GENERAL INTRODUCTION
Prophets in Israel
were persons who interpreted the actions of God in the events of history. They
tried to keep alive the memory of Exodus and reinterpreted the meaning of the
ancient faith for new times, to proclaim God’s will in the time of crisis.
After the fall of Israel (722) and Judah (598-586) they began to speak words of
hope and comfort.[1]
Isaiah is considered
as one of the major prophet in Israel. He was the son of Amoz and a counselor of
Kings. He has done his prophetic works from the second half of eighth century
BC (740-701). The main kings of his time were Uzziah, Jotham, Ahas and
Hezekiah.[2]
The book of Isaiah has 66 chapters where it
bear witness to Yahway’s plan and dialogue with his people for about
three centuries beginning with the decades in which Isaiah lived. In the first
thirty one chapters we can see the activities of these kings. During his time
there were two major crisis- the war with Syria and in 734 and the Assyrian threats
from 734-701. Isaiah saw those events as an expression of God’s rule over
nations. For him the cause of the war was social injustice and the after
effects were the God’s punishment towards his people. Some of the best known
passages of this book are those dealing with the longing for a Messiah and
Isaiah’s description of his own call. The latter part of the book of Isaiah is
a great collection of Hymns and poems about the hope of restoration at the end
of Exile (56-66). The most important one is the hymns about the Servant of God,
who suffers for the sake of Israel.
The topic on to which
this short paper will delve is Isaiah 25, 6-10; Yahweh’s coronation feast. On
this passage we read about a feast made by Yahweh for all peoples. This feast
is not just a celebration but it is the recognition of His universal
sovereignty in Jerusalem. It was a custom to make feast as part of the
coronation or solemn recognition of a king. (1Samuel 11, 15) so after his
accession to universal sovereignty in Jerusalem (Is 24, 23) Yahweh gives a
feast to all his subjects. The kings who hitherto confused the peoples and kept
them from Yahweh as their sole Lord and King have been put out of the way. We
can see the incorporation of all nations in a new and universal kingdom which
will have its center at Zion. We can also see the mankind with the face hidden
under the veil of mourning, the mourning of their sufferings without realizing
the truth that the affliction is the past. While seeing it Yahweh tears it off
and destroys it. And when their face is revealed He sees the tears with anguish
and mourning of those who have died have stained the face. He wipes it away, he
wipes the last tears of mankind. And death itself has now destroyed. Thus this
passage gives a message of God’s immense mercy towards His people and hope and
faith.
This short paper work has three parts, where the
first part will be analyzing the different texts of the verses and will also
highlight the importance of these verses in references to the New Testament.
The second part consists of the commentaries of certain Church Fathers. And the
third part will be the liturgical use of the text; in this case the reference
will be done on the readings of the Time of Ordinary Day A. The main line of
thinking throughout the work which I have taken is the universal salvation and God’s
immense mercy towards the whole mankind. This paper will stress more on this
aspect. The word comparisons which I have written here is done is with the help
of a theology application called “Bible works”. I have tried my best to make
this work fruitful.
PART I
A SHORT ANALYSIS OF THE VERSES COMPARING VARIOUS TEXTS
(1) ISAIAH 25:6
`NAS Isaiah
25:6 And the LORD of hosts will prepare a lavish banquet for all peoples on
this mountain; A banquet of aged wine, choice pieces with marrow, And refined,
aged wine.
NRS Isaiah 25:6 On this mountain the
LORD of hosts will make for all peoples a feast of rich food, a feast of
well-aged wines, of rich food filled with marrow, of well-aged wines strained
clear.
LXT Isaiah 25:6 kai. poih,sei
ku,rioj sabawq pa/si toi/j e;qnesin evpi. to. o;roj tou/to pi,ontai
euvfrosu,nhn pi,ontai oi=non cri,sontai mu,ron
wrUyve !ydEh' ar"wjub. ay"m;m.[; lk'l. ywy dybe[.y:w> TAR Isaiah 25:6
al'ydI !x'm; !l;qli !Ahl. yhetW rq'ydI ayhid> !m;d:m. !m'zW
`nyheb. !wpuwsuydI !x'm; !yhen>mi !wbuz>ytevyI
hZ<ëh; rh"åB'
‘~yMi[;h'(-lk'l. tAaøb'c. hw"“hy> •hf'['w> WTT Isaiah 25:6
~yrIßm'v. ~yIëx'muäm. ‘~ynIm'v.
