Isaiah · Chapter 66

V. 1. The heaven-The highest heaven, is the place where I shew myself in my majesty. So Psalm 11:4 Psal 103:19 Matt 5:34. Hence we are taught to pray; our father which art in heaven. And the earth is my footstool-Or a place wherein I set my feet, Matthew 5:35. The house-Can there be an house built, that will contain me? My rest-Or where is the place wherein I can be said to rest in a proper sense?

Verses 1, 2. Thus saith the Lord, The heaven is my throne — That is, the throne of my glory and government; the place where I most manifest my power, and show myself in my majesty. Hence we are taught to pray, Our Father which art in heaven. And the earth is my footstool — Or, a place on which I set my feet, (Matthew 5:35,) overruling all the affairs of it according to my will. Where is the house that ye build me? — Can there be a house built that will contain me, who encompass and fill heaven and earth? and where is the place of my rest? — Where is the place wherein I can be said to rest in a proper sense? The ark was indeed called God’s footstool, and the place of his rest, in a figurative sense, because there God manifested himself, though in degrees much beneath the manifestations of himself in heaven: but properly God hath no certain place of rest, and especially no temple built by man can be a place of rest for him. For what satisfaction can the Eternal Mind take in a house made with men’s hands? What occasion has he, as we have, for a house to repose himself in, who fainteth not, neither is weary; who neither slumbers nor sleeps? Or, if he had occasion, he would not tell us, Psalm 50:12. For all those things hath his hands made — Heaven and all its courts, earth and all its borders, and all the hosts of both. And all these have been — Have had their beginning by the power of God, who was infinitely happy from eternity before they existed, and therefore cannot be benefited by them. Or, as the clause may be rendered, all these things are: they still continue upheld by the same power that made them; so that our goodness extendeth not to him. Vitringa is justly of opinion that “this discourse is directed to the hypocrites, who, despising the gospel of the Son of God, after they had made the temple a den of thieves, were yet zealous to repair and adorn it. They did not consider that a new economy being established, no earthly and material temple could be acceptable to Him whose throne was in heaven, and who everywhere found the place of his rest in the humble and contrite heart.” “The Jews,” says Bishop Lowth, “valued themselves much upon their temple, and the pompous system of services performed in it, which they supposed were to be of perpetual duration; and they assumed great confidence and merit to themselves for their strict observance of all the externals of their religion. And at the very time when the judgments denounced in verses 6, 12 of the preceding chapter were hanging over their heads, they were rebuilding, by Herod’s munificence, the temple in a most magnificent manner. God, therefore, admonishes them, that the Most High dwelleth not in temples made with hands; and that a mere external worship, how diligently soever attended, when accompanied with wicked and idolatrous practices in the worshippers, would never be accepted by him. This their hypocrisy is set forth in strong colours, which brings the prophet again to the subject of the former chapter; and he pursues it in a different manner, with more express declarations of the new economy, and of the flourishing state of the church under it; the increase of which he shows is to be sudden and astonishing.”

But to this man will I look — But though I regard not the magnificence and splendour of a temple built with human hands, nor any ornaments that are or can be bestowed upon it, nor the pomp and show of the ceremonies and services performed in it, or connected with it; and though I reign on a throne in majesty in the highest heavens, and fill both heaven and earth with my glory, yet will I look with a favourable eye to him that hath a broken and contrite spirit — Whose heart is subdued to the will of God, and who is poor and low in his own eyes; and that trembleth at my word — Who trembles when he hears my threatening words, and receives every revelation of my will with reverence. Such a one is a living temple of God, (Isaiah 57:15,) and of infinitely more value in his sight than the most sumptuous edifice that can be raised by the art or power of man, though it should be adorned in the most costly manner with gold and silver, and precious stones.

Verse 1. The heaven is my throne. This chapter applies to Isaiah’s time, as well as to future times; and though the Lord rejected the impure worship of the temple, yet he would dwell with the contrite and with the tremblers at his word. It seems from the connection to import, that God would forsake his sanctuary, and dwell with those who worship him in spirit and in truth. Where is the house that ye build unto me? These words are spoken to designate the grandeur and immensity of the supreme Being; and by consequence, to shame and condemn the degenerate Jews, who joined the worship of God with their abominable idols.

1. Heaven is my throne… earth is my footstool — This is a restatement of doctrines made familiar at the dedication of the first temple, (see 1 Chronicles 6,) and often elsewhere repeated, as well as everywhere implied in Holy Scripture. See Stephen’s speech, Acts vii, especially. God’s empire is the universe; the indefinite expanse above is his throne, or the scene in which his sovereignty is in exercise; and the earth is his footstool, (Acts 7:49,) or the scene extended so as to take in the panorama of the scheme of redemption. Being thus everywhere present, how is he to be located in a man-made temple? How weak such a mistake regarding the divine Being! The occasion of the words in this verse appears to have been the prophet’s far-seeing view of the Jews’ worldly pride in the newly repaired and gorgeously ornamented temple under Herod the Great, at Christ’s advent. The temple of Christ’s body was to be the one only temple of sole and solid interest to the world, an effective and enduring shrine before which a world of lost men should bow in worship and supplication for mercy. This is such a place which God seeks for his rest.

V. 2. Have been-They were not only made by God, but kept in being by him. Look-Yet God will look with a favourable eye to him that hath a broken and contrite spirit, whose heart is subdued to the will of God, and who is poor, and low in his own eyes. Trembleth-Who trembleth when he hears God’s threatening words, and hears every revelation of his will with reverence.

Verse 2. And all those things have been— “And all these things are mine”] A word absolutely necessary to the sense is here lost out of the text: yl li, mine. It is preserved by the Septuagint and Syriac.

Verses 1, 2. Thus saith the Lord, The heaven is my throne — That is, the throne of my glory and government; the place where I most manifest my power, and show myself in my majesty. Hence we are taught to pray, Our Father which art in heaven. And the earth is my footstool — Or, a place on which I set my feet, (Matthew 5:35,) overruling all the affairs of it according to my will. Where is the house that ye build me? — Can there be a house built that will contain me, who encompass and fill heaven and earth? and where is the place of my rest? — Where is the place wherein I can be said to rest in a proper sense? The ark was indeed called God’s footstool, and the place of his rest, in a figurative sense, because there God manifested himself, though in degrees much beneath the manifestations of himself in heaven: but properly God hath no certain place of rest, and especially no temple built by man can be a place of rest for him. For what satisfaction can the Eternal Mind take in a house made with men’s hands? What occasion has he, as we have, for a house to repose himself in, who fainteth not, neither is weary; who neither slumbers nor sleeps? Or, if he had occasion, he would not tell us, Psalm 50:12. For all those things hath his hands made — Heaven and all its courts, earth and all its borders, and all the hosts of both. And all these have been — Have had their beginning by the power of God, who was infinitely happy from eternity before they existed, and therefore cannot be benefited by them. Or, as the clause may be rendered, all these things are: they still continue upheld by the same power that made them; so that our goodness extendeth not to him. Vitringa is justly of opinion that “this discourse is directed to the hypocrites, who, despising the gospel of the Son of God, after they had made the temple a den of thieves, were yet zealous to repair and adorn it. They did not consider that a new economy being established, no earthly and material temple could be acceptable to Him whose throne was in heaven, and who everywhere found the place of his rest in the humble and contrite heart.” “The Jews,” says Bishop Lowth, “valued themselves much upon their temple, and the pompous system of services performed in it, which they supposed were to be of perpetual duration; and they assumed great confidence and merit to themselves for their strict observance of all the externals of their religion. And at the very time when the judgments denounced in verses 6, 12 of the preceding chapter were hanging over their heads, they were rebuilding, by Herod’s munificence, the temple in a most magnificent manner. God, therefore, admonishes them, that the Most High dwelleth not in temples made with hands; and that a mere external worship, how diligently soever attended, when accompanied with wicked and idolatrous practices in the worshippers, would never be accepted by him. This their hypocrisy is set forth in strong colours, which brings the prophet again to the subject of the former chapter; and he pursues it in a different manner, with more express declarations of the new economy, and of the flourishing state of the church under it; the increase of which he shows is to be sudden and astonishing.”

But to this man will I look — But though I regard not the magnificence and splendour of a temple built with human hands, nor any ornaments that are or can be bestowed upon it, nor the pomp and show of the ceremonies and services performed in it, or connected with it; and though I reign on a throne in majesty in the highest heavens, and fill both heaven and earth with my glory, yet will I look with a favourable eye to him that hath a broken and contrite spirit — Whose heart is subdued to the will of God, and who is poor and low in his own eyes; and that trembleth at my word — Who trembles when he hears my threatening words, and receives every revelation of my will with reverence. Such a one is a living temple of God, (Isaiah 57:15,) and of infinitely more value in his sight than the most sumptuous edifice that can be raised by the art or power of man, though it should be adorned in the most costly manner with gold and silver, and precious stones.

Ver. 2, 3. To this man will I look, even to him that is poor and contrite. But if these dispositions be wanting, he who kills an ox is as offensive as he who slays a man. The heathen have said that the sacrifices of men are not acceptable to the gods, unless their lives be agreeable. The ox, a rich man’s sacrifice, was rejected, while the poor man’s tears were accepted.

2. All those things hath mine hand made — The heavens and the earth just mentioned, the universe created by me — those are to me an infinitely more magnificent temple than man can make. But to this man will I look — The man of humble, contrite, reverent spirit, who is tremblingly penitent before me — to him will I give heed — not to you, proud, conceited worldlings, who hypocritically affect to worship Jehovah in profane, though professedly sacred, grandeur. To all such I give no heed.

V. 3. He that, &c.-Solomon, Proverbs 15:8, gives a full commentary on the whole verse; The sacrifice of the wicked is an abomination to the Lord. As if-From hence it is plain, that the prophet is not here reflecting upon idolatrous worship, but formal worship: upon those who in a formality worshipped the true God, and by acts which he had appointed. God by the prophet declares, that these mens services were no more acceptable to him than murder, idolatry, or the most horrid profanation of his name. Own ways-They live as they lust. Delight-They take pleasure in their sins.

Verse 3. He that killeth an ox is as if he slew a man— “He that slayeth an ox killeth a man”] These are instances of wickedness joined with hypocrisy; of the most flagitious crimes committed by those who at the same time affected great strictness in the performance of all the external services of religion. God, by the Prophet Ezekiel, upbraids the Jews with the same practices: “When they had slain their children to their idols, then they came the same day into my sanctuary to profane it,” Ezekiel 23:39. Of the same kind was the hypocrisy of the Pharisees in our Saviour’s time: “who devoured widows’ houses, and for a pretence made long prayers,” Matthew 23:14.

The generality of interpreters, by departing from the literal rendering of the text, have totally lost the true sense of it, and have substituted in its place what makes no good sense at all; for it is not easy to show how, in any circumstances, sacrifice and murder, the presenting of legal offerings and idolatrous worship, can possibly be of the same account in the sight of God.

He that offereth an oblation, as if he offered swine’s blood— “That maketh an oblation offereth swine’s blood”] A word here likewise, necessary to complete the sense, is perhaps irrecoverably lost out of the text. The Vulgate and Chaldee add the word offereth, to make out the sense; not, as I imagine, from any different reading, (for the word wanted seems to have been lost before the time of the oldest of them, as the Septuagint had it not in their copy,) but from mere necessity. Le Clerc thinks that מעלה maaleh is to be repeated from the beginning of this member; but that is not the case in the parallel members, which have another and a different verb in the second place, “דם dam, sic Versiones; putarem tamen legendum participium aliquod, et quidem jbz zabach, cum sequatur j cheth, nisi jam præcesserat.”—SECKER. Houbigant supplies lka achal, eateth. After all, I think the most probable word is that which the Chaldee and Vulgate seem to have designed to represent; that is, byrqm makrib, offereth.

In their abominations.] µhyxwqvbw ubeshikkutseyhem, “and in their abominations;” two copies of the Machazor, and one of Kennicott’s MSS. have ובגלוליהם ubegilluleyhem, “and in their idols.” So the Vulgate and Syriac.

