And he shall destroy in this mountain the face of the bond with which all people were tied, and the web that he began over all nations.

“O Lord God. Here the giving of thanks is set forth: and first, concerning the exaltation of the people; second, concerning their justification: ch. 26: in that day; third, concerning the Father's correction: ch. 27: in that day. The first is divided into two. In the first, the giving of thanks is set forth: I will exalt you, in preaching you loftily among others; I will confess, in giving thanks within myself. Ps. 9: I will confess to you, Lord, with my whole heart. Second, the matter of the thanksgiving is set forth: for you have done. And first, in general, as to the greatness of the deeds: wonders. Job 9: who does great things, etc. As to the fulfillment of the promises: faithful. Ecclus. 36: give a reward, Lord, to those who wait for you, that your prophets may be found faithful. Amen, that is, truly. Second, in particular: for you have made; and first, the works that pertain to the putting down of evils; second, those that pertain to the exaltation of good things: and the Lord will make. Concerning the first, three things. First he threatens the scourge of punishment; second, the fruit of the punishment: upon this; third, the manner of the punishment: as. He says therefore first: the city. Of Jerusalem; of strangers, estranged from God, namely of the Jews; it shall not be rebuilt forever: for neither afterward in the same place, above, 17: behold, Damascus shall cease to be a city. Micah 3: Zion shall be as a field. Ezek. 27: you have been brought to nothing. Or, of Babylon, or of any other city of the Gentiles opposing them. Upon this. Here he sets forth the fruit, in the subjection of men to God. And first he sets forth two signs of subjection. Praise: the strong shall praise you, however much subject to you; or, the Gentile people, strong in sufferings. Fear: whatever city shall fear you. Below, 60: the strength of the nations shall come to you. Second, he assigns the reason, which he first sets forth: for you have been made; to the poor, who has little though sufficient for himself; to the needy, who is in want. Ps. 93: the Lord has become for me a refuge, and my God the help of my hope. Second, he sets forth a comparison: hope, of defense, from the whirlwind, on account of the violence of the persecutor; a shelter, of consolation, from the heat, on account of the affliction of persecution. Below, 32: a man shall be as. Third, he sets forth the exposition. Spirit, that is, indignation and pride. Above, 21: as whirlwinds come from the south, it comes from the desert, from a terrible land. As the heat. Here he sets forth the manner of the punishment as to affliction: as heat in thirst, it afflicts. Tumult, proud clamor, as to barrenness. And as heat under a cloud, gathered from the south wind, by which also sometimes, on account of excessive heat, the fruits of the vine are destroyed. James 1: the sun arose with burning heat, and dried up the grass, and its flower fell. And the Lord will make. Here he sets forth the things that pertain to the exaltation of the good: and this in three ways. First, as to the abundance of honor, which he describes under the metaphor of a feast, which is prepared from fat animals and refined wine, on this mountain, because there Christ suffered, whence all good things have come to us; or because there he will judge, as is said, Matt. 22: behold, I have prepared my dinner, my oxen and fatlings are killed. Second, as to the removal of evils: and he will cast down, as to the punishment of death, which he calls a bond insofar as we are bound to it by sin, and (the web) insofar as it is ordained by the just sentence of God. 1 Cor. 15: death is swallowed up in victory. Hosea 13: I will be your death, O death; your bite, O Hell. The sadness of sorrow, and he will take away. Rev. 21: God will wipe away every tear from the eyes of the saints. The shame of confusion: and reproach. Above, 4: take away, etc. Some refer this to the judgment rendered in the death of Holofernes, who came against all nations; and likewise concerning the feast. And he sets forth the giving of thanks. And they shall say: we have waited, expecting patiently. Ecclus. 2: you who fear the Lord, wait for his mercy. And he sets forth the reason: for he shall rest, with whom no evil can be. Ps. 131: this is my rest for ever and ever. Third, as to the oppression of enemies, namely of the Moabites, who on account of sleep were especially hostile to them. And first he sets forth their affliction: it shall be threshed. Amos 1: they threshed Gilead with iron wagons. Second, their complete subjection: he will stretch out his hands, as one prostrate, and seeking mercy or aid. Below, 49: he shall come; and the destruction of the fortifications, and the fortresses, concerning which see above, 16. Note, on that word, I will confess to the name, that confession is manifold. The first, of humility. James, last chapter: confess your sins to one another. The second, of truth. Rom. 10: with the heart one believes unto righteousness, but with the mouth confession is made unto salvation. The third, of praise. Ps. 32: confess to the Lord on the harp. The fourth, of thanksgiving. Above, 12: I will confess to you, Lord, for you were angry with me: your fury is turned away, and you have comforted me. Also, note on that word, amen, that amen is Hebrew: and sometimes it is a verb, that is, let it be done. Deut. 27: and all the people shall say, amen. Sometimes an adverb, that is, truly. John 6: amen, amen, I say to you. Sometimes a noun, that is, truth. Rev. 3: these things says the Amen. Sometimes it is Greek, without defect, from a, which is without, and mene, which is defect. Rom. 9: who is God blessed forever, amen. Note on that word, a feast of fat things, that there is a threefold feast. The first, the household feast of the Church militant: in which he sets forth three things. First, the bitterness of the passion. Exod. 12: you shall eat it with wild lettuce. 1 Cor. 11: as often as you shall eat this bread, and drink the cup, you shall proclaim the death of the Lord until he comes. Second, the sweetness of love. Wis. 16: you provided them bread from heaven without labor, having in itself every delight, and the sweetness of every taste. Third, fatness, as to its effect. Ps. 22: you have made my head fat with oil. The second is the private feast of the soul: in which he sets forth three things. First, the wine of love. Song 1: your breasts are better than wine. Second, the honey of contemplation. Ps. 118: how sweet are your words to my palate. More than honey to my mouth. Third, the milk of purification, and this for growing unto perfection. 1 Pet. 2: as rational ones, without guile, desire milk. The third is the solemn feast of the heavenly court; in which he sets forth three things. First, wine unto inebriation. Song 5: eat, friends, and drink, and be inebriated. Second, honey unto satiety. Ps. 16: I shall be satisfied when your glory shall appear. Third, milk unto the perfection of body and soul. Song 5: your eyes are as doves.”

