“The "wonders" of Isaiah were the promises to the Gentiles, and not to Israel, of anointing with sweet-smelling oil and myrrh. They naturally received the name of Christian from this anointing. In addition he promises the "wine of joy" to the Gentiles, using a shadow to allude to the sacrament of the new covenant of Christ, which is now openly celebrated among the Gentiles.”

“(Chapter 25 — Verse 1 and following) O Lord, you are my God; I will exalt you and praise your name, for you have done marvelous things, faithful and true are your ancient thoughts. Amen. For you have made a city into a heap, a fortified city into ruins, a palace of foreigners, so that it is no longer a city and will never be rebuilt. On this the strong people will praise you, the city of the mighty nations will fear you. For you have been a stronghold for the poor, a stronghold for the needy in their distress, a refuge from the storm, a shade from the heat. The breath of the strong is like a whirlwind driving against a wall. Just as the tide quells the thirst, you will humble the uproar of strangers; and like heat under a torrential cloud, you will cause the offspring of the strong to wither. LXX: O Lord my God, I will glorify you; I will praise your name, for you have done wondrous things, an ancient true counsel, let it be done. For you have laid cities in ruin; strong cities, so that their foundations may fall. The cities of the wicked will not be built forever. Therefore, the people of the poor will bless you, and the cities of those who sustain injustice will bless you. For you have been a helper to every humble city and a protection to the sorrowful due to their poverty. You will free them from the worst men: a shade for the thirsty, and the spirit of men who endure injustice as weak and thirsty men in Zion from wicked men, whom you have delivered us to. There are two possible interpretations of this place. The Jews believe the voice of the saints to be that of the believing people: when God has done what was said against the whole world, and the prophecies of all the prophets have been fulfilled; and they interpret the city that has been overthrown as Rome, which should be completely destroyed, and they refer the strong people who praise the Lord and for whom the Lord has become their strength in their tribulation and distress to Israel, who has been freed from the persecution of the nations as if from the most intense heat and thirst. But others understand that it is said more truthfully and rightfully in the person of the prophet, giving thanks to the Father for the suffering of the Lord and Savior, because he did wonders and fulfilled ancient thoughts with truth, when they stand at the right hand and hear: Come, you blessed of my Father, take possession of the kingdom prepared for you from the foundation of the world (Matt. XXV, 34). And Paul also, understanding, was speaking: Just as he chose us in him before the foundation of the world, that we should be holy and blameless (Ephes. I, 4). And desiring to become what he prophesied, he adds the word in Hebrew Amen, for which the Septuagint translated it as 'let it be so.' And the Lord often uses this word in the Gospel: Amen, amen, that is, truly, truly I say to you (John VI, 54). But why does he praise and confess the name of the Lord, and what are these wonders, and the ancient thoughts that he has truly demonstrated in his works, follows: For you have made the city a heap, the fortified city a ruin, the house of strangers, so that it is no longer a city and will not be built forever. The once strong city of Jerusalem is understood, which has become a house of strangers; concerning them, the Savior says in the psalm: The sons of strangers have lied to me, the sons of strangers have grown old and have stumbled in their paths (Ps. XVII, 46). When this city has been destroyed, it will never be rebuilt, so that the kingdom of a thousand years and the golden Jerusalem and the jewel-adorned dreams may rest. But the people of the strong will praise the Lord, when Jerusalem has been destroyed for its impiety. However, the following verse shows who the strong people are: The city of strong nations will fear you. While they blaspheme, the people of the nations will fear you. For the fear of the Lord is the beginning of wisdom (Prov. IX, 10). The strong people will praise you, and the city of mighty nations will fear you; this is the Church gathered from the nations. For you have become the strength of the poor, your Christ, of whom we also read in the Psalms: Blessed is he who understands the needy and the poor (Ps. 40:1). And in Zechariah according to the Hebrew truth, the poor, that is, the Ebion, is described as sitting on a donkey's colt (Zech. 9). Strength for the needy in the tribulation of his passion, hope from the whirlwind of the gallows, and shade from the heat, when he spoke: Father, into your hands I commend my spirit (Luke 23:46). For just as the wind, if it were to strike against a wall and pass through it, was unable to harm the blasphemous Jews, so too, using another comparison, just as a branch is scorched by intense heat and withers, in the same way you will cause the commotion and shouting of those who have become strangers to you to wither away and perish. According to the Septuagint translators, I was unable to find, not to mention the meaning, but even the arrangement of words and continuity, in this place. And in that place where we have interpreted, like the heat in thirst, for which in Hebrew it is written Basaion (), which among them means impassable, or thirst; therefore, they have translated it as impassable and in thirst, to Sion; the error is clear, because of the similarity of the words Saion and Sion (both), which are signified by the same elements.”