Verse 3. He that killeth an ox is as if he slew a man — Without this humble and devout temper of mind, killing an ox for a burnt-offering is no more acceptable to God than if a man offered his son in sacrifice to Moloch. “God here shows that the external ritual worship, offered to him by hypocrites and wicked persons, void of faith and virtue, was no more estimable in his sight than the material temple above spoken of; but that he was as much offended by the ritual worship of the impure, as by the most grievous crimes perpetrated against the immediate commands of the law, and particularly under the new economy, after the promulgation of the law of liberty, and the perfect and true sacrifice offered by Christ to expiate the sins of the world. The declaration is most important, but will not be understood unless by those who are well acquainted with the interior part of religion.” See Vitringa. Solomon, it may be observed, gives (Proverbs 15:8) a short but full commentary on the whole verse: The sacrifice of the wicked is an abomination to the Lord. He that sacrificeth a lamb as if he cut off a dog’s neck — Namely, in order to sacrifice it. This animal was held in the greatest abhorrence by the Jews, insomuch that the very price of a dog was forbidden to be brought into the house of the Lord, Deuteronomy 23:18. The comparison shows God’s detestation of ceremonial performances from persons destitute of true piety. He that offereth, &c., as if he offered swine’s blood — Which, being one of the principal sacrifices which the heathen offered to their idols, was in a particular manner abominable to God. He that burneth incense as if he blessed an idol — As if he honoured an idol with gifts and presents. From hence it is plain that the prophet is not here reflecting upon idolatrous worship, but formal worship; for to say, He that burneth incense to an idol is as he that blesseth an idol, would be only to say, He that blesseth an idol, blesseth an idol; that is, it would be saying nothing. But he is reflecting upon those who, in a formal way, and not in spirit and in truth, worshipped the true God, and by acts which he had appointed. God, by the prophet, declares that these men’s services were no more acceptable to him than murder, idolatry, or the most horrid profanation of his name. Yea, they have chosen their own ways — They live as they list; they persist in their wicked practices, and yet expect to recommend themselves to my favour by their ceremonial observances. And their soul delighteth in their abominations — Taking pleasure in their sins, and showing their contempt of my authority and enmity to my holiness, as much as their fathers did when they were mad upon their idols.

Ver. 2, 3. To this man will I look, even to him that is poor and contrite. But if these dispositions be wanting, he who kills an ox is as offensive as he who slays a man. The heathen have said that the sacrifices of men are not acceptable to the gods, unless their lives be agreeable. The ox, a rich man’s sacrifice, was rejected, while the poor man’s tears were accepted.

3. But as to men of undevout character, who do not seek God with broken hearts — hearts crushed under a sense of sin — their sacrifices are an offence to Jehovah and a curse to themselves. He that killeth an ox is as if he slew a man — Here follow three other similar propositions, having for their subjects things required in religious offerings under the ritual law: all together, they are the ox, the lamb, the oblation, and offering of incense. Things offset against these are utterly forbidden by the law, being in themselves abominable. They are the human sacrifice, the blood of swine, the breaking the neck of a dog, and blessing an idol — all of which call for what in themselves raise the divine horror, instead of the divine compassion. And they of the undevout Jews are herein said to sacrifice what is equivalent to these abominations when they formally attempt to sacrifice at all. In spirit they are gross idolaters, (see Isaiah 1:11-14,) and the conclusion seems to be, that it is time a ritual institution, abused like this, should be abolished for ever. It has ever helped the humble and penitent worshipper of Jehovah, though he needs it no more since the world’s Great Sacrifice has come, and covers all his sins. But the undevout ones worship only in the letter — the spirit of the law they trample under foot, and thereby they profane the Almighty Saviour.

V. 4. Chuse-They have chosen to mock and delude me, I will chuse to suffer them to delude themselves; they have chosen to work wickedness, I will chuse the effect. Their fears-That is, the things which they feared. Did not hear-God accounts that those do not hear, who do not obey his will.

Verse 4. I also will choose their delusions — I will punish them in their own way, and set those over them as teachers who shall govern them by their traditions instead of my word. Or, I will suffer false Christs and false prophets to deceive them, Matthew 24:24; John 5:43. And I will bring their fears upon them — This was exactly fulfilled when, as they crucified Christ for fear of the Romans, (John 11:48,) that very sin was punished with their utter destruction by the Romans. Because when I called — Because when, by my servants, I called you to repentance, to bring forth fruit worthy of repentance, and to believe in my Son, your true Messiah; none did answer — Very few yielded obedience. He evidently speaks of the calls to repentance, and the invitations to believe in Christ, given them by John the Baptist, Jesus himself, and his apostles and evangelists. When I spake they did not hear — God accounts that those do not hear who do not obey his will.

4. Choose their delusions — “Delusions” — rather, devices — consists of still offering ritual worship now that its original intent is all removed from it. The born, crucified, and risen Messiah, to whom it had pointed in its symbols and types, has taken its place. Because — From this point the language is the same as that of Isaiah 65:12.

V. 5. You-That truly fear God. Your brethren-By nation. Cast you out-That cast you out of their synagogues, cast you out of their city, and some of you out of the world. For my names sake-For my sake; for your adherence to my law. Glorified-Thinking they did God good service, John 16:2.

Verse 5. Your brethren that hated you-said— “Say ye to your brethren that hate you”] The Syriac reads לאחיכם אמרו imru laacheychem; and so the Septuagint, Edit. Comp. eipate adelfoiv umwn, and MS. Marchal. has adelfoiv, and so Cyril and Procopius read and explain it. It is not easy to make sense of the reading of the Septuagint in the other editions; eipate adelfoi hmwn toiv misousin umav, but for hmwn, our, MS. I. D. II. also has umwn, your.

Verse 5. Hear, &c. — The prophet here, forbearing to proceed in denouncing judgments against the hypocrites and formalists among the Jews, now turns his discourse to such as feared God, whose religion is described by their trembling at his word, as in verse 2. Such apostrophes, or diversions of his speech to other persons, we had Isaiah 50:10, and 51:1, 7. The same addresses, it must be observed, belong not to saints and presumptuous sinners. It is highly probable, as Vitringa supposes, that the apostles and other disciples and followers of Christ, who embraced the gospel, who were the seed of the first church, and were to constitute that spiritual temple which God had determined to build and inhabit upon the abolition of the material temple, are here addressed and comforted by God, on account of the contempt, hatred, and excommunication of them by their brethren among the Jews and Pharisees. See John 16:2. Your brethren — By nation, or by an external profession of religion; though false brethren, that cast you out — That cast you out of their synagogues, cast you out of their city, and some of you out of the world; for my name’s sake — For your adherence to my law; said, Let the Lord be glorified — Thinking they did God good service, John 16:2. Or, we may understand it as spoken in defiance of God; as if he had said, You say God will be glorified in your deliverance. Let him be glorified then. Let him make speed and hasten his work, Isaiah 5:19. Thus they derided Christ, Let him deliver him since he delighted in him. But he shall appear to your joy, &c. — There will come a time, which is at no great distance, when God will come forth, and let them know his judgment concerning their unjust and violent proceedings. Then you shall have joy, and they shall be ashamed, 2 Thessalonians 1:6-8. This was fulfilled when, upon the signal given of Jerusalem’s approaching destruction, the hearts of the Jews failed them for fear: but the disciples of Christ, whom they hated and persecuted, lifted up their heads with joy, knowing that their redemption drew nigh, Luke 21:26.

5. Ye that tremble — These are Jehovah’s true followers. There were many such in Israel when Messiah came. To these he now turns. In these the true Israel is to be continued, and they are assured that though their unbelieving countrymen may cast them out with hatred and persecution for a time, their spite will soon work to their own confusion and destruction as a corporate nation. Every receiver of Messiah they reject from temple and synagogue, and they say in respect to them, Let the Lord be glorified. The Pharisees persecuted, and prayed this prayer! Time corrects delusion and sincerity, passing, hand in hand, together. So St. Paul, from experience, believed. The self-righteousness of the Jews in Christ’s time brought upon them a terrible deception; yet many were no doubt honest, and thought they were doing God service in persecuting the disciples of Christ. But the mass of the people were bitter toward the faithful remnant, and their prayer probably meant this: We persecute, it is true, but no doubt God will be glorified in your case, and we shall see your salvation notwithstanding. (Bitterly ironical here, as in Isaiah 5:19.) “But they (who thus speak) shall themselves be confounded by what they now consider so incredible.” — Alexander.

V. 6. A voice-The expression of a prophetical extasy, as if he said, I hear a sad and affrighting noise; it comes not from the city only, but from the temple, wherein these formalists have so much gloried. There is a noise of soldiers slaying, and of the poor people shrieking or crying out. Of the Lord-A voice of the Lord, not in thunder, but that rendereth recompence to his enemies. Thus he seems to express the destruction of the Jews by the Roman armies, as a thing at that time doing.

Verse 6. A voice of noise from the city, a voice from the temple, a voice of the Lord] It is very remarkable that similar words were spoken by Jesus, son of Ananias, previously to the destruction of Jerusalem. See his very affecting history related by Josephus, WAR, B. vi., chap. v.

Verse 6. A voice of noise from the city, &c. — This is an expression of a prophetical ecstasy, in which the prophet hears the noise of the ruin of the city and temple sounding in his ears. This voice of noise comes not from the city only, but from the temple, wherein these formalists had so much gloried, and reposed so much confidence. There is a noise of soldiers slaying, and of the poor people shrieking or crying out. A voice of the Lord — Not in thunder, which is sometimes called the Lord’s voice, but that rendereth recompense to his enemies — Thus he expresses the destruction of the Jews by the Roman armies, as a thing at that time doing. Some think this prophecy was fulfilled, partly at least, in the prodigies which, according to Josephus, in his history of the Jewish wars, (lib. 7. cap. 12,) preceded the destruction of Jerusalem: that the eastern gate of the temple, which was of solid brass and very heavy, and was scarcely shut in an evening by twenty men, and was fastened by strong bars and bolts, was seen, at the sixth hour of the night, opened of its own accord, and could hardly be shut again: that before the setting of the sun, there were seen over all the country chariots and armies fighting in the clouds, and besieging cities: that at the feast of pentecost, as the priests were going into the inner temple by night, as usual, to attend their service, they heard first a motion and noise, and then a voice, as of a multitude, saying, Let us depart hence; and, what he reckons as the most terrible of all, that one Jesus, the son of Ananus, an ordinary country fellow, four years before the war began, and when the city was in peace and plenty, came to the feast of tabernacles, and ran crying up and down the streets day and night, A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the temple, a voice against the bridegrooms and the brides, a voice against all the people. The magistrates endeavoured by stripes and torture to restrain him; but he still cried with a mournful voice, Wo, wo to Jerusalem! This he continued to do for seven years and five months together, and especially at the great festivals; and he neither grew hoarse nor was tired, but went about the walls and cried with a loud voice, Wo, wo to the city, and to the people, and to the temple! and, as he added at last, Wo, wo also to myself! it happened that a stone from some sling or engine immediately struck him dead. It may be proper to remark here, that there is not a more creditable historian than Josephus, who relates these things, and who appeals to the testimony of those who saw and heard them. But, as Bishop Newton observes, it may add some weight to his relation, that Tacitus, the Roman historian, a heathen, also gives us a summary account of the same occurrence. He says, “There happened several prodigies. Armies were seen to engage in different parts of the sky — glittering arms appeared — the temple shone by the sudden fire of the clouds — the doors of the temple were suddenly thrown wide open — a voice, more than human, was heard, that the gods were departing, and, at the same time, a great motion as if departing.” See Tacitus’s Hist., book 5. page 217, in Lipsius’s edition.

Ver. 6. A voice from the city, crying and bewailing its most calamitous situation, when surrounded by the Roman armies. This is followed by a voice from the temple; for voices were then heard in the holy place, saying, Let us go hence. Josephus’s wars of the Jews, book 7. chap. 12.

6. A voice of the Lord — It would seem as if the mock prediction is coming to pass in a way the persecutors little counted on. There would seem to be a leap of time here to the destruction of Jerusalem. A voice of noise — Or, sound of war from the city — from Jerusalem herself; the shock and tumult of battle by the Romans, A.D. 70. There is a triple sound of battle: — one from the temple, as well as from the city, and one from Jehovah. it is as a roar of armies rushing to deadly conflict, with God as the Unseen Leader.

