Isaiah 66:2 Komentář

The scope of this chapter is much the same as that of the foregoing chapter and many expressions of it are the same; it therefore looks the same way, to the different state of the good and bad among the Jews at their return out of captivity, but that typifying the rejection of the Jews in the days of the Messiah, the conversion of the Gentiles, and the setting up of the gospel-kingdom in the world. The first verse of this chapter is applied by Stephen to the dismantling of the temple by the planting of the Christian church (Act 7:49, Act 7:50), which may serve as a key to the whole chapter. We have here, I. The contempt God puts upon ceremonial services in comparison with moral duties, and an intimation therein of his purpose shortly to put an end to the temple, and sacrifice and reject those that adhered to them (Isa 66:1-4). II. The salvation God will in due time work for his people out of the hands of their oppressors (Isa 66:5), speaking terror to the persecutors (Isa 66:6) and comfort to the persecuted, a speedy and complete deliverance (Isa 66:7-9), a joyful settlement (Isa 66:10, Isa 66:11), the accession of the Gentiles to them, and abundance of satisfaction therein (Isa 66:12-14). III. The terrible vengeance which God will bring upon the enemies of his church and people (Isa 66:15-18). IV. The happy establishment of the church upon large and sure foundations, its constant attendance on God and triumph over its enemies (Isa 66:19-24). And we may well expect that this evangelical prophet, here, in the close of his prophecy, should (as he does) look as far forward as to the latter days, to the last day, to the days of eternity.

INTRODUCTION TO ISAIAH 66 This chapter treats of the same things as the former, the rejection of the unbelieving Jews, and the regard had to them that did believe; the conversion of that people in the latter day; the calling of the Gentiles, and the happy state of the church in the last times. The causes of the rejection of the Jews were their unworthy notions of God, as if he was confined to the temple of Jerusalem, and to be pleased with external sacrifices, now both at an end under the Gospel dispensation; a better sacrifice being offered, and a more spiritual worship set up everywhere; which notions are considered, Isa 66:1, and because they were set upon their ways and works, and rejected the Gospel of Christ, they are threatened with ruin, Isa 66:3 and the disciples of Christ, whom they excommunicated and persecuted, have a promise of divine appearance for them, while vengeance shall be taken on their enemies, their city and temple, Isa 66:5, nevertheless, in the latter day, there will be a large and sudden conversion of this nation of the Jews, which is signified by the birth of them, which will be matter of great joy to all the true lovers of the interest of Christ, Isa 66:7 and what will add to the prosperity, joy, and comfort of the church of Christ at this time, will be the bringing in of the fulness of the Gentiles, Isa 66:12 at which time the vials of God's wrath will be poured out upon antichrist and his followers, Isa 66:15 and the chapter is concluded with a fresh account of large conversions of men of all nations, and of the union of Jews and Gentiles in one church state, which shall long remain, and be undisturbed by enemies, who will be all slain, and their carcasses looked upon with contempt, Isa 66:18.

