อิสยาห์ 66:7 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.

Before she travailed, she brought forth,.... That is, Zion, as appears from the following verse: lest it should be thought that the interest of Christ would be swallowed up and lost in the destruction of the Jews, this, and what follows, are said concerning the conversion of many of that people, both in the first times of the Gospel, and in the latter day, as well as concerning the calling of the Gentiles, and the uniting of both in one church state. Zion, or the church of God, is here compared to a pregnant woman, that brings forth suddenly and easily, without feeling any pain, or going through any travail, or having any birth throes; at least, feeling very little pain and travail, and having very few pangs, and those, as soon as they come, are gone, and an immediate delivery ensues: before her pain came, she was delivered of a man child; like a woman before she is scarcely sensible of any pain; as soon as ever she perceives the least uneasiness of this kind, is delivered of a son, to her great joy, and the joy of all about her. This is to be understood, not of the sudden and easy deliverance of the Jews from the Babylonish captivity, by the proclamation of Cyrus, which occasioned great joy; much less of the birth of Christ, of the Virgin Mary at the inn, and in the stable, which is the sense of some Popish interpreters; much better do some Jewish writers interpret it of the birth and appearance of Christ, before the troubles of their nation came on; so the Targum, "before distress comes to her, she shall be redeemed; and before trembling comes upon her, her King shall be revealed;'' that is, the King Messiah; and so some copies have it, according to Galatinus (r); who also makes mention of another exposition of this passage, by R. Moses Haddarsan, if it may be depended on, "before he should be born that should bring Israel into the last captivity, the Redeemer should be born;'' that is, as he explains it, before the birth of Titus, who destroyed the temple and city of Jerusalem, the Messiah should be born; but the passage refers not to his natural but mystical birth, or the regeneration of a spiritual seed in his church; or of the conversion of the first Christians both in Judea and in the Gentile world; who were like a man child, strong and robust, able to bear and did endure great hardships for the sake of Christ, and do him much work and service, in which they persevered to the end; see Gal 4:26, as the first Christians did through various persecutions, until the times of Constantine, by whom they were delivered from them, and who is prophesied of as the church's man child, as in Rev 12:2. (r) De Arcan. Cathol. Ver. I. 4. c. 11. p. 219.

“Before she was in labor, she gave birth; before her pains came, she escaped and delivered a male child.” Who has heard such a thing? Who has seen such things? The most holy virgin mother, therefore, escaped entirely the manner of women even before she gave birth, doubtless in order that with the Holy Spirit betrothing her to himself and sanctifying her, she might conceive without intercourse with man. She has brought forth her firstborn Son, even the only-begotten Son of God … who on earth, in the Virgin’s nuptial chamber, joined to himself the nature of Adam, like a bridegroom, by an inalienable union, and he preserved his mother’s purity incorrupt and uninjured; him in short who in heaven was begotten without corruption and on earth birthed in a manner quite unspeakable.

