Isaiah 66:1-24 (3)

Isaiah 66:1-24 (3)

13. As a man whom his mother comforteth. It is wonderful that the Prophet, who appeared to have already spoken enough about this renewal, dwells on it so largely. But, because he can neither express the greatness and warmth of the love which God bears toward us, nor satisfy himself with speaking about it, for that reason he mentions and repeats it frequently.

Note 224. “The English version, which in multitudes of cases inserts ‘man’ where the original expression is indefinite, (translating οὐδείς, for example, always ‘no man’) here reverses the process, and dilutes ‘a man’ to ‘one.’ The same liberty is taken by many other versions, old and new, occasioned no doubt by a feeling of the incongruity of making a full-grown man the subject of maternal consolations. The difficulty might, if it were necessary, be avoided by explaining איש (ish) to mean a man-child, as it does in Genesis 4:1; 1 Samuel 1:11; and in many other cases. But the truth is, that the solecism, which has been so carefully expunged by these translators, is an exquisite trait of patriarchal manners, in their primitive simplicity. Compare Genesis 24:67; Judges 17:2; 1 Kings 2:19, 20, and the affecting scenes between Thetis and Achilles in the Iliad.” — Alexander.

And you shall have consolation in Jerusalem. There are two ways in which this may be explained. It may be said that believers shall have joyful hearts, when they shall behold the Church restored; or, that the Church, after having been restored, shall discharge her duty by gladdening her children. I prefer the latter interpretation, though either of them is admissible. The former appears to be a richer interpretation; but we must consider what the Prophet meant, and not what we think the most beautiful. In the first place, indeed, he makes God the author of the joy, and justly; but, in the second place, he adds that Jerusalem is his handmaid. But this is not addressed to irreligious scorners, who are not moved by any solicitude about the Church, but to those who, with holy zeal, declare that they are her children.

14. And ye shall see. By the word “see,” he expresses undoubted experience, that believers may not doubt as to the result, but, embracing this prediction with full belief, may patiently endure for a time the barrenness of the Church.

And your bones shall flourish as grass. He illustrates his former statement by a metaphor, saying that “their bones” shall regain their former vigor, as faded “grass” becomes fresh and green again. He mentions the “bones,” which are commonly dried up by a melancholy spirit, (Proverbs 17:22,) and, on the other hand, are replenished and invigorated by a happy and cheerful disposition. Thus he describes an ardent and invaluable joy, and seems to allude to the sadness by which believers had been almost dried up during the captivity, and had become like dead men. The Lord therefore comforts them, and promises that the Church shall flourish, and shall abound in everything that is desirable; as if bones, that wanted moisture, should regain their former vigor, or as grass, which appears to be dead during the winter, recovers its freshness every year.

And the hand of Jehovah shall be known toward his servants. That they may cherish confidence, he nexts bids them rise to God, who will then reveal his assistance. It follows from this, that the hand of God has not always been known, but has sometimes remained concealed, as if he had no care about his people. At first sight, he appeared to have cast them off; for Daniel, and other good men, (Daniel 1:6,) not less than Zedekiah, (Jeremiah 52:9,) were carried into captivity. He says, that when the fine weather shall smile upon them, there shall be such a distinction between the good and the bad, as to make manifest this hand, which formerly was in some measure hidden; because he will no longer conceal himself, or permit the wicked to ravage without control, but will openly shew how great is his solicitude about his people. If therefore for a time the enemies have the superiority, and pursue their lawless course without being punished, if we appear to be overlooked and destitute of all assistance, let us not despair; for the time will come when the Lord will reveal himself, and will rescue us from their assaults and tyranny.

15. For, lo, Jehovah will come in fire. The object of this (ὑποτύπωσις) lively description is, that believers, when they see worthless men laughing at their distresses, and growing more and more insolent, may not on that account turn aside from the right path, or lose courage; for he intended not only to smite wicked men, who are moved by no threatenings, and scorn all instruction, but to comfort good men, that they may feel that they are happy, because they are under God’s protection; and may not attach themselves to the wicked on account of the prosperity of all their undertakings. Their advantage is, therefore, what he has chiefly in view, that they may be satisfied with God’s protection and grace. But it may admit of doubt whether or not he includes the last judgment, along with the temporal punishments with which he now begins to chastise the wicked. For my own part, I have no doubt that he intends to include that judgment also, along with those which were only the forerunners of eternal destruction.

Note 225. “Et se moquent de tout ce qu’on leur dit.” “And mock at everything that is said to them.”