V. 7. Before-The whole verse is expressive of a great and sudden salvation, which God would work for his church, like the delivery of a woman, and that of a man-child, before her travail, and without pain. Doubtless it refers to the coming of Christ, and the sudden propagation of the gospel.

Verses 7, 8. Here begins a new paragraph of the prophet’s discourse, containing a description of the sudden and great increase of the Christian Church, upon God’s rejecting the Jews, and destroying their temple and worship: “the very destruction of the Jewish polity making way for the reception and spread of the gospel, inasmuch as it abated that opposition which the Jewish zealots all along made to its progress; and the abolishing the Jewish worship contributed very much to the abrogating the law of Moses, and burying it with silence and decency.” See Romans 11:11, and Lowth. This paragraph, however, is not unconnected with what precedes. “It is,” as Vitringa observes, “another consolatory argument, directed to those who reverenced the word of Jehovah, and formed the true Zion, taken from the rapid and wonderful increase of the church among the Gentiles, superior to all human thought, all expectation. For when in the former section Isaiah had done two things; first, had predicted the calling of the Gentiles, (chap. 65:1,) and then the punishment of the ungodly, and such as rejected the gospel; in this section, after he had repeated the indignation conceived by God against the hypocrites and those who did not obey the gospel, he in the same manner comforts the pious Jews, from the unexpected event of the most wished-for success of the calling of the Gentiles, who, joined with them in one body, should form one church, and inherit the earth.” Before she travailed she brought forth — The church is represented here as a travailing woman, the mother of all true believers: see Isaiah 54:1; Galatians 4:26. The whole verse is expressive of a great and sudden salvation which God would work for his church, like the delivery of a woman, and that before her travail, and without pain, of a man-child. It undoubtedly refers to the introduction of the gospel, and its rapid and unexpected progress. Who hath heard such a thing? — The prophet here calls either to the whole world, or to such as feared God among the Jews, to admire his stupendous work of providence and grace, in the sudden erection and wonderful enlargement of the gospel church. Who hath seen such things? — Who hath witnessed such an extraordinary event? Shall the earth be made to bring forth in one day, or shall a nation, &c. — “The suddenness of this event is as surprising as if the fruits of the earth, which are brought to perfection by slow degrees, should blossom and ripen all in one day. And the fruitfulness of this spiritual increase is as wonderful as if a whole nation were born at once, or by one woman.” For as soon as Zion travailed — As soon as the fulness of time came for erecting the gospel church; she brought forth her children — In great multitudes, without pain or difficulty, no inauspicious circumstance occurring to prevent their birth: see Acts 2:41; and 4:4.

7-9. Before she — That is, Zion. Before she came to such throes as described above, she brought forth a man child. Some suppose the birth of Jesus Christ is here intended. Others, more consistently, hold, in accordance with Isaiah 49:18-23, where the thought is substantially the same as here, that Zion already is beginning to be the joyful mother of a strong host of converts from Jews and Gentiles. Who hath heard such a thing — Such an increase of Zion’s children is a marvel. Shall a nation be born at once — It has never before so occurred. In the prophet’s eye the world, according to the divine order, is soon to be ready for such an event. Bring to the birth — On his part God has conducted human history so as to fully inaugurate the gospel age through and among all peoples. Man child — Every one of the human kind now entitled to the benefits of Christ’s salvation. The new dispensation takes in all mankind collectively as the one “man child.” Faithful co-operation between man and Messiah shall now be fruitful of grandest ingatherings to Jehovah, and of universal joy through earth and heaven.

V. 8. For-As soon as the voice of the gospel put the church of the Jews into her travail, in Christ’s and the Apostles time, it presently brought forth.

Verse 8. Who hath seen— “And who hath seen”] Twenty MSS., (four ancient,) of Kennicott’s, and twenty-nine of Deuteronomy Rossi’s, and two ancient of my own, and the two oldest editions, with two others, have ymw umi, adding the conjunction w vau; and so read all the ancient versions. AND who hath seen?

Verses 7, 8. Here begins a new paragraph of the prophet’s discourse, containing a description of the sudden and great increase of the Christian Church, upon God’s rejecting the Jews, and destroying their temple and worship: “the very destruction of the Jewish polity making way for the reception and spread of the gospel, inasmuch as it abated that opposition which the Jewish zealots all along made to its progress; and the abolishing the Jewish worship contributed very much to the abrogating the law of Moses, and burying it with silence and decency.” See Romans 11:11, and Lowth. This paragraph, however, is not unconnected with what precedes. “It is,” as Vitringa observes, “another consolatory argument, directed to those who reverenced the word of Jehovah, and formed the true Zion, taken from the rapid and wonderful increase of the church among the Gentiles, superior to all human thought, all expectation. For when in the former section Isaiah had done two things; first, had predicted the calling of the Gentiles, (chap. 65:1,) and then the punishment of the ungodly, and such as rejected the gospel; in this section, after he had repeated the indignation conceived by God against the hypocrites and those who did not obey the gospel, he in the same manner comforts the pious Jews, from the unexpected event of the most wished-for success of the calling of the Gentiles, who, joined with them in one body, should form one church, and inherit the earth.” Before she travailed she brought forth — The church is represented here as a travailing woman, the mother of all true believers: see Isaiah 54:1; Galatians 4:26. The whole verse is expressive of a great and sudden salvation which God would work for his church, like the delivery of a woman, and that before her travail, and without pain, of a man-child. It undoubtedly refers to the introduction of the gospel, and its rapid and unexpected progress. Who hath heard such a thing? — The prophet here calls either to the whole world, or to such as feared God among the Jews, to admire his stupendous work of providence and grace, in the sudden erection and wonderful enlargement of the gospel church. Who hath seen such things? — Who hath witnessed such an extraordinary event? Shall the earth be made to bring forth in one day, or shall a nation, &c. — “The suddenness of this event is as surprising as if the fruits of the earth, which are brought to perfection by slow degrees, should blossom and ripen all in one day. And the fruitfulness of this spiritual increase is as wonderful as if a whole nation were born at once, or by one woman.” For as soon as Zion travailed — As soon as the fulness of time came for erecting the gospel church; she brought forth her children — In great multitudes, without pain or difficulty, no inauspicious circumstance occurring to prevent their birth: see Acts 2:41; and 4:4.

Ver. 8. Shall a nation be born at once? The prophet foresaw the sudden spread of the gospel, rising like the sun on the gentile world. We have equal ground of hope, that the conversion of the jews will be a spontaneous work, as “life from the dead.” See on Psalm 19. Isaiah 2.

7-9. Before she — That is, Zion. Before she came to such throes as described above, she brought forth a man child. Some suppose the birth of Jesus Christ is here intended. Others, more consistently, hold, in accordance with Isaiah 49:18-23, where the thought is substantially the same as here, that Zion already is beginning to be the joyful mother of a strong host of converts from Jews and Gentiles. Who hath heard such a thing — Such an increase of Zion’s children is a marvel. Shall a nation be born at once — It has never before so occurred. In the prophet’s eye the world, according to the divine order, is soon to be ready for such an event. Bring to the birth — On his part God has conducted human history so as to fully inaugurate the gospel age through and among all peoples. Man child — Every one of the human kind now entitled to the benefits of Christ’s salvation. The new dispensation takes in all mankind collectively as the one “man child.” Faithful co-operation between man and Messiah shall now be fruitful of grandest ingatherings to Jehovah, and of universal joy through earth and heaven.

V. 9. Shall I-I, that in the ordinary course of my providence use to give a birth to women, to whom I have given a power to conceive, shall I not give a birth to my people, whom by my promises I have made to conceive such expectations? And shut-Nor shall Zion once only bring forth, but she shall go on, her womb shall not be shut, she shall every day bring forth more and more children, and my presence shall be with my church, to the end of the world.

Verse 9. Shall I bring to the birth] rybva ynah haani ashbir, num ego matricem frangam; MONTANUS. The word means that which immediately precedes the appearance of the fetus-the breaking forth of the liquor amnii. This also is an expression that should be studiously avoided in prayers and sermons.

Verse 9. Shall I bring to the birth — Shall I disappoint and render abortive a design of which I myself was the author, when every thing is ripe for execution, and the effect just ready to be produced? Shall I begin a work and not perfect it? Shall I cause to bring forth, and shut the womb — That there should not be a continual succession of converts in all ages? Zion shall not bring forth once only, but she shall continue to be fruitful: her womb shall not be shut: she shall every day bring forth more and more children, and my presence shall be with my church to the end of the world. Thus the prophet still carries on the comparison between the natural and the spiritual birth.

7-9. Before she — That is, Zion. Before she came to such throes as described above, she brought forth a man child. Some suppose the birth of Jesus Christ is here intended. Others, more consistently, hold, in accordance with Isaiah 49:18-23, where the thought is substantially the same as here, that Zion already is beginning to be the joyful mother of a strong host of converts from Jews and Gentiles. Who hath heard such a thing — Such an increase of Zion’s children is a marvel. Shall a nation be born at once — It has never before so occurred. In the prophet’s eye the world, according to the divine order, is soon to be ready for such an event. Bring to the birth — On his part God has conducted human history so as to fully inaugurate the gospel age through and among all peoples. Man child — Every one of the human kind now entitled to the benefits of Christ’s salvation. The new dispensation takes in all mankind collectively as the one “man child.” Faithful co-operation between man and Messiah shall now be fruitful of grandest ingatherings to Jehovah, and of universal joy through earth and heaven.

Verses 10, 11. Rejoice ye with Jerusalem — Let all that wish her well congratulate her for the favours God hath conferred upon her, and particularly let the Gentiles rejoice with the Jewish Church, for her advancement shall redound to their benefit. Thus Moses,

(Deuteronomy 32:43,) referring probably to the very events here predicted by Isaiah, Rejoice, O ye nations, with his people; for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land and to his people. Be glad with her, all ye that love her — All that love God love the church of God, lay its interests very near their hearts, and heartily espouse its cause. And they that have a sincere affection for it have a cordial sympathy with it in all the cares and sorrows of its militant state. They mourn for Zion in her afflictions and troubles: her grievances excite their sorrows; and if she be in distress, their harps are hung on the willows. But here Jerusalem is represented as having great cause for rejoicing; the days of her mourning are at an end, and she is comforted according to the time in which she hath seen adversity. And of course all her friends, who sympathized with her in her sorrows, are here invited to join with her in her joys, because they are to participate in those blessings from which her joys are derived. That ye may suck — Or, because ye shall suck: and be satisfied with the breasts of her consolations — The word of God, the covenant of grace, especially the promises of that covenant, gospel ordinances, and all the opportunities of attending on God, and conversing with him, are breasts of the church’s consolations. In these her comforts are laid up, and thence they are drawn by faith and prayer. From these breasts, therefore, we must suck by an application of the promises of God to ourselves, and a diligent attendance on his ordinances; and with the consolations which are drawn thence we must be satisfied, and not be unsatisfied though we have a very small share of earthly comforts. That ye may be delighted with the abundance of her glory — It is the glory of the church that she hath the Lord for her God; that to her pertains the adoption and the service of God; and with the abundance of this glory we must be delighted. We must take more pleasure in our relation to God, and communion with him, than in all the delights of the sons and daughters of men. Whatever is the glory of the church must be our glory and joy, particularly her purity, unity, and increase.

10, 11. Rejoice ye with Jerusalem — “Jerusalem is now a happy mother, rejoicing that a son is born to her — a birth which really means a nation — a new and world-embracing Zion. Now therefore let her friends gather round her with their hearts of glowing sympathy and words of grateful cheer. Let those who have wept in her grief rejoice in her joy. Remarkably these rejoicing friends are accounted as among her infant children, still clinging to a dear mother’s bosom to feast there at the full breasts of her glory.” — Cowles.

V. 11. Consolations-The gospel doctrine was their breasts of consolation. Her glory-Christ was the glory of the people of Israel, though he was also a light to the Gentiles.