(V. 7) Before she was in labor, she gave birth; before her pain came, she delivered a male child. Who has heard of such a thing? Who has seen such things? Can a land be born in one day? Can a nation be brought forth all at once? For as soon as Zion was in labor, she gave birth to her sons. Shall I bring to the point of birth and not give delivery? says the Lord. Or shall I who gives delivery shut the womb? says your God. LXX: Before she who is in labor gives birth, before the pains of childbirth come upon her, she escapes and gives birth to a male. Who has heard such a thing? Who has seen such things? Shall a land be born in one day? Shall a nation be brought forth at once? For as soon as Zion was in labor, she gave birth to her children. But I have given this expectation, and you have not remembered me, says the Lord. Have I not made the barren woman give birth, says your God? With a noise as of a woman in labor, with a cry of distress from Jerusalem and her Temple, when she was besieged and destroyed, and with the enemies of Christ, who refused to receive God as their king, receiving eternal punishment for their impiety and blasphemies, the Church, gathered in the name of the Lord, of which it is said in the psalm: "A man is born in her"; and the Most High himself has founded her before she gives birth, she has given birth, before her labor pains come, she has given birth to a male. For it was not long, as the people of the Jews through Abraham, and Isaac, and Jacob, and the twelve Patriarchs, and again through their children and grandchildren, grew in size, but at the preaching of the Gospel the whole world immediately conceived, and brought forth, and gave birth to a male, whom Pharaoh and Herod were trying to kill, who was also saved in Egypt both in Moses and in Christ. Finally, Abraham and Isaac had male children, and Jacob was the father of many sons, and he begot one daughter, for whom he endured hardship. But if the daughters of Zelophehad, according to the will of God, inherit their father's property (Num. 27), it should be considered that their father died in his sin, having no sons, and Moses did not dare to judge them, but referred the matter to the Lord, who commanded them to marry their kinsmen so that they would not be left destitute. The book of Genesis (Ch. 6) also tells us that after people began to multiply, a great number of them engaged in wickedness, and the daughters born to them were taken by the sons of God, not angels, from whom the giants were born; or as it is written in Hebrew, ἐπιπίπτοντες, that is, 'falling upon' or 'descending upon.' In contrast to the holy, it is said: 'Your wife will be like a fruitful vine within your house; your children will be like olive shoots around your table' (Psalm 128:3). And again: 'May you see your children's children' (ibid., 128:6). Therefore, Zion gave birth, that is, the remnant of Israel and the faith of believing Apostles, to the male Lord and Savior, who was generated in the whole world at the same time, which no one heard, which no history or teaching narrates, so that all nations would believe in a short time. And of all nations, one nation became Christian, of which Paul also speaks: If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new (II Cor. V, 17): in accordance with what is written elsewhere: And they shall worship before him, all the families of the nations: for the kingdom is the Lord's, and he shall have dominion over the nations. For, says he, all nations whom thou hast made shall come and worship before thee, and shall glorify thy name (Psal. XXI, 28 et seqq.). About whom Jacob says: He is the expectation of the nations (Gen. XLIX, 10). And the Psalmist: The hope of all the ends of the earth (Ps. LXIV, 6). And the same Isaiah whom we will now explain: There shall be a root of Jesse, and he that shall rise up to rule the nations, in him the Gentiles shall hope (Isai. XI, 10); the Apostles fulfilling what was commanded: Teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matth. XXVIII, 19), so that a new people may be born, of whom the twenty-first psalm also sings: The heavens shall declare his justice, to a people that shall be born, which the Lord hath made (Psal. XXI, 32). And again: The people that shall be created shall praise the Lord (Ps. 101:19). But this people was created in one day, which the sun of justice illuminates, as the Scripture says: The Lord shall be unto thee an everlasting light (Isa. 60:19). We can understand this that is said: A nation shall be born together, because Zion has brought forth and borne her children, and refer it to that time when, in one day, three thousand and five thousand of the Jewish people believed (Acts 2). It is also said in the same book of the Acts of the Apostles that people from all the nations under heaven were in Jerusalem, hearing them speak in various languages about the great deeds of God (Ibid.). And what follows according to the Septuagint, 'But I have given this expectation, and you have not remembered me,' says the Lord. 'Did I not make the barren woman give birth?' your God says, and it is more clearly stated in Hebrew, which all other interpreters agree with: 'Did I not, who make others give birth, not give birth myself?' says the Lord. If I, who give birth to others, am sterile, says the Lord your God, according to what is said elsewhere: 'He who planted the ear, does he not hear? He who formed the eye, does he not see?' (Psalm 39:9). That is to say, the one who created all men out of nothing, can make one part of all nations into the Church of believers. Finally, in the twenty-eighth psalm, where we read: 'The voice of the Lord shakes the desert' (Psalm 29:8), in Hebrew it is written: 'The voice of the Lord makes the desert give birth' (According to the Hebrew), so that the desert may first give birth to the Church, and the stags may be completed in open and broken places. Furthermore, according to the Septuagint, here the meaning is that at one time the preaching of the Gospels will arise from one nation of the whole world. This has been promised many times by the prophets, and you have not remembered my promise, O city that is full of cries: O Temple that has been abandoned by the Lord: O people, to whom I have restored their fortunes. Did I not, it is said, make the barren woman give birth; she who was once barren, later gave birth and brought forth? About which it is written in the psalm: He maketh the barren woman to keep house and to be a joyful mother of children (Psalm 113:9). Or certainly, the order of things has been reversed: the one who was bearing children has become barren, and the one who was once barren has borne many, for this is the sentence of the Lord.

