“And in this mountain will Jehovah of hosts make unto all peoples a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. And he will destroy in this mountain the face of the covering that covereth all peoples, and the veil that is spread over all nations. He hath swallowed up death forever; and the Lord Jehovah will wipe away tears from off all faces; and the reproach of his people will he take away from off all the earth: for Jehovah hath spoken it.”
“In this mountain …” (Isaiah 25:6)
This refers back to Isaiah 24:23 and means mount Zion, that is, Jerusalem. Part of these verses refer to the literal, earthly Jerusalem, because there is where Jesus was crucified, and that was the occasion when he destroyed death by giving his life on the Cross. On the other hand, the feast of good things for the “peoples (not people) of “all” nations is prophesied as a blessing of the Messianic kingdom, the spiritual mount Zion, the heavenly New Jerusalem.
This is one of the grandest and most wonderful passages in all the Word of God, and except for one other reference (Hosea 13:14), the very first reference to the abolition of death in all the Bible.
The feast of good things for God’s people is treated first. The mention of wine “on the lees, well refined” is of interest. “Leaving, wine on the lees heightened its flavor and made it stronger.” However, this also tended to cloud the wine with sediment; but the expression “well refined” showed that the Prophet was here promising the very best wine possible. We should not consider the heavenly feast in a literal, sensuous way at all. These delicious things are symbols of a whole family of enjoyments and delights which men cannot know until they get to heaven. There are echoes of Isaiah 2:2-4 here.
“The veil that is spread over all nations …” (Isaiah 25:7)
This is a Hebraism explaining what is meant by the “face of the covering that covereth all peoples,” and explained even further by the following verse, “He hath swallowed up death forever.” Scholars do not agree on what is meant by the destruction of the “veil,” Hailey thinks that it was the veil mentioned by Paul in 2 Corinthians 3:14-16. Dummelow stated that, “The face of the covering, etc. is put symbolically for the destruction of death,” thus making `the face of the covering that covereth all peoples’ and the `veil that is spread over all nations’ parallel to each other and both of them meaning death itself. We believe that both of these scholars are correct. One cannot read this without being aware of the veil of the temple and the rending of it from the top to the bottom upon the occasion of Jesus’ crucifixion.
That veil of the temple was a symbol: (1) of Christ himself (Hebrews 10:19-22); (2) of death, as indicated by its location (symbolically) between the church (the sanctuary) and heaven (the Holy of Holies); (3) of equality among God’s children, since it separated between the High Priest and the lesser priests; (4) of the veil of darkness that prevents unbelievers from understanding the Old Testament; and (5) of the law of Moses, being actually the pivotal instrument in that whole system.
These are some of the symbolical connotations of the veil of the temple, the most significant fact about that veil being that it was “rent in twain.” It is in that second condition of the veil, that is, after it was rent, that it symbolized Christ’s entering in “through death” into that which is beyond the veil (Hebrews 6:19); it symbolized the opening of a new and living way for all men to be saved (Hebrews 10:20); it symbolized the destruction of death as stated by Isaiah in this very chapter; and it symbolized the opening up and clarification of countless passages in the Old Testament, which cannot ever be understood apart from their connection with Jesus Christ. Christ alone is indeed the “Key to the Scriptures.” (See more complete discussion of all this in my New Testament Series, Vol. 10, pp. 172-174.)
Dummelow noted that Isaiah 25:8 reads, “He hath swallowed up death in victory.” He further stated that this rendition is supported by a number of early Greek versions and by the apostle Paul’s quotation of this place in 1 Corinthians 15:54.” Also, it is of great significance that in that very passage Paul also quoted Hosea 13:14, “O death where is thy victory; O death where is thy sting,” that marvelous passage which precedes this one chronologically has been butchered and perverted by the translators of the so-called Good News Bible, to read as follows:
“Bring on your plagues, death!
Bring on your destruction, world of the dead!
I will no longer have pity on this people.” (Hosea 13:14)
This is one of the most diabolical mistranslations of God’s Word! It is no translation, but a contradictory change of the meaning, entitling this so-called Good News Bible to be entitled a corrupt Bible, no Bible at all, but a book that gives what scholars think God should have said, instead of what he actually said. Add to this the fact that the inspired apostle Paul’s proper rendition of the passage in his quotation is also denied and contradicted at the same time!
Why? it may be asked did translators take such liberties with God’s Word. The answer is that they did so upon the same premise that Satan used when he contradicted God’s Word to Eve. Oh yes, they have a silly dictum, one of the crooked rules enforced in infidel seminaries, that the same prophet could not possibly have pronounced cursing and blessings in the same prophecy, and certainly not in the same paragraph. Thus, they affirmed that what the critics wrote is “more likely” to have been what Hosea thought than what is found in the sacred text!. Now, of course, that crooked rule would destroy the words of Christ himself who mentioned heaven and hell in the same line, and also the wide gate and broad way to destruction, along with the strait gate and the narrow way to life eternal in the very same verse. Christian people should be diligently aware of what evil men are trying to do to the word of God.