tribulation is like a storm, but He is the Refuge; it is like desert heat, but He is the Cloud that blots out the hot rays. God silences the noise of the enemy and brings peace.” [4]
“That you would make your name known to your adversaries... let justice flow down like a river... make the wrong things right...” sings.
Judgment of the Lord is not to be feared by the righteous, but longed for. When He made the fortified city a ruin, Isaiah 15:3 says, “Therefore, [many] a city of terrible and ruthless nations will [reverently] fear You.” His judgments set things right, break down systems of oppression and bring His justice to the poor and needy.
“Bring deliverance. Open up the heavens Lord, let Your power go forth, to open up every prison door”
God's judgment should bring praise by His servants. When the great Babylon was judged and fell, Revelation 19:5 proclaims, “Then from the throne there came a voice, saying, Praise our God, all you servants of His, you who reverence Him, both small and great!”
Isaiah 26: 8-9 says, “Yes, in the path of Your judgments, O Lord, we wait [expectantly] for You; our heartfelt desire is for Your name and for the remembrance of You. My soul yearns for You [O Lord] in the night, yes, my spirit within me seeks You earnestly; for [only] when Your judgments are in the earth will the inhabitants of the world learn righteousness (uprightness and right standing with God).”
Judgments is the Hebrew word mishpat, Strongs #4941. It means to execute justice. [5] Jesus showed us what judgment looks like when we were deemed guilty of sin and He came and died to pay the penalty for what we deserved.
Our sin is not overlooked. A just judge does not ignore the fact that there was an injustice done. God is a holy God and His judgments are right. Isaiah 5:16 says, “But the Lord of hosts is exalted in justice, and God, the Holy One, shows Himself holy in righteousness and through righteous judgments.”
And when He brings His just judgments, it is good news to the poor, needy and afflicted – they are fed and ministered to. When Jesus cast out the money changers from the temple in Mathew 21:12-14, the blind and lame came to Him in the temple and He healed them.
Isaiah 5:17 goes on to say that when He brings his righteous judgments, “Then shall the lambs feed [among the ruins] as in their own pasture, and [among] the desolate places of the [exiled] rich shall sojourners and aliens eat.”
But to those doing the oppression and in unrepented sin, judgment brings punishment to the sin. Isaiah 5:18 goes on to say, “Woe to those who draw [calamity] with cords of iniquity and falsehood, who bring punishment to themselves with a cart rope of wickedness...”
While God is longsuffering, He does not forever overlook unrepented sin. For our benefit, there are natural consequences as a result of continued sin. Isaiah 5:19 goes on to say, “Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter!”
Commentary notes, “Those who pervert God’s evaluation of what is good by calling evil good are heading down a dangerous path—one that leads to judgment.” [5]
However, He also has compassion on us when we repent. His mercies are new every morning. Our sin is acknowledged and when we repent, it is forgiven and washed away by the blood of Jesus.
Isaiah 1:16-19 says, “Wash yourselves, make yourselves clean; put away the evil of your doings from before My eyes! Cease to do evil. Learn to do right! Seek justice, relieve the oppressed, and correct the oppressor. Defend the fatherless, plead for the widow.
Come now, and let us reason together, says the Lord. Though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall be like wool.”
“Worthy is the Lamb slain, to receive all the power” sings.
Ceasing to do evil and making ourselves clean does not mean getting our actions right in order to look good on the outside. Rather doing right as proclaimed in Isaiah 1:17 is to “Seek justice, relieve the oppressed, and correct the oppressor. Defend the fatherless, plead for the widow.”
James 1:27 says, “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.”
God considers giving to the poor as giving directly to Him. "I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me" (Matthew 25:40). We are commanded to give freely and generously to the poor.
In Deuteronomy 14:28-29 Moses tells the Israelites every three years they are to bring forth a tithe of their increase from that year and lay it up within their towns for those who lack. Moses says to them, “And the Levite [because he has no part or inheritance with you] and the stranger or temporary resident, and the fatherless and the widow who are in your towns shall come and eat and be satisfied, so that the Lord your god may bless you in all the work of your hands that you do.”
And Deuteronomy 15:7-10 says, “If there is among you a poor man, one of your kinsmen in any of the towns of your land which the Lord your God gives you, you shall not harden your [minds and] hearts or close your hands to your poor brother; But you shall open your hands wide to him and shall surely lend him sufficient for his need in whatever he lacks.