Again Isaiah teaches that Jerusalem will not be destroyed root, branch and all. For when he foretold the complete captivity of Jerusalem, he mentioned those chosen to survive. For a not insignificant number will be saved, obviously through faith in Christ—and he wants to make this clear. But the Jews were enraged with him and killed the prince of life. But when he rose again, trampling on death, he returned to his God and Father in heaven. In the meantime, the divine apostles proclaimed him to all, and they called even those who had been enraged with him to repentance and to salvation through faith and the forgiveness of sins through baptism.

Now when the fullness of time came, an angel of the Lord was sent to [Mary] with the good news of her conception of the Lord. And thus she conceived the Son of God, the subsistent power of the Father, “not of the will of the flesh or of the will of man”—that is to say, not of carnal conjunction and seed—but of the good pleasure of the Father and the cooperation of the Holy Spirit. To the Creator she gave that he might be created, to the Fashioner that he might be fashioned, and to the Son of God and God that he might from her innocent and undefiled flesh and blood put on flesh and become man. And thus she paid the debt for the first mother. For as Eve was formed from Adam without carnal conjunction, so did this one bring forth the new Adam in accordance with the law of gestation but surpassing the nature of generation. Thus, he who is without a mother begotten of a father was without a father born of a woman. And because it was of a woman it was in accordance with the law of gestation; while, because it was without father, it surpassed the nature of generation. And because it was at the normal time, for having completed the nine-month period he was born at the beginning of the tenth, it was in accordance with the law of gestation, while because it was without pain it surpassed the established order of birth—for where pleasure had not preceded, pain did not follow, as the prophet said, “Before she was in labor, she brought forth,” and again, “before her time came to be delivered she brought forth a man child.”And so the Son of God became incarnate and was born of her. It was not as God-bearing man that he was born of her but as God incarnate; not as a prophet anointed through the operation of the one anointing but as one anointed with the entire presence of the one anointing—so that the one anointing became man and the one anointed became God.

Second, he describes the promise as to abundance of goods. And first, as to the reuniting of the people, setting out the promise, before she was in labor, she brought forth; that is, the children of Jerusalem will be gathered to her suddenly and at the same time, just as if a woman brought forth a child suddenly, without first being in labor, above: the children are come to the birth (Isa 37:3). Mystically, this is interpreted as concerning the labor of the Blessed Virgin, and the labor of the Church in the conversion of the faithful, and the labor of eternal begetting.

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.

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].

she--Zion. Before . . . travailed . . . brought forth--The accession of numbers, and of prosperity to her, shall be sudden beyond all expectation and unattended with painful effort (Isa 54:1, Isa 54:4-5). Contrast with this case of the future Jewish Church the travail-pains of the Christian Church in bringing forth "a man child" (Rev 12:2, Rev 12:5). A man child's birth is in the East a matter of special joy, while that of a female is not so; therefore, it here means the manly sons of the restored Jewish Church, the singular being used collectively for the plural: or the many sons being regarded as one under Messiah, who shall then be manifested as their one representative Head.