Will come. This began to be accomplished, when, by carrying away the people to Babylon, God took vengeance on domestic foes. Next, when the time of the deliverance was accomplished, he attacked more severely the wicked Gentiles by an armed force, and ceased not to give other and various proofs of his approach, by which he shewed himself to be present with the elect people, and came in fire to judge their enemies. Lastly, we know that he will come in fire at the last day, to take vengeance on all the wicked. But this passage ought not to be limited to the last judgment, so as to include all the rest. Yet these threatenings, as we shall see soon afterwards, are especially directed by the Prophet against hypocritical Jews.

These metaphorical expressions are very customary in Scripture; for we could not comprehend this dreadful judgment of God in any other way than by the Prophets employing metaphors drawn from known and familiar objects. (2 Thessalonians 1:8; 2 Peter 3:7.) By means of them the prophets endeavor to make a deep impression on our senses, that, struck with the true fear of God, we may not envy the wicked, for whom such dreadful vengeance is prepared. Hence we see how trivial and useless are the speculations of the Sophists, who dispute about the refined nature and qualities of that fire; for the design of Scripture is to point out to us under figures the dreadful judgment of God, which otherwise we could not imagine or understand. This is still more evident from the word “sword,” in the following verse; for it conveys the same meaning.

16. For Jehovah will judge in fire. Here he brings forward nothing new, but merely confirms the former statement, and shews that this judgment will be dreadful; that none may think that it is a matter of small importance. Accordingly, he describes that horror in strong language, that the wicked may fear, and that believers, on the other hand, may keep themselves holy and chaste, and may withdraw from the society of the wicked. Yet let them endure patiently the unjust and cruel attacks of enemies, till the armed avenger come forth front heaven.

Note 226. “Jusques a tant que Dieu vienne du ciel a main armee pour en faire vengeance.” “Till God come from heaven with an armed force, to take vengeance on them.”

And many shall be the slain of Jehovah. He threatens the destruction of all men, so that there may be a prodigious mass of corpses. And he expressly added this, because ungodliness reigned everywhere, and believers were subjected to a dangerous temptation on account of the prosperity of the wicked; for such is the fickleness of our minds, that we allow ourselves to be led away by a bad custom, and are alarmed by a multitude, as if it were sufficient for restraining the hand of God. This sinful fear the Prophet corrects by reminding’ them, that the more ungodliness shall abound, and the greater the number of wicked men, so much the more will the wrath of the Lord be kindled, that he may make a greater and more extensive slaughter; and the multitude and conspiracy of the ungodly shall not hinder him from carrying them away by the same ruin.

17. They who sanctify themselves. He now describes those enemies of whom he said, that God’s anger would be kindled against them; for it might have been doubtful whether he spoke of foreign and avowed enemies, or directed his discourse to the despisers of God, although they had been mixed with those who were elect and holy; and therefore he plainly addresses the false and degenerate Jews. Nor have I any doubt that, in the first place, he rebukes hypocrites, and, in the second place, when he says, “Who eat swine’s flesh,” he describes men of immoral lives, that is, those who were openly wicked and grossly licentious. Hypocrites sanctified themselves, that is, assumed false disguises of holiness, and deceived many under this pretense.

They purified themselves in the gardens; that is, they polluted themselves with various superstitions, although they imagined that, by means of those superstitions, they rendered themselves pure in the sight of God. Others, without any reserve, despised God and all religion. It is therefore a general statement, in which he includes all the ungodly, to whatever class they may belong; that is, both those who openly display their wickedness, and those who hide and cover it by various disguises.

Behind one in the midst. Some commentators supply the word “pool,” or “laver;” as if holy water had been placed “in the midst” of the garden for ablutions. But another meaning would be equally appropriate; that every one chose a God for himself exclusively, and therefore every one out of many trees had his own tree.

Note 227. “Gessenius attaches to it here (as he does in 2 Samuel 4:6) the sense of the interior or court of an oriental house, and applies it to the edifice in which the lustrations were performed before entering the gardens; which may also be the meaning of the Septuagint version, εἰς τοὺς κήπους, ἐν τοῖς προθύροις. Maurer and others follow Scaliger, who makes it mean the midst of the grove or garden, where the idol was commonly erected. But Knobel, by ingeniously combining Genesis 42:5; Psalm 42:5; Psalm 68:26, makes it not improbable that “in the midst,” means in the crowd or procession of worshippers.” — Alexander.

18. For I — their works, and their thoughts. He confirms what he said in the preceding verse; namely, that punishment shall be executed on all the ungodly, in order that, although the Lord permit them for a time to sin with impunity, yet believers, being convinced that they shall one day be punished, may guard against following their example. The Lord here testifies that he sees and observes their works, and that one day he will actually manifest that none can be concealed from his eyes. Others understand by it that the ungodly can accomplish nothing without God’s permission. That statement is indeed true, but is not applicable to this passage; for everybody sees that it is unnatural, and at variance with the context of the Prophet, who merely confirms what he formerly said, that hypocrites and wicked men shall not finally escape with impunity, because God perceives all their actions, and schemes, and thoughts; and that they gain nothing by their evasions, as if they were never to be dragged to the judgment.