Beware lest there be a base thought in your [minds and] hearts, and you say, The seventh year, the year of release, is at hand, and your eye be evil against your poor brother, and you give him nothing, and he cry to the Lord against you, and it be sin in you. You shall give to him freely without begrudging it; because of this the Lord will bless you in all your work and in all you undertake.”
We are not to force ourselves to give to others and try hard not to begrudge it. We can freely give because we have so freely received. We give openhanded to others because God is so generous with us -even in the midst of our sin.
The Israelites were sinning when Isaiah proclaims in 30:18, “And therefore the Lord [earnestly] waits [expecting, looking, and longing] to be gracious to you; and therefore He lifts Himself up, that He may have mercy on you and show you loving-kindness to you. For the Lord is a God of justice. Blessed (happy, fortunate, to be envied) are all those who [earnestly] wait for Him, who expect and look and long for Him [for His victory, His favor, His love, His peace, His joy, and His matchless, unbroken companionship!”
God is extravagantly generous. He poured out His mercies and kindness on the Israelites. Isaiah 25:5-6 says God was not only was a refuge and protection to the poor, He brought low Israel's enemies and prepared a rich feast for His people.
Going back to Isaiah 25:6 it says, “And on Mount [Zion] shall the Lord of hosts make for all peoples a feast of rich things [symbolic of His coronation festival inaugurating the reign of the Lord on earth, in wake of a background of gloom, judgment, and terror], a feast of wines on the lees -of fat things full of marrow, of wines on the lees well refined.”
In the backdrop of gloom, terror and judgment during a period of great tribulation, God poured out His Spirit preparing afeast for His people and brought them through darkness and difficulty, providing them deliverance. (The clock read 3:33 as I wrote this.)
“And Your glory will cover the earth as the waters cover the sea. And the earth will sing your praises, forever more Your kingdom shall be” sings.
In the midst of Israel's enemies and difficulty and tribulation on every side, God had prepared them a feast of rich things of wines and fat things full of marrow. Commentary notes, “A feast of wine on the lees refers to the best wine. Fat things full of marrow refers to the choicest food. The feast is similar to the one prepared by Wisdom in Prov. 9:1–6.” [6]
Proverbs 9:1-5 says, “Wisdom has built her house; she has hewn out and set up her seven [perfect number of] pillars. She has killed her beasts, she has mixed her [spiritual] wine; she has also set her table. She has sent out her maids to cry from the highest places of the town; Whoever is simple (easily led astray and wavering), let him turn in here! As for him who lacks understanding, [God's] Wisdom says to him, Come, eat of my bread and drink of the [spiritual] wine which I have mixed.”
David proclaims in Psalm 23 that though He was walking through the valley of the shadow of death, he would fear or dread no evil, knowing God was with Him, protecting and guiding Him through with His rod and staff. He proclaims in Psalm 23:5, “You prepare a table before me in the presence of my enemies. You anoint my head with oil; my [brimming] cup runs over.”
And in Revelation 19 (Christ's coronation festival inaugurating the reign of the Lord on the earth), there is a backdrop of gloom and judgment. The Marriage Supper of the Lamb is in the mist of “darkness outside” where there is “weeping and grinding of teeth.” (Matthew 8:12)
Darkness is the Greek word skatos, Strongs #4655. It means blindness, a place of punishment, and/or metaphorically, “moral and spiritual darkness,” [7] And weeping and grinding of teeth speaks of deep anguish and despair.
In the midst of this, His judgment was directed at the enemy -not those in bondage, anguish and despair. Revelation 19:1-2 says, “After this I heard what sounded like a mighty shout of a great crowd in heaven, exclaiming, Hallelujah (praise the Lord)! Salvation and glory (splendor and majesty) and power (dominion and authority) [belong] to our God!
Because His judgments (his condemnation and punishment, His sentences of doom) are true and sound and just and upright. He has judged (convicted, pronounced sentence, and doomed) the great and notorious harlot (idolatress) who corrupted and demoralized and poisoned the earth with her lewdness and adultery (idolatry). And He has avenged (visited on her the penalty for) the blood of His servants at her hand.”
“I believe heaven's coming down, Jesus will reign upon the earth, and the two will become one, forever united in the Son” sings.
In the midst of this darkness and judgment, God opened the heavens and provided a rich feast – the marriage supper of the Lamb.
Revelation 19:11-18 goes on to say, “After that I saw heaven opened, and behold, a white horse [appeared]! The One Who was riding it is called Faithful (Trustworthy, Loyal, Incorruptible, Steady) and True and He passes judgment and wages war in righteousness (holiness, justice, and uprightness.)
