Jesaja 65:7 Kommentar

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.

Your iniquities, and the iniquities of your fathers together (saith the Lord),.... That is, the punishment both of the one and of the other; these being alike, and continued from father to son, and approved of, and committed by one generation after another, till the measure was filled up; and then the recompence of reward is given for all of them together at once: which have burnt incense upon the mountains, and blasphemed me upon the hills; where they offered incense and other sacrifices to idols, which was interpreted by the Lord as a blaspheming and reproaching of him; see Isa 57:7, therefore will I measure their former work into their bosom; punish them for their former sins as well as their latter ones, and both together.

(Verse 6, 7.) These people will be in my fury, a burning fire all day long. Behold, it is written before me: I will not keep silence, but I will repay and recompense into their bosom your iniquities, and the iniquities of your fathers together, says the Lord, who sacrificed upon the mountains and upon the hills, reproached me, and I will measure their work first into their bosom. LXX: This is the smoke of my fury: a fire burns in it all the days. Behold, it is written before me: I will not be silent until I repay and recompense their sins, and the sins of their fathers, says the Lord, those who burned incense on the mountains and on the hills have reproached me; I will repay their deeds into their bosom. Because of your deeds and your incredible arrogance of mind, thinking that the unclean are clean, you shall be smoke, a burning fire that is kindled by my fury. But we must understand fury, forgetfulness, anger, repentance in God in the same way as we understand feet, hands, eyes, ears, and other bodily members which are said to belong to an incorporeal and invisible God. Not in the sense that these perturbations are open to Him, Who, by His gift of grace, extinguishes them in us, but in the sense that we understand by our words the affection of God toward us. For anger is not defined in God as it is in men, who find its material in our vices rather than in the will of the Lord, Who will heap His anger on us on the day of wrath and of the revelation of His just judgment, to burn up our thistles, thorns, and tares, which we have brought forth instead of the seed of God, and also the wood, hay, and stubble which we have built on the foundation of Paul (I Cor. 3). We read of this perpetual fire in the song of Moses: A fire is kindled in my anger, and shall burn unto the lowest hell. It shall consume the earth and its produce, and shall burn the foundations of the mountains, and my arrows shall pierce them (Deut. XXXII, 22). The meaning of this testimony is that the fire of God's wrath always burns against sinners and pursues them even to the depths of hell. Such was also the rich man in the Gospel (Luke XVI), clothed in purple, who, while Lazarus rested in the bosom of Abraham, was tormented by eternal fires. It will also burn the earth, that is, our flesh, and its offspring, that is, the desires of the flesh, with the same flame. And it will destroy the foundations that rise up against the knowledge of God. It will also scatter the arrows of God's mountains, so that humiliated in punishment, they cease to be mountains. Behold, it is written before me. For all our sins are open to the eyes of God, and they are written in these books, as we read in Daniel: Thrones were set up and books were opened (Dan. 7:10). Of these, it is said in another place: Let them be written above the earth (Jerem. XVII, 13). And he who had said previously will by no means remain silent any longer, I was silent: shall I always be silent? says the Lord (Isai. XLII, 14). But he will give to each one according to what he has done in his bosom, that is, in the secret of his heart, so that his own conscience may torment them. About which the prophet Hosea also prophesies: Their leaders will fall by the sword because of the insubordination of their tongue (Hosea VII, 16). This is their deviation within themselves, which proceeds from the heart of each individual. Something similar is written in Proverbs; All things are returned to the wicked in their own deviation. The term 'sinus' is also called 'caput' in another sense, relating to the ruling part of the soul (Greek: ἡγεμονικὸν). Their ways are directed towards their heads. And elsewhere: His pain will turn upon his own head, and his wickedness will descend upon the crown of his head. But there is also a good bosom, which enjoys the sanctity of conscience, of which the Psalmist said: And my prayer will be turned into my bosom (Psalm 34:13). Bosom here refers to any affection and love, such as when speaking to a husband, 'The wife that is in your bosom'; or to a parent, 'Bring your children into your bosom' (Luke 16). Therefore, all who have Abraham as their father and have deserved to be like him in virtues, find rest in his bosom. For we should not accept those fathers, whose injustices and sins are now being repaid to us, from whose seed our bodies are born. Otherwise, Moses himself, who said that the sins of the fathers are to be repaid to the third and fourth generation, interprets his own statement, saying: The children shall not die because of the sins of the fathers, but each one shall die in his own sin. With the approval of the same Ezekiel, it is said that the parable 'The fathers ate sour grapes, and the children's teeth were set on edge' (Ezek. XVIII, 2) should not be spoken in that way, but only the teeth of the one who eats are set on edge, and the sinful soul perishes without expiating external sins. From this we understand, either in a positive or negative sense, that each father to whom one is assigned is to be taken when he has departed from this life. But they sacrificed upon the mountains and hills of Israel, when they set up golden calves in Bethel and Dan. And they reproached God with their commandments, while neglecting His ceremonies, and they gave worship to demons instead of God: the works of which should be restored in their bosom (Hosea 4). And every heretic who despises the simplicity of the Church sacrifices on the mountains and reproaches God, while despising His commandments.

For we are not obliged to accept as parents those whose iniquities and sins now return to us, but only those from whose seed our bodies were born. Elsewhere, Moses, who had said that the sins of the parents shall return to the third and fourth generation of those who hate God, interpreted the verse that we are considering: “It is not on account of the sins of their parents that the children will die, but each one will die for his own sin,” with Ezekiel confirming the same interpretation, saying that one should never repeat the proverb, “the parents ate sour grapes and the teeth of their children suffered,” but that only the teeth of those who do the eating are affected, meaning that the sinful soul itself dies; it is not punished for sins that it did not commit. From this we understand that when every individual departs this life, he or she must accept the parents who were assigned to them, either for good or otherwise.

But Abraham was saved by the integrity of faith from the fire of the Chaldeans. Jeremiah agrees with this, speaking in the person of the Lord: “Like a hot spring in the desert, I found Israel with a deadly sword.” For … he said, All the world lay wounded by the deadly swords of idolatry. I found Israel in Abraham to have the heat of faith, like a medic after a war who senses that some among the bodies of the dead have a vital pulse and provides care for the wounded to restore their health. But what was written, ōs thermon, that is, “like a hot spring,” the Latin translator rendered “like a wolf,” deceived as he was by ambiguous words that cause errors also among the Greeks. Nevertheless, it should be noted that in Hebrew thoda, which means “grace,” is written in place of “heat.” Indeed, Israel shall be saved by the grace of God, not by its own works.

Third, the multitude of the punishments, because they are for all the sins of their fathers: but I will render: I am a jealous God, visiting the iniquity of the fathers upon the children (Exod 20:5). Who have reproached me, by adoring idols in the high places; and also for the sins of their youth: and I will measure back their first work, as if to say, I will make the punishment commensurate to the fault, above: she has received of the hand of the Lord double (Isa 40:2).

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.

Your iniquities, and the iniquities of your fathers "Their iniquities, and the iniquities of their fathers" - For the pronoun affixed of the second person חם chem, your, twice, read הם hem, their, in the third person; with the Septuagint and Houbigant. - L.

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).

Their sin had been accumulating from age to age until God at last repaid it in full. mountains-- (Isa 57:7; Eze 18:6; Eze 20:27-28; Hos 4:13). their--"Your" had preceded. From speaking to, He speaks of them; this implies growing alienation from them and greater distance. work--the full recompense of their work (so Isa 49:4).