Note 228. “Car je voy leurs oeuvres et leurs pensees.” “For I see their works and their thoughts.”

Because the time is come. These words confirm still more what has been already said, for he says that the time is at hand when he shall assemble all the nations, that he may cast off the hypocrites and ungodly, and gather and adopt a people to himself from among them. The Jews were puffed up with pride, and despised all other nations as unholy. But the Lord declares that he will adopt those nations, that they may be partakers of his glory, of which the Jews prove themselves to be unworthy.

This is a remarkable passage, which teaches us that God is not confined to any people, so as not to choose whomsoever he pleases, by casting off unbelievers whom he formerly called to himself. This is abundantly explained by Paul, (Romans 10:19; 11:25,) where he shews that we have come into a possession which was left empty, after the Jews were cast off through their unbelief. Isaiah now threatens them in this manner. “Think not that God is in want of peoples when you have revolted and have rendered yourselves unworthy of his grace, for he will have others; but he will shew that he is the judge, and will not finally permit you to abuse so great forbearance.”

And they shall come. He says that “they shall come,” because, being ingrafted by unity of faith, they shall be united in the Church with the true Jews, who have not swerved from the adoption; for, in consequence of the Jews being near to God, the Gentiles, who were at a distance, must be joined to them, that, by the removal of disagreement, they might become one body.

And shall see my glory. To “see the glory” of the Lord, is nothing else than to enjoy that grace which he had bestowed on the Jews; for the special privilege of that nation was, that they beheld the glory of God, and had tokens of his presence, he says that now the Gentiles, who had not enjoyed these benefits, shall see and behold that glory, for the Lord will reveal himself to all without exception.

19. And I will place in them a sign. This may be understood in two ways; either that God holds out a sign, or that by some symbol or mark he seals his own people, that they may be placed in safety. The former exposition is more generally approved, but some reason childishly about it as relating to the sign of the cross, while others refer it to the preaching of the Gospel. In my opinion both are mistaken; for he seems rather to allude to what, Moses tells us, happened at the departure and deliverance of the people. It is also declared (Revelation 7:3) that “as many as the Lord hath sealed” shall be safe, even when his anger shall be fiercely kindled throughout the whole world; just as they whose door-posts were marked in Egypt escaped safely. (Exodus 12:13.) And thus he shews that none can escape God’s wrath, except the elect, on whom the Lord has impressed his mark and seal.

And will send some of them, being reserved. In a word, the Prophet heightens the description of what has been already said about the grievous and terrible vengeance which the Lord will execute on the ungodly; for all would have perished without distinction if the Lord had not marked some of them with his seal. From the general destruction of the whole nation, therefore, he says that he will reserve a small number. And this is the true meaning of the Prophet; just as he had said, in other passages, that he would rescue “a remnant” from the general conflagration. (Isaiah 1:9; 10:22.) Of this band, which had been reserved, he says that some shall be his heralds to celebrate his name among the Gentiles; just as we see that the doctrine of salvation, by the agency of a few, was spread far and wide.

To the nations of Tarshish, Pul, and Lud. By the name “Tarshish” he denotes Cilicia, and includes the whole coast of the Mediterranean Sea opposite to Judea. Others think that it denotes Africa and Cappadocia; but I rather adopt the former view. By Lud, some suppose Lydia to be meant; and others, Asia Minor. By “those who draw the bow” are meant the Parthians, because they were skillful in archery. By Tubal and Javan he denotes Italy and Greece, and by the Islands he denotes unknown countries; for by the name “Islands,” as we have seen on many former occasions, the Jews denoted all that lay beyond the sea.

Which have not heard my name. He means that the knowledge of God shall be spread throughout the whole world; for the Greeks, Italians, Parthians, Cilicians, and other nations had heard nothing about pure religion and the true worship of God; and the whole world was plunged in the deepest darkness of ignorance. He therefore promises that the glory of God shall be known in every part of the world. The word “nations” is emphatic; for at that time the Lord was known to not more than one people, but now he has revealed himself to all.

20. And they shall bring. Here he clearly explains what was formerly said, namely, that all who shall escape and survive, though they be few in number, shall nevertheless be priests, who shall bring sacrifices to God from all places. He alludes to the ancient ceremony of the Law, though he points out the difference that will be between those oblations and the sacrifices of the ancient Law; for he appoints a new kind of punishment and new sacrifices. As he had said that he would gather all the nations, so he now shews that the priests, whom he had appointed, shall not labor in vain; for God will grant prosperity to their undertakings.

