Isaiah 24:22 Kommentar

It is agreed that here begins a new sermon, which is continued to the end of Isa 27:1-13. And in it the prophet, according to the directions he had received, does, in many precious promises, "say to the righteous, It shall be well with them;" and, in many dreadful threatenings, he says, "Woe to the wicked, it shall be ill with them" (Isa 3:10, Isa 3:11); and these are interwoven, that they may illustrate each other. This chapter is mostly threatening; and, as the judgments threatened are very sore and grievous ones, so the people threatened with those judgments are very many. It is not the burden of any particular city or kingdom, as those before, but the burden of the whole earth. The word indeed signifies only the land, because our own land is commonly to us as all the earth. But it is here explained by another word that is not so confined; it is the world (Isa 24:4); so that it must at least take in a whole neighbourhood of nations. 1. Some think (and very probably) that it is a prophecy of the great havoc that Sennacherib and his Assyrian army should now shortly make of many of the nations in that part of the world. 2. Others make it to point at the like devastations which, about 100 years afterwards, Nebuchadnezzar and his armies should make in the same countries, going from one kingdom to another, not only to conquer them, but to ruin them and lay them waste; for that was the method which those eastern nations took in their wars. The promises that are mixed with the threatenings are intended for the support and comfort of the people of God in those very calamitous times. And, since here are no particular nations names either by whom or on whom those desolations should be brought, I see not but it may refer to both these events. Nay, the scripture has many fulfillings, and we ought to give it its full latitude; and therefore I incline to think that the prophet, from those and the like instances which he had a particular eye to, designs here to represent in general the calamitous state of mankind, and the many miseries which human life is liable to, especially those that attend the wars of the nations. Surely the prophets were sent, not only to foretel particular events, but to form the minds of men to virtue and piety, and for that end their prophecies were written and preserved even for our learning, and therefore ought not to be looked upon as of private interpretation. Now since a thorough conviction of the vanity of the world, and its insufficiency to make us happy, will go far towards bringing us to God, and drawing out our affections towards another world, the prophet here shows what vexation of spirit we must expect to meet with in these things, that we may never take up our rest in them, nor promise ourselves satisfaction any where short of the enjoyment of God. In this chapter we have, I. A threatening of desolating judgments for sin (Isa 24:1-12), to which is added an assurance that in the midst of them good people should be comforted (Isa 24:13-15). II. A further threatening of the like desolations (Isa 24:16-22), to which is added an assurance that in the midst of all God should be glorified.

INTRODUCTION TO ISAIAH 24 This chapter contains a prophecy of calamities that should come upon the whole world, and the inhabitants of it, for their sins; of the preservation of a remnant; of the visitation of the kings of the earth; and of the appearance of Christ in his glory and majesty. The miserable condition of the world, and its inhabitants, especially all within the Romish jurisdiction, is set forth by various phrases, Isa 24:1 the causes of which are the transgression and mutation of the laws and ordinances of Christ, Isa 24:5 the effects of which are the cursing and burning of the inhabitants, Isa 24:6 cessation of all joy among them, Isa 24:7 and the destruction of their chief city, Rome, Isa 24:10 then follows a prophecy of a remnant that shall escape, and be brought into a very comfortable condition, and sing for joy, and glorify God in the midst of the earth, and in the uttermost parts of it, Isa 24:13 but it is intimated it shall go ill with others for their perfidy and treachery; fear and danger shall attend them everywhere, Isa 24:16 yea, in the issue, the world shall be shaken, and moved and removed, and be utterly dissolved, fall and not rise more, Isa 24:19 when the kings and great ones of the earth shall be taken prisoners, and punished by the Lord, Isa 24:21 and then Christ shall take to himself his great power, and reign with his people gloriously in the New Jerusalem state, Isa 24:23.

