Isaiah 65:20 Komentář

We are now drawing towards the conclusion of this evangelical prophecy, the last two chapters of which direct us to look as far forward as the new heavens and the new earth, the new world which the gospel dispensation should bring in, and the separation that should by it be made between the precious and the vile. "For judgment" (says Christ) "have I come into this world." And why should it seem absurd that the prophet here should speak of that to which all the prophets bore witness? Pe1 1:10, Pe1 1:11. The rejection of the Jews, and the calling in of the Gentiles, are often mentioned in the New Testament as that which was foreseen and foretold by the prophets, Act 10:43; Act 13:40; Rom 16:26. In this chapter we have, I. The anticipating of the Gentiles with the gospel call (Isa 65:10). II. The rejection of the Jews for their obstinacy and unbelief (Isa 65:2-7). III. The saving of a remnant of them by bringing them into the gospel church (Isa 65:8-10). IV. The judgments of God that should pursue the rejected Jews (Isa 65:11-16). V. The blessings reserved for the Christian church, which should be its joy and glory (Isa 65:17-25). But these things are here prophesied of under the type and figure of the difference God would make between some and others of the Jews after their return out of captivity, between those that feared God and those that did not, with reproofs of the sins then found among them and promises of the blessings then in reserve for them.

INTRODUCTION TO ISAIAH 65 This chapter contains an answer to the prayer begun Isa 63:15, and continued in the preceding chapter; in which reasons are given by the Lord for suffering such calamities as are before mentioned to come upon the Jewish nation; particularly their rejection of the Gospel as preached by Christ and his apostles, and cleaving to the traditions of the fathers, and to their own righteousness; which disobedience and rebellion are aggravated by the Gentiles quick reception of the Gospel, as soon as preached to them, Isa 65:1 as also the idolatry of their fathers, their impurity and breach of the divine laws, Isa 65:3, as well as their own pride, hypocrisy, and self-confidence, Isa 65:5 all which being observed by the Lord was highly provoking to him; and he was determined to recompense into their bosoms their own sins, and the sins of their fathers, whose measure they filled up, Isa 65:6, nevertheless he would have a regard to a remnant among them, in whom the true grace of God would be found, and who should have a name and a place in the Gospel church state, and be preserved from the general destruction, Isa 65:8, but as for the unbelieving Jews, they should be punished with the sword, with famine, with disgrace, with distress, vexation, and a curse; when the servants of the Lord should have food, and joy, and honour, and bless themselves in the Lord, and serve him, Isa 65:11 and the chapter is concluded with promises of a new and happy state to the Jews upon their conversion in the latter day; which will be attended with much spiritual joy, with abundance of outward felicity, with great safety and security, and with the presence of God, Isa 65:17.

There shall be no more thence an infant of days,.... That is, there shall no more be carried out from thence, from Jerusalem, or any other place where the church of God is, to the grave, in order to be interred, an infant that has lived but a few days, a very common thing now; but, in the latter day, such instances will be rare, or rather there will be none at all; every child born will live to the age of man, and not be cut off by any premature death, either by any natural disease, or by famine, or sword, or any other calamity, which will now have no place: nor an old man that hath not filled his days; who, though he may in some sense, or in comparison of others, be said to be old, yet has not arrived to the full term of man's life, threescore years and ten, or more; for it seems, by what follows, as if the term of human life will be lengthened in the latter day, and reach in common to a hundred years; so that as long life is always reckoned a temporal happiness, among the rest that shall be enjoyed, this will be one in the latter day; and which is to be understood not of the Millennium state, in which there will be no death, Rev 21:4, which yet will be in this, as the following words show; but of the state preceding that, even the spiritual reign of Christ: for the child shall die an hundred years old; not that that shall be reckoned a child that shall die at a hundred years of age (h), the life of man being now, in these days of the Messiah, as long as they were before the flood, as the Jewish interpreters imagine; but the child that is now born, or he that is now a child, shall live to the age of a hundred years, and not die before: but lest this outward happiness should be trusted to, and a man should imagine that therefore he is in a happy state for eternity, being blessed with such a long life, it follows, "but" or though the sinner, being an hundred years old; shall be accursed; for though this shall be common in this state to good men and bad men, to live a hundred years, yet their death will not be alike; the good man will be blessed, and enter into a happy state of joy and peace; but the wicked man, though he lives as long as the other in this world, shall be accursed at death, and to all eternity; see Ecc 8:12. (h) Vid. Gloss. in T. Bab. Sanhedrin, fol. 91. 2.

