Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · Isaiah · Chapter 66
CHAP. LXVI.
IN this Chapter the Prophet returns to the like expostulations with the wicked Jews for their confidence in their Temple and Sacrifices, how wickedly soever they lived, as he had begun withall, Chap. 1.
Heaven is my throne, &c. This is spoken against them that trusted to this, that Vers. 1.they had built and maintained not without great cost a Temple to the Lord, and supplied it with Sacrifices from time to time by a continual charge, for which he was so bound to them that he could not leave them to be made a prey by their enemies, as he threatned. But the Prophet here sheweth, That all this their cost was nothing to make God propitious to them as long as they were proud, and stout, and rebellious against him in their lives, for what is an house upon earth to heaven, or one house to the whole earth? verily nothing, but the whole earth makes but a footstool, and the heavens a seat for him; and therefore such thoughts were base and vain, to think by giving a mite to him that hath a world of treasre to oblige him to them so, that they might have leave to serve their own lusts, and to neglect his Laws.
And I look to him that is humble and of a contrite spirit. That is, saith Jerom, Vers. 2. 1 Cor. 6.as to the Temple that I best accept of, and delight most to dwell in; for he that fears God is the Temple of God.
He that kils an Ox is as if he killed a man, &c. That is, saith Jerom, now under the Gospel it being a time for all Sacrifices to cease, it is as abominable to Vers. 3. Hieronym.sacrifice or to offer incense as to murther or to offer to Idols. And accordingly he expounds the next words, They have chosen their own wayes, &c. of their sacrificing after Christs coming, taking them as a reason, why their offerings were so vily spoken of. But herein Calvin more rightly, who saith, the Lord Calvin.doth not here condemn sacrificing under the New Testament, as some think, but only taxeth it when it came from the wicked, as Chap. 1. wherefore by their own wayes he meaneth their sinfull wayes, which they delighted in, and were wedded to, as also appeareth by the same complaint renewed, vers. 4. I called and no man answered, but they did evil, &c. which goeth before, Chap. 65. 12.
I will chuse their illusions. Because he had said, they chose their own waies Vers. 4.vers. 3. now by a Paranomasie he deals with them likewise, I will choose your illusions, I will deal with you in your kinde, ye have hitherto deluded the world, and your own selves, and thought by your sacrificing to keep me from seeing your sins, and so to delude me also; but I will lay you open to all men what ye are, by bringing condigne punishments and terrours upon you, so that men shall deride and mock at you for your vain confidence in outward things.
Hear the word of the Lord ye that tremble at his word. Having hitherto reproved Vers. 5.and threatned the wicked, now he turneth to them whom he comforted, vers. 2. the tremblers at his Word: And here he beginneth to renew his Prophecie again touching Christs coming, and the encrease of his Church, and the joy that the faithfull should have in him. Your brethren which hate you for my name, and reject you, say, Let the Lord be glorified, that is, whereas some amongst the Jews hearing the terrible threatnings of Gods judgements denounced, trembled and sought apart unto the Lord for mercy; this was by the prophane multitude noted, and for this they hated them, and rejected them, as unworthy their society, saying in derision, Let the Lord be glorified, let him appear in such glory for you, as Isaiah hath prophesied of, and glorifie his justice upon us, we fear it not; to this effect Calvin, who also mentions another exposition of the word glorified, brought by some, Let him, or he Calvin.shall be heavy, because the word foreign may be taken both wayes, as if it were meant, that he would be heavy in his judgements against these few singular persons, hereby to deterre them from that their singular piety, but he resteth in the first, as there is good reason: See the like to this, Isa. 5. 19. Jerom takes it as spoken by the unbelieving Jews to the Apostles preaching Christ so poor, as if they had said, Tell not us of a Messiah poor and contemptible, but shew us one magnificent and glorious, and then we will believe.