Then the moon shall be confounded, and the sun ashamed,.... Either literally understood; and the meaning is, that they shall be darkened, their light being eclipsed by the superior light of Christ, the sun of righteousness; see Mat 24:29 the New Jerusalem church state, which is referred to, will have no need of the light of the sun, or of the moon, Christ being the light thereof, Rev 21:23 figuratively it may be interpreted of the kings and great men of the earth, as Aben Ezra; whose glory will be outshone by the transcendent lustre and glory of Christ, the King of saints. The Targum paraphrases it of idolaters thus, "and they shall be confounded that worship the moon, and they shall be ashamed that worship the sun;'' perhaps this may have reference to the fourth vial, which shall be poured out upon the pope and his clergy, Rev 16:8, when the Lord of hosts shall reign in Mount Zion, and in Jerusalem; who is no other than the Lord Jesus Christ, the true Jehovah, the Lord of hosts or armies, of the sun, moon, and stars, the host of heaven, and of the heavenly host of angels, and of men on earth; who was King from eternity, and reigned during the Old Testament dispensation; came a King into this world, though his kingdom was not of it, nor was with observation: upon his ascension to heaven was made and declared Lord and Christ; and now rules in the hearts of his people by his Spirit and grace, and whose spiritual reign will more manifestly appear in the latter day; but here it is to be understood of his reign on earth, which will be personal, visible, and glorious, and in a different manner from what it now is, when he will be King over all the earth. Zion and Jerusalem, where he will reign, may be literally understood as the chief place of his residence during this state, the spot of ground where he was most despised and ill treated; see Zac 14:4 or mystically, the church in the New Jerusalem state, Rev 21:2 here he will reign, and before his ancients gloriously: or, "in glory"; in his own glory, both as God and as man, and Mediator; and in his Father's glory, and in the glory of his holy angels, in which he will come and appear; and therefore his appearing is called a glorious one, Luk 9:26, Tit 2:13 and this "before his ancients", the ancient patriarchs both before the flood, as Adam, Abel, &c. and after the flood, as Abraham, Isaac, Jacob, and others; the old Jewish church, the prophets and saints of the Old Testament dispensation; the apostles and elders of the Gospel churches under the New; the four and twenty elders, the representatives of the Gospel churches, so often spoken of in the book of the Revelation; very probably with reference to this text; and all the saints, in all ages, who will now be raised from the dead, and live and reign with him; these are his ancients, who are loved with an everlasting love, chosen in him before the foundation of the world, with whom a covenant was made in him, and grace given to them in him, before the world began; in the midst and presence of these he will reign, and they shall behold his glory; yea, these shall appear in glory; for so the words may be construed, "before his ancients", who are "glory", or "in glory" (b); for they shall appear with him in glory, both in soul and body, having the glory of God upon them, Col 3:4. (b) "et coram senibus suis, gloria", Pagninus, Montanus. Next: Isaiah Chapter 25