~yrI+m'v. hTeäv.mi ~ynIßm'v. hTeîv.mi
`~yqI)Q'zUm.
VUL Isaiah 25:6 et faciet Dominus
exercituum omnibus populis in monte hoc convivium pinguium convivium vindemiae
pinguium medullatorum vindemiae defecatae
Here I would like to bring to notice
certain observations which was made. First of all on the words, ‘on this mountain (NAS,
NRS)’, ‘o;roj (LXT)’, ‘rh"åB'’ (WTT)’, . According to scholars the word ‘mountain’ here
refers to Mount Zion and it can be traced from Isaiah 24, 23.[3]
Though chapter 25 is the continuation of Chapter 24 we can confirm that the
mountain is Mount Zion. According to scholars Mount Zion is referred because,
the writer was probably a resident in Jerusalem. We can also see a reference to
this mountain in New Testament (Jn, 4, 21).[4]
The next observation is on the word ‘all peoples (NAS), NRS)’,
‘e;qnesin(LXT)’, ‘ay"m;m.[(((; (TAR)’, ‘~yMi[;h'(-lk'l. (WTT)’ ‘populis in monte’ (VUL)’. In the English translations the ‘peoples’ are
referred. Here it can signify different groups of people; as in English the
plural of ‘people’ is referred only when there are different groups present.
This may be the translation in the Greek version; as it refers to e;qnoj, - ouj - to,. In some other parts of the Bible the same construction and words are used
to refer to the gentiles (Mt 6:32, 10:18, Acts 11:1), nations (Mt 24:14, Lk
12:30), converted gentiles (Gal 2:12, Eph 3:1).[5]
Another observation that I would like to
analyze here is the phrase ‘lavish banquet(NAS)’, ‘feast of rich food (NRS)’, ‘.pi,ontai
euvfrosu,nhn pi,ontai oi=non cri,sontai mu,ron (LXT)’, ‘wrUyv (TAR)’, ‘hTeîv.m (WTT)’. While
analysing the meaning of all these translations we can see that the same word
is used in Isaiah 5, 12; Genesis 19, 3; 26, 30. The same idea of feast is seen
in several passages of New Testament (Mt 8, 11; Lk 13, 8; 14, 15; 22, 16;
Revelations 19, 9).[6] Thus the
feast referred here is one great divine-royal deed (1 Samuel 11, 15).[7]
(2) ISAIAH 25:7
NAS Isaiah 25:7 And on this mountain He
will swallow up the covering which is over all peoples, Even the veil which is
stretched over all nations.
NRS Isaiah 25:7 And he will destroy on
this mountain the shroud that is cast over all peoples, the sheet that is
spread over all nations;
LXT Isaiah 25:7 evn tw/| o;rei
tou,tw| para,doj tau/ta pa,nta toi/j e;qnesin h` ga.r boulh. au[th evpi. pa,nta
ta. e;qnh
l[; br"d: ab'r: ypea; !ydEh'
ar"wjub. !wmu[.lt;syIw> TAR Isaiah 25:7
at'wkulm; at'w"k.lm; lk' l[;
jyliv;d> ak'lm; ypea;w> ay"m;m.[; lk'`
jALßh; ŸjALïh;-ynE)P. hZ<ëh;
rh"åB' ‘[L;biW WTT Isaiah 25:7
`~yI)AGh;-lK'-l[; hk'ÞWsN>h; hk'îSeM;h;w> ~yMi_[;h'(-lK'-l[;
VUL Isaiah 25:7 et praecipitabit in
monte isto faciem vinculi conligati super omnes populos et telam quam orditus
est super universas nations
Here I will be focusing on
the word ‘swallow up (NAS)’, ‘cast over (NRS)’, ‘para,doj (LXT)’, ‘!wmu[.lt;syIw> (TAR)’, ‘‘[L;biW (WTT)’. In
English ‘swallow up’ and ‘cast out’ means, “to take in and cause to disappear”.[8]
In LXT it means ‘to hand over’, in TAR it means ‘to eliminate’ and in WTT it
means ‘to swallow up’. According to scholars, ‘[L;b ‘swallow’ is often used of
the dragon, Leviathan, or Tiamat the great demons of Mythology. In New Testament
the same word is used to describe Satan (1Pet 5, 8).[9]
It was a shroud or a shadow that lay heavy over all peoples. It was so because
the land laid completely under the curse of death. In chapter 24 we can see the
curse of the broken covenant filled the land making it uninhabitable (Isaiah
24, 6; 13; 17).
