Izajasza 25:8 Komentarz

After the threatenings of wrath in the foregoing chapter we have here, I. Thankful praises for what God had done, which the prophet, in the name of the church, offers up to God, and teaches us to offer the like (Isa 25:1-5). II. Precious promises of what God would yet further do for his church, especially in the grace of the gospel (Isa 25:6-8). III. The church's triumph in God over her enemies thereupon (Isa 25:9-12). This chapter looks as pleasantly upon the church as the former looked dreadfully upon the world.

INTRODUCTION TO ISAIAH 25 This chapter contains a thanksgiving, or a triumphant song, upon the destruction of antichrist, and the antichristian states, for benefits and blessings bestowed upon the church, and for the setting up of the glorious kingdom of Christ in the Jerusalem state. It begins with a form of praise, and the reason of it in general, Isa 25:1 the particular instances of wonderful things are, the ruin of a certain city described, Isa 25:2 which will issue in the fear and glory of God, Isa 25:3 the great appearance of the Lord for his poor people, in being strength, refuge, and a shadow to them, Isa 25:4 a rich feast made for them, Isa 25:6 the removal of the veil from all people, Isa 25:7 the abolition of death, and every affliction, Isa 25:8 the personal appearance of Christ unto salvation, Isa 25:9 the protection of the church, and the certain and utter destruction of her enemies, under the name of Moab, Isa 25:10.

He will swallow up death in victory,.... Or, "for ever" (g). This is to be understood, not of a spiritual death, which is swallowed up in conversion, and of which those that are quickened shall never die more; nor of the conversion of the Jews, which will be as life from the dead; nor of the civil death of the witnesses, and of their rising, who afterwards will never die more, in that sense; but of a corporeal death: this Christ has swallowed up in victory, by dying on the cross, both with respect to himself, who will never die more, and with respect to his people, from whom he has abolished it as a penal evil; but it chiefly respects the resurrection state, or the personal coming of Christ, when the dead in him shall rise first, and shall never die more, there will be no more death, neither corporeal, spiritual, nor eternal to them; on them death shall have no power, in any shape: and then will this saying be brought about or fulfilled, as the apostle has interpreted it, Co1 15:54 so the Jews (h) interpret it of the future state, when those that live again shall die no more, and there will be no death; and of the days of the Messiah, when the dead will be raised (i): and the Lord God will wipe away tears from off all faces; there are many things now that cause tears to fall from the saints, as their own sins, indwelling sin, unbelief, carnality, leanness, backslidings, &c. and the sins of others, the temptations of Satan, the hiding of God's face, afflictions of various sorts, and the persecutions of men; but these will be no more in the New Jerusalem state; and therefore God is said to wipe them away, having removed the cause of them, Rev 7:17, Rev 21:4 the allusion is to a tender parent, that takes a handkerchief, and wipes the face of its child, when it has been crying, and quiets and comforts it: and the rebuke of his people shall he take away from off all the earth; all the reproaches and calumnies which have been cast upon them, and all misrepresentations of them, shall be taken away from them everywhere, and they will no longer lie under them, but stand clear of all false charges and accusations: or all persecution shall now cease; there shall be none to hurt them in all the holy mountain, Isa 11:9, for the Lord hath spoken it; and it shall be done. The Targum is, "for by the word of the Lord it is so decreed.'' (g) "in sempiternum", Munster, Pagninus, Montanus; "in aeternum", Piscator. (h) Gloss. in T. Bab. Sanhedrin, fol. 94. Misna, Moed Katon, c. 3. sect. 9. Midrash Kohelet, fol. 61. 2. (i) Zohar in Gen. fol. 73. 1. Shemot Rabba, sect. 20. fol. 131. 4.

But some man will say, How are the dead raised up? and with what body do they come? Thou fool, that which thou sowest is not quickened, except it die: And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: But God giveth it a body as it hath pleased him, and to every seed his own body. All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. [Isaiah 25:8] O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.