(Verse 21 onwards) And it will happen in that day, the Lord will visit upon the host of heaven on high, and upon the kings of the earth who are on the earth. And they will be gathered together into one assembly, into a pit, and will be shut up there in prison, and after many days they will be visited. And the moon will be ashamed, and the sun will be confounded, when the Lord of hosts shall reign on Mount Zion and in Jerusalem, and shall show forth his glory before his ancients. For what we have interpreted, the moon will turn red, and the sun will be confused. The Seventy translated it as 'to melt the brick and to make the wall fall.' The following words will show what the cause of the error is. The sun is called by the Hebrew language in three ways: Semes, meaning heat; Hamma, which means brightness; and Heres, which sounds like 'testam' or dryness. Maor, which in Greek is φωστὴρ, is called 'luminare' in Latin and is common to both the sun and the moon. Again, the moon is called Jaree ( ), which in Greek is called μήνη, because it completes the month in a cycle of thirty days, and Labana ( ), that is, white or bright. In the present place, instead of Labana, that is, the moon, Seventy interpreted laterem, which in Hebrew is called Lebena, deceived by the ambiguity of the word. Again, for Hamma, that is, heat, by which the sun is understood, they placed a wall, which in Hebrew is called Homa ( ). And the meaning of this whole chapter is as follows: The windows of heaven are opened, so that the Lord may look upon the earthly sins, and every form of earthly work may pass away, and fall, and never rise again to its former state. On that day, which is the day of judgment, the Lord will visit upon the heavenly host, or upon the adornment of the high heavens, so that He may judge not only the earthly, but also the celestial things. But let us learn from Moses, who is writing, what is the adornment of the heavens or the heavenly host: Be careful not to look up at the sky, and see the sun and the moon. You are deceived and worship the stars and all the adornment of the heavens (Deut. IV, 19). But the Lord will visit, according to the language of the Scriptures, as if he were visiting a sick army, needing both weapon and cauterization, according to this: I will visit their sins with a rod, and their iniquities with scourges (Ps. LXXXVIII, 3). For also in the following we read: My sword is drunk in heaven (Infra XXXIV, 5); And in Job: The stars are not clean in his sight. And concerning his angels who sinned, God found something perverted (Job 25:5). He will also visit the kings and princes of the earth, the rulers of these dark regions, and the spiritual wickedness in heavenly places. Of these princes, who preside over different provinces, it is written in Daniel: 'A prince of the kingdom of Persia came to meet me, and a prince of the kingdom of Media, and a prince of the kingdom of Greece' (Dan. 10). Therefore, the Lord will gather these princes who did not keep their proper position, on the day of judgment, binding them together as in one bundle, and will cast them into the lake of hell, so that it may also be fulfilled in them what is written about the wicked: 'He made a pit, and excavated it, and fell into the hole he made' (Ps. 7:16). And they shall be cast into prison, according to what the Lord says: Go into the everlasting fire, which is prepared for the devil and his angels (Matt. 25:41) . But what follows: And after many days they shall be visited, seems to support the claims of my friends who say that the devil and demons will repent, that they will be visited by the Lord after a long time. But they should consider that the divine Scripture does not clearly say: They shall be visited by the Lord, or they shall be visited by the angels, but simply, they shall be visited. From this ambiguity of word and remedy, it can be understood both correction, in that after the just have received rewards, they are visited with perpetual punishments. However, it must be known that the judgment of God cannot know human frailty, nor can it pass sentence on the magnitude and measure of punishments, which is left to the discretion of the Lord. Then the moon will blush, and the sun will be confused, according to what the Apostle says: For the creature itself groans and gives birth (Rom. VIII, 22), seeing that men who enjoyed its light have done nothing worthy of the goodness of God, who makes his sun rise on the just and the unjust (Matth. V). If the steward and the overseer, when the master comes, see the household subjected to various tortures and have not fulfilled their commands. Concerning this same matter, the Savior teaches more fully in the Gospel: The sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken, when the sign of the Son of Man appears in heaven, and all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory (Matthew 24:29-30). We have learned the overthrow of the earth, the visitation of the heavenly army, the gathering together of kings and princes into one bundle, and their casting down into the lake, and the keeping of the prison, and the visitation of those shut up after a long time, the reddening of the moon and the darkening of the sun. After all these things, the Lord of hosts will reign on Mount Zion and in the celestial Jerusalem, of which it is also written in the Epistle to the Hebrews: And in the sight of his elders he will be glorified (Heb. XII). What kind of man was Abraham, who died in old age and was buried with his ancestors (Gen. XXV)? He was commanded to choose elders, whom he knew to be elders (Num. XI): for the wisdom of a man is seen in his grey hair (Sap. IV, 8), they who imitate the old days, whose hair is described as white, to show the length of their age (Dan. VII, 9). This can also be understood in terms of ecclesiastical rank, if they do not destroy the dignity with their actions.

And they shall be gathered together, at the same time in hell: which was prepared for the devil and his angels (Matt 25:41); as in the gathering of one bundle: bind it into bundles to burn (Matt 13:30), that they may be alike in punishment who were alike in sin: I saw the beast and the kings of the earth and their armies, gathered together (Rev 19:19). And they shall be gathered together, through destruction, below: all the host of the heavens shall pine away (Isa 34:4). 579. Second, he designates the measure of the punishment as to time: and after many days they shall be visited, for after however much time of torment, they shall be punished in eternity: go, you cursed, into everlasting fire (Matt 25:41); or in the day of judgment, that, when the judgment has been executed, they might return to hell immediately; or, according to another interpretation: they shall be consoled, for after the storm, he makes a calm for all (Tob 3:22).

Under the emblem of the good and bad figs is represented the fate of the Jews already gone into captivity with Jeconiah, and of those that remained still in their own country with Zedekiah. It is likewise intimated that God would deal kindly with the former, but that his wrath would still pursue the latter, Jer 24:1-10.

THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23) the earth--rather, "the land" of Judah (so in Isa 24:3, Isa 24:5-6; Joe 1:2). The desolation under Nebuchadnezzar prefigured that under Titus.

in the pit--rather, "for the pit" [HORSLEY]. "In the dungeon" [MAURER]. Image from captives thrust together into a dungeon. prison--that is, as in a prison. This sheds light on the disputed passage, Pe1 3:19, where also the prison is figurative: The "shutting up" of the Jews in Jerusalem under Nebuchadnezzar, and again under Titus, was to be followed by a visitation of mercy "after many days"--seventy years in the case of the former--the time is not yet elapsed in the case of the latter. HORSLEY takes "visited" in a bad sense, namely, in wrath, as in Isa 26:14; compare Isa 29:6; the punishment being the heavier in the fact of the delay. Probably a double visitation is intended, deliverance to the elect, wrath to hardened unbelievers; as Isa 24:23 plainly contemplates judgments on proud sinners, symbolized by the "sun" and "moon."