For all those things hath mine hand made,.... The heavens and the earth, which are his throne and footstool; and therefore, since he is the Creator of all things, he must be immense, omnipresent, and cannot be included in any space or place: and all those things have been, saith the Lord; or "are" (l); they are in being, and continue, and will, being supported by the hand that made them; and what then can be made by a creature? or what house be built for God? or what need of any? but to this man will I look. The Septuagint and Arabic versions read, by way of interrogation, "and to whom shall I look?" and so the Syriac version, which adds, "in whom shall I dwell?" not in temples made with hands; not in the temple of Jerusalem; but in the true tabernacle which God pitched, and not man; in Christ the antitypical temple, in whom the fulness of the Godhead dwells bodily, and in whom Jehovah the Father dwells personally; see Heb 8:2 as also in every true believer, who is the temple of the living God, later described, for these words may both respect Christ and his members; the characters well agree with him: even to him that is poor and of a contrite spirit, and trembleth at my word; Christ was poor literally, and his estate and condition in this world was very low and mean, Co2 8:9, or "afflicted" (m), as some render it, as he was by God, and by men, and by devils; or "humble" (n), meek and lowly, as the Septuagint and Targum; it was foretold of him that he should be lowly; and this character abundantly appeared in him, Zac 9:9 and he was of a "contrite" or broken spirit, not only was his body broken, but his spirit also; not through a sense of sin, and consciousness of it, but through his sorrows and sufferings: he also trembled at the word of God; that is, had a suitable and becoming reverence of it; it was at the word of the Lord he assumed human nature; and according as his Father taught, and gave him commandment, so he spake; and, agreeably to it, laid down his life, and became obedient to death: and now the Lord looks, to him; he looks to him as his own Son, with a look of love, and even as in human nature, and is well pleased with all he did and suffered in it; he looked to him as the surety of his people, for the payment of their debts, and the security and salvation of their persons; and he now looks to his obedience and righteousness, with which he is well pleased, and imputes it to his people, and to his blood, sacrifice, and satisfaction, on account of which he forgives their sins, and to his person for the acceptance of theirs; and he looks to them in him, and has a gracious regard for them: they also may be described as "poor"; poor in spirit, spiritually poor, as they see and own themselves to be, and seek to Christ for the riches of grace and glory, which they behold in him, and expect from him; and are both "afflicted and humble", and become the one by being the other; and of a contrite spirit, their hard hearts being broken by the Spirit and word of God, and melted by the love and grace of God; and so contrite, not in a mere legal, but evangelical manner: and such tremble at the Word of God; not at the threatenings of wrath in it, or in a servile slavish manner; but have a holy reverence for it (o), and receive it, not as the word of man, but as the word of God: and to such the Lord looks; he looks on these poor ones, and feeds them; on these afflicted ones, and sympathizes with them; on these contrite ones, and delights in their sacrifices, and dwells with them, and among them; see Psa 51:17. (l) sunt, Forerius, Gataker. (m) "ad afflictum", Pagninus, Montanus. (n) "Ad humilem", Calvin, Tigurine version, Vitringa; "qui est pauper vel humilis", Munster. (o) Gussetius observes, that the word does not design a mere trembling, but care, pains, and labour to serve, as one friend has for another; and, when applied to the service of God, is no other than a generous fear, flowing from love. Vid. Ebr. Comment. p. 285.

Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen. Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David; Who found favour before God, and desired to find a tabernacle for the God of Jacob. But Solomon built him an house. Howbeit the most High dwelleth not in temples made with hands; as saith the prophet, Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? Hath not my hand made all these things? [Isaiah 66:1-2]

Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit says, "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glories glory in the Lord, in diligently seeking Him, and doing judgment and righteousness" [Jeremiah 9:23-24]), being especially mindful of the words of the Lord Jesus which He spoke teaching us meekness and long-suffering. For thus He spoke: "Be merciful, that you may obtain mercy; forgive, that it may be forgiven to you; as you do, so shall it be done unto you; as you judge, so shall you be judged; as you are kind, so shall kindness be shown to you; with what measure you measure, with the same it shall be measured to you." [Matthew 5:7, Matthew 6:14, Matthew 7:1-2] By this precept and by these rules let us establish ourselves, that we walk with all humility in obedience to His holy words. For the holy word says, "On whom shall I look, but on him that is meek and peaceable, and that trembles at my words?" [Isaiah 66:2]

If you are not “humble and peaceful,” the grace of the Holy Spirit cannot live within you, if you do not receive the divine words with fear. For the Holy Spirit departs from the proud and stubborn and false soul. Therefore, you ought first to meditate on the law of God that, if perhaps your deeds are intemperate and your habits disordered, the law of God may correct you and reform you.

We must preserve in the straight and narrow road of praise and glory; and since peacefulness and humility and the tranquility of a good life are fitting for all Christians, according to the word of the Lord, who looks to no other person than “to him that is poor and of a contrite spirit, and that trembles at” his word, it the more behooves you confessors, who have been made an example to the rest of the brothers, to observe and fulfill this, as being those whose characters should provoke to imitation the life and conduct of all.