Now the laws of love summoned him even as far as death and the dead themselves, so that he might summon the souls of those who were long time dead. And so because he cared for the salvation of all for ages past and that “he might bring to nothing him that has the power of death,” as Scripture teaches, here again he underwent the dispensation in his mingled natures: as man, he left his body to the usual burial, while as God he departed from it. For he cried with a loud cry, and said to the Father, “I commend my spirit,” and departed from the body free, in no way waiting for death, who was lagging as it were in fear to come to him. No, rather, he pursued him from behind and drove him on, trodden under his feet and fleeing, and he burst the eternal gates of his dark realms and made a road of return back again to life for the dead there bound with the bonds of death. Thus too, his own body was raised up, and many bodies of the sleeping saints arose and came together with him into the holy and real city of heaven, as rightly is said by the holy words: “Death has prevailed and swallowed people up; but again the Lord God has taken away every tear from every face.” And the Savior of the universe, our Lord, the Christ of God, called Victor, is represented in the prophetic predictions as reviling death and releasing the souls that are bound there, by whom he raises the hymn of victory.

For eternal rest lies before those who have struggled through the present life observant of the laws, a rest not given in payment for a debt owed for their works but provided as a grace of the munificent God for those who have hoped in him. Then, before he describes the good things there, telling in detail the escape from the troubles of the world, he gives thanks for them to the liberator of souls, who has delivered him from the varied and inexorable slavery of the passions. But what are these good things?“For he has delivered my soul from death, my eyes from tears, my feet from falling.” God describes the future rest by a comparison with things here. Here, he says, the sorrows of death have compassed me, but there he has delivered my soul from death. Here the eyes pour forth tears because of trouble, but there, no longer is there a tear to darken the eyes of those who are rejoicing in the contemplation of the beauty of the glory of God. “For God has wiped away every tear from every face.”

In the Old Testament the jaw of death is bitter, since it is said, “Strong death is all devouring.” In the New Testament the jaw of death is sweet, for it has swallowed death, as the apostle says: “Death is swallowed up in victory! O death, where is your victory? O death, where is your sting?”

Stricken by the indecency of this act [the golden calf], Moses broke the tablets and shattered the head of the calf and beat it to powder in order to destroy all traces of impiety. The first tablets were broken so that the second ones might be repaired whereon, through the teaching of the gospel, faithlessness, now utterly destroyed, vanished. Thus Moses shattered that Egyptian pride and by the authority of the eternal law checked that loftiness overreaching itself. Therefore David says, “And the Lord will break the cedars of Lebanon, and shatter them like the calf of Lebanon. Thus the people swallowed all faithlessness and pride, so that impiety and haughtiness might not swallow them. For it is better that each person be master of his flesh and its vices, that it may not be said of him that all-powerful death has devoured him, but rather, “death is swallowed up in victory!”

“Where, O death, is your strife? Where, O death, is your sting?” Commenting upon the power of this testimony, Paul infers “the sting of death is sin, and the power of sin is the law. Yet thanks be to God, who gave us victory through our Lord Jesus Christ.” Because he interpreted the resurrection of the Lord in this way, we dare not nor are we able to interpret it differently. Death can be understood as hell and as the devil, who was strangled by the death of Christ. In this connection, Isaiah also said, “Growing stronger, he devoured death,” and again, “the Lord has wiped every tear from every face.” The two brothers who divided from one another at death, according to the history of that time, are understood to be Israel and Judah, that what was then partially prefigured might now be known fully and that Israel and Judah might be liberated and redeemed along with every human family.