To cover the face was, in the East, a sign
of mourning (2 Sam 19, 4) and to destroy the covering is to overcome death. The
man whose face is covered cannot see the light, and the ‘covering’ represents
the veil (2 Cor. 3, 15) which hinders man from knowing God.[10]
Yahweh’s act of swallowing up of the covering is highly personal and at the
same time it is a divine-royal deed. It was customary for the king at his
banquet to demonstrate his power by a heroic act. Yahweh’s demonstrative deed
was to ‘swallow up’. By swallowing up Yahweh will bring the curse concept in
Isaiah 24, 6 to an end.[11]
Thus the final victory of God includes a triumph over ignorance and sorrow, as
well as over sin and death.
(3) ISAIAH 25:8
NAS Isaiah 25:8 He will swallow up
death for all time, And the Lord God will wipe tears away from all faces, And
He will remove the reproach of His people from all the earth; For the LORD has
spoken.
NRS Isaiah 25:8 He will swallow up
death forever. Then the Lord GOD will wipe away the tears from all faces, and
the disgrace of his people he will take away from all the earth, for the LORD
has spoken.
LXT Isaiah 25:8 kate,pien o`
qa,natoj ivscu,saj kai. pa,lin avfei/len o` qeo.j pa/n da,kruon avpo. panto.j
prosw,pou to. o;neidoj tou/ laou/ avfei/len avpo. pa,shj th/j gh/j to. ga.r
sto,ma kuri,ou evla,lhsen
~yhil{a. ywy yxemyIw> !ymil.['l.
at'Am !Avn>tyI TAR Isaiah 25:8
lk' l[;me ydE[y: hyme[;
ydEwsuxiw> ay"p;a; lk' l[;me at'[.mdI
`nyke ryzIg> ywyd: ar"m.ymeb. yrEa. a['ra;
h['Þm.DI hwI±hy> yn"ôdoa]
hx'’m'W xc;n<ël' ‘tw<M'’h; [L;ÛBi WTT Isaiah 25:8
hw"ßhy> yKiî #r<a'êh'-lK'
l[;äme ‘rysiy" AMª[; tP;är>x,w> ~ynI+P'-lK' l[;äme
p `rBE)DI
VUL Isaiah 25:8 praecipitabit mortem in
sempiternum et auferet Dominus Deus lacrimam ab omni facie et obprobrium populi
sui auferet de universa terra quia Dominus locutus est
The two words which
is going to be analysed here is; wipe (NAS, NRS) and remove. (NAS) The similar Hebrew
word for wipe is hx'm' (machah) and remove is rWfs (sur). In NAS instead of remove we see the word take away. In
LXT the words da,kruon avpo,. means to tear away and avfei/len means to take away.
The word at'[.md in TAR means tear and hx'’m'W means to wipe. As
we seen on verse 7 the three words swallow up, wipe and tear
speak of removing or abrogating something or some things. What is to be swallowed,
wiped away or removed is described with four terms. The shroud, the disgrace
(verse 7) the death and tears (verse 8). He will wipe and remove it from all
the peoples, all the nations and all the land. The death and
disgrace is that which comprise the shroud and shadow over all peoples. The
peoples whom He has called for the feast are the peoples whose disgrace he will
remove from the land.
The curse of perpetual death and blood-guilt on all the lands (Isaiah 24, 1) was because of the violence of generations. Like the land before the flood (Gen. 6), it was designed to devastation and destruction. The violence resulted in disgrace (Isaiah 24 5-6) which is a synonym of Guilt and Contamination.[12] By wiping out the death for ever, Yahweh will completely end the permanent ban of death that had laid on the land (Isaiah 6, 11-12). The permanent covenant given to Noah after the flood is reflected here (Gen. 8, 21). Thus in verse eight another age has come to an end. God avoids putting blame on the land. He wipes the death from the land and swallow up its effect for ever.