All of these fall victims to the judgment; and yet Zion is not left either childless or without population. "Before she travailed she brought forth; before pains came upon her, she was delivered of a boy. Who hath heard such a thing? Who hath seen anything like it? Are men delivered of a land in one day? or is a nation begotten at once? For Zion hath travailed, yea, hath brought forth her children. Should I bring to the birth, and not cause to bring forth? saith Jehovah: or should I, who cause to bring forth, shut it? saith thy God." Before Zion travaileth, before any labour pains come upon her (chēbhel with tzere), she has already given birth, or brought with ease into the world a male child (hı̄mlit like millēt, in Isa 34:15, to cause to glide out). This boy, of whom she is delivered with such marvellous rapidity, is a whole land full of men, an entire nation. The seer exclaims with amazement, like Zion herself in Isa 49:21, "who hath heard such a thing, or seen anything like it? is a land brought to the birth (hăyūchal followed by 'erets for hăthūchal, as in Gen 13:6; Isa 9:18; Ges. 147), i.e., the population of a whole land (as in Jdg 18:30), and that in one day, or a nation born all at once (yivvâlēd, with munach attached to the kametz, and metheg to the tzere)? This unheard-of event has taken place now, for Zion has travailed, yea, has also brought forth her children," - not one child, but her children, a whole people that calls her mother. (Note: There is a certain similarity in the saying, with which a talmudic teacher roused up the sleepy scholars of the Beth ha-Midrash: "There was once a woman, who was delivered of 600,000 children in one day," viz., Jochebed, who, when she gave birth to Moses, brought 600,000 to the light of freedom (Exo 12:37).) "For" (kı̄) presupposes the suppressed thought, that this unexampled event has now occurred: yâledâh follows châlâh with gam, because chı̄l signifies strictly parturire; yâl, parere. Zion, the mother, is no other than the woman of the sun in Rev 12; but the child born of her there is the shepherd of the nations, who proceeds from her at the end of the days, whereas here it is the new Israel of the last days; for the church, which is saved through all her tribulations, is both the mother of the Lord, by whom Babel is overthrown, and the mother of that Israel which inherits the promises, that the unbelieving mass have failed to obtain. Isa 66:9 follows with an emphatic confirmation of the things promised. Jehovah inquires: "Should I create the delivery (cause the child to break through the matrix) and not the birth (both hiphil, causative), so that although the child makes an effort to pass the opening of the womb, it never comes to the light of day? Or should I be one to bring it to the birth, and then to have closed, viz., the womb, so that the word of bringing forth should remain ineffectual, when all that is required is the last effort to bring to the light the fruit of the womb?" From the expression "thy God," we see that the questions are addressed to Zion, whose faith they are intended to strengthen. According to Hofmann (Schriftbeweis, ii. 1, 149, 150), the future יאמר affirms what Jehovah will say, when the time for bringing forth arrives, and the perfect אמר what He is saying now: "Should I who create the bringing forth have shut up?" And He comforts the now barren daughter Zion (Isa 54:1) with the assurance, that her barrenness is not meant to continue for ever. "The prediction," says Hofmann, "which is contained in ה יאמר, of the ultimate issue of the fate of Zion, is so far connected with the consolation administered for the time present, that she who is barren now is exhorted to anticipate the time when the former promise shall be fulfilled." But this change in the standpoint is artificial, and contrary to the general use of the expression ה יאמר elsewhere (see at Isa 40:1). Moreover, the meaning of the two clauses, which constitute here as elsewhere a disjunctive double question in form more than in sense, really runs into one. The first member affirms that Jehovah will complete the bringing to the birth; the second, that He will not ultimately frustrate what He has almost brought to completion: an ego sum is qui parere faciat et (uterum) occluserim (occludam)? There is no other difference between יאמר and אמר, than that the former signifies the word of God which is sounding at the present moment, the latter the word that has been uttered and is resounding still. The prophetic announcement of our prophet has advanced so far, that the promised future is before the door. The church of the future is already like the fruit of the body ripe for the birth, and about to separate itself from the womb of Zion, which has been barren until now. The God by whom everything has been already so far prepared, will suddenly cause Zion to become a mother - a boy, viz., a whole people after Jehovah's own heart, will suddenly lie in her lap, and this new-born Israel, not the corrupt mass, will build a temple for Jehovah.