Isaiah 66:1-24 (4)

Isaiah 66:1-24 (4)

Hence we see that the priesthood under Christ is very different from what it was under the Law; for under the Law one tribe exclusively was admitted to the priesthood, and the Gentiles, as unclean, were so far from having it in their power to discharge that priesthood, that they were even forbidden to enter into the temple; but now all are admitted without distinction. Some expound this passage in a general manner, that the Gentiles shall be priests; that is, shall offer themselves to God, as Scripture frequently denominates all believers “a royal priesthood.” (1 Peter 2:9; Revelation 1:6; 5:10.) But he appears to describe in an especial manner ministers and teachers whom the Lord also chose from among the Gentiles, and appointed to execute this distinguished office; that is, to preach the Gospel; such as Luke, Timothy, and others of the same class, who offered spiritual sacrifices to God by the Gospel.

22. For as the new heavens. Here he promises that the restoration of the Church shall be of such a nature that it shall last for ever. Many might be afraid that it would be ruined a second time; and therefore he declares that henceforth, after having been restored by God, its condition shall be permanent. Accordingly, he mentions here two benefits of surpassing excellence, restoration and eternity. When he speaks of “new heavens” and a “new earth,” he looks to the reign of Christ, by whom all things have been renewed, as the Apostle teaches in the Epistle to the Hebrews. Now the design of this newness is, that the condition of the Church may always continue to be prosperous and happy. What is old tends to decay; what is restored and renewed must be of longer continuance. (Hebrews 8:13.)

So shall your seed and your name remain. God had promised that “the sun and moon,” so long as they remained in heaven, should be witnesses of the eternal succession, that the posterity of David might not be cut off. But because some interruption arose from the treachery and ingratitude of the people, the restoration effected by Christ actually confirmed that prediction. Justly, therefore, does Isaiah say, “Your sons shall succeed to you, and your grandsons shall succeed to your sons;” and as God will establish the world, that it may never perish, so the succession of the Church shall be perpetual, that it may be prolonged through all ages.

In a word, he explains what he had formerly said about renewing the world, that none may think that this relates to trees, or beasts, or the order of the stars; for it must be referred to the inward renewal of man. The ancients were mistaken when they thought that these things related absolutely to the last judgment; and they had not sufficiently weighed the context of the Prophet or the authority of the Apostle. Yet I do not deny that they extend as far as to that judgment, because we must not hope for a perfect restoration before Christ, who is the life of the world, shall appear; but we must begin higher, even with that deliverance by which Christ regenerates his people, that they may be new creatures. (2 Corinthians 7:1.)

23. From a month to his month, and from a Sabbath to his Sabbath. The Prophet again points out what shall be the difference between the nature of the spiritual worship of God which shall be under the reign of Christ and of the carnal worship which was under the Law. Sacrifices were offered every month at the new moon. There were Sabbaths, and other festivals, and solemn days, which they carefully observed. But under the reign of Christ there shall be a constant and uninterrupted solemnity; for there are not fixed and stated days of sacrifices on which we must go to Jerusalem, or offer anything in one place or in another; but our oblations, festivals, and rejoicings are continued from day to day in unbroken succession. Yet he alludes to the ancient custom of sacrifices as we have already said that the prophets are frequently accustomed to do.

Note 230. “Depuis un mois jusques a un autre mois, et depuis un Sabbat jusques a son autre Sabbat.” “From one month till another month, and from one Sabbath till his other Sabbath.”

So then the Lord wishes to have “pure sacrifices” offered to him daily, (1 Peter 2:5,) not such as were formerly offered under the Law or are now offered by Papists, who either rely foolishly on their ceremonies, as if they were expiations of crime, or basely venture to sacrifice Christ, but spiritual sacrifices, that we may reverence and adore God with a pure and sincere worship. (John 4:24.) As to the opinion held by some, that this passage proves the abrogation of the Law and of ancient ceremonies, it does not appear to me to rest on sufficient grounds, it is indeed certain that those legal ceremonies have been set aside, and that may be gathered from this passage; but in proof of that point I would choose to employ other passages which contain stronger evidence. There is only here a contrast between the Sabbath and festivals which were celebrated under the Law, and the perpetual Sabbath which we have at the present day. (Hebrews 4:9, 10.)

Note 231. “Ou mesmes d’une audace desesperee osent se vanter qu’ils sacrifient Jesus Christ.” “Or even with desperate audacity dare to boast that they sacrifice Jesus Christ.”

24. And they shall go forth. We must not here attempt to obtain subtle and ingenious interpretations; for he simply informs those who shall be adopted into the Church that they shall see, all around them, the dreadful vengeance of God. Yet there is an implied contrast between the straits of the calamity and the free departure; as if he had said, “Out of the dark prison in which they had been confined they shall again come forth to the light.”

And shall see the dead bodies of men. He does not mean that this slaughter shall take place in the assembly of believers; for this would greatly diminish the happiness of the Church, in which God displays all testimonies of joy and gladness. But as he formerly spoke of the perpetual glory by which he shall dignify his people, so he now threatens the punishment which he shall inflict on the reprobate, that the godly may be more careful to keep themselves in the fear of God.

And their fire shall not be extinguished. When he says that they shall be tormented by “fire,” this mode of expression, as I have formerly remarked, is metaphorical. And this is clearly evident from the succeeding clause; for worms will not be formed out of the earth to gnaw the hearts of unbelievers. The plain meaning, therefore, is, that the wicked shall have a bad conscience as an executioner, to torment them without end, and that torment awaits them greater than all other torments; and finally, that they shall tremble and be agitated in a dreadful and shocking manner, as if a worm were gnawing the heart of a man, or a fire were consuming it, and yet thus consumed, he did not die.

Note 232. Commentary on Isaiah, vol. 2 p. 387.

And they shall be an abhorrence to all flesh. Because the wicked are now held in the highest honor, and from their lofty position look down with contempt on good men, the Prophet threatens a shocking change; for, along with unutterable torments, they shall also endure the deepest disgrace; as it is just and right that they who despised and reproached the glory of God shall be loaded with every reproach, and shall be the objects of abhorrence to angels and to the whole world.