(4) ISAIAH 25:9
NAS Isaiah 25:9 And it will be said in that day, "Behold,
this is our God for whom we have waited that He might save us. This is the LORD
for whom we have waited; Let us rejoice and be glad in His salvation."
NRS Isaiah 25:9 It will be said on that
day, Lo, this is our God; we have waited for him, so that he might save us.
This is the LORD for whom we have waited; let us be glad and rejoice in his
salvation.
LXT Isaiah 25:9 kai. evrou/sin
th/| h`me,ra| evkei,nh| ivdou. o` qeo.j h`mw/n evfV w-| hvlpi,zomen kai.
hvgalliw,meqa kai. euvfranqhso,meqa evpi. th/| swthri,a| h`mw/n
an"rb;s;d> !ydE
an"h;l'a. ah' awhuh; an"d"[ib. rm;yyEw> TAR Isaiah 25:9
[:wbun> hyrEm.ymel. !yrIb.s;m.
an"ywEh.d: ywy !ydE an"n:yqir>pyIw> hyle
`hynEq'rwpub. ydExnIw>
Alà WnyWIïqi hz<± Wnyheîl{a/
hNE“hi aWhêh; ~AYæB; ‘rm;a'w> WTT Isaiah 25:9
`At*['WvyBi hx'Þm.f.nIw> hl'ygIïn" Alê WnyWIåqi ‘hw"hy>
hz<Ü Wn[e_yviAy*w>
VUL Isaiah 25:9 et dicet in die illa
ecce Deus noster iste expectavimus eum et salvabit nos iste Dominus sustinuimus
eum exultabimus et laetabimur in salutari eius
The phrase that
which I would like to analyse here is that ‘for whom we have waited (NAS, NRS)’, ‘ivdou. o` qeo.j h`mw/n evfV w-| hvlpi,zomen kai. (LXT)’, ‘hyrEm.ymel.
!yrIb.s;m. an"ywEh.d: ywy !ydE (TAR)’, ‘hx'Þm.f.nIw> hl'ygIïn" Alê
WnyWIåqi ‘hw"hy> (WTT)’, and ‘Deus noster iste expectavimus (VUL)’.) In NAS and NRS the verb to
wait is used. In LXT the word hvlpi,zomen means hope. In
TAR the word !yrIb.s;m means hope but in WTT the word WnyWIåq that which means to
wait is used. In Vulgate the word expectavimus which means to expect is
used.
According to scholars, this phrase expresses the fundamental element of Old
Testament and Isaianic concept of trust. This is an expression of ardent
confident that to put the times in God’s hand and to believe in the mercy of
God for a long time even without compelling Him to vindicate himself according
to a human timetable.[13]So,
the most suitable word should be used here is to expect. While we analyse the phrase, it is a common
hymn like that we see in Is. 33, 2; Ps. 25, 5; 40, 2; Gen. 49, 18 and Jer. 14,
22.[14]
When such confident expectation is satisfied, the result is jubilation. It is a
certainty that God can save. It also reflects a message that if there is no
hope on a saving God, humanity will end in pessimism. This verse also reflect
the words at the last supper referring to the Messianic banquet (Mt. 26, 29;
Mt. 14, 25; Lk. 22, 18), which looks ahead to the definitive triumph of
Christ’s kingdom.[15]
(5) ISAIAH 25:10
NAS Isaiah 25:10 For the hand of the
LORD will rest on this mountain, And Moab will be trodden down in his place As
straw is trodden down in the water of a manure pile.
NRS Isaiah 25:10 For the hand of the
LORD will rest on this mountain. The Moabites shall be trodden down in their
place as straw is trodden down in a dung-pit.