“My God. The first person singular refers to the prophet, or these are the words which every one of the ancients is represented speaking (24:23). עצות מרחוק Counsels of old. Objective case governed by עשית thou hast done.—The counsels of oldare the plans of God predicted by the prophets. אמונה אמן With faithfulness and truth. As to the repetition אמונה אמן comp. עזי ומעזי my strength and my fortress (Jer. 16:19).”

“584. O Lord, you are my God. Here thanksgiving is set out; and first, for the exaltation of the people; second, for their justification: in that day (ch. 26); third, for paternal correction: in that day (ch. 27). The first of these is divided into two parts. In the first, the thanksgiving is set out: I will exalt you, I will proclaim you loudly before others, and confess your name, giving thanks within myself: I will confess you, O Lord, in my whole heart (Ps 9:2[1]). 585. Second, the matter of the thanksgiving is set out: for you have done. And first, in general, as to the greatness of his deeds: wonderful things: who doth great things, and unsearchable things (Job 5:9); as to his fulfillment of promises: faithful: reward them that patiently wait for you, that your prophets may be found faithful (Sir 36:18[21]); amen, that is, truly. 592. Note on the words, confess your name (Isa 25:1), that confession is manifold: first, of humility: confess therefore your sins one to another (Jas 5:16); second, of truth: with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation (Rom 10:10); third, of praise: confess to the Lord on the harp (Ps 32[33]:2); fourth, of thanksgiving, above: I will confess to you, O Lord, for you were angry with me: your wrath is turned away, and you have comforted me (Isa 12:1). 593. Note also on the word, amen (Isa 25:1), that amen is Hebrew, and when it is used as a verb, it means "so be it," and all the people shall say: amen (Deut 27:15); when it is used as an adverb, it means "truly," amen, amen, I say to you (John 6:26); when it is used as a noun, it means "truth," these things says the amen (Rev 3:14). When it is Greek, it means "without defect," from a, which means "without," and men, which means "defect": who is God blessed for ever. Amen (Rom 9:5).”

“Second, in particular: for you have reduced; and first, works which pertain to the suppression of the wicked; second, which pertain to the exaltation of the good: and the Lord of hosts shall make (Isa 25:6). 586. Concerning the first, he does three things: first, he threatens the scourge of punishment; second, he sets out the fruit of punishment: therefore shall a strong people praise you (Isa 25:3); third, the manner of punishment, where it says, as heat in thirst (Isa 25:5). Therefore, he first says, you have reduced the city, Jerusalem, to a heap; the house of strangers, to God, namely, the Jews; to be no more built up for ever, for it was not afterwards built in the same place, above: behold Damascus shall cease to be a city (Isa 17:1); Zion shall be ploughed as a field, and Jerusalem shall be as a heap of stones (Mic 3:12); you are brought to nothing (Ezek 27:36). Or, this refers to Babylon, or some other city of the gentiles who were opposed to them.”

“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.”

“587. Therefore shall a strong people praise you. Here he sets out the fruit of punishment in the subjection of men to God. And first, he sets out two signs of subjection: praise, a strong people shall praise you, strong, as much as they are subject to you, or a gentile people strong in passions; fear, every city shall fear you, below: the strength of the Gentiles shall come to you (Isa 60:5).”

“For thou hast been, etc. It is wonderful how all well fortified towns were taken, and the city of the poor, that is, Jerusalem, escaped. A refuge from the showers, from the enemy who is compared to showers of water. For the blast of the terrible ones is as showers against the wall. This phrase is to explain the expression from the showers.”

“Second, he assigns the reason, which he sets out first: because you have been a strength to the poor, who has little, even if it is sufficient for him, to the needy, who is in need: the Lord is my refuge: and my God the help of my hope (Ps 93[94]:22). Second, he sets out a similitude: a hope, of defense, from the whirlwind, because of the violence of the persecutor; a shadow, of consolation, from the heat, because of the affliction of persecution, below: a man shall be as when one is hid from the wind, and hides himself from a storm (Isa 32:2). Third, he sets out the explanation: the spirit, that is, the indignation and pride, above: as whirlwinds come from Africa, it comes from the desert from a terrible land (Isa 21:1).”