Verse 11. With the abundance of her glory— “From her abundant stores.”] For zyzm mizziz, from the splendour, two MSS. and the old edition of 1488, have wyzm mizziv; and the latter z zain is upon a rasure in three other MSS. It is remarkable that Kimchi and Sal. ben Melec, not being able to make any thing of the word as it stands in the text, say it means the same with wyzm mizziv; that is, in effect, they admit of a various reading, or an error in the text. But as Vitringa observes, what sense is there in sucking nourishment from the splendour of her glory? He therefore endeavours to deduce another sense of the word zyz ziz; but, as far as it appears to me, without any authority. I am more inclined to accede to the opinion of those learned rabbins, and to think that there is some mistake in the word; for that in truth is their opinion, though they disguise it by saying that the corrupted word means the very same with that which they believe to be genuine. So in Isaiah 41:24 they say that [pa apha, a viper, means the same with spa ephes, nothing; instead of acknowledging that one is written by mistake instead of the other. I would propose to read in this place מזינ mizzin or מזנ mizzen, which is the reading of one of Deuteronomy Rossi’s MS., (instead of zyzm meziz,) from the stores, from זונ zun, to nourish, to feed; see Genesis 45:23; 2 Chronicles 11:23; Psalm 144:13. And this perhaps may be meant by Aquila, who renders the word by apo pantodapiav, with which that of the Vulgate, ab omnimoda gloria, and of Symmachus and Theodotion, nearly agree. The Chaldee follows a different reading, without improving the sense; מיינ meyin, from the wine.—L.

Verses 10, 11. Rejoice ye with Jerusalem — Let all that wish her well congratulate her for the favours God hath conferred upon her, and particularly let the Gentiles rejoice with the Jewish Church, for her advancement shall redound to their benefit. Thus Moses,

(Deuteronomy 32:43,) referring probably to the very events here predicted by Isaiah, Rejoice, O ye nations, with his people; for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land and to his people. Be glad with her, all ye that love her — All that love God love the church of God, lay its interests very near their hearts, and heartily espouse its cause. And they that have a sincere affection for it have a cordial sympathy with it in all the cares and sorrows of its militant state. They mourn for Zion in her afflictions and troubles: her grievances excite their sorrows; and if she be in distress, their harps are hung on the willows. But here Jerusalem is represented as having great cause for rejoicing; the days of her mourning are at an end, and she is comforted according to the time in which she hath seen adversity. And of course all her friends, who sympathized with her in her sorrows, are here invited to join with her in her joys, because they are to participate in those blessings from which her joys are derived. That ye may suck — Or, because ye shall suck: and be satisfied with the breasts of her consolations — The word of God, the covenant of grace, especially the promises of that covenant, gospel ordinances, and all the opportunities of attending on God, and conversing with him, are breasts of the church’s consolations. In these her comforts are laid up, and thence they are drawn by faith and prayer. From these breasts, therefore, we must suck by an application of the promises of God to ourselves, and a diligent attendance on his ordinances; and with the consolations which are drawn thence we must be satisfied, and not be unsatisfied though we have a very small share of earthly comforts. That ye may be delighted with the abundance of her glory — It is the glory of the church that she hath the Lord for her God; that to her pertains the adoption and the service of God; and with the abundance of this glory we must be delighted. We must take more pleasure in our relation to God, and communion with him, than in all the delights of the sons and daughters of men. Whatever is the glory of the church must be our glory and joy, particularly her purity, unity, and increase.

10, 11. Rejoice ye with Jerusalem — “Jerusalem is now a happy mother, rejoicing that a son is born to her — a birth which really means a nation — a new and world-embracing Zion. Now therefore let her friends gather round her with their hearts of glowing sympathy and words of grateful cheer. Let those who have wept in her grief rejoice in her joy. Remarkably these rejoicing friends are accounted as among her infant children, still clinging to a dear mother’s bosom to feast there at the full breasts of her glory.” — Cowles.

V. 12. Like a river-It is plain this prophecy relates to a farther conversion of the Jews than hath been yet seen. Ye-Ye Jews also. Her sides-The Gentiles were borne upon the sides of Jerusalem and dandled upon her knees, as first hearing from the Apostles (who were members of the Jewish church) the glad tidings of salvation.

Verse 12. Like a river, and—like a flowing stream— “Like the great river, and like the overflowing stream”] That is, the Euphrates, (it ought to have been pointed rhnk cannahar, ut fluvius ille, as the river,) and the Nile.

Then shall ye suck— “And ye shall suck at the breast”] These two words dv l[ al shad, at the breast, seem to have been omitted in the present text, from their likeness to the two words following; dx l[ al tsad, at the side. A very probable conjecture of Houbigant. The Chaldee and Vulgate have omitted the two latter words instead of the two former. See Clarke’s note on “Isaiah 60:4”.

Verses 12, 13. For, behold, I will extend — Or am extending, peace to her — That is, all good; like a river — That runs in a constant stream, still increasing till it is swallowed up in the ocean. The gospel brings with it, wherever it is received in its power, peace, which proceeds forward like a river, supplying the souls of believers with all good, and making them fruitful as a river doth the lands through which it passes: such peace as the springs of this world’s comforts cannot send forth, and the dams of the world’s troubles cannot stop or drive back; such a river of peace as will carry us to the ocean of boundless and endless bliss. And the glory of the Gentiles like a flowing stream — Gentile converts shall come pouring into the church, and shall swell the river of her peace and prosperity; for they shall bring their glory with them; their wealth and honour, their power and interest shall all be devoted to the Lord and employed for the good of the church. Then shall ye suck — Ye Jews also. When you see such crowding for a share in those comforts, you shall be the more solicitous, and the more earnest and diligent to secure your share; not through a fear lest you should have the less, because others come in such multitudes to partake of them, for Christ has enough for all, and enough for each; but their zeal shall provoke you to a holy jealousy. Ye shall be borne upon her sides — Compare chap. 60:4, where see the note. Those that are joined to the church should be treated thus affectionately. The great Shepherd gathers the lambs in his arms, and carries them in his bosom; and so must the under shepherds, that young converts may not be discouraged. As one whom his mother comforteth, &c. — That is, in the most tender and compassionate way. So will I comfort you — I will not only use rational arguments to comfort you, such as a prudent father uses toward his child in distress, but I will manifest toward you such tender affections and compassions, as a loving mother feels toward her afflicted infant. And ye shall be comforted in Jerusalem — In the favours bestowed on the church, which you shall partake of; and in the thanksgivings offered by the church, which you shall concur with.

12. Peace… like a river — Her unbroken spiritual prosperity is to be as an ever-full and sometimes an overflowing stream, like the Nile, or the Euphrates, each in its sphere the chief of oriental rivers. The words, I will extend peace to her like, etc., lead some to render the phrase: “I will extend, or cause to spread over her, an overwhelming prosperity (‘peace,’ a synonyme for prosperity) like an overflowing stream.” In this way the figure is changed somewhat more than the Hebrew can admit, except tropically; but the idea seems more forcible, and equally beautiful. Shall ye suck — These words resume the figure of the preceding verse, denoting Zion-Jerusalem as the figuratively original source of revealed knowledge respecting the great salvation to be shared by all. The objects of address in this speech are the sons of Zion, to be gathered out of all nations.

V. 13. As one whom, &c.-That is, in the most tender, and compassionate way.

Verses 12, 13. For, behold, I will extend — Or am extending, peace to her — That is, all good; like a river — That runs in a constant stream, still increasing till it is swallowed up in the ocean. The gospel brings with it, wherever it is received in its power, peace, which proceeds forward like a river, supplying the souls of believers with all good, and making them fruitful as a river doth the lands through which it passes: such peace as the springs of this world’s comforts cannot send forth, and the dams of the world’s troubles cannot stop or drive back; such a river of peace as will carry us to the ocean of boundless and endless bliss. And the glory of the Gentiles like a flowing stream — Gentile converts shall come pouring into the church, and shall swell the river of her peace and prosperity; for they shall bring their glory with them; their wealth and honour, their power and interest shall all be devoted to the Lord and employed for the good of the church. Then shall ye suck — Ye Jews also. When you see such crowding for a share in those comforts, you shall be the more solicitous, and the more earnest and diligent to secure your share; not through a fear lest you should have the less, because others come in such multitudes to partake of them, for Christ has enough for all, and enough for each; but their zeal shall provoke you to a holy jealousy. Ye shall be borne upon her sides — Compare chap. 60:4, where see the note. Those that are joined to the church should be treated thus affectionately. The great Shepherd gathers the lambs in his arms, and carries them in his bosom; and so must the under shepherds, that young converts may not be discouraged. As one whom his mother comforteth, &c. — That is, in the most tender and compassionate way. So will I comfort you — I will not only use rational arguments to comfort you, such as a prudent father uses toward his child in distress, but I will manifest toward you such tender affections and compassions, as a loving mother feels toward her afflicted infant. And ye shall be comforted in Jerusalem — In the favours bestowed on the church, which you shall partake of; and in the thanksgivings offered by the church, which you shall concur with.

13, 14. As one whom his mother comforteth — See note on chapter 49:15, where a similar image occurs. In Jerusalem — As the spiritual nourisher, consolation shall come to you. When ye see this — This great accession from among Gentiles. Your heart shall rejoice — Not Gentiles, but the ever-faithful, true Israelite is addressed. In all of Zion’s troubles hitherto he had mourned with much sorrow for her. Now that God favours Zion again, and comforts her, he rejoices, he exults. Your bones shall flourish — This singular image is one indicating that the whole bodily frame becomes invigorated. Strength is infused into it. This physical effect arises from the spirit being exultant over God’s power in exercise for good to Zion’s children, for evil to Zion’s enemies. The hand of the Lord — The Lord’s power: this shall protect them, and shall punish their enemies.

V. 14. Rejoice-The peace of the church and the propagation of the kingdom of Christ, is always the cause of an heart rejoicing to such as fear God, so that they flourish like an herb in the spring. The hand-The power, protection, and influence of God.

Verse 14. And when ye see this — To what a happy state the church is restored; your heart shall rejoice — The peace of the church, and the extension of the kingdom of Christ, are always causes of real joy to such as fear God. And your bones shall flourish like an herb — The bones that were dried and withered, the marrow of them being quite exhausted, shall recover a youthful strength and vigour, and shall flourish like an herb in the spring, whose verdure and beauty in the winter were concealed in the root hid in the earth. In other words, you Jews shall recover your ancient strength and glory, and be renewed in as wonderful a manner as if dry, withered bones should recover their youth and moisture: or, as if the dead bones in a charnel-house should be united with sinews, clothed again with flesh and skin, and should have life and vigour infused into them. Then shall be effected that resurrection of the dry bones spoken of by Ezekiel 37:1, &c., for that vision relates to the restoration of the Jewish nation, after it had lain for many ages in a dead, hopeless condition. In like manner St. Paul calls the receiving of the Jews into the church, life from the dead, Romans 11:15. And the hand of the Lord shall be known toward his servants — The power, protection, and influence of God shall be made manifest for, and upon, all such as truly serve and obey him. And his indignation toward his enemies — But the wicked shall experience a quite contrary dispensation, Psalm 1:4. As God’s hand shall be upon and toward such as fear him, to cover, bless, and influence them, so his indignation shall in that day be showed toward those of your nation who have manifested themselves to be his enemies.

13, 14. As one whom his mother comforteth — See note on chapter 49:15, where a similar image occurs. In Jerusalem — As the spiritual nourisher, consolation shall come to you. When ye see this — This great accession from among Gentiles. Your heart shall rejoice — Not Gentiles, but the ever-faithful, true Israelite is addressed. In all of Zion’s troubles hitherto he had mourned with much sorrow for her. Now that God favours Zion again, and comforts her, he rejoices, he exults. Your bones shall flourish — This singular image is one indicating that the whole bodily frame becomes invigorated. Strength is infused into it. This physical effect arises from the spirit being exultant over God’s power in exercise for good to Zion’s children, for evil to Zion’s enemies. The hand of the Lord — The Lord’s power: this shall protect them, and shall punish their enemies.

V. 15. With fire-With terrible judgments, or with fire in a proper sense, understanding it of the fire with which enemies use to consume places brought under their power. Whirlwind-With a sudden sweeping judgment. Fury-That is, with fervour; for fury properly taken is not in God. Rebukes-They had contemned the rebukes of the law, now God will rebuke them with fire, and sword.