Long age will be given generously to them with nobody who died an untimely death … for he who has reached one hundred years will be just as the one who has died prematurely as a youth. But the sinner will be prone to judgment for his whole life and crosses into the lot of the cursed.

(Verse 20) And there shall no longer be heard in her (in him) the voice of weeping, and the voice of crying. There shall no longer be an infant of days, nor an old man who has not filled his days. For the child shall die at a hundred years old, and the sinner at a hundred years old shall be accursed. LXX: And there shall no longer be heard in her the voice of weeping, and the voice of crying. Neither shall there be any more premature and old person who does not fulfill their time. For there shall be a child of a hundred years, and a sinner who dies at a hundred years old shall be cursed. For it will not be fitting that in the city of Jerusalem, the people of God, who will receive the eternal creature of exultation and joy, should any longer hear the voice of weeping and shouting; when pain, sorrow, and groaning have departed. For indeed, opposites cannot be present at the same time. And where there is exultation and joy, which are the fruits of the Holy Spirit, there can be no weeping and lamentation, which are suitable for those who lament and mourn, especially the shouting, which Paul expels from the Church of believers, so that we do not make a clamor resembling that of the Jews (Ephesians 4). In such a city, there will be no diverse ages: infant and old, small and great, who do not fulfill their days; but like children of the resurrection, all will reach perfect adulthood, to the measure of the fullness of Christ's age, so that no one lacks the span of years, nor exceeds it, and one who does not yet have solid strength may cease to be what he was, and with advanced age may wither away; and all will reach the number of one hundred years, such as Abraham was, who received the promise of his son Isaac at this age (Gen. XXI). Of the praises of which number, it is not necessary to mention many, lest the discussion be superfluous. We only say this, that the tens have equal sides and possess the firmness of square shapes. Also, in the promises for the things which we have consumed (rather despised), the Lord promises us a hundredfold, and falling into good soil for sowing, it first has the number of abundant crops, a hundredfold. Finally, Isaac also sowed one seed of faith, and his works were multiplied by this number of his labor. Therefore, at that time, when the age of all will be one, both the holy and the sinner will be perfected by a similar resurrection, and they will not be subject to change in time; but one will be drawn to rewards, another to punishment: and in that the sinner will be cursed, because he will suffer eternal punishment in an incorruptible body. Moreover, what we read in the Book of Revelation by John (Chapter 20), that after the resurrection the presence of the judge will show differences not of age, but of merits, for the small and the great. For whoever is small according to the opinion of Solomon is worthy of mercy: but the powerful endure torments powerfully (Wisdom of Solomon 6:7). The words of the Lord also agree with this sentiment: The servant who knows the will of his master and does not do it will be beaten with many blows (Luke 12:47). But the one who does not know and still does worthy things of punishment will be beaten with few blows. Blessed Apostle Paul, speaking of the Old Testament as Christ spoke to him, asserts that Abraham, the patriarch, is not only the father of circumcision but also of those without circumcision (Romans 4). That is, two peoples were generated from him, and the one who was born according to the flesh, at the age of a hundred because of Christ, who was born from the descendants of Abraham, to whom he extended his hand, will be subject to perpetual curse. The gospels teach this story (Mark 5), in which it is reported that a woman suffering from hemorrhage started when the daughter of the ruler of the synagogue was born, and when the woman was immediately healed, the daughter died. And within the same period of years, a new people persists in their youth, and the old people dies in disbelief, and is cursed. We have said this according to the Septuagint interpreters, whose edition is widely known throughout the world, so that we may not seem to resort to the fortress of the Hebrew language. Whether after the resurrection you understand in the second coming of the Savior, or after baptism in the first resurrection, it does not contradict the faith of the Church. The Hebrews argue that these things will happen before the resurrection in a kingdom of a thousand years on earth, and such long spaces of future life are promised that a hundred years are considered infancy; but a sinner will die in his hundredth year of age, so that he may not enjoy his accumulated wealth, but may know himself to be cursed because of his sin. But if this is so, where will perfect happiness be, which is violated and corrupted by sin, and sin is punished with premature death?