“Perhaps this is what the prophet is referring to, that is, those in Israel who were thirsting for the coming of the Savior. They desired to see the Savior and Redeemer of all. One such person was the righteous Simeon. When he took the infant Jesus in his arms, he said, "Lord, now let your servant depart in peace, according to your word; for mine eyes have seen your salvation which you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel."”

“Like heat in the dry season In the dry season, when the seeds dry out to be cut off, so shall You humble the multitude of the strangers. like heat with a thick cloud When the heavens thicken with thick clouds in the hot season, with which everyone rejoices, so will the song of the righteous be sung concerning the cutting down of the tyrants and their downfall. the downfall of (lit., the cutting down of. זְמִיר). An expression related to (Lev. 25:4): “You shall not prune (תִזְמֹר).””

“בציון In a dry place. Comp. בארץ ציה in a dry land (Jer. 2:6). חורב בצל עב ונו׳ The heat in the shadow of a cloud, etc. Repetition of the same idea. בצל עב In the shadow of a cloud, that is, in the shadow which hides the clouds and makes them invisible. זמיר עריצים The song of the terrible ones. It is the same as שאון זרים; comp. זמירות songs (24:16). יענה Shall be low. It is an intransitive verb of the same root as עני poor (Deut. 24:12); לענות to be humbled (Ex. 10:3)”

“588. As heat in thirst. Here he sets out the manner of punishment as to affliction: as heat in thirst, afflicts, the tumult, the proud clamor, of strangers; as to barrenness: and as with heat under a burning cloud, united by the south wind, by which fruit of the vine is sometimes destroyed because of its excessive heat: for the sun rose with a burning heat and parched the grass: and the flower thereof fell off (Jas 1:11).”

“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."”

“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.”

“And the Lord of Hosts shall make for all the peoples when they come to mobilize against Jerusalem. a feast of fat things which they think that it will be easy for them like fat, which is smooth and soft, will be converted for them to a feast of dregs. fat things full of marrow soft and fat like the marrow of bones, will be dregs well refined from any liquid of wine or oil, for there will be there only the dregs. All this will be in the war of Gog and Magog.”

“In this mountain. In Zion. A feast of fat things, etc. God will feed them with fat things, ממחים with things full of marrow—comp. ומוח and the marrow (Job. 21:24); ממחים is participle Pual— and then he will give them to drink lees well refined, so that they will become drunk; comp. As you have drunk on my holy mountain, etc. (Obad. 16)”

“589. And the Lord of hosts shall make. Here he sets out those things that pertain to the exaltation of the good, and this is threefold. First, as to abundance of honor, which he describes under a metaphor of a feast which is prepared from fat animals and clarified wine; in this mountain, for it was there that Christ suffered, from which all good things come forth to us, or because it is there that he will judge, as it says in Matthew 22:4: behold, I have prepared my dinner: my beeves and fatlings are killed. 594. Note on the words, a feast of fat things (Isa 25:6), that the feast is threefold. First, the family feast of the Church militant, in which he sets out three things: first, the bitterness of suffering: you shall eat it with wild lettuce (Exod 12:8); as often as you shall eat this bread and drink the chalice, you shall show the death of the Lord, until he come (1 Cor 11:26); second, the sweetness of love: you gave them bread from heaven, bread from heaven, prepared without labor; having in it all that is delicious, and the sweetness of every taste (Wis 16:20); third, fatness, as to its effect: you have fattened my head with oil (Ps 22[23]:5). 595. Second is the private feast of the soul, in which he sets out three things: first, the wine of love: your breasts are better than wine (Song 1:1); second, the honey of contemplation: how sweet are your words to my palate! More than honey to my mouth (Ps 118[119]:103); third, the milk of purification unto growth toward perfection: endowed with reason, desire the milk without guile (1 Pet 2:2). 596. Third is the solemn feast of the heavenly court, in which he sets out three things: first, wine unto drunkenness: eat, O friends, and drink, and be inebriated, my dearly beloved (Song 5:1); second, honey unto satiety: I shall be satisfied when your glory shall appear (Ps 16[17]:15); third, milk unto perfection of body and soul: your eyes as doves upon brooks of waters, which are washed with milk (Song 5:12).”