“And he will destroy in this mountain the face of the covering cast over all people,.... Or, "the covering of the face" (f); that which has covered the face of all people; that darkness which has been spread over them, partly by Mahomet, and his Alcoran, and partly by the pope of Rome, and his party; the covering of human doctrines and traditions seems chiefly intended, which now will be removed, as well as all Pagan and Mahometan darkness, through the clear ministration of the everlasting Gospel, which will be spread with power, and in its purity, throughout the whole world; see Isa 60:1 more especially this may respect the light and glory of the New Jerusalem state, in which Christ will be the light thereof, and the nations of them that are saved shall walk in it, and Satan will be bound a thousand years, that he may not deceive the nations any more, Rev 21:23. and the veil that is spread over all nations; meaning the same as before; the veil or covering of darkness and ignorance, with which the nations are covered, either Papal, Pagan, and Mahometan; particularly, respect may be had to the veil that is upon the Jewish nation, which remains to this day, and will be taken off when it shall turn to the Lord, Co2 3:13 this may be said in allusion to the veil on Moses's face, when he spake to the people, Exo 34:33 as the former expression may be to the covering or wrapper about the face of dead men, Joh 11:44 for they that sit in spiritual darkness, are in the region of the shadow of death. (f) "velum faciei", Piscator.”

“face of . . . covering--image from mourning, in which it was usual to cover the face with a veil (Sa2 15:30). "Face of covering," that is, the covering itself; as in Job 41:13, "the face of his garment," the garment itself. The covering or veil is the mist of ignorance as to a future state, and the way to eternal life, which enveloped the nations (Eph 4:18) and the unbelieving Jew (Co2 3:15). The Jew, however, is first to be converted before the conversion of "all nations"; for it is "in this mountain," namely, Zion, that the latter are to have the veil taken off (Psa 102:13, Psa 102:15-16, Psa 102:21-22; Rom 11:12).”

“Although the feast is one earth, it is on an earth which has been transformed into heaven; for the party-wall between God and the world has fallen down: death is no more, and all tears are for ever wiped away. "And He casts away upon this mountain the veil that veiled over all peoples, and the covering that covered over all nations. He puts away death for ever; and the Lord Jehovah wipes the tear from every face; and He removes the shame of His people from the whole earth: for Jehovah hath spoken it." What Jehovah bestows is followed by what He puts away. The "veil" and "covering" (massēcâh, from nâsac = mâsâc, Isa 22:8, from sâcac, to weave, twist, and twist over = to cover) are not symbols of mourning and affliction, but of spiritual blindness, like the "veil" upon the heart of Israel mentioned in Co2 3:15. The penē hallōt (cf., Job 41:5) is the upper side of the veil, the side turned towards you, by which Jehovah takes hold of the veil to lift it up. The second hallōt stands for הלּט (Ges. 71, Anm. 1), and is written in this form, according to Isaiah's peculiar style (vid., Isa 4:6; Isa 7:11; Isa 8:6; Isa 22:13), merely for the sake of the sound, like the obscurer niphal forms in Isa 24:3. The only difference between the two nouns is this: in lōt the leading idea is that of the completeness of the covering, and in massēcâh that of its thickness. The removing of the veil, as well as of death, is called בּלּע, which we find applied to God in other passages, viz., Isa 19:3; Psa 21:10; Psa 55:10. Swallowing up is used elsewhere as equivalent to making a thing disappear, by taking it into one's self; but here, as in many other instances, the notion of receiving into one's self is dropped, and nothing remains but the idea of taking away, unless, indeed, abolishing of death may perhaps be regarded as taking it back into what hell shows to be the eternal principle of wrath out of which God called it forth. God will abolish death, so that there shall be no trace left of its former sway. Paul gives a free rendering of this passage in Co1 15:54, κατεπόθη ὁ θάνατος εἰς νῖκος (after the Aramaean netzach, vincere). The Syriac combines both ideas, that of the Targum and that of Paul: absorpta est mors per victoriam in sempiternum. But the abolition of death is not in itself the perfection of blessedness. There are sufferings which force out a sigh, even after death has come as a deliverance. But all these sufferings, whose ultimate ground is sin, Jehovah sweeps away. There is something very significant in the use of the expression דּמעה (a tear), which the Apocalypse renders πᾶν δάκρυον (Rev 21:4). Wherever there is a tear on any face whatever, Jehovah wipes it away; and if Jehovah wipes away, this must be done most thoroughly: He removes the cause with the outward symptom, the sin as well as the tear. It is self-evident that this applies to the church triumphant. The world has been judged, and what was salvable has been saved. There is therefore no more shame for the people of God. Over the whole earth there is no further place to be found for this; Jehovah has taken it away. The earth is therefore a holy dwelling-place for blessed men. The new Jerusalem is Jehovah's throne, but the whole earth is Jehovah's glorious kingdom. The prophet is here looking from just the same point of view as Paul in Co1 15:28, and John in the last page of the Apocalypse.”