(Verses 6-8.) And the Lord of hosts will make for all peoples on this mountain a feast of rich food, a feast of well-aged wine, of rich food full of marrow, of aged wine well refined. And he will swallow up on this mountain the covering that is cast over all peoples, the veil that is spread over all nations. He will swallow up death forever; and the Lord God will wipe away tears from all faces, and the reproach of his people he will take away from all the earth, for the Lord has spoken. LXX: And the Lord of hosts will make all nations drink joy on this mountain, they will drink wine. They will be anointed with an oil on this mountain. Give all these things to the nations, for this counsel is over all nations: the prevailing death has devoured. And again: the Lord God has taken away every tear from all faces, and he has taken away the disgrace of his people from all the earth. For the mouth of the Lord has spoken. Because we have turned, the face of a bound captive over all people, the Eagle has interpreted, the face of darkness over all people. And when the eagle has twice spoken of darkness, Theodotius once named darkness, and similarly with the rest. For which Symmachus translated, the face of the Lord who rules over all peoples. But what the Seventy wanted to say about this place is clear to the reader, that they did not put the words of Scripture, but their own interpretation, because all the mysteries of the Law and the Temple are to be transferred to the Churches of the nations. After the passion of the Lord, when He will have freed Him from thirst and heat, and whirlwind, the Lord will make a rich feast not for the Jewish people, but for all nations on Mount Zion, with fatty delicacies and wine from the choicest vineyards, so that He may cause the face of death and the bonds by which all people were bound to be precipitated and swallowed up; He will break the net of death and the web that had captured all nations. And according to the Apostle, death will be swallowed up forever (I Cor. XVI). And the Lord shall wipe away every tear from their faces, when death is overcome and the kingdom of Christ arrives. And the reproach of the human race, which was created in the image of the Creator, shall escape the bondage of the devil and death. It is no wonder that, according to Symmachus, death is called the mistress, since the blessed Apostle said, 'Death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam' (Rom. 5:14). They understand by the word "Antichrist" the one who is the ruler of all peoples, or the face of darkness over all peoples, and the web that is woven over all nations, and who is to be consumed on the Mount of Olives, as we have said in the last vision of Daniel. According to the Septuagint, a feast of gladness is prepared for all nations on Mount Zion, where they will drink the wine that the Lord promised to drink with his saints in the kingdom of his Father (Matt. 20 and Luke 22); and they will be anointed with oil, so that they may become a new people born again in Christ. Therefore it is said: "Give all these things to the nations, which Israel once celebrated in type and image. For this is the counsel of the Lord, that all things be transferred to the nations, because death has been swallowed up (1 Cor. 15) and every tear wiped away, and the reproach of the whole earth, with the command of Christ succeeding, has been erased.

The apostle said, “With the mind I serve the law of God, but with the flesh the law of sin,” not by giving my members over to committing iniquities but only by feeling lust, without however giving a hand to unlawful lust. So when he said, “With the mind I serve the law of God, but with the flesh the law of sin,” he went on to add, “There is therefore no condemnation now for those who are in Christ Jesus.” For those who are in the flesh there is condemnation; for those who are in Christ Jesus no condemnation. In case you should assume this is going to be the case after becoming a Christian, that is why he added “now.”What you must look forward to afterward is not even to have any lust in you which you have to contend with, which you have to combat, which you must not consent to, which you have to curb and tame; look forward to its simply not being there afterward. I mean to say, if what is now contending with us from its base in this mortal body is going to be there afterward, the taunt “Where, death, is your striving?” will be untrue. So let us be quite clear about what it is going to be like afterward. Then, you see, will come about the word that is written: “Death has been swallowed up in victory. Where, death, is your striving? Where, death, is your sting? For the sting of death is sin; but the power of sin, the law.” Because desire was increased, not extinguished, by being forbidden. The law gave sin power by simply commanding through the letter without assisting through the spirit.

It is appropriate and necessary that at the time the “mystery” is handed over, the “resurrection of the dead” is included. For at the time we make the confession of faith at holy baptism, we say that we expect the resurrection of the flesh. And so we believe. Death overcame our forefather Adam on account of his transgression and like a fierce wild animal it pounced on him and carried him off amid lamentation and loud wailing. Men wept and grieved because death ruled over all the earth. But all this came to an end with Christ. Striking down death, he rose up on the third day and became the way by which human nature would rid itself of corruption. He became the first born of the dead, and the first fruits of those who have fallen asleep.We who come afterward will certainly follow the first fruits. He turned suffering into joy, and we cast off our sackcloth. We put on the joy given by God so that we can rejoice and say, “Where is your victory O death?” Therefore every tear is taken away. For believing that Christ will surely raise the dead, we do not weep over them, nor are we overwhelmed by inconsolable grief like those who have no hope. Death itself is a “reproach of the people” for it had its beginning among us through sin. Corruption entered in on account of sin, and death’s power ruled on earth.