“590. Second, as to the removal of evils: and he shall destroy, as to the punishment of death, which he calls a bond, inasmuch as we are bound to it from sin, and a web inasmuch as it is a just sentence woven by God: death is swallowed up in victory (1 Cor 15:54); O death, I will be your death; O hell, I will be your bite (Hos 13:14). The sadness of sorrow: and the Lord God shall wipe away tears from every face: God shall wipe away all tears from the eyes of the saints (Rev 21:4); the ignominy of confusion, and the reproach, above: take away our reproach (Isa 4:1). Some refer this to the judgment carried out in the death of Holofernes, who came against all nations; and similarly concerning the feast.”

“Now the laws of love summoned him even as far as death and the dead themselves, so that he might summon the souls of those who were long time dead. And so because he cared for the salvation of all for ages past and that "he might bring to nothing him that has the power of death," as Scripture teaches, here again he underwent the dispensation in his mingled natures: as man, he left his body to the usual burial, while as God he departed from it. For he cried with a loud cry, and said to the Father, "I commend my spirit," and departed from the body free, in no way waiting for death, who was lagging as it were in fear to come to him. No, rather, he pursued him from behind and drove him on, trodden under his feet and fleeing, and he burst the eternal gates of his dark realms and made a road of return back again to life for the dead there bound with the bonds of death. Thus too, his own body was raised up, and many bodies of the sleeping saints arose and came together with him into the holy and real city of heaven, as rightly is said by the holy words: "Death has prevailed and swallowed people up; but again the Lord God has taken away every tear from every face." And the Savior of the universe, our Lord, the Christ of God, called Victor, is represented in the prophetic predictions as reviling death and releasing the souls that are bound there, by whom he raises the hymn of victory.”

“For eternal rest lies before those who have struggled through the present life observant of the laws, a rest not given in payment for a debt owed for their works but provided as a grace of the munificent God for those who have hoped in him. Then, before he describes the good things there, telling in detail the escape from the troubles of the world, he gives thanks for them to the liberator of souls, who has delivered him from the varied and inexorable slavery of the passions. But what are these good things?"For he has delivered my soul from death, my eyes from tears, my feet from falling." God describes the future rest by a comparison with things here. Here, he says, the sorrows of death have compassed me, but there he has delivered my soul from death. Here the eyes pour forth tears because of trouble, but there, no longer is there a tear to darken the eyes of those who are rejoicing in the contemplation of the beauty of the glory of God. "For God has wiped away every tear from every face."”

“(Verse 9 and following) And they will say on that day: Behold, our God, we have waited for him, and he will save us; this is the Lord, we have endured him, we will rejoice and be glad in his salvation. For the hand of the Lord will rest on this mountain; and Moab shall be crushed under him, as straw is crushed on a threshing floor. And he will stretch out his hands under him, as a swimmer stretches out to swim, and his glory will be humbled with the buffeting of his hands. And the fortifications of your lofty walls will fall, and they will be humiliated and brought down to the ground, even to dust. Swallowed up by death forever, the people of God, who have been delivered from the hand of death, will say to the Lord: Behold, this is our God, whom the unbelievers thought so little of; and we have waited for him, that is, we have believed in his words, because he will fulfill his promises and save us. Therefore, having been rescued from the jaws of death by his help, we will rejoice and be glad in him; and his hand and power will rest on this mountain. Regarding what we read above: When the Lord of hosts reigns on Mount Zion, and in Jerusalem, and is glorified in the presence of his elders (Isaiah 24:23). But Moab, which means 'from the father', will be crushed like straw is crushed by a wagon. This is spoken according to the custom of Palestine and many provinces of the East, which, due to a shortage of meadows and hay, prepare straw for the feeding of animals. These are iron wagons, with wheels that rotate in the middle like saws, which crush and break the straw into pieces. Therefore, just as wagon wheels crush straw, so Moab would be crushed under him, either under God's power or in itself, so that nothing remains intact in it. And just as a person who swims tends to stretch out their whole body, so he will collide with the ground from his own power and make a crashing sound. All the fortifications of those mighty men, both the walls as stated in Hebrew, will collapse, be humiliated, and be brought down to the ground, shattered into dust. Therefore, although the prophetic discourse generally refers to the consummation of the world, it does not entirely neglect the present. It mentions Moab, who was an enemy of Israel, to such an extent that they committed fornication with the Midianites and consecrated themselves to the idol Beelphegor, which is interpreted as Priapus. Against this idol Jeremiah speaks: Chamos will go into captivity, along with its priests and princes (Jeremiah 48:7). And again: Moab will be confounded with Chamos, just as the house of Israel was confounded with Bethel (Ibid., 13), and similar things can be found throughout. And from one idol and the demon that presided over this idol, it indicates that all opposing strengths are to be humiliated and led into Tartarus, and crushed like dust. But if this is the case, where is the devil's repentance?”

