อิสยาห์ 66:3 วิจารณ์

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.

He that killeth an ox, is as if he slew a man,.... Not that killed the ox of his neighbour, which, according to law, he was to pay for; or that killed one for food, which was lawful to be done; but that slew one, and offered it as a sacrifice; not blamed because blind or lame, or had any blemish in it, and so unfit for sacrifice; or because not rightly offered, under a due sense of sin, and with repentance for it, and faith in Christ; but because all sacrifices of this kind are now abolished in Gospel times, to which this prophecy belongs; Christ the great sacrifice being offered up; and therefore to offer sacrifice, which, notwithstanding the unbelieving Jews continued daily, till it was made to cease by the destruction of their temple, was a great offence to God; it was as grievous to him as offering their children to Moloch; or as the murder of a man; and was indeed a trampling under foot the Son of God, and accounting his blood and sacrifice as nothing, which was highly displeasing to God: he that sacrificeth a lamb, as if he cut off a dog's neck; the lamb for the daily sacrifice, morning and evening, or the passover lamb, or any other: this now is no more acceptable to God, than if a dog, a very impure creature, was slain, his head cut off, and offered on the altar; which was so abominable to the Lord, that the price of one might not be brought into his house, Deu 23:18, he that offereth an oblation, as if he offered swine's blood; the meat offering, made of fine flour, on which oil was poured, and frankincense put, Lev 2:1, however rightly composed it might be, and offered according to law, yet now of no more esteem with God than blood, which was forbidden by the same law; nay, than the blood of swine, which creature itself, according to the ceremonial law, was unclean, and might not be eaten, and much less be offered up, and still less its blood, Lev 11:7, and he that burneth incense, as if he blessed an idol; or that "remembers incense" (p); that offers it as a memorial of mercies, and by way of thankfulness for them, as if he gave thanks to an idol, which is nothing, and vanity and vexation in the world; sacrifices of such kind, be they what they will, are reckoned no other than as idolatry and will worship: yea, they have chosen their own ways: which were evil, and opposite to the ways of God, especially to the way of salvation by Christ; they gave heed to the traditions of the elders; continued the service of the ceremonial law; and set up their own righteousness, in opposition to the doctrines, ordinances, sacrifice, and righteousness of Christ: and their soul delighteth in their abominations: things which were abominable unto God; as were their traditions, which were preferred to the word of God, and by which they made it void; and their sacrifices being offered up contrary to his will, and with a wicked mind; and their righteousness being imperfect, and trusted in, to the neglect and contempt of the righteousness of his Son. (p) , , Sept.; "qui recordatur thuris", V. L. Calvin, Vatablus; "memorans thus", Montanus.

He is angry with them, saying by Isaiah, “Who has required these of your hands?” And by Jeremiah, since they were very bold, he threatens, “Gather together your whole burnt offerings with your sacrifices, and eat flesh, for I did not speak to your ancestors or command them in the day that I brought them out of the land of Egypt, concerning whole burnt offerings and sacrifices.” For they did not act as was right, neither was their zeal according to law, but they rather sought their own pleasure in such days, as the prophet accuses them, beating down their bondsmen and gathering themselves together for strifes and quarrels, and they struck the lowly with the fist and did all things that tended to their own gratification. For this cause, they continue without a feast until the end, although they make a display now of eating flesh, out of place and out of season. For, instead of the legally appointed lamb, they have learned to sacrifice to Baal; instead of the true unleavened bread, “they collect the wood, and their fathers kindle the fire, and their wives prepare the dough, that they make cakes to the host of heaven and pour out libations to strange gods, that they may provoke me to anger, says the Lord.” … Therefore now, “he who among them sacrifices an ox is as he who strikes a man, and he who sacrifices a lamb is as he who kills a dog, he that offers fine flour, it is as [if he offered] swine’s blood.…” Now these things will never please God, neither has the Word required this of them. But he says, “These have chosen their own ways, and their abominations are what their soul delights in.”

(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?

By these words he rejected the worship prescribed by the law by teaching this; it was for their sake that he had established this legislation from early times, not because he took pleasure in their sacrifices but because he was exercising forethought for them in their weakness. That is why he put side by side what was allowed and what was forbidden, for to sacrifice an ox or give a sheep as a burnt offering, to offer the fruit of corn and frankincense—these were in former times permitted by God, but to start a fight and lose one’s tongue to blasphemy was totally forbidden.

Second, he excludes the confidence that they took from their rites of sacrifice. And first, he sets out their rejection: he that sacrifices an ox, is as if he slew a man, as if to say: their sacrifices are so abominable, as if they were doing something against the law, because they were offering them to idols; as if he should bless, praise and venerate, an idol, above: offer sacrifice no more in vain (Isa 1:13). Second, he shows the reason for their rejection, first, setting out their fault: all these things have they chosen, namely, their sacrifices, walking in their wicked ways: who are glad when they have done evil, and rejoice in the most wicked things (Prov 2:14).

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.

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," Eze 23:39. Of the same kind was the hypocrisy of the Pharisees in our Savior's time:" who devoured widows' houses, and for a pretense made long prayers," Mat 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 זבח zabach, cum sequatur ח cheth, nisi jam praecesserat." - Secker. Houbigant supplies אכל 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, מקריב makrib, offereth. In their abominations - ובשקוציהם 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.

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].

God loathes even the sacrifices of the wicked (Isa 1:11; Pro 15:8; Pro 28:9). is as if--LOWTH not so well omits these words: "He that killeth an ox (presently after) murders a man" (as in Eze 23:39). But the omission in the Hebrew of "is as if"--increases the force of the comparison. Human victims were often offered by the heathen. dog's neck--an abomination according to the Jewish law (Deu 23:18); perhaps made so, because dogs were venerated in Egypt. He does not honor this abomination by using the word "sacrifice," but uses the degrading term, "cut off a dog's neck" (Exo 13:13; Exo 34:20). Dogs as unclean are associated with swine (Mat 7:6; Pe2 2:22). oblation--unbloody: in antithesis to "swine's blood" (Isa 65:4). burneth--Hebrew, "he who offereth as a memorial oblation" (Lev 2:2). they have chosen--opposed to the two first clauses of Isa 66:4 : "as they have chosen their own ways, &c., so I will choose their delusions.