And since the holy Virgin brought forth as man God united personally to flesh, we say that she is the mother of God. [This is] not because the nature of the Word had a beginning of existence from the flesh, for “in the beginning was the Word, and the Word was with God, and the Word was God”; he is the Creator of the ages, coeternal with the Father and Creator of all things. As we have stated before, having united humanity to himself personally he even endured birth in the flesh from the womb. He did not require because of his own nature as God a birth in time and in the last stages of the world. He was born in order that he might bless the very beginning of our existence and in order that, because a woman bore him when he was united to the flesh, the curse against the whole race might be stopped. The curse was sending our bodies from the earth to death, and by him abolishing the saying, “in pain shall you bring forth children,” the words of the prophet might be shown to be true, “strong death has swallowed them up,” and again “God has taken away every tear from every face.”

590. Second, as to the removal of evils: and he shall destroy, as to the punishment of death, which he calls a bond, inasmuch as we are bound to it from sin, and a web inasmuch as it is a just sentence woven by God: death is swallowed up in victory (1 Cor 15:54); O death, I will be your death; O hell, I will be your bite (Hos 13:14). The sadness of sorrow: and the Lord God shall wipe away tears from every face: God shall wipe away all tears from the eyes of the saints (Rev 21:4); the ignominy of confusion, and the reproach, above: take away our reproach (Isa 4:1). Some refer this to the judgment carried out in the death of Holofernes, who came against all nations; and similarly concerning the feast.

This chapter contains a summary of the judgments denounced by Jeremiah against Judah, Babylon, and many other nations. It begins with reproving the Jews for disobeying the calls of God to repentance, Jer 25:1-7; on which account their captivity, with that of her neighboring nations, during seventy years, is foretold, Jer 25:8-11. At the expiration of that period, (computing from the invasion of Nebuchadnezzar in the fourth year of Jehoiakim, to the famous edict of the first year of Cyrus), an end was to be put to the Babylonian empire, Jer 25:12-14. All this is again declared by the emblem of that cup of wrath which the prophet, as it should seem in a vision, tendered to all the nations which he enumerates, Jer 25:15-29. And for farther confirmation, it is a third time repeated in a very beautiful and elevated strain of poetry, Jer 25:30-38. The talent of diversifying the ideas, images, and language, even when the subject is the same, or nearly so, appears no where in such perfection as among the sacred poets.

He will swallow up death - He, by the grace of God, will taste death for every man. Heb 2:9. Probably, swallow up death, and taste death, in both these verses, refer to the same thing: Jesus dying instead of a guilty world. These forms of speech may refer to the punishment of certain criminals; they were obliged to drink a cup of poison. That cup which every criminal in the world must have drunk, Jesus Christ drank for them; and thus he swallowed up death: but as he rose again from the dead, complete victory was gained. From these three verses we learn: - I. That the Gospel is a plenteous provision: "I will make a feast for all people." II. That it is a source of light and salvation: "I will destroy the veil. I will abolish death. and bring life and immortality to light." III. That it is a source of comfort and happiness: "I will wipe away all tears from off all faces." As in the Arabic countries a covering was put over the face of him who was condemned to suffer death, it is probable that the words in Isa 25:7 may refer to this. The whole world was condemned to death, and about to be led out to execution, when the gracious Lord interposed, and, by a glorious sacrifice, procured a general pardon.

CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12) wonderful-- (Isa 9:6). counsels of old-- (Isa 42:9; Isa 46:10). Purposes planned long ago; here, as to the deliverance of His people. truth--Hebrew, Amen; covenant-keeping, faithful to promises; the peculiar characteristic of Jesus (Rev 3:14).

Quoted in Co1 15:54, in support of the resurrection. swallow up . . . in victory--completely and permanently "abolish" (Ti2 1:10; Rev 20:14; Rev 21:4; compare Gen 2:17; Gen 3:22). rebuke--(Compare Mar 8:38; Heb 11:26).