“You recognize the one who gives you joy to drink and wine in addition, anointing those in spiritual Zion with myrrh. You recognize that he is true God and Son of God by nature, and although he appeared in the form of a servant, by becoming man he became the source of salvation and life for all, being in all things like those on earth though without sin. The prophet indicates that they are all but pointing [to Christ] with their finger when they say, "Behold our God in whom we have hoped, and we will rejoice in our salvation." I think that this text applies especially to the Israelites who were nurtured in the words of Moses and were not ignorant of the predictions of the holy prophets. They waited for the time of the coming of the Savior and Redeemer, the Lord Jesus Christ. Therefore, as I have already said, Zechariah the father of John [the Baptizer] when he prophesied in the Spirit said of Christ, "He has raised up a horn of salvation." And Simeon when he took the holy child in his arms said, "Behold, my eyes have seen the salvation which you have prepared before the face of all people." Recognize then what had been announced of old, the one who is the hope of all, the Savior and Redeemer, they said, according to Isaiah, "Behold our God."They confess that God will give rest on this mountain. And it seems to me that mountain here refers to the church, for it is there that one finds rest. For we heard the words of Christ: "Come to me, all who labor and are heavy laden, and I will give you rest."”

“And he sets out the thanksgiving, and they shall say, we have endured for him, patiently waiting: you that fear the Lord, endure for his mercy (Sir 2:7). And he sets out the reason: for the hand of the Lord, with which nothing evil can exist: this is my rest for ever and ever (Ps 131[132]:14). 591. Third, as to the oppression of their enemies, namely, the Moabites, who were most hostile to them because of dreams. And first, he sets out their affliction: threshed: they have threshed Galaad with iron wains (Amos 1:3).”

“For the hand of the Lord shall rest The might of the Omnipresent. shall be trampled וְנָדוֹשׁ, shall be trampled. in its place (תַּחְתָּיו, lit., under him,) in its place. וְנָדוֹשׁ is of the same structure as (Eccl. 12: 6) “And the wheel is crushed (וְנָרוֹץ),” the “nun” indicating the passive voice. straw (מַתְבֵּן) derived from תֶּבֶן. mire (מַדְמֵנָה) mire. Comp. (Jer. 8:2) “For dung (לְדֹמֶן) on the face of the earth.””

“And he shall spread out his hands (וּפֵרַשׂ) He shall break his hands and his arms by clapping his hands in weeping. the swimmer (הַשׂחֶה) the one who floats upon the water. to swim (לִשְׂחוֹת) to float, as: (Ezekiel 47:5) “Water fit to swim in (מֵי שָׂחוּ).” and He shall humble the One Who humbles his haughtiness. with the cunning of His hands (אָרְבוֹת,) an expression similar to (Deut. 19:11): “And he lay in wait for him (וְאָרַב).” Jonathan renders: The layings of His hands. The place where He lays His hands to lie in wait. These are the high towers. אַשְׁוַת is an expression of walls and towers, as: (Jer. 50: 15) “Her walls fell (אָשְׁיוֹתֶיהָ).””

“And he shall spread forth. The Lord shall spread forth. In the midst of them. In the midst of Moab. השוחה He that swimmeth. Comp. שחו to swim (Ez. 47:5). His pride. The pride of Moab. ארבות Hap. leg.; the meaning must be found from the context. Some compare it with ארבות windows (Gen. 7:11), but their explanation is far-fetched.”

“591. Third, as to the oppression of their enemies, namely, the Moabites, who were most hostile to them because of dreams. And first, he sets out their affliction: threshed: they have threshed Galaad with iron wains (Amos 1:3); second, their complete subjection: he shall stretch forth his hands, as though prostrate and seeking mercy or help, below: they shall come (49). And the destruction of their fortifications: and the bulwarks, which are mentioned above (Isa 16:7).”

“Thy walls. The pronoun refers to Moab. השח השפיל He brought down, he laid low., Rashi: towers, Kimchi: the wrists, R. Jonah: the multitude, A. V., the spoils. Asyndeton; comp. כרע שכב נפל He bowed, he fell, he lay down (Judg. 5:27). The past is used here because the action was already completed in the time of Sennacherib.”