A voice of noise from the City, a voice from the Temple. Here, saith Jerom, Vers. 6.he prophesieth of the destruction of Jerusalem and the Temple by the Romans in way of revenge from God upon the proud and hard-hearted and malicious Jews, who despised Christ because he came in so poor a manner, and cast out Hieronym. John 9.those that believed in him. For now the Romans breaking in after a years siege, a noise was in the City of women and children, crying out for fear, and in the Temple of the armed Jews that fled thither, and defended it as long as they could, but then some setting it on fire, great shrieking and crying followed by reason of the fire destroying them; whereunto adde, that there was a miraculous voice sometime heard before from the Temple, saying, Migremus hinc, Let us go hence. Luther also applieth the words v. 7. to the primitive Church Luther.so soon bringing forth a most numerous off-spring, and these words, as hath been already said. But Calvin to the destruction of the Temple and City by the Calvin.Babylonians, whereby the Lord took revenge upon his enemies, viz. the wicked in Israel, before-mentioned, that mocked at such as trembled at his Word, Josiah Vers. 7.like: and that so sudden bringing forth to the sudden change in the time of Cyrus, sending home so great numbers of Jews out of Captivity beyond all expectation to replenish Jerusalem again, which had lien so long waste, but by this means had many children at once, without travailing after the manner of other women. But seeing the Prophet had done long before with prophesying of those things, and now for many Chapters together hath been prophesying of Christs coming, I rather assent to Jerom, and other Ancients, understanding the Lords coming to their joy, and the confusion of those that hated them, of Christs coming with the joyfull tidings of salvation to such as feared God, and after that being despised by the proud and hypocritical, in terrour to them, causing such cries both in City and Temple, as are here spoken of. Then turning again to the despised godly souls, he saith, Before she travailed, she hath Vers. 7. Vers. 8.brought forth. And Vers. 8. Who ever heard the like? Shall the earth be brought forth in one day? For her bringing forth it is expressed also who is this she, Sion no sooner sorrowed then she brought forth her children; But vers. 7. She brought forth a male; as speaking of one, that is, Christ, whom a Virgin in Israel bringing forth Zion, or she is said to bring forth, for Zion and Israel are used promiscuously for the Church. Or I see not why by she the Virgin Mary in particular may not be understood, who doubtlesse brought forth her Sonne Jesus without pangs, contrary to the course of other women, because he was without sinne, and sinne causeth sorrow, and sorrows are threatned to women that conceive by mens conjunction with them, but she was with childe by the holy Ghost, and her husband Joseph knew it not, till she had brought forth this her first-born. Now soon after this Jesus calleth and sendeth out Disciples to preach, and multitudes both of Jews and Gentiles are brought forth, especially Act. 2. when in one day three thousand were added to the Church by hearing one Sermon. For then most remarkably was this Prophecie fulfilled, the earth, or a land or countrey full of people being brought forth at once: for to shew, that by the earth a countrey full of people is meant, when he had said, Shall the earth be brought forth in a day? he addeth, by was of exegesis, as Calvin well noteth, Shall a Nation be born at one time? And then varying the phrase before used, which was, Before she had pain she brought forth a male, into this, When Zion had pain she brought forth her children; he sheweth plainly, Children brought forth, besides the male before-spoken of, that is, a multitude of believers, but not without labour on their part, who did the office of a mother, though with more speed then other mothers generally in bringing forth their natural children of their bodies. If any man will understand these words otherwise with Calvin, of the Jews filling Zion upon a sudden at their return out of Babylon, let him give a reason of Calvin.varying the phrase, as hath been noted, and why her bringing forth of a son is first spoken of, and then of sons of him without sorrow of them, with some labour, although with expedition they were brought forth many at once? Will he say, by the male is meant an off-spring full of courage? if nothing else, why are not sons spoken of at the first, as well as at the last? And if this could be answered, yet the other query cannot; and therefore I conclude, as I begun, the coming of Christ into the world is here first set forth, and then the sudden replenishing of the world with Christians, as a most populous Nation filling all the earth.
The next words are nothing but an amplifying and assuring the faithfull of Vers. 9.the same thing, because it is the Lord that hath thus promised, and who shall hinder him from effecting it? Therefore as if it were already done, he exhorteth Vers. 10.to rejoyce with the mother Jerusalem.
That ye may suck and be satisfied with the brests of her consolation. That is, with the sweet milk of the Gospel, as it is compared 1 Pet. 2. 2. and this Allegory Vers. 11.is used, because he had spoken before of children brought forth: for what is the next thing done by children born into the world, but to suck? And by adding, That ye may be delighted with her glory, he sheweth the Church of Christ to be exceedingly glorious, as it is said to be even above the old Church, 2 Cor. 3. and this is common to all her children; yet this glory is not to be understood in worldly respects, for so she is sometime poor and despicable, but in respect of true wisdom, that makes the face to shine, Prov. Jam. 2.and excels gold and precious stones, that is, faith, said to be more precious then gold, and holinesse inseparably annexed hereunto; and the faith of miracles, making Paul and Barnabas to seem as gods in the likenesse of men.
For I will extend peace to her as a river, and the glory of the Gentiles. Of Vers. 12.peace so great, that it should be betwixt the Lion and Lamb, see before Cha. 11. and Chap. 65. 25. for the glory of the Gentiles, hereby is meant the coming in of them from all parts as a flowing stream, because such abundance should be converted, and that only of the vulgar sort, but also Kings and Nobles, as they were, the Emperour being first brought to imbrace the faith: for their being born upon her sides and dandled upon her lap, see before Chap. 49. 22. Chap. 60. 4. he alludeth still to the great tendernesse wherewith mothers use their sucking children, and their delight in them, vers. 13, 14. the same is further set forth in other words, to shew, that the Lord was most intent to the comforting of his people, so that they should not need to doubt of it.