Verse 15. The Lord will come with fire— “JEHOVAH shall come as a fire”] For vab baesh, in fire, the Septuagint had in their copy vaq kaesh, as a fire; wv pur.

To render his anger with fury— “To breathe forth his anger in a burning heat”] Instead of bvhl lehashib, as pointed by the Masoretes, to render, I understand it as bvhl lehashshib, to breathe, from bvn nashab.

Verses 15, 16. For, behold, &c. — Here the prophet comes more particularly to show the nature of that indignation which should be exercised toward God’s enemies. The passage, it must be observed, is metaphorical, “exhibiting God as about to take vengeance on the enemies of his church, under the figure of a commander and warrior, as well as of a judge, armed at all points, severely to punish those who have provoked his indignation: see Isaiah 63:1, &c.; Revelation 18:8; and 14:20. Some suppose that this passage refers to the general judgment; but it is rather, according to the whole tenor of this prophecy, to be referred to the judgments of God upon the rebellious Jews, and upon the antichristian enemies of the church.” The Lord will come with fire — With terrible judgments: an allusion possibly to the fire with which enemies use to consume places brought under their power. And with his chariots — Like the general of a victorious army. With a whirlwind — With a sudden sweeping calamity, that, like a whirlwind, shall destroy all before it. To render his anger with fury — That is, with fervour; for fury, properly taken, is not in God, Isaiah 27:4. But God, at certain times, executes judgment more severely than at others. And his rebukes — By rebukes he means punishments, for it is said God will execute them with flames of fire — They had contemned the rebukes of the law, now God will rebuke them with fire and sword. For by fire, &c., will the Lord plead with all flesh — God at first pleads with sinners by word, but if he cannot so prevail, he will plead with them in a way by which he will overcome; by fire, pestilence, and blood. Thus he threatens to do with all flesh, that is, with all sinners continuing in sin, and especially with the impenitent and unbelieving Jews, who, being favoured with the oracles and ordinances of God, held the truth in unrighteousness, and abused their extraordinary privileges to their greater condemnation: see Romans 2:8, 9. And the slain of the Lord shall be many — Those whom God should cause to be slain. This was awfully fulfilled in the destruction brought on the Jews by the Romans for crucifying the Messiah; no fewer than eleven hundred thousand, according to Josephus, perishing in the siege of Jerusalem, and at least three hundred thousand more during the war; not to mention the vast numbers that perished in caves, woods, wildernesses, common sewers, of whom no account could be taken; and the great slaughter made of them afterward in the wars waged against them by Adrian, when fifty of their strongest fortresses were razed, and nine hundred and eighty-five of their noblest towns were sacked, and consumed by fire. See note on Deuteronomy 28:62.

Ver. 15, 16. The Lord will come with fire—by fire and sword will he plead with all flesh. It is ridiculous to attempt an application of these words to the return from Babylon, or to Judas Maccabeus. No doubt they associate with the destruction of the last enemies of the church, as in chap. 63. Ezekiel 39. Revelation 19.

15, 16. Will come with fire — The figure partakes of imagery from Sinai — a figure always at hand when demonstration of great trial scenes are before us. Isaiah 34:3. For by… his sword — As a mighty warrior. Plead with all flesh — With all men who are hostile to God and his Zion. The tenor of the words in this passage shows God’s pleading “with all flesh,” that is, representatively with the whole hostile Jewish race, to be not literally in words of reasoning, but in terrific pleadings (so to call it) of “fire” and “sword.” Such fierce judgment came at last to tie Jews as a nation, at which time the slain of the Lord was indeed many. Who will say this prophecy was not terribly fulfilled at the destruction of Jerusalem? But prophecy grows in fulfilment, and who will say the events of A.D. 70 were not a type of after terrific fulfilments in the form of trial-crises, wherein fire and sword played their part, involving Gentile and Jewish atrocities alike? As to what befell, in the sphere of prophecy, the mass of Israel, see Romans 9-11.

V. 16. Plead-God at first pleads with sinners by words, but if he cannot so prevail, he will plead with them in a way by which he will overcome; by fire, pestilence and blood. All flesh-Thus he threatens to do with all the wicked Jews. The slain-Those whom God should cause to be slain.

Verses 15, 16. For, behold, &c. — Here the prophet comes more particularly to show the nature of that indignation which should be exercised toward God’s enemies. The passage, it must be observed, is metaphorical, “exhibiting God as about to take vengeance on the enemies of his church, under the figure of a commander and warrior, as well as of a judge, armed at all points, severely to punish those who have provoked his indignation: see Isaiah 63:1, &c.; Revelation 18:8; and 14:20. Some suppose that this passage refers to the general judgment; but it is rather, according to the whole tenor of this prophecy, to be referred to the judgments of God upon the rebellious Jews, and upon the antichristian enemies of the church.” The Lord will come with fire — With terrible judgments: an allusion possibly to the fire with which enemies use to consume places brought under their power. And with his chariots — Like the general of a victorious army. With a whirlwind — With a sudden sweeping calamity, that, like a whirlwind, shall destroy all before it. To render his anger with fury — That is, with fervour; for fury, properly taken, is not in God, Isaiah 27:4. But God, at certain times, executes judgment more severely than at others. And his rebukes — By rebukes he means punishments, for it is said God will execute them with flames of fire — They had contemned the rebukes of the law, now God will rebuke them with fire and sword. For by fire, &c., will the Lord plead with all flesh — God at first pleads with sinners by word, but if he cannot so prevail, he will plead with them in a way by which he will overcome; by fire, pestilence, and blood. Thus he threatens to do with all flesh, that is, with all sinners continuing in sin, and especially with the impenitent and unbelieving Jews, who, being favoured with the oracles and ordinances of God, held the truth in unrighteousness, and abused their extraordinary privileges to their greater condemnation: see Romans 2:8, 9. And the slain of the Lord shall be many — Those whom God should cause to be slain. This was awfully fulfilled in the destruction brought on the Jews by the Romans for crucifying the Messiah; no fewer than eleven hundred thousand, according to Josephus, perishing in the siege of Jerusalem, and at least three hundred thousand more during the war; not to mention the vast numbers that perished in caves, woods, wildernesses, common sewers, of whom no account could be taken; and the great slaughter made of them afterward in the wars waged against them by Adrian, when fifty of their strongest fortresses were razed, and nine hundred and eighty-five of their noblest towns were sacked, and consumed by fire. See note on Deuteronomy 28:62.

Ver. 15, 16. The Lord will come with fire—by fire and sword will he plead with all flesh. It is ridiculous to attempt an application of these words to the return from Babylon, or to Judas Maccabeus. No doubt they associate with the destruction of the last enemies of the church, as in chap. 63. Ezekiel 39. Revelation 19.

15, 16. Will come with fire — The figure partakes of imagery from Sinai — a figure always at hand when demonstration of great trial scenes are before us. Isaiah 34:3. For by… his sword — As a mighty warrior. Plead with all flesh — With all men who are hostile to God and his Zion. The tenor of the words in this passage shows God’s pleading “with all flesh,” that is, representatively with the whole hostile Jewish race, to be not literally in words of reasoning, but in terrific pleadings (so to call it) of “fire” and “sword.” Such fierce judgment came at last to tie Jews as a nation, at which time the slain of the Lord was indeed many. Who will say this prophecy was not terribly fulfilled at the destruction of Jerusalem? But prophecy grows in fulfilment, and who will say the events of A.D. 70 were not a type of after terrific fulfilments in the form of trial-crises, wherein fire and sword played their part, involving Gentile and Jewish atrocities alike? As to what befell, in the sphere of prophecy, the mass of Israel, see Romans 9-11.

V. 17. Gardens-In which they worshipped idols. In the midst-Behind one of the trees, or one by one behind the trees. The abominations-All those beasts forbidden the Jews for meat. God will not only destroy gross idolaters, but all those who make no conscience of yielding obedience to the law of God in such things as seemed to them of a minute nature, and such as they easily might have obeyed.

Verse 17. Behind one tree— “After the rites of Achad”] The Syrians worshipped a god called Adad, Plin. Nat. Hist. xxxvii. 11; Macrob. Sat. i.

23. They held him to be the highest and greatest of the gods, and to be the same with Jupiter and the sun; and the name Adad, says Macrobius, signifies one; as likewise does the word Achad in Isaiah. Many learned men therefore have supposed, and with some probability, that the prophet means the same pretended deity. dja achad, in the Syrian and Chaldean dialects, is dj chad; and perhaps by reduplication of the last letter to express perfect unity, it may have become ddj chadad, not improperly expressed by Macrobius Adad, without the aspirate. It was also pronounced by the Syrians themselves, with a weaker aspirate, ddh hadad, as in Benhadad, Hadadezer, names of their kings, which were certainly taken from their chief object of worship. This seems to me to be a probable account of this name.

But the Masoretes correct the text in this place. Their marginal reading is tja achath which is the same word, only in the feminine form; and so read thirty MSS. (six ancient) and the two oldest editions. This Le Clerc approves, and supposes it to mean Hecate, or the moon; and he supports his hypothesis by arguments not at all improbable. See his note on the place.

Whatever the particular mode of idolatry which the prophet refers to might be, the general sense of the place is perfectly clear. But the Chaldee and Syriac, and after them Symmachus and Theodotion, cut off at once all these difficulties, by taking the word dja achad in its common meaning, not as a proper name; the two latter rendering the sentence thus: Opisw allhlwn en mesw esqiontwn to kreav to coireion; “One after another, in the midst of those that eat swine’s flesh.” I suppose they all read in their copies dja dja achad achad, one by one, or perhaps dja rja dja achad achar achad, one after another. See a large dissertation on this subject in Davidis Millii Dissertationes Selectæ, Dissert. vi.—L. I know not what to make of this place; it is certain that our translation makes no sense, and that of the learned prelate seems to me too refined. Kimchi interprets this of the Turks, who are remarkable for ablutions. “Behind one in the midst” he understands of a large fish-pond placed in the middle of their gardens. Others make dja achad a deity, as above; and a deity of various names it is supposed to be, for it is Achad, and Chad, and Hadad, and Achath, and Hecat, an Assyrian idol. Behynd the fyrst tree or the gate withine forth.—Old MS. Bible.

Verse 17. They that sanctify themselves, &c. — “Behold,” says Vitringa, “the reason of the great severity above mentioned, namely, a base and abominable departure from God, represented under a certain kind of idolatry and detestable superstition, of all others the most odious and contrary to the institutions of the ancient religion.” It is evident the passage is to be understood figuratively, like those in verse 3, and in Isaiah 65:3, 4, 11, on which see the notes. And purify themselves in the gardens — There were several sorts of lustrations, or purifications, used among the heathen, from whence the Jews learned their idolatrous customs, some of which were performed by washings, for which purpose they had fountains in their sacred groves and gardens. Behind one tree — The word tree is not in the Hebrew. The words are dja rja, achar achad, which may signify, after the manner of achad. Or, as Bishop Lowth renders it, after the rites of achad; observing, “the Syrians worshipped a god called Adad, whom they held to be the highest and greatest of the gods, and to be the same with Jupiter and the sun: and the name Adad, says Macrobius, signifies one, as likewise does the word achad, in Isaiah. Many learned men, therefore, have supposed, and with some probability, that the prophet means the same pretended deity. But whatever the particular mode of idolatry might be, the general sense of the verse is perfectly clear.” It is plainly a reproof of the wicked Jews for the many idolatries and superstitions of which they were guilty, and which are here set forth in figurative language, borrowed from the abominable practices to which many of the Jews were addicted in Isaiah’s time; who privately, in enclosed gardens which were not exposed to view, performed the heathen lustrations, sacrificed in the heathen manner, and to their gods, and eat meats which were prohibited by the law as unclean, although in public they pretended to be true Jews, or strict observers of the law. Eating swine’s flesh — Forbidden, Leviticus 11:7; Deuteronomy 14:8. And the abomination — Other abominable meats forbidden to the Jews; and the mouse — The word which we translate mouse being nowhere found but Leviticus 11:29; 1 Samuel 6:4, 5, 11, 18, and here, some think it is not that creature which we call a mouse, but rather signifies some serpent. Be this as it may, the sense evidently is, that God would not only destroy the open and gross idolaters and superstitious persons, but all those who made no conscience of yielding obedience to the law of God in such things as seemed to them of a trivial nature, and in which they easily might have yielded obedience. The Lord here assures them that they should all perish together. Observe, reader, in the day of final judgment, the idolatrous pagan or Papist, and the ungodly Protestant, shall fare alike. For no man can reasonably imagine that either baptism, or a profession of Christianity, can save a man from God’s wrath without holiness, any more than circumcision, and the being reputed a member in the Jewish Church.