It is usual for the prophets thus to mingle metaphorical and literal expressions. Yet, anyone with serious purpose and a little useful and salutary effort can discern the prophet’s spiritual sense; it is only a lazy and worldly person or one who is ignorant or uneducated who will rest content with the literal and superficial sense and refuse to penetrate the deeper meaning.

The heaven became new and the earth new for those who once erred and divinized these things. For they recognize the Creator of these things and learn that the things are not gods but the creations of God. They are new for those who see things completely differently. Now that their error has ceased, creation appears clearly as creation and Creator as Creator.

“The young” means the people from among the Gentiles … and all will be mature, having grown into the measure of the fullness of Christ.

“For the child shall die a hundred years old, and the sinner a hundred years old shall be accursed.” Some authors understand these words as referring to the time after the return from exile. For a hundred years their prosperity lasted, and then the Macedonian kings rose against them. This is clearly explained in the book of the Maccabees.

Second, as to length of life: there shall no more be an infant of days there, nor an old man that shall not fill up his days, dying before his time, but the child shall die a hundred years old, that is, when he will have reached such an age; and, if he be a sinner, although he will have lived to such an age, he shall be subject to a curse: Abraham died in a good old age (Gen 25:8). Mystically, in the heavenly Jerusalem, all will fill up their days, for none will die; the child shall die a hundred years old, that is, he who lived to old age childishly shall die, in eternal death: for venerable old age is not that of long time, nor counted by the number of years (Wis 4:8).

We have here a vindication of God's dealings with the Jews, Isa 65:1, Isa 65:2. To this end the prophet points out their great hypocrisy, and gives a particular enumeration of their dreadful abominations, many of which were committed under the specious guise of sanctity, Isa 65:3-5. For their horrid impieties, (recorded in writing before Jehovah), the wrath of God shall certainly come upon them to the uttermost; a prediction which was exactly fulfilled in the first and second centuries in the reigns of the Roman emperors Vespasian, Titus, and Hadrian, when the whole Jewish polity was dissolved, and the people dispersed all over the world, Isa 65:6, Isa 65:7. Though God had rejected the Jews, and called the Gentiles, who sought him not, (Rom 9:24-26), yet a remnant from among the former shall be preserved, to whom he will in due time make good all his promises, Isa 65:8-10. Denunciation of Divine vengeance against those idolaters who set in order a table for Gad, and fill out a libation to Meni, ancient idolatries, which, from the context, and from the chronological order of the events predicted, have a plain reference to the idolatries practiced by Antichrist under the guise of Christianity, Isa 65:11, Isa 65:12. Dreadful fate which awaits these gross idolaters beautifully contrasted with the great blessedness reserved for the righteous, Isa 65:13-16. Future restoration of the posterity of Jacob, and the happy state of the world in general from that most glorious epoch, represented by the strong figure of the creation of new heavens and a new earth, wherein dwelleth righteousness, and into which no distress shall be permitted to enter, Isa 65:17-19. In this new state of things the term of human life shall be greatly protracted, and shall possess none of that uncertainty which attaches to it in "the heavens and the earth which are now." This is elegantly illustrated by the longevity of a tree; manifestly alluding to the oak or cedar of Lebanon, some individuals of which are known to have lived from seven to ten centuries, Isa 65:20-23. Beautiful figures shadowing forth the profound peace and harmony of the Church of Jesus Christ, which shall immediately follow the total overthrow of Antichrist; with a most gracious promise that the great chain of Omnipotence shall be put upon every adversary, so that none will be able any longer to hurt and destroy in all God's holy mountain, Isa 65:24, Isa 65:25. This chapter contains a defense of God's proceedings in regard to the Jews, with reference to their complaint in the chapter preceding. God is introduced declaring that he had called the Gentiles, though they had not sought him; and had rejected his own people for their refusal to attend to his repeated call; for their obstinate disobedience, their idolatrous practices, and detestable hypocrisy. That nevertheless he would not destroy them all; but would preserve a remnant, to whom he would make good his ancient promises. Severe punishments are threatened to the apostates; and great rewards are promised to the obedient in a future flourishing state of the Church. - L.

