Isaiah 25:12
And the fortress of the high fort of your walls shall he bring down, lay low, and bring to the ground, even to the dust.
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(12) And the fortress of the high fort of thy walls . . .—Primarily the words, as interpreted by Isaiah 25:10, point to Kir-Moab (Isaiah 15:1) as the stronghold of the nation. Beyond this they predict a like destruction of every stronghold, every rock-built fortress (2Corinthians 10:5) of the great world-power of which Moab was for the time the symbol.

25:9-12 With joy and praise will those entertain the glad tidings of the Redeemer, who looked for him; and with a triumphant song will glorified saints enter into the joy of their Lord. And it is not in vain to wait for him; for the mercy comes at last, with abundant recompence for the delay. The hands once stretched out upon the cross, to make way for our salvation, will at length be stretched forth to destroy all impenitent sinners. Moab is here put for all adversaries of God's people; they shall all be trodden down or threshed. God shall bring down the pride of the enemies by one humbling judgment after another. This destruction of Moab is typical of Christ's victory, and the pulling down of Satan's strong holds. Therefore, beloved brethren, be ye stedfast, unmovable, always abounding in the work of the Lord; for your labour is not in vain in the Lord.And the fortress ... - Thy strong defenses shall be destroyed. This is spoken of Moab (compare the notes at Isaiah 15:1-9;Isaiah 16:1-14), and is designed to be emblematic of the enemies of the people of God (compare the notes at Isaiah 34) The repetition of the expressions 'bring down,' 'lay low,' and 'bring to the ground,' is designed to make the sentence emphatic, and to indicate that it would certainly be accomplished. 12. fortress—the strongholds of Moab, the representative of the foes of God's people [Barnes]. Babylon [Maurer]. The society of infidels represented as a city (Re 11:8). The fortress of the high fort of thy walls; all thy walled cities and fortifications, to which thou trustest. And the fortress of the high fort of thy walls shall he bring down,.... That is, their high and, fenced walls, which were about their cities, the fortifications of them; these should be destroyed by the Lord, be battered and brought down, not being able to stand against his mighty power. The Targum renders it,

"the mighty city, the cities of the nations;''

and may design the city of Rome, and the cities of the nations that shall fall at the pouring out of the seventh and last vial, Revelation 16:19 it follows,

lay low, and bring to the ground, even to the dust; which variety of words without any copulative are used to express the sudden, quick, certain, and irrecoverable destruction of such fortified city, or cities, and their fortifications.

And the fortress of the high fort of thy walls shall he bring down, lay low, and bring to the ground, even to the dust.
12. the fortress … walls] Better perhaps, the towering fortification of thy walls. This verse has suggested the identification of the city of Isaiah 25:2, Isaiah 26:5 f. with a city of Moab. The expressions of the verse are certainly remarkably parallel to those of Isaiah 26:5, to which Duhm thinks that it was a marginal variant. Other commentators also have surmised that it is misplaced.

shall he bring down, &c.] R.V. more literally, hath he brought down, &c. The perfects, however, may be those of certainty.Verse 12. - The fortress of the high fort... shall he bring down, etc.; rather, hath he bowed down, laid low, brought down to earth. The past mercies of God in abasing the pride of the Church's foes, rather than any further mercies of the same kind, seem to be here spoken cf. Mr. Cheyne suggests that the verse is out of place.

Thus the first hymnic echo dies away; and the eschatological prophecy, coming back to Isaiah 24:23, but with deeper prayerlike penetration, proceeds thus in Isaiah 25:6 : "And Jehovah of hosts prepares for all nations upon this mountain a feast of fat things, a feast of wines on the lees, of fat things rich in marrow, of wines on the lees thoroughly strained." "This mountain" is Zion, the seat of God's presence, and the place of His church's worship. The feast is therefore a spiritual one. The figure is taken, as in Psalm 22:27., from the sacrificial meals connected with the shelâmim (the peace-offerings). Shemârim mezukkâkim are wines which have been left to stand upon their lees after the first fermentation is over, which have thus thoroughly fermented, and have been kept a long time (from shâmar, to keep, spec. to allow to ferment), and which are then filtered before drinking (Gr. οἶνος σακκίας, i.e., διΰλισμένος or διηθικὸς, from διηθεῖν, percolare), hence wine both strong and clear. Memuchâyı̄m might mean emedullatae ("with the marrow taken out;" compare, perhaps, Proverbs 31:3), but this could only apply to the bones, not to the fat meat itself; the meaning is therefore "mixed with marrow," made marrowy, medullosae. The thing symbolized in this way is the full enjoyment of blessedness in the perfected kingdom of God. The heathen are not only humbled so that they submit to Jehovah, but they also take part in the blessedness of His church, and are abundantly satisfied with the good things of His house, and made to drink of pleasure as from a river (Psalm 36:9). The ring of the v. is inimitably pictorial. It is like joyful music to the heavenly feast. The more flexible form ממחיים (from the original, ממחי equals ממחה) is intentionally chosen in the place of ממּסהים. It is as if we heard stringed instruments played with the most rapid movement of the bow.
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