Ver. 17. Ëwtb dja rja twngh la µyrhcmhw µycdqtmh They

sanctify themselves, and purify themselves in the gardens, behind one tree, or behind every one, or one after another. Every biblical critic seems dissatisfied with the numerous readings of the Versions. Emendations of the Hebrew seem also to be irrelevant. The learned Professor Michaelis, who has admirably relieved many texts, contends here that one tree is a mistake for Ahad or Adad, as appears from a passage in Iamblicus. “Before all things that exist,” says this Egyptian philosopher, “and before the first origin of beings, there is but one God, Qeov EIS, who continues in the solitude of his unity.” Dr. William Stukeley, quoting as above, notes here, This only God they worshipped all over the east, under the name of Adad or Ahad—One. Macrobius saturn, lib. 1:23. Euseb. Præp. Evang. 10:38. “From this One,” continues Iamblicus, “that God, who is his own original, autarkhv, kindled himself, eauton exelamye. Wherefore he is also called his own Father, and his own origin; for he is the origin of beings, and the God of gods. One of One, before any thing existed, proustiov, and before the beginning of existence. For from him comes the possibility of being, and being itself, nohtarchv.” Iamb. de Myst. Ægyp. § 8:2. “The above,” continues Dr. Stukeley, “may be regarded as a fragment of the true patriarchal faith. The Egyptians believed that Ahad, or the true God, never approached his worshippers, without being attended with a train of inferior spirits, who were also to be worshipped with sacrifice and prayer.” Iamb. 5:21. This then is the worship of Ahad in the midst of idols, or in their imaginary train of other spirits, against the worship of which idols or angels, Isaiah here denounces a curse.

17. The judgments of verses 15, 16, likewise fall on nations or heathen as well as on Jews who still voluntarily drop themselves from the election of grace, and become measurably like the heathen. They that sanctify themselves, and purify themselves in the gardens — The same as described in Isaiah 65:3, 4. These are the ancient idolaters among the Jews, of whom so much has been said in these prophecies. Their sins, past, present, and future, are considered as in one group, for which judgment of “fire” and “sword” is executed. Gardens — Enclosures containing trees and shrubs and aromatic plants, belonging to the wealthy, especially kings and nobles. When idolatry became common in Palestine these were used for polluting, idol worship. Behind one tree in the midst — The word “tree” is not in the Hebrew text, but the reading is: Behind one, one, or one after one. It is generally believed one file leader is the proper idea; he standing in the “midst,” giving instruction and direction in idolatrous procession along the groves of the garden, where swine’s flesh is sacrificed and eaten, with the abomination, and the mouse. What these were is very difficult to ascertain; but the sentiment indicates that nothing was too disgusting to be an object of idolatrous reverence in the days of the wicked kings of Israel and Judah. The retributive judgments of these verses are seemingly generic, and do their chastising work along the whole course of history pertaining to the abuses of Jehovah’s true religion. This entire subject is quite inscrutable still to the ablest critics.

V. 18. Come-It shall come to pass that I will cast them off, and then l will gather all nations, &c. My glory-My oracles, my ordinances, which hitherto have been locked up in the church of the Jews, and been their glory, shall be published to the Gentiles.

Verse 18. For I know their works] A word is here lost out of the present text, leaving the text quite imperfect. The word is [dwy yodea, knowing, supplied from the Syriac. The Chaldee had the same word in the copy before him, which he paraphrases by גלנ ymdq kedemi gelon, their deeds are manifest before me; and the Aldine and Complutensian editions of the Septuagint acknowledge the same word epistamai, which is verified by MS. Pachom. and the Arabic version. I think there can be little doubt of its being genuine. The concluding verses of this chapter refer to the complete restoration of the Jews, and to the destruction of all the enemies of the Gospel of Christ, so that the earth shall be filled with the knowledge and glory of the Lord. Talia sæcla currite! Lord, hasten the time! It shall come— “And I come”] For hab baah, which will not accord with any thing in the sentence, I read ab ba, with a MS.; the participle answering to [dwy yodea, with which agree the Septuagint, Syriac, and Vulgate. Perhaps it ought to be abw veba, when I shall come, Syr.; and so the Septuagint, according to Edit. Ald. and Complut., and Cod. Marchal.

Verses 18-20. For I know their works and their thoughts — Of idolatry, superstition, and other wickedness. The word know not being in the Hebrew, some apply the ellipsis thus: I have observed their works, &c. Others consider the clause as a question, and read, Should I endure their works, &c.? No: it shall come, that I will gather, &c. — My threatened judgments shall come upon them, and I will gather all nations and tongues to see my glorious holiness and justice manifested in their punishment. Or the sense may be, Because I know and will no longer bear with their works, therefore it shall come to pass that I will cast them off, and then I will gather all nations, &c. — That is, take the Gentiles to be my people in their stead. This sense of the clause agrees well with what follows. And they shall see my glory — My oracles, my holy institutions and ordinances, which hitherto have been locked up in the church of the Jews, and have been their glory, shall be published to the Gentiles, Psalm 97:6; and Isaiah 40:5. And I will set a sign among them — It is agreed by all, that this is a prophecy concerning the conversion of the Gentiles. By a sign here some understand an ensign, as the word twa signifies, Psalm 74:4, which is a military sign, to gather people together, to which, as is promised Isaiah 11:12, the Gentiles shall seek. The preaching of the word seems to be intended, accompanied with miracles called signs, or followed by some distinguishing providence, whereby they should be preserved from the common destruction. And I will send those that escape of them unto the nations — Those few Jews who, being converted to the Christian faith, escaped the national impenitence and unbelief, and the common destruction of the nation; and many of them, the apostles in particular, shall be employed in all parts of the world, for the conversion of others, Matthew 28:19; Acts 13:46. Tarshish, Pul, Lud, and the other places here mentioned, are intended to signify the different quarters of the world into which the gospel would be sent. And they shall declare my glory among the Gentiles — The glorious riches of my grace in Christ. And they shall bring all your brethren, &c. — The apostles and gospel ministers thus sent abroad shall bring the converts of the Gentiles, who are your brethren in Christ, (Galatians 3:28,) Abraham’s spiritual seed; for an offering unto the Lord — Who will have no more offerings of bullocks, or rams, or lambs, but will have men and women, reasonable oblations, Romans 12:1. He will particularly have the offering up of the Gentiles, which shall be acceptable, being sanctified by the Holy Ghost, Romans 15:16. Upon horses and in chariots, &c. — That is, by every method of conveyance then in use. To my holy mountain, Jerusalem — That is, to the Christian Church, typified by Jerusalem. As the children of Israel bring an offering in a clean vessel — These converted Gentiles shall be a holy people, and therefore acceptable to God.

18. For I know their works and their thoughts — There is great abruptness in these words, and they indicate very excited emotion. Exact rendering from the original makes the words stand thus: And I — their works and their thoughts — it is come — to gather all the nations and the tongues — and they shall come and see my glory — And I — This is followed by nothing. The ellipsis may be filled by I know, or, I abhor, or, I know how to punish, or, I will consume, taking this word from the “consumed” of the preceding verse. Each of these supplied words has its advocate among exegetes; others might also be added. It seems very fairly proper to supply the last here mentioned, I will consume. Connexion with the foregoing verse suggests, and not a little authorizes it: “I will consume their works and their devices.” What was so abruptly cut short off, through panting excitement, as it were, occasioned by a sudden emotion of abhorrence, is thus fittingly supplied: “It shall come. The decision is made. All nations (outside from apostate Israel) and tongues (from among the Gentiles) shall witness my glory, (that is, my almighty power,) manifested in the consumption of these apostates;” or, to “see my glory” may consist of conquests over apostate foes, and achievements of grace in his Church.

V. 19. A sign-By this may be understood Christ, Luke 2:34, or the ministry of the word attended with miracles, these were set up among the Jews first, then among the Gentiles. Afar off-To all the quarters of the world. They shall-This was eminently made good after the destruction of Jerusalem, when the believers among the Jews, as well as the apostles went about publishing the gospel to all people, which was declaring the Lord’s glory.

Verse 19. That draw the bow] I much suspect that the words tvq ykvm moshechey kesheth, who draw the bow, are a corruption of the word Ëvm meshek, Moschi, the name of a nation situated between the Euxine and Caspian seas; and properly joined with lbt tubal, the Tibareni. See Bochart, Phaleg. iii. 12. The Septuagint have mosoc, without any thing of the drawers of the bow: the word being once taken for a participle, the bow was added to make sense of it tvq kesheth, the bow, is omitted in a MS. and by the Septuagint.

That have not heard my fame— “Who never heard my name”] For שמעי shimi, my fame, I read, with the Septuagint and Syriac, ymv shemi, my name.

Verses 18-20. For I know their works and their thoughts — Of idolatry, superstition, and other wickedness. The word know not being in the Hebrew, some apply the ellipsis thus: I have observed their works, &c. Others consider the clause as a question, and read, Should I endure their works, &c.? No: it shall come, that I will gather, &c. — My threatened judgments shall come upon them, and I will gather all nations and tongues to see my glorious holiness and justice manifested in their punishment. Or the sense may be, Because I know and will no longer bear with their works, therefore it shall come to pass that I will cast them off, and then I will gather all nations, &c. — That is, take the Gentiles to be my people in their stead. This sense of the clause agrees well with what follows. And they shall see my glory — My oracles, my holy institutions and ordinances, which hitherto have been locked up in the church of the Jews, and have been their glory, shall be published to the Gentiles, Psalm 97:6; and Isaiah 40:5. And I will set a sign among them — It is agreed by all, that this is a prophecy concerning the conversion of the Gentiles. By a sign here some understand an ensign, as the word twa signifies, Psalm 74:4, which is a military sign, to gather people together, to which, as is promised Isaiah 11:12, the Gentiles shall seek. The preaching of the word seems to be intended, accompanied with miracles called signs, or followed by some distinguishing providence, whereby they should be preserved from the common destruction. And I will send those that escape of them unto the nations — Those few Jews who, being converted to the Christian faith, escaped the national impenitence and unbelief, and the common destruction of the nation; and many of them, the apostles in particular, shall be employed in all parts of the world, for the conversion of others, Matthew 28:19; Acts 13:46. Tarshish, Pul, Lud, and the other places here mentioned, are intended to signify the different quarters of the world into which the gospel would be sent. And they shall declare my glory among the Gentiles — The glorious riches of my grace in Christ. And they shall bring all your brethren, &c. — The apostles and gospel ministers thus sent abroad shall bring the converts of the Gentiles, who are your brethren in Christ, (Galatians 3:28,) Abraham’s spiritual seed; for an offering unto the Lord — Who will have no more offerings of bullocks, or rams, or lambs, but will have men and women, reasonable oblations, Romans 12:1. He will particularly have the offering up of the Gentiles, which shall be acceptable, being sanctified by the Holy Ghost, Romans 15:16. Upon horses and in chariots, &c. — That is, by every method of conveyance then in use. To my holy mountain, Jerusalem — That is, to the Christian Church, typified by Jerusalem. As the children of Israel bring an offering in a clean vessel — These converted Gentiles shall be a holy people, and therefore acceptable to God.

Ver. 19. I will send those that escape—to Tarshish, Pul, and Lud. That is, to Egypt, Ethiopia, or the countries of Africa, To Tubal, or Spain; and to Javan, or Greece. Jeremiah 46:9. Ezekiel 35.