Thence "There" - For משם mishsham, thence, the Septuagint, Syriac, and Vulgate, read שם sham, there.

GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25) I am sought--Hebrew, "I have granted access unto Me to them," &c. (so Eze 14:3, "Should I be inquired of"; Eph 2:18). found--Rom 10:20 renders this, "I was made manifest." As an instance of the sentiment in the clause, "I am sought," &c., see Joh 12:21; of the sentiment in this clause, Act 9:5. Compare as to the Gentile converts, Eph 2:12-13. Behold me-- (Isa 45:22). nation . . . not called by my name--that is, the Gentiles. God retorts in their own words (Isa 63:19) that their plea as being exclusively "called by His name" will not avail, for God's gospel invitation is not so exclusive (Rom 9:25; Rom 1:16).

The longevity of men in the first age of the world shall be enjoyed again. thence--from that time forward. infant of days--that is, an infant who shall only complete a few days; short-lived. filled . . . days--None shall die without attaining a full old age. child . . . die . . . hundred years--that is "he that dieth an hundred years old shall die a mere child" [LOWTH]. sinner . . . hundred . . . be accursed--"The sinner that dieth at an hundred years shall be deemed accursed," that is, his death at so early an age, which in those days the hundredth year will be regarded, just as if it were mere childhood, shall be deemed the effect of God's special visitation in wrath [ROSENMULLER]. This passage proves that the better age to come on earth, though much superior to the present will not be a perfect state; sin and death shall have place in it (compare Rev 20:7-8), but much less frequently than now.

There will be a different measure then, and a much greater one, for measuring the period of life and grace. "And there shall no more come thence a suckling of a few days, and an old man who has not lived out all his days; for the youth in it will die as one a hundred years old, and the sinner be smitten with the curse as one a hundred years old." Our editions of the text commence Isa 65:20 with לא־יהיה, but according to the Masora (see Mas. finalis, p. 23, col. 7), which reckons five ולא־יהיה at the commencement of verses, and includes our v. among them, it must read ולא־יהיה, as it is also rendered by the lxx and Targum. The meaning and connection are not affected by this various reading. Henceforth there will not spring from Jerusalem (or, what hâyâh really means, "come into existence;" "thence," misshâm, not "from that time," but locally, as in Hos 2:17 and elsewhere, cf., Isa 58:12) a suckling (see p. 90) of days, i.e., one who has only reached the age of a few days (yâmı̄m as in Gen 24:55, etc.), nor an old man who has not filled his days, i.e., has not attained to what is regarded as a rule as the full measure of human life. He who dies as a youth, or is regarded as having died young, will not die before the hundredth year of his life; and the sinner (והחוטא with seghol, as in Ecc 8:12; Ecc 9:18; Ges. 75, Anm. 21) upon whom the curse of God falls, and who is overwhelmed by the punishment, will not be swept away before the hundredth year of his life. We cannot maintain with Hofmann (Schriftbeweis, ii. 2, 567), that it is only in appearance that less is here affirmed than in Isa 25:8. The reference there is to the ultimate destruction of the power of death; here it is merely to the limitation of its power.