LXT Isaiah 25:10 o[ti avna,pausin
dw,sei o` qeo.j evpi. to. o;roj tou/to kai. katapathqh,setai h` Mwabi/tij o]n
tro,pon patou/sin a[lwna evn a`ma,xaij
!ydEh' ar"wjub. ywyd:
at'r>wbug> yleg>tti yrEa. TAR Isaiah 25:10
vd"d:mid> vd"t.mid>
am'k. !Ahr>ta;b. yaeb'a.Am !wvud"d>yIw> !wvud"t.yIw>
`an"yjib. an"bti vdymd
‘ba'Am vAdn"Üw> hZ<+h;
rh"åB' hw"ßhy>-dy: x:Wnðt'-yKi(
WTT Isaiah 25:10
`hn")med>m; ÎAmïB.Ð ¿ymeB.À !BEßt.m; vWDïhiK. wyT'êx.T;
VUL
Isaiah 25:10
quia requiescet manus Domini in monte isto et triturabitur Moab sub eo sicuti
teruntur paleae in plaustro
Here I
would like to study on the phrase ‘the hand of the LORD will rest (NAS, NRS)’, ‘o[ti avna,pausin
dw,sei o` qeo.j evpi. to. o;roj tou/to (LXT)’, hZ<+h; rh"åB'
hw"ßhy>-dy: x:Wnðt'-yKi( (WTT)’, quia requiescet manus Domini (VUL)’.
WTT uses the word ‘hw"ßhy>-dy:’’’’'’ and Vulgate uses the word ‘manus’ both which means
hand. According to Biblical scholars this phrase is a kin to Zion Theology
of Psalms. It ties to the hymns of previous passages (Isaiah 24, 23; 25, 6-7). The
word hand expresses Yahweh’s presence on Mount Zion and his power upon Jerusalem
and its government.[16]
The other phrase that comes into my attention is ‘Moab will be trodden
down (NAS)’, Moabites shall be trodden down (NRS)’. One of the
important thing that is to be noticed here is that, the expression, the same
hand will rest on Zion in blessing will strike Moab down. Some scholars believe
that the specific usage of a country Moab is probably a reuse of an original
oracle against Moab, that which express symbolically, the fate of Israel’s
enemies.[17]
Some interpreters believe that it must spring from a virulent hatred of
Moab that is inconsistent with the kind of compassion expressed in chapters 15
and 16. But while verifying the sematic language style that cannot be accepted.[18]
This can be reflected from the New Testament, because strong and florid language
was a typical to Jesus (His rebukes of the Pharisees, Mt. 23, 13-36), but Jesus
was a compassionate person. [19]
So the words used here do not denote merciless, mindless sort of hatred,
instead his intention might have, to say that, God’s deliverance must come to
those who trust Him. So also His judgement cannot be escaped by those who
flaunt him.
PART II
COMMENTARY OF CHURCH FATHERS
In this section I would like to mention the
commentaries made by some of the Church Fathers on Isaiah 25, 6-10. Cyril of
Jerusalem has made his comments on Isaiah 25, 6-7. Irenaeus of Lyons has made
his comment on verses 8 and 9. Tertullian, Augustine of Hippo and Aelred of
Rievaulx has made their comments on verse 8.
I. Cyril of Jerusalem (Isaiah 25, 6-7)
“Preserve the chrism free from stain, for it
teaches all things, if it remains in you, as you have just heard the blessed
john say, when he was meditating upon it (Cf. 1 John 2: 20-28). For this chrism
is a holy and spiritual thing, the body’s protection and soul’s salvation. Long
ago the blessed Isaiah prophesied this when he said, On this mountain the
Lord will make provision for all: they will drink joy, they will anoint
themselves with perfume (25:6). Now Isaiah calls the Church a mountain in
other passages also, such as when he says, In the last days the mountain of
the LORD’s house shall be manifest (2:2). And so that he might confirm you
in this, listen to what he says about this perfume as mystical: Deliver
all these things to the nations, for the Lord’s counsel is against all the
nation (25:7). Therefore, since you have been anointed with this holy perfume,
keep it free from stain and without blemish in you, making progress through
good works and being made well –pleasing to the author of your salvation.,
Christ Jesus, to whom be glory for ever and ever. Amen”.[20]
II. Irenaeus of Lyons (25, 8)
“Just as flesh is capable of being corrupted,
so it can be freed of corruption. In the same way, just as it is able to die,
so it can live. These two give way to each other; they cannot remain in the
same place together. The one is driven out by the other, and when one is
present the other is destroyed. Thus, if death, when it takes hold of a person,
drives life out of him and shows him to be dead, how much more does life, when
it takes hold of someone, drive out death and restore him as a living person to
God? For if death brings mortality, why should the coming of life not revive
him? As the prophet Isaiah writes: Death, having prevailed, swallowed them
up. And God has again taken away every tear from every face (25:8). Thus
the former life is expelled, since it was not given through the Spirit, but