19. The achievements just named, no doubt, are the conversion of so large a part of the Gentiles. I will set a sign — Not an “ensign,” (chap. 11:12,) a rallying flag around which Gentiles are bidden to throng. It is one of the words used for miracle, the miracle of most extensive Gentile conversions, opened from the time of the great pentecostal occasion. Acts 2. Will send those that escape of them — Dispersed Jews and proselytes converted to Christ at the great feast of the pentecost, return as missionaries in every direction to their respective homes, which are here enumerated, but not exhaustively. Tarshish, (western end of the Mediterranean;) Pul, and Lud, (in Africa, Jeremiah 46:9;) Tubal, (in Northern Asia, Ezekiel 27:13; 32:26; 38:2, 3; 39:1;) Javan, (in Greece; and Ionian isles and maritime coasts, etc.) This includes the missionary results, not of the pentecostal occasion alone, but of the apostolic labours as well. Escape of them — These converted ones of Israel are of those on whom the fiery judgments of Jehovah were not to fall, as upon the apostate Jews. The prophet, in these verses, writes of events in the manner of foreshortened prediction; that is, of events as occurring quite in his own times, or somewhat later, but which, in point of fact, extend into the far future. They reach, evidently, the apostolic age, and no doubt they qualifiedly cover ages beyond, during which missionary work shall be in demand for the conversion of the entire world — the scope of time required by St. Paul in Romans 10, 11.

V. 20. Your brethren-Those who are the children of Abraham, not considered as the father of the Jewish nation only, but considered as the father of many nations, and as the father of the faithful, and so are your brethren, shall be brought out of all nations for an offering to the Lord. Holy mountain-And they shall be brought into the church, which began at Jerusalem. As-And they shall come with as much joy and gladness, with as much sincerity and holiness, as the Godly Jews do when they bring their offerings in clean vessels.

Verse 20. And in chariots— “And in counes”] There is a sort of vehicle much used in the east, consisting of a pair of hampers or cradles, thrown across a camel’s back, one on each side; in each of which a person is carried. They have a covering to defend them from the rain and the sun. Thevenot calls them counes, i. p. 356. Maillet describes them as covered cages hanging on both sides of a camel. “At Aleppo,” says Dr. Russell, “women of inferior condition in longer journeys are commonly stowed, one on each side of a mule, in a sort of covered cradles.” Nat. Hist. of Aleppo, p. 89. These seem to be what the prophet means by the word µybx tsabbim. Harmer’s Observations, i. p. 445.

Verses 18-20. For I know their works and their thoughts — Of idolatry, superstition, and other wickedness. The word know not being in the Hebrew, some apply the ellipsis thus: I have observed their works, &c. Others consider the clause as a question, and read, Should I endure their works, &c.? No: it shall come, that I will gather, &c. — My threatened judgments shall come upon them, and I will gather all nations and tongues to see my glorious holiness and justice manifested in their punishment. Or the sense may be, Because I know and will no longer bear with their works, therefore it shall come to pass that I will cast them off, and then I will gather all nations, &c. — That is, take the Gentiles to be my people in their stead. This sense of the clause agrees well with what follows. And they shall see my glory — My oracles, my holy institutions and ordinances, which hitherto have been locked up in the church of the Jews, and have been their glory, shall be published to the Gentiles, Psalm 97:6; and Isaiah 40:5. And I will set a sign among them — It is agreed by all, that this is a prophecy concerning the conversion of the Gentiles. By a sign here some understand an ensign, as the word twa signifies, Psalm 74:4, which is a military sign, to gather people together, to which, as is promised Isaiah 11:12, the Gentiles shall seek. The preaching of the word seems to be intended, accompanied with miracles called signs, or followed by some distinguishing providence, whereby they should be preserved from the common destruction. And I will send those that escape of them unto the nations — Those few Jews who, being converted to the Christian faith, escaped the national impenitence and unbelief, and the common destruction of the nation; and many of them, the apostles in particular, shall be employed in all parts of the world, for the conversion of others, Matthew 28:19; Acts 13:46. Tarshish, Pul, Lud, and the other places here mentioned, are intended to signify the different quarters of the world into which the gospel would be sent. And they shall declare my glory among the Gentiles — The glorious riches of my grace in Christ. And they shall bring all your brethren, &c. — The apostles and gospel ministers thus sent abroad shall bring the converts of the Gentiles, who are your brethren in Christ, (Galatians 3:28,) Abraham’s spiritual seed; for an offering unto the Lord — Who will have no more offerings of bullocks, or rams, or lambs, but will have men and women, reasonable oblations, Romans 12:1. He will particularly have the offering up of the Gentiles, which shall be acceptable, being sanctified by the Holy Ghost, Romans 15:16. Upon horses and in chariots, &c. — That is, by every method of conveyance then in use. To my holy mountain, Jerusalem — That is, to the Christian Church, typified by Jerusalem. As the children of Israel bring an offering in a clean vessel — These converted Gentiles shall be a holy people, and therefore acceptable to God.

20. They shall bring all your brethren for an offering — The order of the Hebrew text is, “They shall bring all your brethren” out of all nations “for an offering.” The writer is speaking still to, and in the verbal costume of, his own times. “They,” or men, shall bring an offering, or an oblation, to Jehovah at his holy mountain or Church at Jerusalem; the oblation being from far-off sections of the world as indicated by the modes of conveyance in early Jewish times. It is a sensible thought that “the spirit of this prophecy authorizes us to substitute for horses and chariots, railcars and steamships, and to assume that the transportation will be outward rather than inward; missionaries going forth into all the world, and not the nations themselves coming in to some great central Jerusalem.” — Cowles, in loco.

V. 21. For priests-God will find among the converted Gentiles those who though they are not of the tribe of Levi, yet shall do the true work of priests and Levites.

Verse 21. And for Levites] For ללוים laleviyim, fifty-nine MSS., (eight ancient,) have וללוים velaleviyim, adding the conjunction w vau, which the sense seems necessarily to require: and so read all the ancient versions. See Joshua 3:3, and the various readings on that place in Kennicott’s Bible.

Verse 21. I will also take of them for priests and for Levites — God will find among the converted Gentiles those who, though they are not of the tribe of Levi, yet shall do the true work of the priests and Levites. They shall minister in holy things, preside in the religious assemblies, teach the people, and bless in the name of the Lord. They shall be stewards of the mysteries of God, as the priests and Levites were under the law; angels or messengers of the churches, pastors overseeing and feeding their several flocks, elders, presbyters, or bishops, giving themselves to the word of God and prayer, (Acts 6:2-4,) and wholly occupied in these holy duties. The apostles were all Jews, and so were the seventy disciples; the great apostle of the Gentiles was himself a Hebrew of the Hebrews. But when churches were planted among the Gentiles, they had ministers appointed them who were, of themselves, elders in every church, Acts 14:23; Titus 1:5; which made the ministry to spread the more easily, and to be the more familiar, and, if not the more venerable, yet the more acceptable. God saith, I will take, not all them, though they are all, in a spiritual sense, made to our God kings and priests, but of them, that is, some of them. It is God’s work to choose ministers, by qualifying them for, and inclining them to, the service, as well as to make ministers, by giving them their commission. I will take them — That is, I will admit them, though Gentiles, and will accept of them and their ministrations. This is a great honour and advantage to the Gentile Church, as it was to the Jewish Church, that God raised up of their sons for prophets, and their young men for Nazarites, Amos 2:11.

Ver. 21. I will also take of them for priests. This the law of Moses did not allow; therefore in the christian church, only the converts made a royal priesthood, or kings and priests unto God. 1 Peter 2:9. Revelation 1:6. Isaiah 61:6.

21, 22. And I will… take of them — These words connect closely with the heathen converts of the preceding verse. “Of them,” together with the “and,” show this clearly enough. For priests… for Levites — These are preachers of the atonement and reconciliation through the Messiah and Redeemer. Into the new Zion they are admitted, not by a Mosaic installation, but in virtue of their being made “kings and priests unto God” with all the believers in Jesus Christ — himself the great High Priest, Prophet, and King, in the new order of things — the new heavens and… new earth. So shall your seed and your name remain — This new order and constitution of the thoroughly established Messianic age has an unchangeable priesthood in Christ, and a perpetual seed and name in the body — the Church of Christ, of which he is head — with no distinction of Jew or Gentile. This view is fully substantiated by the unity of sense in the terms of this text or verse and the immediate context.

V. 22. The new heavens-The new state of the church to be raised up under the Messiah. Remain-As I intend that shall abide, so there shall be a daily succession of true believers for the upholding of it.

Verses 22, 23. For as the new heavens, &c. — The new state of the church to be raised up under the Messiah; shall remain before me — Unalterable. As the gospel dispensation is to be continued till the end of time, and not to be succeeded by any other; as it shall therefore remain, because it is before me, under my eye, my care, and special protection; so shall your seed and your name remain — A seed of ministers, a seed of Christians. As one generation of both passeth away, another generation shall come, and thus the name of Christ, with that of Christians, shall continue on earth while the earth remains, and his throne as the days of heaven! The gates of hell, though they fight against the church, shall not prevail against it, nor wear out the saints of the Most High: for there shall be a daily succession of true believers for the upholding of it; for, if believers could fail from the earth, the church, made up of them only, as the true members of it, must fail also. And from one new-moon to another, &c. — In the gospel church there shall be as constant and settled a course of worship, (though of another nature,) as ever was in the Jewish Church. This is described in expressions suited to the Old Testament dispensation, to show that, though the ceremonial law should be abolished, and the temple service at an end, yet God should be still as regularly, statedly, and acceptedly worshipped as ever. Heretofore the Jews were only obliged to appear three times in a year at the place of God’s public worship, but, saith the prophet, in the gospel church people shall worship from one new moon to another, and from one sabbath to another — They shall be perpetually employed in serving and glorifying him, although in different ways. Their state shall be one continued festival. And whereas, under the former dispensation, the Jews only were bound to attend God’s worship at the great feasts, and of them only the males; now, under the new dispensation, all flesh, Gentiles as well as Jews, women as well as men, shall come and worship before God — That is, shall worship in his presence, though not in his temple at Jerusalem, but in religious assemblies dispersed all over the world, which shall be to them as the tabernacle of meeting was to the Jews: God will in them record his name; and, though but two or three come together, he will be in the midst of them, will meet and bless them.

21, 22. And I will… take of them — These words connect closely with the heathen converts of the preceding verse. “Of them,” together with the “and,” show this clearly enough. For priests… for Levites — These are preachers of the atonement and reconciliation through the Messiah and Redeemer. Into the new Zion they are admitted, not by a Mosaic installation, but in virtue of their being made “kings and priests unto God” with all the believers in Jesus Christ — himself the great High Priest, Prophet, and King, in the new order of things — the new heavens and… new earth. So shall your seed and your name remain — This new order and constitution of the thoroughly established Messianic age has an unchangeable priesthood in Christ, and a perpetual seed and name in the body — the Church of Christ, of which he is head — with no distinction of Jew or Gentile. This view is fully substantiated by the unity of sense in the terms of this text or verse and the immediate context.

V. 23. And, &c.-In the gospel-church there shall be as constant and settled a course of worship (though of another nature) as ever was in the Jewish church: Christians are not bound to keep the Jewish sabbaths or new-moons. But New Testament worship is expressed by Old Testament phrases. The Jews were only obliged to appear three times in a year at Jerusalem, but (saith the prophet) the gospel-church shall worship God from one sabbath to another.