His eyes [blaze] like a flame of fire, and on His head are many kingly crowns (diadems); and He has a title (name) inscribed which He alone knows or can understand. He is dressed in a robe dyed by dipping in blood, and the title by which He is called is The Word of God.
And the troops of heaven, clothed in fine linen, dazzling and clean, followed Him on white horses. [a] From His mouth goes forth a sharp sword with which He can smite (afflict, strike) the nations; and He will shepherd and control them with a staff (scepter, rod) of iron.
He will tread the winepress of the fierceness of the wrath and indignation of God the Almighty Ruler (the Almighty, the Omnipotent). And on His garment (robe) and on His though He has a name (title) inscribed, King of Kings and Lord of Lords.
Then I saw a single angel stationed in the sun's light, and with a mighty voice he shouted to all the birds that fly across the sky, Come, gather yourselves together for the great supper of God, that you may feast on the flesh of rulers, the flesh of powerful and mighty men, the flesh of horses and their riders, and the flesh of all humanity, both free and slave, both small and great.”
Ultimately, the victory belongs to Jesus. In Revelation 19:19-21, the beast and false profit were defeated and hurled into the fierly lake. And the rest were killed with a sword.
In the same way, the victory belongs to Jesus in Isaiah 25. He swallows up death in victory and, wipes away tears, and takes away the reproach of His people. Isaiah 25:9 says, "It shall be said in that day, Behold our God upon Whom we have waited and hoped, that He might save us!"
One commentary notes about Isaiah 25 that it proclaiming the triumphs of the kingdom age. [8] This commentary notes, “He is the One alone who has been a refuge from the storm of His own judgment. Thus, the proud nations of the world are brought low before the majesty of the mighty God. A great celebration shall take place in this mountain (Zion). All people refers to those nations that have survived the Tribulation Period and go into the blessings of the millennial kingdom...” [9]
While there are some conflicting views, this commentary goes on to note that the banquet described while symbolic of, “is not the Marriage Supper of the Lamb (see Archer, p. 626)” but rather a time of blessing where the kingdom prevails.
There is also conflict over what is meant by, “He will destroy on this mountain the covering of the face that is cast over the heads of all peoples [in mourning], and the veil [of profound wretchedness] that is woven and spread over all nations.”
One commentary notes, “He removes the covering of ignorance, the veil of Satanic blindness that has shrouded all nations.” [11]
Another commentary notes, “The veil is not a reference to the veil of the Temple that would be rent later, but the covering of death that hangs over all nations as a result of the recently completed devastations of the Tribulation Period. He will destroy (in verse 7) should read 'He will swallow up,' coming, as it does, from the same verb (bila˓) as the phrase in verse 8, He will swallow up death in victory (cf. I Cor 15:54).” [12]
Either way, it points to future hope as our God “takes away the reproach of His people” and people proclaim, “Behold our God upon Whom we have waited and hoped, that He might save us!” (Is. 25:8,9)
One commentary notes about this, “Isaiah intends to look to the distant future as he speaks of the time of unparalleled peace that shall occur during the millennial kingdom as a result of the intervention of God Himself. Thus, the people can rejoice in the fact that though they have waited through all these years of human devastation, it has been worth it because Lo, this is our God!” [13]
The millennial kingdom is referred to in Revelation 20 where the dragon, who is the devil and Satan is securely bound for a thousand years (Is. 20:2). Thus, the enemy no longer can accuse, enslave or deceive people during this time.
There are also differing views on when Christ returns as it relates to the Millennium. Each of the three major views is summarized below: [14]
Premillennialism - “Before the 1,000 year kingdom. Christ returns before establishing His literal kingdom on earth. He will reign with his saints in fulfillment of OT and NT prophecy. The reign on earth will last for 1,000 years.” [15]
Postmillennialism - “After a golden age on earth. Christ will return after the 1,000 years which represent a golden age of unspecified duration. This age is ushered in by the triumph of the gospel as the world converts, in large part, to Christianity through the efforts of the church.” [16]
Amillennialism - “(No literal earthly kingdom.) There is no literal reign of Christ over an earthly kingdom. Christ is presently reigning over a spiritual kingdom in either: (1) the hearts of men; (2) heaven, or (3) the church. The 1,000 years is a symbol representing an extended period of time. Many amillennialists believe that the fullness of the kingdom has already arrived on earth and we are presently in the age between the first and second resurrections. “Generally speaking, this view holds that Christ will return in His second coming and immediately usher in the new heaven and the new earth with no intervening thousand-year reign.” [17]
Lord, As the song sings, I want to be with You where You are. “Lead me outside these city walls that I have built to keep my self safe... I want to cry with You when the world starts falling, I'll die with you when the world starts falling.”