All your brethren. He gives the name of “brethren” to those who formerly were strangers; for he has in his eye the new relation which arises from faith. We know that foreign nations were ingrafted by faith into the family of Abraham. Yet others bring out a different meaning, which I do not absolutely reject. “When God shall gather a new people to himself out of foreign nations, the Jews, who had been scattered in all directions, shall be brought into one place.” This was also accomplished; but it seems more appropriate to refer it to the calling of the Gentiles, because at that time, by the removal of the difference, a brotherly relation began to be established among all whom God wished to adopt to be his children. Abraham was the father of one nation, and yet not all who were descended from him according to the flesh are accounted his children; for the Ishmaelites and the Edomites were rejected. (Romans 9:7.) The time when he became “the father of many nations” (Genesis 17:5; Romans 4:17) was when God adopted the Gentiles, and joined them to himself by a covenant, that they might follow the faith of Abraham. And thus we see the reason why the Prophet gives the name of “brethren” of the Jews to us, who formerly were aliens from the Church of God. It is because he had previously cast out of their place false and reprobate brethren.

It is our duty to observe this fruit which is produced by the godly labors of those who faithfully serve the Lord, namely, that they “bring their brethren” from deadly errors to God, the fountain of life. By this consolation they ought to cheer their hearts, and to support them amidst the distresses and tribulations which they endure. The Lord does not suffer any of his own people to perish. Thus it is a high enjoyment and privilege, when he wishes to make use of our labors for delivering our “brethren.”

Out of all nations. He means that there shall no longer be any difference between Jews and Gentiles; because God will throw down “the partition-wall,” (Ephesians 2:14,) and will form a Church “out of all nations.” And thus was fulfilled the saying of David concerning Christ,

“Ask of me; I will give thee the nations for thine inheritance, and the ends of the earth for thy possession.” (Psalm 2:8.)

When he speaks of the “holy mountain,” he accommodates himself to the customs and usages of that period; for at Jerusalem God was worshipped in the temple. But now the temple is everywhere diffused; for everywhere we are at liberty to “lift up holy hands to God,” (1 Timothy 2:8,) and there is no longer any distinction of places. He likewise mentions oblations and sacrifices, which were offered in the temple; although the sacrifices which are now to be offered differ widely from the ancient sacrifices. But the prophets, as we have frequently remarked, were under a necessity of borrowing comparisons from known and familiar objects. Formerly the sacrifices were taken from the flocks and herds; but the Apostles and other priests of Christ slew men themselves, and offered them as a living sacrifice to God by the Gospel. Paul testifies that he discharged the office of the priesthood, when he slew men by the sword of the Gospel, “that they might be an offering acceptable to God, sanctified by the Holy Spirit.” (Romans 15:1 6.)

It is not therefore a legal priesthood, and does not resemble that of the Papists, who say that they sacrifice Christ; but it is the priesthood of the Gospel, by which men are slain, in order that, being renewed by the Spirit, they may be offered to the Lord. Thus, whomsoever we can gain to Christ, we offer in sacrifice, that they may be wholly consecrated to God. Moreover, every person sacrifices when he devotes and dedicates himself to God, and offers to him unreserved obedience; and this is the sacrifice which Paul calls “reasonable.” (Romans 12:1.) The end of our calling is here pointed out to be, that, washing away our pollutions, and being dead to ourselves, we may learn to devote ourselves to the cultivation of holiness.

Note 229. “Qui se vantent de sacrifier Iesus Christ.” “Who boast of sacrificing Jesus Christ.”

With horses and chariots. There are some who endeavor to find an allegory here, and who think that the Prophet made use of the word “bring” on this account, that the Gospel does not constrain men by fear, but rather draws them gently, so that of their own accord they betake themselves to God, and run with cheerfulness and joy. But for my own part, I take a simpler view of this passage. Because this doubt might arise in the minds of many persons, “How is it possible that men shall come to us from countries so distant?” he replies, “Horses, chariots, and carriages shall not be wanting; for the Lord has at his command all that can be of service for assisting his people and conducting them to the end which he has in view.” Yet I do not deny that the Gospel may be called a “chariot,” because it conveys us to the hope of eternal life; but I think that the Prophet simply declares that nothing shall hinder God from gathering his Church, and that he will have at his command all the necessary means, that none of the elect whom he has called may fail in the middle of the course.

21. And I will even take some of them for priests and Levites. The Prophet heightens the description of that which he had already declared about the extraordinary grace of God. He had made known that the Church of God should be collected out of all nations, so that, in spite of every difficulty and obstruction, even distant nations should draw near to them. But now he proceeds further, and instructs them that the Gentiles shall not only be adopted by God, but shall also be elevated by him to the highest honor. Already it was a great honor, that unclean and polluted nations were reckoned to be a holy people; but now here is something far more wonderful, that they are elevated to the highest pinnacle of rank.