이사야 65:22 주석

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.

They shall not build, and another inhabit,.... As the Canaanites did, whose houses the Israelites inhabited; but they shall inhabit the houses they have built, and shall not be dispossessed by an enemy: they shall not plant, and another eat; the fruit of the vines, olives, fig trees, or others, planted by them: for as the days of a tree are the days of my people; not as of a leaf which falls every year, but as of a tree, and as of such that last long, as oaks, cedars, and the like; though perhaps a tree bearing fruit fit to eat is meant; and the sense be, that the Lord's people should live as long as the trees planted by them, and so should eat the fruit thereof, and not leave them to others to partake of. The Targum, Septuagint, and Arabic versions, render it, "as the days of the tree of life;'' which, some of the Rabbins say, were five hundred years. The allusion may be to the tree of life in paradise, and may be expressive of the long life of good men in this state; and as the tree of life was typical of Christ, who is a tree of life to them that lay hold upon him, it may denote that eternal life his people have by him. And mine elect shall long enjoy the work of their hands; what they have built and planted; they shall live long in their houses, and for many years partake of the fruit of their vineyards. The blessing of long life is carried on with the promises of all other instances of outward happiness.

(Ver. 21. 22.) And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant, and another eat. LXX likewise. Concerning these houses, the prophetic psalm in the sixty-eighth chapter promises, saying: Because God will save Zion: and the cities of Judah shall be built, and they shall dwell there, and inherit it, and the seed of his servants shall possess it: and those who love his name shall dwell in it. All these things the Jews understand in a carnal manner, so that Jerusalem and the cities of Judaea may be restored to their former state. And if we were to give them this, they would not only hear that Jerusalem is promised, but also Sodom, as Ezekiel says: 'Sodom shall be restored to its former state.' Therefore, the houses in which those who build them will dwell must either be understood as virtues, or as various dwelling places with the Father, which whoever builds them will possess forever. In Exodus, those who are said to have built for themselves and were midwives were called obstetricians, who feared God: although it is written in Hebrew that God built houses for them because they feared Him (Exod. I). And Jacob, because he was simple, or as it is said in Greek ἄπλαστος, that is, not at all artificial; not like those condemned in Peter's Epistle, of whom he says: 'In covetousness they will make merchandise of you with fictitious words' (II Pet. II, 3); therefore they lived in a house that Esau, who delighted in wild beasts and forests, could not possess. Such words describe the house of the Savior in the Gospel: Everyone who comes to me, and hears my words, and does them, will be like a wise man who built his house upon a rock, (Matthew 7:24), and so on. Otherwise, according to the letter, many saints build houses and do not inhabit them, either due to pilgrimage, or the theft of another, or death. Such was Job, who, though rich in flesh and spirit, was brought to such poverty that he sat in the dung heap outside the city gate (Job 2). On the contrary, that rich man in the Gospel was clothed in purple and built a house, and he dwelt in it, of whom it could rightly be said: Fool, this night they will take your soul from you; and the things which you have prepared, whose shall they be (Luke XII, 20)? However, not only does He say that they will build houses and dwell in them, but they will also plant vineyards and they themselves will eat their fruit. According to what is said in Micah: Each one will rest under his own vine and under his own fig tree, and there will be no one to make him afraid (Micah IV, 4). This is the vine that spoke in the Gospel: I am the vine, and you are the branches, and My Father is the vinedresser (John 15:5). Every branch that does not bear fruit will be cut off and thrown into the fire (Matthew 3:10). Its fruits are eaten and drank, and they gladden the heart of man and intoxicates the friends of the bridegroom, and they are drank daily in the kingdom of God. But it rests under a fig tree and fears no one's treachery, who enjoys the sweetness of the Holy Spirit and is satisfied with its fruits: love, joy, peace, faith, continence, and patience. It is said about the planter: Whoever plants a fig tree, will eat its fruits (Amos 9:14). Whoever builds such houses and plants vineyards, about whom the Apostle also speaks: I planted, Apollos watered, but God gave the increase (1 Corinthians 3:6), will eat the labor of his hands (Psalm 127); and sowing in the Spirit, will reap eternal life from the Spirit (John 4), and will not be thwarted by the tricks of the devil and his minions.

If, however, as in the Septuagint, we read “the days of the tree of life,” which makes more sense than the Hebrew text, we should understand that it refers to the tree of life that was located in paradise, from which place Adam was expelled so that he would be unable to extend his hand to the tree and thus live. Paradise was then put under the custody of the cherubim, that is, “abundance of knowledge,” and a flaming sword was established to guard the way to the tree of life, lest sinful Adam, not yet recognizing his sin, eat of the tree and die the ultimate death in a desperate state of impenitence. Solomon offered an especially lucid interpretation of this tree of life when, speaking from the wisdom of God, he said, “The tree of life is for all who approach it and rely on it as upon the sure foundation who is the Lord.” Neither is there any doubt whom the Word of God signifies, who is Life and Wisdom himself, as he said: “I am the Life.” …And does it not seem to you that their works daily grow old who press ahead into the future while forgetting the past? For this reason, both the Old and the New Testaments say that it is not the old that perishes but that on which nothing new succeeds.

“As in the days of the tree of life, so shall be the days of my people.” Now, anyone who has ever opened the Scriptures knows where God planted the “tree of life.” It was from the fruit of this tree that God excluded Adam and Eve.…Of course, it might be argued that those “days of the tree of life” mentioned by Isaiah are the days that are now being spent by Christ’s church, since the “tree of life” is simply a prophetic figure for Christ, for that Wisdom of God that Solomon had in mind when he said that Wisdom is “a tree of life to them that laid hold on it.”

For us the saving cross is the tree of life. For it received like fruit the life-giving body by which those who stretch out their hands and pick the fruit will live life eternally.

And he assigns the reason: for as the days of a tree, that is, because they will live a long time just as the wood of a tree lasts a long time, the works of their hands shall grow old, that is, they shall remain in their use until old age: he shall be like a tree which is planted near the running waters (Ps 1:3).

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.

They shall not build, and another inhabit - The reverse of the curse denounced on the disobedient, Deu 28:30 : "Thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not gather the grapes thereof." For as the days of a tree - It is commonly supposed that the oak, one of the most longlived of the trees, lasts about a thousand years; being five hundred years growing to full perfection, and as many decaying: which seems to be a moderate and probable computation. See Evelyn, Sylva, B. 3 chap. 3. The present emperor of China, in his very ingenious and sensible poem entitled Eloge de Moukden, a translation of which in French was published at Paris, 1770, speaks of a tree in his country which lives more than a hundred ages: and another, which after fourscore ages is only in its prime, pp. 37, 38. But his imperial majesty's commentators, in their note on the place, carry the matter much farther; and quote authority, which affirms, that the tree last mentioned by the emperor, the immortal tree, after having lived ten thousand years, is still only in its prime. I suspect that the Chinese enlarge somewhat in their national chronology, as well as in that of their trees. See Chou King. Preface, by Mons. de Guignes. The prophet's idea seems to be, that they shall live to the age of the antediluvians; which seems to be very justly expressed by the days of a tree, according to our notions. The rabbins have said that this refers to the tree of life, which endures five hundred years. - 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).

They shall not experience the curse pronounced (Lev 26:16; Deu 28:30). tree--among the most long-lived of objects in nature. They shall live as long as the trees they "plant" (compare Isa 61:3, end of verse; Psa 92:12). enjoy--Hebrew, "consume," "wear out"; they shall live to enjoy the last of it (Isa 62:9).