Where You are is the safest place to be. Be our shelter and refuge from the storm. I am in awe of Your generosity and love. In the midst of darkness, difficulties and troubles, You pour out an abundance and host a feast for Your people in the presence of their enemies.
[a] Another example of the armies of heaven is in 2 Kings 6:16-17 when Elisha told His servant, “Fear not; for those with us are more than those with them. Then Elisha prayed, Lord, I pray You, open his eyes that he may see. And the Lord opened the young man's eyes, and he saw, and behold, the mountain was full of horses and chariots of fire round about Elisha.”
1. MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Is 25:1
2, 4. Wiersbe, Warren W.: With the Word Bible Commentary. Nashville : Thomas Nelson, 1997, c1991, S. Is 25:1
3. KJV Bible Commentary. Nashville : Thomas Nelson, 1997, c1994, S. 1338
5. Strong, James: The Exhaustive Concordance of the Bible : Showing Every Word of the Text of the Common English Version of the Canonical Books, and Every Occurrence of Each Word in Regular Order. electronic ed. Ontario : Woodside Bible Fellowship., 1996, S. H4941
6. Radmacher, Earl D. ; Allen, Ronald Barclay ; House, H. Wayne: The Nelson Study Bible : New King James Version. Nashville : T. Nelson Publishers, 1997, S.
7. Vine, W. E. ; Unger, Merrill F. ; White, William: Vine's Complete Expository Dictionary of Old and New Testament Words. Nashville : T. Nelson, 1996, S. 2:145
8-10. KJV Bible Commentary. Nashville : Thomas Nelson, 1997, c1994, S. 1338
11. MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Is 25:6
12. Wiersbe, Warren W.: With the Word Bible Commentary. Nashville : Thomas Nelson, 1997, c1991, S. Is 25:1
13. KJV Bible Commentary. Nashville : Thomas Nelson, 1997, c1994, S. 1338
14-17. Garland, Tony. Millennium Kingdom. Located at: http://www.spiritandtruth.org/teaching/Book_of_Revelation/commentary/htm/topics/millennium.html. Last Accessed: 2/21/12.
For You have made a city a heap, a fortified city a ruin, a place of aliens without a city [is no more a city]; it will never be rebuilt. Therefore [many] a strong people will glorify You, [many] a city of terrible and ruthless nations will [reverently] fear You.
For You have been a stronghold for the poor, a stronghold for the needy in his distress, a shelter from the storm, a shade from the heat; for the blast of the ruthless ones is like a rainstorm against a wall.
As the heat in a dry land [is reduced by the shadow of a cloud, so] You will bring down the noise of aliens [exultant over their enemies]; and as the heat is brought low by the shadow of a cloud, so the song of the ruthless ones is brought low.
And on this Mount [Zion] shall the Lord make for all peoples a feast of rich things [symbolic of His coronation festival inaugurating the reign of the Lord on the earth, in the wake of a background of gloom, judgment, and terror], a feast of wines on the lees -of fat things full of marrow, of wines on the lees well refined.
And He will destroy on this mountain the covering of the face that is cast over the heads of all the peoples [in mourning], and the veil [of profound wretchedness] that is woven and spread over all nations.
He will swallow up death [in victory; He will abolish death forever]. And the Lord God will wipe away tears from all faces; and the reproach of His people He will take away from off all the earth; for the Lord has spoken it.
It will be said in that day, Behold our God upon Whom we have waited and hoped, that He might save us! This is the Lord, we have waited for Him; we will be glad and rejoice in His salvation.”
(Isaiah 25:1-9)
“Jesus, as I sit at your table, I feed upon Your love, Your suffering love for me... I think about Your love for me declared upon that tree. There is no greater love, I feast upon Your suffering” sings in the background.
Isaiah 25 is the Israels song of praise for kingdom blessings. Commentary notes about Chapters 25–27 that they “have been called 'the Book of Songs.' Here the restored Jewish remnant praises the Lord for its deliverance through the Great Tribulation. Enemy cities (not necessarily any particular city) have been pulverized, causing Gentiles to acknowledge Jehovah’s power. God has been to His people all that they needed.” [1]
In Isaiah 25, a fortified “city” is judged and made a ruin, no longer to be rebuilt. The song proclaims, “For You have made a city a heap, a fortified city a ruin, a place of aliens without a city [is no more a city]; it will never be rebuilt.” The fact that it was fortified, speaks of it providing a sense of protection and security.