Verses 22, 23. For as the new heavens, &c. — The new state of the church to be raised up under the Messiah; shall remain before me — Unalterable. As the gospel dispensation is to be continued till the end of time, and not to be succeeded by any other; as it shall therefore remain, because it is before me, under my eye, my care, and special protection; so shall your seed and your name remain — A seed of ministers, a seed of Christians. As one generation of both passeth away, another generation shall come, and thus the name of Christ, with that of Christians, shall continue on earth while the earth remains, and his throne as the days of heaven! The gates of hell, though they fight against the church, shall not prevail against it, nor wear out the saints of the Most High: for there shall be a daily succession of true believers for the upholding of it; for, if believers could fail from the earth, the church, made up of them only, as the true members of it, must fail also. And from one new-moon to another, &c. — In the gospel church there shall be as constant and settled a course of worship, (though of another nature,) as ever was in the Jewish Church. This is described in expressions suited to the Old Testament dispensation, to show that, though the ceremonial law should be abolished, and the temple service at an end, yet God should be still as regularly, statedly, and acceptedly worshipped as ever. Heretofore the Jews were only obliged to appear three times in a year at the place of God’s public worship, but, saith the prophet, in the gospel church people shall worship from one new moon to another, and from one sabbath to another — They shall be perpetually employed in serving and glorifying him, although in different ways. Their state shall be one continued festival. And whereas, under the former dispensation, the Jews only were bound to attend God’s worship at the great feasts, and of them only the males; now, under the new dispensation, all flesh, Gentiles as well as Jews, women as well as men, shall come and worship before God — That is, shall worship in his presence, though not in his temple at Jerusalem, but in religious assemblies dispersed all over the world, which shall be to them as the tabernacle of meeting was to the Jews: God will in them record his name; and, though but two or three come together, he will be in the midst of them, will meet and bless them.

Ver. 23. From one new moon to another. There were mysteries in the levitical law not yet unfolded.

23. From one new moon to another — Literally, as often as the moon cometh in its month, in its time every month, at which time a festival (of the new moon) was held. All flesh — That is, all nations, shall come up to worship, as if at Jerusalem. Of course this is figurative. The prophet does not cease to be a Jew, to talk in Jewish costume, and to the comprehension of his own times. These new-moon festivals are not such as God hated in Isaiah 1:13, because in those far future times to which they refer their original intent will be observed. The meaning clearly is, that millions over the earth will statedly and habitually be truly observant of the purposes and services of a living, spiritual Christianity. The sabbath will be observed, and God will be worshipped “in spirit and in truth.” The divine ordinances will be sacredly attended to, and institutions for practical good to the world will be kept perpetually established.

Verse 24. For their worm shall not die] These words of the prophet are applied by our blessed Saviour, Mark 9:44, to express the everlasting punishment of the wicked in Gehenna, or in hell. Gehenna, or the valley of Hinnom, was very near to Jerusalem to the south-east: it was the place where the idolatrous Jews celebrated that horrible rite of making their children pass through the fire, that is, of burning them in sacrifice to Moloch. To put a stop to this abominable practice, Josiah defiled, or desecrated, the place, by filling it with human bones, 2 Kings 23:10, 14; and probably it was the custom afterwards to throw out the carcasses of animals there, when it also became the common burying place for the poorer people of Jerusalem. Our Saviour expressed the state of the blessed by sensible images; such as paradise, Abraham’s bosom, or, which is the same thing, a place to recline next to Abraham at table in the kingdom of heaven. See Matthew 8:11. Cœnabat Nerva cum paucis. Veiento proximus, atque etiam in sinu recumbebat. “The Emperor Nerva supped with few. Veiento was the first in his estimation, and even reclined in his bosom.” Plin. Epist. iv. 22. Compare John 13:23; for we could not possibly have any conception of it but by analogy from worldly objects. In like manner he expressed the place of torment under the image of Gehenna; and the punishment of the wicked by the worm which there preyed on the carcasses, and the fire that consumed the wretched victims. Marking however, in the strongest manner, the difference between Gehenna and the invisible place of torment; namely, that in the former the suffering is transient:—the worm itself which preys upon the body, dies; and the fire which totally consumes it, is soon extinguished:—whereas in the figurative Gehenna the instruments of punishment shall be everlasting, and the suffering without end; “for there the worm dieth not, and the fire is not quenched.”

These emblematical images, expressing heaven and hell, were in use among the Jews before our Saviour’s time; and in using them he complied with their notions. “Blessed is he that shall eat bread in the kingdom of God,” says the Jew to our Saviour, Luke 14:15. And in regard to Gehenna, the Chaldee paraphrase as I observed before on Isaiah 30:33, renders everlasting or continual burnings by “the Gehenna of everlasting fire.” And before his time the son of Sirach, Sirach 7:17, had said, “The vengeance of the ungodly is fire and worms.” So likewise the author of the book of Judith, Judith 16:17: “Wo to the nations rising up against my kindred: the Lord Almighty will take vengeance of them in the day of judgment, in putting fire and worms in their flesh;” manifestly referring to the same emblem.—L.

Kimchi’s conclusion of his notes on this book is remarkable:— “Blessed be God who hath created the mountains and the hills, And hath endued me with strength to finish the book of salvation: He shall rejoice us with good tidings and reports;

He shall show us a token for good:—

And the end of his miracles he shall cause to approach us.” Several of the Versions have a peculiarity in their terminations:— And they shall be to a satiety of sight to all flesh.

VULGATE.

And thei schul ben into fyllyng of sigt to all fleshe.

Old MS. BIBLE.

And they shall be as a vision to all flesh.

SEPTUAGINT.

And the wicked shall be punished in hell till the righteous shall say,— It is enough. — CHALDEE.

They shall be an astonishment to all flesh;

So that they shall be a spectacle to all beings.

SYRIAC.

The end of the prophecy of Isaiah the prophet.

Praise to God who is truly praiseworthy.

ARABIC.

One of my old Hebrew MSS. after the twenty-first verse repeats the twenty-third: “And it shall come to pass that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord.”

Verse 24. And they shall go forth — Namely, those who had joined themselves to the communion of the church spoken of in the preceding verses; and look upon the carcasses of the men that have sinned against me — Meaning chiefly the unbelieving Jews who rejected Christ and his gospel, including, however, all impenitent sinners, and especially all the enemies and persecutors of God’s truth and people. By looking upon their carcasses is meant beholding the dreadful vengeance taken on them. This is here represented in figurative language. The misery is described by an allusion to the frightful spectacle of a field of battle covered with the carcasses of the slain, which lie rotting upon the ground, full of worms, crawling about them, and feeding on them. It seems the Lord, by his prophet, first intends to set forth the dreadful temporal calamities that should come upon the Jews, in the destruction of their city and nation by the Romans; in which destruction, as has been intimated in the note on verse 16, not less than between two and three millions, first and last, were cut off by the sword, famine, and pestilence. But when it is added, for their worm shall not die, neither shall their fire be quenched, it is certain the punishment of the wicked in the world to come is chiefly intended. These words, it is well known, are applied by our Saviour, (Mark 9:44,) to express the everlasting punishment of the wicked in Gehenna, or hell, so called, in allusion to the valley of Hinnom, the place where the idolatrous Jews celebrated that horrible rite of making their children pass through the fire, that is, of burning them in sacrifice to Moloch; concerning which place see note Isaiah 30:33. “Our Saviour,” says Bishop Lowth, expressed the state of the blessed by sensible images; such as paradise, Abraham’s bosom, or, which is the same thing, a place to recline next to Abraham at table, in the kingdom of heaven; (see Matthew 8:11; John 13:23;) for we could not possibly have any conception of it, but by analogy from worldly objects: in like manner he expressed the place of torment under the image of Gehenna; and the punishment of the wicked by the worm, which there preyed on the carcasses, and the fire, which consumed the wretched victims. Marking, however, in the strongest manner, the difference between Gehenna and the invisible place of torment: namely, that in the former, the suffering is transient; the worm itself, that preys on the body, dies: whereas, in the figurative Gehenna, the instruments of punishment shall be everlasting, and the suffering without end; for there the worm dieth not, and the fire is not quenched.

“These emblematical images, expressing heaven and hell, were in use among the Jews before our Saviour’s time; and in using them, he complied with their notions. Blessed is he that shall eat bread in the kingdom of God, says the Jew to our Saviour, Luke 14:15. And, in regard to Gehenna, the Chaldee paraphrast renders everlasting, or continual burnings, by the Gehenna of everlasting fire. And before this time the son of Sirach (7:17) had said, The vengeance of the ungodly is fire and worms. So likewise the author of the book of Judith, ‘Wo to the nation rising up against my kindred, the Lord Almighty will take vengeance on them in the day of judgment, putting fire and worms in their flesh:’ Isaiah 16:17, manifestly referring to the same emblem.”

And they shall be an abhorring unto all flesh — Hebrew ˆward, an execration, as Dr. Waterland renders it. “Christ the Lord,” says Vitringa, “in passing his judicial sentence on false Christians and wicked persons, will say, Go, ye cursed: or execrated, into eternal fire. That evil will be added to their state of pain, and a condemning conscience. Separated from the blessed and glorious communion of God and the saints, cast into the deepest state of misery, they will be exposed to the reproach, ignominy, contempt, and execration of angels and saints,” (say rather of devils and condemned spirits,) “suffering the punishment of their pride, arrogance, tyranny, cruelty, injustice, crimes, hatred of the truth, persecutions, by which things in this life, fighting against God, and afflicting his saints, they knowingly and willingly provoked his displeasure. These are the ends of the two opposite kinds of men, the pious and the ungodly, in which, after various preparatory judgments of God, the fates of all ages as well as our own fates, will be terminated, and in which this divine book of the great Prophet Isaiah also terminates. May our lot be with the saints, with those who reverence God and love the truth; with the humble, the meek, the merciful, and those that persevere in good works to the end of life, through the grace of our great Lord, Saviour, and Judge, Jesus Christ, who will distribute these blessings according to the will of his Father.” This eminent divine concludes his very learned commentary on this incomparable prophecy with the following devout prayer and thanksgiving, with which the author of this work, adopting his words, also closes his observations thereon. “Influenced by which hope, and prostrate before his throne, I return, with the most profound humility, my sincerest thanks to God the Father, in his Son Jesus Christ, by the Spirit, for the grace and light wherewith he hath favoured me, his unworthy servant, during my comment on this book; earnestly requesting from his grace and mercy that, pardoning the errors into which I have ignorantly fallen, he would render this work, of whatever sort it is, conducive to the glory of his great name, the benefit of the church, and the consolation of the pious.” Amen!

24. They shall go forth — The restored of the true Israel, embracing all devout Jews and converted Gentiles, constitute a vast host, enclosed within the walls of the typical, but now holy, Jerusalem. They have been collected from all regions of the earth. Already Jehovah has closed fiery judgment with apostate Israel, and has gathered the corpses of “the slain of the Lord” into the Hinnom valley (now called Gehenna) below, there to have unending consumption by unquenched fire and never-dying worm. The happy denizens of Jerusalem are called to go forth and survey the scene. The place, once by our prophet called Tophet, (Isaiah 30:33,) and more fully so called by Jeremiah, (Isaiah 7:30-33; 19:6-15,) to which also our Lord alludes, (Mark 9:44, 46, 48,) was at one time the scene of Moloch worship; hence the name Tophet — a drum beaten to drown the cries of infants sacrificed to Moab’s god, Moloch. Hence, too, the whole imagery here, that of illustrating the horrors of doom befalling apostates from the true God, and the future punishment to all who incorrigibly are defiant of Jehovah to the last.

For purposes of Isaiah’s profound drama, herewith closed, this is a fitting and legitimate monumental scene; on this, want of space does not allow enlargement. It is, moreover, with some grotesqueness, a didactic scene. Prediction is in the scene, the object of which is, first, the New Jerusalem of the world to come; and second, the eternal misery of condemned ones. The picture is drawn in figures from the present world — figures from the present life adapted to the realities of the life to come. This, however, is just the distinction between the Old Testament and the New — the former bringing down the life to come to the end of this life, while the latter does just the opposite. (This thought is due to Delitzsch.) He says: “The New Jerusalem of our prophet has indeed a new heaven above it and a new earth under it, but it is only the old Jerusalem of earth lifted up to its highest glory and happiness; whereas the New Jerusalem of the Apocalypse comes down from heaven, and is therefore of a heavenly nature. In the former dwells the Israel that has been brought back from exile; in the latter, the risen Church of those who are written in the Book of Life. And whilst our prophet transfers the place in which the rebellious are judged to the neighbourhood of Jerusalem itself; in the Apocalypse the lake of fire in which the life of the ungodly is consumed, and the abode of God with men, are for ever separated. The Hinnom valley outside Jerusalem has become Gehenna, and this is no longer within the precincts of Jerusalem, because there is no need of any such example to the righteous who are for ever perfect.”