rather through breath of life which made man a living being (Gen
2:7) is one thing, and the life-giving Spirit which made him a spiritual
being (cf. 1Cor 15: 45-46) is another. Because of this Isaiah declares, Thus
says God, the LORD, who created heaven and established it, who bolstered
the earth and the things that are in it, and who gave breath to the people upon
it and spirit to those who tread on it (42:5). This means that breath
is given to all people on earth in common, while the Spirit is given
specifically those who trample down earthly desires. Thus Isaiah himself,
distinguishing the things already mentioned, said, For a spirit shall go
forth from me, and I have made every breath (57:16). With this he counts
the Spirit as unique to God, that Spirit which in the last times he poured out
on the human race through their adoption as sons (cf. Joel 2:28; Acts 2:17). At
the same time he shows the breath is common to all creation and is something
created. For what is made is different from the one who made it. Therefore, breath
is temporal, but the Spirit is eternal, Breath increases to a degree
and, after remaining for a time, it then leaves its previous abode without breath.
The Spirit, instead, pervades the person inside and out, since it always
continuous and never leaves him”.[21]
II. Tertullian (25, 8)
“For we shall be as angels (cf. Mt 22:30;
Luke 20:36). Such will be the change in the flesh- but flesh raised up. Or
else, if there is going to be no flesh, how shall it be clothed within corruption
and immortality? When it is then made into something else by that change, it
will obtain the kingdom of God, being no longer flesh and blood but the body
which God will have given to it. And so the Apostle rightly says, Flesh and
blood shall not obtain the kingdom of God (1Cor 15:50), for he attributes
that to the change which follows on the resurrection. So if the word written in
the creators’ scriptures is fulfilled, O death, where is your victory, or,
your string? (1Cor 15:54) – this is a word of the creator, spoken by the
prophet (Isa 25:8) – the kingdom itself will belong to him whose word will come
to pass in the kingdom. Nor do we give thanks to any other god than the God
from whom he has accepted that word of exultation over death, that shout of
triumph [O death, where is your victory?]. For God has enabled us to
gain the victory over death”.[22]
III. Augustine of Hippo (25, 8)
“What does a chaste man want? That no lust
whatsoever should stir his members against living chastely. He wants peace, but
he doesn’t have it yet. When he gets to that point where no lusts whatsoever
rise up that need to be opposed, there won’t any longer be an enemy to struggle
against. Nor will there be any striving for victory because the victory over
the vanquished enemy is already being celebrated. Listen to what the Apostle
says about the victory: The perishable must put on imperishability, and the
mortal put on immortality; then shall come to pass the saying that is written: Death
has been swallowed up in victory (1Cor 15:53-55; Isa 25:8)”.[23]
IV. Aelred of Rievaulx (25, 8)
“I think that without a doubt, the Lord’s
sweet yoke gives birth to whatever tranquillity, peace, and joy is mine, but
whatever toil, fatigue, or sluggishness I have come from the remnants of
worldly concupiscence. For under that yoke, which the prince of Babylon (i.e.,
confusion) placed upon my unlucky neck, my strength was weakened, my bones
(Ps 31:10) were crushed. Although to some extent my bondage was broken,
nonetheless not a little weakness linkers from that ancient oppression. Thus,
the serenity of the sweetness which I now sometimes experience is often disturbed,
until he who is a propitiation for all my iniquities also heals all my
infirmities and, redeeming my life from ruin, crowns me with mercy and
compassion, when the perishable puts on the imperishable, and the mortals
puts on immortality, the shall come to pass the saying that is written:
“Death is swallowed up in victory” (1 Cor 15:54 and Isa 25:8). In the meantime
I have some consolation from the sweetness of this yoke and not in a little
struggle against my long-standing weakness”.[24]
V. Irenaeus of Lyons (25:9)
“When that which is perfect comes, we shall
not see another Father but the one we now desire to see. For blessed are the
pure in heart, for they shall see God (Mt 5:8). Neither shall we look for
another Christ and Son of God but for the one who was born of Virgin Mary, who
also suffered, in whom we believe, and whom we love, as Isaiah says: And
they shall say in that day, Lo, this is our Lord and God in whom we have