For behold the Lord shall come in fire. As his manner hath hitherto been, after Vers. 15.speaking comfort to the faithfull he turns again to speak terrour to his and their wicked enemies, for such are all the wicked, and therefore set forth as well by the name of haters of God, as of breakers of his Commandments, and he makes way to this vers. 14. where having spoken of his favour to his servants, he addeth, But indignation to his enemies. Touching the coming here spoken of with fire, and a whirlwinde, and a chariot with four horses, Hebr. foreign in quadrig is, In chariots drawn by four horses apiece; A metaphor taken from Kings marching out with men, chariots and horses to fight against their enemies. So to encrease the terrour of the wicked, he sets forth God coming against them suddenly, mightily and with fire to cast upon their houses to burn them and their inhabitants together; see the like Psal. 50. Joel. Jerom take, it as meant of the Lords coming to Judgement at the last day with Hieron.his holy Angels, and yet changing his minde by and by he expounds the fire and sword vers. 16. of the fiery operation of the spirit purging out sinne; and Calvin.the Word as a sword piercing and slaying the old man. Calvin is either for the judgements of God upon the Babylonians, or for the last Judgement. Lyra following Jerom, by his sword understands his sentence of condemnation, Go ye cursed, and this is followed by Augustine and others. But because he speaks only of many that shall be now slain, vers. 16. and vers. 18. the calling of all Nations is spoken of after this, I rather think that the destruction of Jerusalem is meant by fire, the Romans coming with men, and horses, and chariots in great multitudes and suddenly against them, and burning their City, for their fire was the fire sent by the Lord, or wherewith he came, and their chariots his, and their sword his, as enemies brought against the Jews for their abominations are commonly called. If also their destruction by the Babylonians be taken in as menat here, I see none incongruity in it.
They that purifie themselves in gardens. These were the old sins of hypocrites Vers. 17.and Idolaters amongst the Jews, of which see Chap. 65. 3. only here it is added after one in the midst, by some supplied, Behinde one tree; by others, After another, as if he had said, One after another, which I think is best, They wash themselves one after another in gardens, and so they thought themselves purified from fleshly uncleannesse better then by legal washings. To eating Swines-flesh, the Mouse another unclean thing forbidden, Levit. 11. is added, but most probably the Dormouse is meant, which as Varro saith, was counted a Varro de re rustica, l. 3. ca. 15.delicate meat amongst the Romans, and provision was made for the nourishing of them in Parks. Now because these were the sins of the Jews, and not of all Nations, which shall be judged at the last day; and it is said, that they shall be consumed with fire, I cannot think that the fire of the last day is meant, but as hath been said.
It shall come that I will gather all Nations. Here again he returns to his former Vers. 18.Prophecy of calling the Gentiles.
I will set a mark upon them, that is, as Ezek. 9. whereby they may be Vers. 19.known and preserved in time of common danger, as Exod. 12. it was done when the Aegyptians were smitten, and the Hebrews saved; and Revel. 7. they that are saved of every Tribe are sealed. So here it is meant, that for the bringing of the Gentiles to Christ some Jews should be marked that should escape the common destruction of that Nation, and be dispersed to all countreys to preach the Gospel, as the Apostles were, some to Tharsis, that is, Cilicia or Asrica, some to Pul, that is Assyria and Parthia, some to Lud, that is, Lybia, or Asia minor, to Tubal and Javan, that is, Italy and Greece. And what should be the event of their going into all parts, is shewed vers. 20. viz. the bringing of all their brethren for an oblation to the Lord upon horses Vers. 20.and chariots, &c. Whereby he meaneth not according to the letter, that the Jews dispersed into all parts shall thus be brought home to Jerusalem, properly understood; but converts of all Nations dwelling farre or near, should by the power of the Word and Spirit be brought to the unity of the Church. Wherefore in alluding to the manner of men, who when they will bring others from a farre, do it by chariots, mules, &c. he speaketh of these means, the sense yet being nothing else but what such means are for transporting passengers, the Gospel preached shall be to bring to Christ a multitude of people, wheresoever they inhabit.
I will take some of them for Priests. That is, some of those that are converted Vers. 21.of the Gentiles shall be as Priests unto me to teach others, and this seed he saith shall remain as the new heaven and earth, that is, the Vers. 22.faithfull of the Gentiles shall never faile or be cut off, as the Jewes were.
And all flesh shall come from monethmonth to monethmonth, &c. That is, some of all Nations Vers. 23.shall keep a daily Festival of joy through a good conscience, and not by intermissions, as the Jews of old did, but by ceasing from evil works all the dayes of their lives, as Chap. 58 12.
And they shall goe out and see the carcases. This is spoken in alluding to those that after victory gotten, go to see the slain enemies, lying and rotting Vers. 24.upon the ground in a loathsome manner. For even so abominable are the wicked to the faithfull here, even like such carkases, and in hell their torments shall be everlasting, as it is applied Mark 9.