Isa 24:22 announces the preliminary punishment of both angelic and human princes: 'asēphâh stands in the place of a gerundive, like taltēlâh in Isa 22:17. The connection of the words 'asēphâh 'assir is exactly the same as that of taltēlâh gâbēr in Isa 22:17 : incarceration after the manner of incarcerating prisoners; 'âsaph, to gather together (Isa 10:14; Isa 33:4), signifies here to incarcerate, just as in Gen 42:17. Both verbs are construed with ‛al, because the thrusting is from above downwards, into the pit and prison (‛al embraces both upon or over anything, and into it, e.g., Sa1 31:4; Job 6:16; see Hitzig on Nah 3:12). We may see from Pe2 2:4 and Jde 1:6 how this is to be understood. The reference is to the abyss of Hades, where they are reserved in chains of darkness unto the judgment of the great day. According to this parallel, yippâkedu (shall be visited) ought apparently to be understood as denoting a visitation in wrath (like Isa 29:6; Eze 38:8; compare pâkad followed by an accusative in Isa 26:21, also Isa 26:14, and Psa 59:6; niphkad, in fact, is never used to signify visitation in mercy), and therefore as referring to the infliction of the final punishment. Hitzig, however, understands it as relating to a visitation of mercy; and in this he is supported by Ewald, Knobel, and Luzzatto. Gesenius, Umbreit, and others, take it to indicate a citation or summons, though without any ground either in usage of speech or actual custom. A comparison of Isa 23:17 in its relation to Isa 23:15 (Note: Cf., Targ., Saad., "they will come into remembrance again.") favours the second explanation, as being relatively the most correct; but the expression is intentionally left ambiguous. So far as the thing itself is concerned, we have a parallel in Rev 20:1-3 and Rev 20:7-9 : they are visited by being set free again, and commencing their old practice once more; but only (as Isa 24:23 affirms) to lose again directly, before the glorious and triumphant might of Jehovah, the power they have temporarily reacquired. What the apocalyptist of the New Testament describes in detail in Rev 20:4, Rev 20:11., and Rev 21:1, the apocalyptist of the Old Testament sees here condensed into one fact, viz., the enthroning of Jehovah and His people in a new Jerusalem, at which the silvery white moon (lebânâh) turns red, and the glowing sun (chammâh) turns pale; the two great lights of heaven becoming (according to a Jewish expression) "like a lamp at noonday" in the presence of such glory. Of the many parallels to Isa 24:23 which we meet with in Isaiah, the most worthy of note are Isa 11:10 to the concluding clause, "and before His elders is glory" (also Isa 4:5), and Isa 1:26 (cf., Isa 3:14), with reference to the use of the word zekēnim (elders). Other parallels are Isa 30:26, for chammâh and lebânâh; Isa 1:29, for châphēr and bōsh; Isa 33:22, for mâlak; Isa 10:12, for "Mount Zion and Jerusalem." We have already spoken at Isa 1:16 of the word neged (Arab. Ne'gd, from nâgad, njd, to be exalted; vid., opp. Arab. gâr, to be pressed down, to sink), as applied to that which stands out prominently and clearly before one's eyes. According to Hofmann (Schriftbeweis, i. 320-1), the elders here, like the twenty-four presbuteroi of the Apocalypse, are the sacred spirits, forming the council of God, to which He makes known His will concerning the world, before it is executed by His attendant spirits the angels. But as we find counsellors promised to the Israel of the new Jerusalem in Isa 1:26, in contrast with the bad zekēnim (elders) which it then possessed (Isa 3:14), such as it had at the glorious commencement of its history; and as the passage before us says essentially the same with regard to the zekēnim as we find in Isa 4:5 with regard to the festal meetings of Israel (vid., Isa 30:20 and Isa 32:1); and still further, as Rev 20:4 (cf., Mat 19:28) is a more appropriate parallel to the passage before us than Rev 4:4, we may assume with certainty, at least with regard to this passage, and without needing to come to any decision concerning Rev 4:4, that the zekēnim here are not angels, but human elders after God's own heart. These elders, being admitted into the immediate presence of God, and reigning together with Him, have nothing but glory in front of them, and they themselves reflect that glory.