trusted, and and we rejoice in his salvation (25:9). And Peter says in his
epistle, Without having seen him in you love him; though you do not now see
him, you believe in him and rejoice with unutterable joy (1Pet 1:8). Nor,
do we receive another Holy Spirit besides the one who is with us and who cries,
Abba! Father! (Rom 8:15; Gal 4:6) And in these things we shall advance
and progress, so that we shall enjoy the gifts of God no longer though a
mirror or dimly but face to face (1 Cor 13:12)”.[25]
PART III
“The kingdom of heaven
may be compared to a king who gave a wedding banquet for his son.” The gospel
of St. Mathew chapter 22 starts with the joy of a loving father who prepares
for a wedding celebration. The gospel gives us the hope and joy that, there is
a feast on which we all are invited. The greatest of all the feasts, the
banquet in heaven. Writing to the people of Israel at the time of the final
years of Babylonian exile prophet Isaiah also describes about a banquet that
everyone would want to attend. “And the LORD of hosts
will prepare a lavish banquet for all peoples on this mountain; a banquet of
aged wine, choice pieces with marrow, and refined, aged wine.” (Is 25,
6). The feast will be filled with rich food and choice wines. The very speciality
of this feast is that, at the feast, He would wipe away the tears from every face
and destroy death for ever. For them that was like finding out water in the
midst of the desert. Their land were taken, they were deported, their temple
destroyed. In such a dangerous condition Yahweh shows them his immense mercy.
In the midst of their danger they recollected the cause of their misery,
and they recollected that it wasn’t really God’s problem but theirs. They were
unfaithful to Him. They disregarded the covenant with God. They listened to the
false prophets, they submitted their trust in political and military alliances.
They rejected the words of prophets of Yahweh. But now with an unconditional
love Lord forgives them, not only them but all the nations. It reflects the
unconditional love of the shepherd in Psalm 23. As St. Paul says in letter to
Philippines, He is the God who strengthens us always in life (Phil. 4, 13).
By inviting everyone into the feast, Jesus through the parable in today’s
gospel gives us the picture of the kingdom of God and the Church. We are the
part of the church, means we are the Church. Jesus is the groom wedded to the
Church. Each day and each moment, Jesus invites us to a banquet; the Eucharist.
By the active participation in the Holy Eucharist, the goodness and the spirit
of love will pursue us in all the days of our life and we the members of the
church; ie., the Church itself, as described in the book of Revelation, renew
in His blood as the bride of Jesus Christ. (Rev. 19.7; 21,16).
Even after we accept his invitation in Baptism, God never stops inviting us
to enter into His reign to live with his compassion, generosity, wisdom and
justice. Like the guests in the gospel, we always have a choice through our
refusal. How do we refuse God’s call to the kingdom of God? We refuse his kind
invitation by clinging towards our way of living, and by the denial of the
challenge to take the pain of change.
Our names are already on the list. Jesus Christ our saviour, through his life,
death and resurrection entered our names in the list to heaven. So, it is our
decision whether, to go for the feast or leave behind the invitation. In Mathew
22, 11-14, we see, the king noticed someone without wearing the wedding garment
and ordered him to be thrown out. As I mentioned before, it reflect the cloth
that mentioned in book of Revelations, here we see the Church wears a clean
white, linen garment which is the righteous deed of the holy ones. In the
letter to the Colossians, St Paul in letter to Colossians gives some
instruction about what clothes which I should wear. The cloths of compassion,
kindness, humility, meekness and patience. He also gives us the tips how to
design our cloths, “Bear with one another, and if anyone has a complaint against
another, forgive each other just as the Lord has forgiven you, so you also must
forgive. Above all clothe yourself with love, which binds everything together
in perfect harmony.” (Col. 3, 14-15). There are lot of opportunities to get
dirt in the cloth. Let us always remember that there is our lord in the
confessional waiting for us to clean our clothes like the new one. So whenever we
feel that our cloth is dirt let us have the mind to go to Him at the
confessional and always prepare our mind and body to receive our Bridegroom
with the full holiness.