The prophet says in the person of the Father, “My hand made all these things,” meaning by “hand” in his dark saying, the power of the Only Begotten. Now the apostle says that all things are of the Father and that all things are by the Son, and the prophetic spirit in a way agrees with the apostolic teaching, which itself also is given through the Spirit.

(Vers. 2, 3.) But to whom shall I look, except to the poor and contrite in spirit, and trembling at my words? He who slaughters an ox is like one who slays a man; he who sacrifices a lamb, like one who breaks a dog's neck; he who presents a grain offering, like one who offers pig's blood; he who remembers frankincense, like one who blesses an idol. LXX: And to whom shall I look, except to the humble and peaceful, and trembling at my words? But unjust is the one who sacrifices a calf as if striking a man. Sacrificing from the flock as if killing a dog. Offering fine flour as if it were swine's blood. Giving frankincense as a memorial as if blaspheming. With the altar and earthly temple removed, which human hands had built, the Jewish victims are rightly taken away, lest they should say: We are not so foolish as to think that God can be confined to a place; but in a separate place for sacrificing, we offer to God the victims that are commanded by the law. Therefore, the Inhabitant of heaven, indeed the Creator of all, who refuses to have a temple on earth, willingly assumes a humble, peaceful, and trembling human being into the temple, according to the words of the Apostle: But you are the temple of God, and the Holy Spirit dwells in you. If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which you are (I Cor. III, 16, 17). Therefore, whoever is humble and peaceful, and trembles at the words of God, the Lord looks upon him; and it can be understood from this saying that he is prophesied under the name of "earth": The earth trembled and was still when God arose to judge (Psal. LXXV, 9, 10). For its inhabitants, for whom the land is metaphorically called 'earth,' considering the judgment of God, they rest from evil works; and sitting in their house, they rest on the eternal Sabbath, so as not to engage in the servile work of sin, just as the builders of the tower once moved their feet from the East and abandoned the rising of true light. They did not hear what was said to Cain: 'You have sinned, rest.' But according to the Proverbs of Solomon: 'Whoever listens to God will dwell confidently and rest without fear from all evil.' This is a humble and poor person, with a contrite spirit, and trembling at the words of the Lord, about whom it is written in the Gospel: Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matthew 5:3). And elsewhere: Blessed is he who understands the needy and the poor (Psalm 41:1). And again: The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor (Isaiah 61:1). And what follows in the Vulgate edition: But the wicked, in Hebrew, is not found, but simply it says: He who sacrifices a bull is like one who kills a man. And in another place it is written: 'I desire mercy, and not sacrifice; the knowledge of God more than burnt offerings' (Hosea 6:6). And through Malachi: 'You have done what I hate; you have covered the altar of the Lord with tears, with weeping and groaning, because he no longer regards the offering or accepts it with favor from your hand' (Malachi 2:13). Let the Jews hear that God does not desire sacrifices, but the disposition of the offerer's heart. And he who sacrifices, he says, an animal, as if he were cutting a dog's throat. Hence it is also written through Moses: You shall not offer the hire of a prostitute, nor the price of a dog, in the house of your God. (Deut. XXIII, 18). And dogs and prostitutes couple beautifully, because both animals are inclined to lust. Let us also consider that he did not say: He who sacrifices a ram, as if he were sacrificing a dog; but he says, kill the dog. This word is not used in sacrifices, but in those things that are unlawfully killed. Who offers an oblation and a sacrifice, as if offering his own blood. This is also prohibited by the Law, such are the ceremonies of the Jews (Lev. XI and Deut. XIV). Whoever offers incense as if blasphemous, indeed as if blessing an idol. However, there can also be this meaning: After my Son who comes meek and poor, sitting on a donkey's colt, I do not desire meats, I detest the victims, I reject the sacrifices of the Jews, I disapprove the shadows of the Law, because the truth of the Gospel is pleasing to me (Zech. IX, Matt. XXI, Luke XIX, John XII). But if it is said that, after the lightning of the Gospel, the old religion ceases in a cloud, what will they respond, who believe that those from the Jews can offer sacrifices carnally without guilt?

