Comments on Isaiah 25 Chapter 25 forms a transition between chapters 24 and 26. Chapter 24 deals with the total destruction of the wicked and the horrors they face on the Day of the Lord. And, chapter 26 deals with the blessed condition of the righteous remnant that are spared and the praises they sing to the Lord. But, this chapter contains elements of both 24 and 26 and interweaves them. This rhetorical connection of the events surrounding the Day of the Lord show their relationship and necessity. It also shows that even though the Lord is mercilessly punishing the wicked oppressor, He is at the same time mercifully protecting the humble oppressed. v1-5 (JPS separates v.2-5 from v. 1, but I would group them together) Isaiah announces the Lord is his God. He uses the message from the last verse of chapter 24, namely the revealing of the Lord's presence to the Elders of Israel, in combination with new evidences presented in v. 2-5 to show why the Lord is the God of Israel. Note this is Isaiah speaking in the first-person. v1 is largely derivative of Exod. 15:2. Consider the parallelism between the Exodus delivery account and the sparing of the righteous remnant here. v1c indicates the prophetic prediction of this eschatological event by indicating that it was "planned...of old", at a minimum of about 3000 years. Obviously, the events were foreordained at the foundation of the world, but since skeptics always want evidence here is some rather ironic evidence for them: their utter destruction has been foretold and is about to be fulfilled. Too bad it is too late to do any good though. v2-5 presents the antithesis between the Lord and the cruel nations where the nations are out to destroy and the Lord is out to protect. This passage presents the power of the Lord as being great enough to thwart all of the mustered powers of the earthly despots (cp. 1 Ne. 3:31-4:1). In the face of this great power they will fear Him and will ultimately be vanquished by Him. I would assume these cruel nations are the ones dealt with in ch. 24, and those spared by the Lord are them praising Him in ch. 26. v2 See comments on 2:15. v4 The primary subject of this verse is obviously the nations spoken of in chapter 24 who persecuted Israel. However, it is something of an impeachment on Israel's and Judah's character as they are required under the Law to assist the poor and shelter the needy. As such, their failure to abide the Law places them among the "cruel nations" the Lord must protect the downtrodden from. v6a, 7a, 10b It should be noted the setting for all of this is placed at Jerusalem, as is indicated by Joel (cf. Joel 2:1; 3:1-2, 17) as well as latter-day Scripture (cf. D&C 45:48). But, this is not to say that the effects thereof will not be worldwide. v6 presents the messianic banquet as the reward of the faithful remnant, and is in direct contrast to 24:9-11. The preparation of such a banquet connotes the blessed condition of the recipients (cf. Deut. 12:17-18, Deut. 28:1-6), but is also symbolic of the great spiritual blessings poured out of them (cf. Deut. 8:3). This theme is also artfully used in John 2 where the leaders at the wedding were ignorant of the miraculous source of the good wine. See D&C 58:4-11 for an obvious spiritual interpretation on this verse. For a more physical interpretation cf. Zech. 14:16. Kaiser notes: On the occasion of Yahweh's enthronement (cf. 24:23) a share in the great sacrificial meal will be given both to foreign pilgrims to the festival as well as to the Jews themselves (cf. 1 Sam. 11:15; 1 Kings 1:25, 9; 2 Sam. 6:18; 1 Kings 8:62 and Neh. 8:10, and also Ps. 23:6; Ps. 36:9 and Jer. 31:14). This table fellowship brings the nations into fellowship with God (cf. Luke 14:15; Luke 22:18; Rev. 19:9). v7-8 The common more spiritual interpretation on this passage is the veil refers to spiritual darkness that afflict Israel (cf. 2 Cor. 3:12-16). The more physical interpretation would be the veil being referred to is a veil of mourning and misery that has afflicted the nations for so long (this interpretation being supported by the reference to tears being wiped away by the Lord, also cf. 2 Sam. 15:30; Jer. 14:3 and Esther 6:12). I suspect Isaiah's intent was to present the mourning veil and its attendant tears as the physical interpretation with the obvious spiritual interpretation attending it as is the case with v. 6. v8a This line also has obvious mixed physical and spiritual interpretations. With the advent of the Second Coming, the second phase of the First Resurrection will be initiated, them that live during the Millennium will be resurrected immediately upon death, and spiritual death will cease from the earth as knowledge of the Lord will fill all the earth. v9 Those redeemed who participate in the feast of v. 6 know their Redeemer and praise Him in a manner similar to Ps. 25:1-5. Contrast this with 1:2-5 where Israel in general is portrayed as stupid and rebellious. This change in Israel, more specifically Judah, is brought about by the Day of the Lord (cf. 2 Ne. 25:16, D&C 45:24-45). v10-12 The blessed condition of the redeemed remnant is contrasted with the accursed and miserable condition of the wicked. v10-11 has two sets of interpretations. The more common reading is well represented by the NAS: 10 For the hand of the Lord will rest on this mountain, And Moab will be trodden down in his place As straw is trodden down in the water of a manure pile. 11 And he will spread out his hands in the middle of it As a swimmer spreads out his hands to swim. But the Lord will lay low his pride together with the trickery of his hands. The JPS rendering presents the character in v. 11 as the Lord rather than Moab, and the activity as threshing rather than slogging through a dungheap. I favor the JPS rendering as it is more contextual to the book of Isaiah (cf. 24:13; 27:2-6,12). The more common rendering is also unparalleled in the scriptures. While there are references to the slain of cities being heaped up like dung in Daniel and Alma, the image of one swimming through it is unprecedented. Given my favoring the JPS rendering, I would see v. 11 as referring to the ease with which the Lord draws his hands through the wicked nations to thresh and sift, as easy as a swimmer through water. Also consider the many times Isaiah uses rhetorical names such as "flood" and "sea" and "raging waters" to refer to Assyria, thus the Lord will apply force to the waters in order to progress in His journey. By singling out Moab in this manner Isaiah may be invoking the concept of Deut 23:1-6 where Moab is a nation cut off from gathering with Israel at the assembly of the Lord. By so doing Isaiah indicates those nations who are hostile to Israel will be excluded from the feast of v. 6. v12 Compare v. 2. Being made even with the dust is a covenant curse relating a symbolic message of forced humility and utter debasement (cp. 47:1). This contrasts the theme of v. 6-8 where those that were faithful to the Lord are enjoying the blessings of the First Resurrection. Here, these wretches are forced into the obscurity of the Second Resurrection. The obvious physical interpretation follows the theme of chapter 26.