A city in which people get their protection outside of God also speaks of self-sufficiency and pride. In Isaiah 26:5-6 it says, “For He has brought down the inhabitants of the height, the lofty city; He lays it low, lays it low to the ground; He brings it even to the dust. The foot has trampled it down -even the feet of the poor, and the steps of the needy.”
One commentary notes that “'The city' ultimately refers to Babylon (Rev. 18:1–19:5), but it applies to anything man makes and uses to defy God. It does not take God long to wipe out a nation or destroy a city.” [2]
Revelation 18:1-2 says about Babylon, “Then I saw another angel descending from heaven, possessing great authority, and the earth was illuminated with his radiance and splendor. And he shouted with a mighty voice, She is fallen! Mighty Babylon is fallen! She has become a resort and dwelling place for demons, a dungeon haunted by every loathsome spirit, and abode for every filthy and detestable bird.”
For the poor, Jesus is a 'city' – a place of protection to those in distress, a shelter from the storm and shade from the heat against the blast of the enemy (Isaiah 25:4).
Proverbs 18:10 says, “The name of the LORD is a strong fortress; the godly run to him and are safe.” And Isaiah 26:1 says, “In that day shall this song be sung in the land of Judah: We have a strong city; [the Lord] sets up salvation as walls and bulwarks.”
Commentary notes, “Notice that the walls and bulwarks are not physical, but spiritual. Salvation is God’s total provision for His people’s needs.” [3]
And Isaiah 4:5-6 it says, “And the Lord will create over the whole site, over every dwelling place of Mount Zion and over her assemblies, a cloud of smoke by day and the shining of a flaming fire by night; for over all the glory shall be a canopy (a defense of divine love and protection). And there shall be a pavilion for shade in the daytime from the heat, and for a place of refuge and a shelter from storm and from rain.”
Another commentary notes, “God is Refuge... Tribulation is like a storm, but He is the Refuge; it is like desert heat, but He is the Cloud that blots out the hot rays. God silences the noise of the enemy and brings peace.” [4]
“That you would make your name known to your adversaries... let justice flow down like a river... make the wrong things right...” sings.
Judgment of the Lord is not to be feared by the righteous, but longed for. When He made the fortified city a ruin, Isaiah 15:3 says, “Therefore, [many] a city of terrible and ruthless nations will [reverently] fear You.” His judgments set things right, break down systems of oppression and bring His justice to the poor and needy.
“Bring deliverance. Open up the heavens Lord, let Your power go forth, to open up every prison door”
God's judgment should bring praise by His servants. When the great Babylon was judged and fell, Revelation 19:5 proclaims, “Then from the throne there came a voice, saying, Praise our God, all you servants of His, you who reverence Him, both small and great!”
Isaiah 26: 8-9 says, “Yes, in the path of Your judgments, O Lord, we wait [expectantly] for You; our heartfelt desire is for Your name and for the remembrance of You. My soul yearns for You [O Lord] in the night, yes, my spirit within me seeks You earnestly; for [only] when Your judgments are in the earth will the inhabitants of the world learn righteousness (uprightness and right standing with God).”
Judgments is the Hebrew word mishpat, Strongs #4941. It means to execute justice. [5] Jesus showed us what judgment looks like when we were deemed guilty of sin and He came and died to pay the penalty for what we deserved.
Our sin is not overlooked. A just judge does not ignore the fact that there was an injustice done. God is a holy God and His judgments are right. Isaiah 5:16 says, “But the Lord of hosts is exalted in justice, and God, the Holy One, shows Himself holy in righteousness and through righteous judgments.”
And when He brings His just judgments, it is good news to the poor, needy and afflicted – they are fed and ministered to. When Jesus cast out the money changers from the temple in Mathew 21:12-14, the blind and lame came to Him in the temple and He healed them.
Isaiah 5:17 goes on to say that when He brings his righteous judgments, “Then shall the lambs feed [among the ruins] as in their own pasture, and [among] the desolate places of the [exiled] rich shall sojourners and aliens eat.”
But to those doing the oppression and in unrepented sin, judgment brings punishment to the sin. Isaiah 5:18 goes on to say, “Woe to those who draw [calamity] with cords of iniquity and falsehood, who bring punishment to themselves with a cart rope of wickedness...”