With the altar and earthly temple removed, which a human hand had built, the sacrifices of the Jews were also rightly removed, lest they say, perhaps, “We are not so foolish as to think that God can be enclosed in one place, but we will choose a different location for offering the sacrifices to God that are commanded in the law.” He who sits in heaven, therefore, the very Creator of the universe, who refuses to be held in an earthly temple, willingly adopts the person as his temple who is humble and meek and trembles at his word, according to the apostle, “But you are the temple of God, and the Holy Spirit dwells in you.”

“On whom does my Spirit rest, if not on one who is humble and quiet and who trembles at my words?” So when he becomes the occupant, he fills and guides and leads the person, restrains from evil and spurs on to good, makes justice delightful, so that the person does good out of love for what is right, not out of fear of punishment. No one is capable on their own of doing what I have said. But if you have the Holy Spirit as the occupant of your house, you will find him also assisting you in everything good.

At these words Peter trembled, Plato did not; so let the fisherman keep what the great and famous philosopher ignored! “You have hidden these things from the wise and the knowing and have revealed them to the little ones.”

In these terms God rejects the worship that was restricted to one place and shows that he is the maker of heaven and earth, and the shaper of all things and the one who has no need of a temple made with hands... I have a true house and holy temple. It is whoever arranges his or her life according to my laws and fears and trembles at transgressing my commands. It is the person who stands out in a gentle disposition and humility of mind.

Differently to be admonished are the humble and the haughty. To the former it is to be insinuated how true is that excellence which they hold in hoping for it; to the latter it is to be intimated how that temporal glory is as nothing which even when embracing it they hold not. Let the humble hear how eternal are the things that they long for, how transitory the things which they despise; let the haughty hear how transitory are the things they court, how eternal the things they lose. Let the humble hear from the authoritative voice of the Truth, Every one that humbleth himself shall be exalted. Let the haughty hear, Every one that exalteth himself shall be humbled. Let the humble hear, Humility goeth before glory; let the haughty hear, The spirit is exalted before a fall. Let the humble hear, Unto whom shall I have respect, but to him that is humble and quiet, and that trembleth at my words?

People do not observe a spiritual sabbath unless they devote themselves to earthly occupations so moderately that they still engage in reading and prayer, at least frequently, if not always.

God wishes to dwell in you. In order that you may not be unable to receive him because you are full, if you are filled elsewhere, let your heart be freed of superfluities so that it may be filled with what is necessary. Vices should be expelled, in order that there may be room for virtues; to say briefly what is useful and quite necessary, let carnal desires be rejected and charity invited. As long as we do not expel evil, we cannot be filled with the good, because jars filled with slime cannot receive and hold precious ointment.

“For heaven is his resting place and the earth his footstool,” because on the earth he conversed in the flesh with men and women. And the sacred flesh of God has been called his foot. The church, too, is called the place of God, because we have set it apart for the glorifying of God as a sort of consecrated place wherein we also hold conversation with him. Likewise also the places in which his energy becomes manifest to us, whether through the flesh or apart from the flesh, are spoken of as the places of God.

And he gives a useful remedy: but to whom shall I have respect, but to him that is poor and little, that is, the humble man, who reckons himself to be little, as to the present, and of a contrite spirit, concerning his past sins, and that trembles, as to his intention of doing future things: the eyes of the Lord are towards them that fear him (Sir 15:20[19]).