Let this be our today’s thought,
whether I can receive His invitation in the each moment of my life. Whether can
I enter into his house wearing the clean white cloth? If not, this is the right
time, this is the right day. May God Bless you.
GENERAL CONCLUSION
The central theme of Isaiah 25, 6-10
is that God our Lord is the merciful father who wishes to invite His children
into the eternal happiness. The king who appears on the mount Zion is not only
the king of Jerusalem, but His name will be echoed in the ears of all nations.
He is the only God who can do the miracle of wiping the tears and removing the
veil of mourning and sadness eternally. God has created everything to attain
its maximum goodness. Humanity has a role in all the negative things happened
to the world. But God the merciful father welcomes everyone to the salvation
that He has attained for us by His only son Jesus Christ. The verses 8 and 9 on
chapter 25 0n the book of Isaiah speaks about this hope of great salvation that
is attained through the death and resurrection of Jesus Christ. The God’s power
will be remaining always upon the whole creations. His salvation is brought for
all the created beings. And God’s deliverance must come to those who trust Him.
Thus we
see through this short paper work the unending mercy of our God the Lord. We
have also understood as to how the Fathers of the Church reflected in reference
to Christ and how Church uses these reflections to enable her children to grow
in faith and know that there is hope amongst the trials and problems and we
will have the fulfilment of our faith on the last day when God will appear in
the clouds on His full glory like the real king who govern the whole world.
BIBLIOGRAPHY
BROWN.
R.E. – FITZMAYER. J.A. – MURPHY. R.E. (Ed.), Jerome Biblical Commentary, Geoffrey Chapman Book, London, 1980.
GRAY.
G.B., “A Critical and Exegetical Commentary: Isaiah” in The International
Critical Commentary, T&T Clark, Edinburg, 1980.
Malaty. T. Y., The Book of Isaiah – A Patristic Commentary,
California, United States of America 2002.
OSWALT. J.N., “God’s Feast; The Book of Isaiah” in The
New International Critical Commentary on Old Testament, William B. Eerdmans
Publishing Company, USA, 1986.
“Prophecy”
in NRSV Bible, Theological Publication in India, Bangalore, India, 1993.
WATTS. J. D.W., “Yahweh of Hosts Reigns in Mount
Zion”, D. Hubbard – G. Barker (ed.), Word Biblical
Commentary Luke 9: 21-18, 34, Vol. 35B, Word Book Publishers, USA, 1993.
WILKEN.
R. L. (Ed.), The Church’s Bible – Isaiah; Interpreted by Early Christian and
Medieval Commentators, William B. Eerdmans Publishing Company, Cambridge,
U.K, 2007.
Foot Notes
[1] “Prophecy” in NRSV Bible,
Theological Publication In India, Bangalore, India, 1993, 797.
[2] Cf. J D.W. WATTS, “Yahweh of Hosts Reigns in
Mount Zion”, D. Hubbard – G. Barker (ed.), Word Biblical
Commentary Luke 9: 21-18, 34, Vol. 35B, Word Book Publishers, USA, 1993, XXV.
[4] Cf. G.B. GRAY,
“A Critical and Exegetical Commentary: Isaiah” in The International Critical
Commentary, T&T Clark, Edinburg, 1980, 430.
[5] Cf. T. Y. Malaty, The Book
of Isaiah – A Patristic Commentary, California, United States of America
2002, 473.
[13] Cf. J.N. OSWALT,
“God’s Feast; The Book of Isaiah” in The New International Critical
Commentary on Old Testament, William B. Eerdmans Publishing Company, USA,
1986, 466.
[15] Cf. R.E. BROWN - J.A. FITZMAYER – R.E. MURPHY (Ed.), Jerome
Biblical Commentary, Geoffrey Chapman Book, London, 1980, 277.
[20] R. L. WILKEN (Ed.), The Church’s Bible –
Isaiah; Interpreted by Early Christian and Medieval Commentators, William
B. Eerdmans Publishing Company, Cambridge, U.K, 2007, 213-214.
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