While God is longsuffering, He does not forever overlook unrepented sin. For our benefit, there are natural consequences as a result of continued sin. Isaiah 5:19 goes on to say, “Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter!”
Commentary notes, “Those who pervert God’s evaluation of what is good by calling evil good are heading down a dangerous path—one that leads to judgment.” [5]
However, He also has compassion on us when we repent. His mercies are new every morning. Our sin is acknowledged and when we repent, it is forgiven and washed away by the blood of Jesus.
Isaiah 1:16-19 says, “Wash yourselves, make yourselves clean; put away the evil of your doings from before My eyes! Cease to do evil. Learn to do right! Seek justice, relieve the oppressed, and correct the oppressor. Defend the fatherless, plead for the widow.
Come now, and let us reason together, says the Lord. Though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall be like wool.”
“Worthy is the Lamb slain, to receive all the power” sings.
Ceasing to do evil and making ourselves clean does not mean getting our actions right in order to look good on the outside. Rather doing right as proclaimed in Isaiah 1:17 is to “Seek justice, relieve the oppressed, and correct the oppressor. Defend the fatherless, plead for the widow.”
James 1:27 says, “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.”
God considers giving to the poor as giving directly to Him. "I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me" (Matthew 25:40). We are commanded to give freely and generously to the poor.
In Deuteronomy 14:28-29 Moses tells the Israelites every three years they are to bring forth a tithe of their increase from that year and lay it up within their towns for those who lack. Moses says to them, “And the Levite [because he has no part or inheritance with you] and the stranger or temporary resident, and the fatherless and the widow who are in your towns shall come and eat and be satisfied, so that the Lord your god may bless you in all the work of your hands that you do.”
And Deuteronomy 15:7-10 says, “If there is among you a poor man, one of your kinsmen in any of the towns of your land which the Lord your God gives you, you shall not harden your [minds and] hearts or close your hands to your poor brother; But you shall open your hands wide to him and shall surely lend him sufficient for his need in whatever he lacks.
Beware lest there be a base thought in your [minds and] hearts, and you say, The seventh year, the year of release, is at hand, and your eye be evil against your poor brother, and you give him nothing, and he cry to the Lord against you, and it be sin in you. You shall give to him freely without begrudging it; because of this the Lord will bless you in all your work and in all you undertake.”
We are not to force ourselves to give to others and try hard not to begrudge it. We can freely give because we have so freely received. We give openhanded to others because God is so generous with us -even in the midst of our sin.
The Israelites were sinning when Isaiah proclaims in 30:18, “And therefore the Lord [earnestly] waits [expecting, looking, and longing] to be gracious to you; and therefore He lifts Himself up, that He may have mercy on you and show you loving-kindness to you. For the Lord is a God of justice. Blessed (happy, fortunate, to be envied) are all those who [earnestly] wait for Him, who expect and look and long for Him [for His victory, His favor, His love, His peace, His joy, and His matchless, unbroken companionship!”
God is extravagantly generous. He poured out His mercies and kindness on the Israelites. Isaiah 25:5-6 says God was not only was a refuge and protection to the poor, He brought low Israel's enemies and prepared a rich feast for His people.
Going back to Isaiah 25:6 it says, “And on Mount [Zion] shall the Lord of hosts make for all peoples a feast of rich things [symbolic of His coronation festival inaugurating the reign of the Lord on earth, in wake of a background of gloom, judgment, and terror], a feast of wines on the lees -of fat things full of marrow, of wines on the lees well refined.”
In the backdrop of gloom, terror and judgment during a period of great tribulation, God poured out His Spirit preparing afeast for His people and brought them through darkness and difficulty, providing them deliverance. (The clock read 3:33 as I wrote this.)
“And Your glory will cover the earth as the waters cover the sea. And the earth will sing your praises, forever more Your kingdom shall be” sings.
In the midst of Israel's enemies and difficulty and tribulation on every side, God had prepared them a feast of rich things of wines and fat things full of marrow. Commentary notes, “A feast of wine on the lees refers to the best wine. Fat things full of marrow refers to the choicest food. The feast is similar to the one prepared by Wisdom in Prov. 9:1–6.” [6]
Proverbs 9:1-5 says, “Wisdom has built her house; she has hewn out and set up her seven [perfect number of] pillars. She has killed her beasts, she has mixed her [spiritual] wine; she has also set her table. She has sent out her maids to cry from the highest places of the town; Whoever is simple (easily led astray and wavering), let him turn in here! As for him who lacks understanding, [God's] Wisdom says to him, Come, eat of my bread and drink of the [spiritual] wine which I have mixed.”