This chapter treats of the same subject with the foregoing. God, by his prophet, tells the Jews, who valued themselves much on their temple and pompous worship, that the Most High dwelleth not in temples made with hands; and that no outward rites of worship, while the worshippers are idolatrous and impure, can please him who looketh at the heart, Isa 66:1-3. This leads to a threatening of vengeance for their guilt, alluding to their making void the law of God by their abominable traditions, their rejection of Christ, persecution of his followers, and consequent destruction by the Romans. But as the Jewish ritual and people shadow forth the system of Christianity and its professors; so, in the prophetical writings, the idolatries of the Jews are frequently put for the idolatries afterwards practiced by those bearing the Christian name. Consequently, if we would have the plenitude of meaning in this section of prophecy, which the very content requires, we must look through the type into the antitype, viz., the very gross idolatries practiced by the members of Antichrist, the pompous heap of human intentions and traditions with which they have encumbered the Christian system, their most dreadful persecution of Christ's spiritual and true worshippers, and the awful judgments which shall overtake them in the great and terrible day of the Lord, Isa 66:4-6. The mighty and sudden increase of the Church of Jesus Christ at the period of Antichrist's fall represented by the very strong figure of Sion being delivered of a man-child before the time of her travail, the meaning of which symbol the prophet immediately subjoins in a series of interrogations for the sake of greater force and emphasis, Isa 66:7-9. Wonderful prosperity and unspeakable blessedness of the world when the posterity of Jacob, with the fullness of the Gentiles, shall be assembled to Messiah's standard, Isa 66:10-14. All the wicked of the earth shall be gathered together to the battle of that great day of God Almighty, and the slain of Jehovah shall be many, Isa 66:15-18. Manner of the future restoration of the Israelites from their several dispersions throughout the habitable globe, Isa 66:19-21. Perpetuity of this new economy of grace to the house of Israel, Isa 66:22. Righteousness shall be universally diffused in the earth; and the memory of those who have transgressed against the Lord shall be had in continual abhorrence, Isa 66:23, Isa 66:24. Thus this great prophet, after tracing the principal events of time, seems at length to have terminated his views in eternity, where all revolutions cease, where the blessedness of the righteous shall be unchangeable as the new heavens, and the misery of the wicked as the fire that shall not be quenched. This chapter is a continuation of the subject of the foregoing. The Jews 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 Isa 65:6 and Isa 65:12 of the preceding chapter were hanging over their heads, they were rebuilding, by Herod's munificence, the temple in a most magnificent manner. God 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 colors, which brings the prophet again to the subject of the former chapter; and he pursues it in a different manner, with more express declaration of the new economy, and of the flourishing state of the Church under it. The increase of the Church is to be sudden and astonishing. They that escape of the Jews, that is, that become converts to the Christian faith, are to be employed in the Divine mission to the Gentiles, and are to act as priests in presenting the Gentiles as an offering to God; see Rom 15:16. And both, now collected into one body, shall be witnesses of the final perdition of the obstinate and irreclaimable. These two chapters manifestly relate to the calling of the Gentiles, the establishment of the Christian dispensation, and the reprobation of the apostate Jews, and their destruction executed by the Romans. - L.

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: לי li, mine. It is preserved by the Septuagint and Syriac.

THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24) heaven . . . throne . . . where is . . . house . . . ye build--The same sentiment is expressed, as a precautionary proviso for the majesty of God in deigning to own any earthly temple as His, as if He could be circumscribed by space (Kg1 8:27) in inaugurating the temple of stone; next, as to the temple of the Holy Ghost (Act 7:48-49); lastly here, as to "the tabernacle of God with men" (Isa 2:2-3; Eze 43:4, Eze 43:7; Rev 21:3). where--rather, "what is this house that ye are building, &c.--what place is this for My rest?" [VITRINGA].

have been--namely, made by Me. Or, absolutely, were things made; and therefore belong to Me, the Creator [JEROME]. look--have regard. poor--humble (Isa 57:15). trembleth at . . . word-- (Kg2 22:11, Kg2 22:19; Ezr 9:4). The spiritual temple of the heart, though not superseding the outward place of worship, is God's favorite dwelling (Joh 14:23). In the final state in heaven there shall be "no temple," but "the Lord God" Himself (Rev 21:22).