David proclaims in Psalm 23 that though He was walking through the valley of the shadow of death, he would fear or dread no evil, knowing God was with Him, protecting and guiding Him through with His rod and staff. He proclaims in Psalm 23:5, “You prepare a table before me in the presence of my enemies. You anoint my head with oil; my [brimming] cup runs over.”
And in Revelation 19 (Christ's coronation festival inaugurating the reign of the Lord on the earth), there is a backdrop of gloom and judgment. The Marriage Supper of the Lamb is in the mist of “darkness outside” where there is “weeping and grinding of teeth.” (Matthew 8:12)
Darkness is the Greek word skatos, Strongs #4655. It means blindness, a place of punishment, and/or metaphorically, “moral and spiritual darkness,” [7] And weeping and grinding of teeth speaks of deep anguish and despair.
In the midst of this, His judgment was directed at the enemy -not those in bondage, anguish and despair. Revelation 19:1-2 says, “After this I heard what sounded like a mighty shout of a great crowd in heaven, exclaiming, Hallelujah (praise the Lord)! Salvation and glory (splendor and majesty) and power (dominion and authority) [belong] to our God!
Because His judgments (his condemnation and punishment, His sentences of doom) are true and sound and just and upright. He has judged (convicted, pronounced sentence, and doomed) the great and notorious harlot (idolatress) who corrupted and demoralized and poisoned the earth with her lewdness and adultery (idolatry). And He has avenged (visited on her the penalty for) the blood of His servants at her hand.”
“I believe heaven's coming down, Jesus will reign upon the earth, and the two will become one, forever united in the Son” sings.
In the midst of this darkness and judgment, God opened the heavens and provided a rich feast – the marriage supper of the Lamb.
Revelation 19:11-18 goes on to say, “After that I saw heaven opened, and behold, a white horse [appeared]! The One Who was riding it is called Faithful (Trustworthy, Loyal, Incorruptible, Steady) and True and He passes judgment and wages war in righteousness (holiness, justice, and uprightness.)
His eyes [blaze] like a flame of fire, and on His head are many kingly crowns (diadems); and He has a title (name) inscribed which He alone knows or can understand. He is dressed in a robe dyed by dipping in blood, and the title by which He is called is The Word of God.
And the troops of heaven, clothed in fine linen, dazzling and clean, followed Him on white horses. [a] From His mouth goes forth a sharp sword with which He can smite (afflict, strike) the nations; and He will shepherd and control them with a staff (scepter, rod) of iron.
He will tread the winepress of the fierceness of the wrath and indignation of God the Almighty Ruler (the Almighty, the Omnipotent). And on His garment (robe) and on His though He has a name (title) inscribed, King of Kings and Lord of Lords.
Then I saw a single angel stationed in the sun's light, and with a mighty voice he shouted to all the birds that fly across the sky, Come, gather yourselves together for the great supper of God, that you may feast on the flesh of rulers, the flesh of powerful and mighty men, the flesh of horses and their riders, and the flesh of all humanity, both free and slave, both small and great.”
Ultimately, the victory belongs to Jesus. In Revelation 19:19-21, the beast and false profit were defeated and hurled into the fierly lake. And the rest were killed with a sword.
In the same way, the victory belongs to Jesus in Isaiah 25. He swallows up death in victory and, wipes away tears, and takes away the reproach of His people. Isaiah 25:9 says, "It shall be said in that day, Behold our God upon Whom we have waited and hoped, that He might save us!"
One commentary notes about Isaiah 25 that it proclaiming the triumphs of the kingdom age. [8] This commentary notes, “He is the One alone who has been a refuge from the storm of His own judgment. Thus, the proud nations of the world are brought low before the majesty of the mighty God. A great celebration shall take place in this mountain (Zion). All people refers to those nations that have survived the Tribulation Period and go into the blessings of the millennial kingdom...” [9]
While there are some conflicting views, this commentary goes on to note that the banquet described while symbolic of, “is not the Marriage Supper of the Lamb (see Archer, p. 626)” but rather a time of blessing where the kingdom prevails.
There is also conflict over what is meant by, “He will destroy on this mountain the covering of the face that is cast over the heads of all peoples [in mourning], and the veil [of profound wretchedness] that is woven and spread over all nations.”
One commentary notes, “He removes the covering of ignorance, the veil of Satanic blindness that has shrouded all nations.” [11]
Another commentary notes, “The veil is not a reference to the veil of the Temple that would be rent later, but the covering of death that hangs over all nations as a result of the recently completed devastations of the Tribulation Period. He will destroy (in verse 7) should read 'He will swallow up,' coming, as it does, from the same verb (bila˓) as the phrase in verse 8, He will swallow up death in victory (cf. I Cor 15:54).” [12]
Either way, it points to future hope as our God “takes away the reproach of His people” and people proclaim, “Behold our God upon Whom we have waited and hoped, that He might save us!” (Is. 25:8,9)
One commentary notes about this, “Isaiah intends to look to the distant future as he speaks of the time of unparalleled peace that shall occur during the millennial kingdom as a result of the intervention of God Himself. Thus, the people can rejoice in the fact that though they have waited through all these years of human devastation, it has been worth it because Lo, this is our God!” [13]
The millennial kingdom is referred to in Revelation 20 where the dragon, who is the devil and Satan is securely bound for a thousand years (Is. 20:2). Thus, the enemy no longer can accuse, enslave or deceive people during this time.
There are also differing views on when Christ returns as it relates to the Millennium. Each of the three major views is summarized below: [14]
Premillennialism - “Before the 1,000 year kingdom. Christ returns before establishing His literal kingdom on earth. He will reign with his saints in fulfillment of OT and NT prophecy. The reign on earth will last for 1,000 years.” [15]
Postmillennialism - “After a golden age on earth. Christ will return after the 1,000 years which represent a golden age of unspecified duration. This age is ushered in by the triumph of the gospel as the world converts, in large part, to Christianity through the efforts of the church.” [16]
Amillennialism - “(No literal earthly kingdom.) There is no literal reign of Christ over an earthly kingdom. Christ is presently reigning over a spiritual kingdom in either: (1) the hearts of men; (2) heaven, or (3) the church. The 1,000 years is a symbol representing an extended period of time. Many amillennialists believe that the fullness of the kingdom has already arrived on earth and we are presently in the age between the first and second resurrections. “Generally speaking, this view holds that Christ will return in His second coming and immediately usher in the new heaven and the new earth with no intervening thousand-year reign.” [17]
Lord, As the song sings, I want to be with You where You are. “Lead me outside these city walls that I have built to keep my self safe... I want to cry with You when the world starts falling, I'll die with you when the world starts falling.”
Where You are is the safest place to be. Be our shelter and refuge from the storm. I am in awe of Your generosity and love. In the midst of darkness, difficulties and troubles, You pour out an abundance and host a feast for Your people in the presence of their enemies.
[a] Another example of the armies of heaven is in 2 Kings 6:16-17 when Elisha told His servant, “Fear not; for those with us are more than those with them. Then Elisha prayed, Lord, I pray You, open his eyes that he may see. And the Lord opened the young man's eyes, and he saw, and behold, the mountain was full of horses and chariots of fire round about Elisha.”
1. MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Is 25:1
2, 4. Wiersbe, Warren W.: With the Word Bible Commentary. Nashville : Thomas Nelson, 1997, c1991, S. Is 25:1
3. KJV Bible Commentary. Nashville : Thomas Nelson, 1997, c1994, S. 1338
5. Strong, James: The Exhaustive Concordance of the Bible : Showing Every Word of the Text of the Common English Version of the Canonical Books, and Every Occurrence of Each Word in Regular Order. electronic ed. Ontario : Woodside Bible Fellowship., 1996, S. H4941
6. Radmacher, Earl D. ; Allen, Ronald Barclay ; House, H. Wayne: The Nelson Study Bible : New King James Version. Nashville : T. Nelson Publishers, 1997, S.
7. Vine, W. E. ; Unger, Merrill F. ; White, William: Vine's Complete Expository Dictionary of Old and New Testament Words. Nashville : T. Nelson, 1996, S. 2:145
8-10. KJV Bible Commentary. Nashville : Thomas Nelson, 1997, c1994, S. 1338
11. MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Is 25:6
12. Wiersbe, Warren W.: With the Word Bible Commentary. Nashville : Thomas Nelson, 1997, c1991, S. Is 25:1
13. KJV Bible Commentary. Nashville : Thomas Nelson, 1997, c1994, S. 1338
14-17. Garland, Tony. Millennium Kingdom. Located at: http://www.spiritandtruth.org/teaching/Book_of_Revelation/commentary/htm/topics/millennium.html. Last Accessed: 2/21/12.
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