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Home , Isaiah 66

Posted October 27, 2020 10–27–2020 66:1–24 Study Read Isaiah 66:1–24. I will print the Net–2 translation. that is how they came to be,” says the Lord. “I show special favor to the humble and contrite, who respect what I have to say. 3 The one who slaughters a bull also strikes down a man; the one who sacrifices a lamb also breaks a dog’s neck; the one who presents an offering includes pig’s blood with it; the one who offers incense also praises an idol. They have decided to behave this way; they enjoy these disgusting practices. 4 So I will choose severe punishment for them; I will bring on them what they dread because I called, and no one responded. I spoke and they did not listen. They did evil before me; they chose to do what displeases me.” 5 Listen to the Lord’s message, you who respect his word! “Your countrymen, who hate you and exclude you, supposedly for the sake of my name, say, ‘May the Lord be glorified, then we will witness your joy.’ But they will be put to shame. 6 The sound of battle comes from the city; the sound comes from the temple! It is the sound of the Lord paying back his enemies. 7 Before she goes into labor, she gives birth! Before her contractions begin, she delivers a boy! 8 Who has ever heard of such a thing? Who has ever seen this? Can a country be brought forth in one day? Can a nation be born in a single moment? Yet as soon as goes into labor she gives birth to sons! 9 Do I bring a baby to the birth opening and then not deliver it?” asks the Lord. “Or do I bring a baby to the point of delivery and then hold it back?” asks your God. 10 “Be happy for and rejoice with her, all you who love her! Share in her great joy, all you who have mourned over her! 11 For you will nurse from her satisfying breasts and be nourished; you will feed with joy from her milk-filled breasts.” 12 For this is what the Lord says: “Look, I am ready to extend to her prosperity that will flow like a river, the riches of nations will flow into her like a stream that floods its banks. You will nurse from her breast and be carried at her side; you will play on her knees. 13 As a mother consoles a child, so I will console you, and you will be consoled over Jerusalem.” 14 When you see this, you will be happy, and you will be revived. The Lord will reveal his power to his servants and his anger to his enemies. 15 For look, the Lord comes with fire; his chariots come like a windstorm to reveal his raging anger, his battle cry, and his flaming arrows. 16 For the Lord judges all humanity with fire and his sword; the Lord will kill many. 17 “As for those who consecrate and ritually purify themselves so they can follow their leader and in the sacred orchards, those who eat the flesh of pigs and other disgusting creatures, like mice—they will all be destroyed together,” says the Lord. 18 “I hate their deeds and thoughts! So I am coming to gather all the nations and ethnic groups; they will come and witness my splendor. 19 I will perform a mighty act among them and then send some of those who remain to the nations—to , Pul, Lud (known for its archers), Tubal, , and to the distant coastlands that have not heard about me or seen my splendor. They will tell the nations of my splendor. 20 They will bring back all your countrymen from all the nations as an offering to the Lord. They will bring them on horses, in chariots, in wagons, on mules, and on camels to my holy hill Jerusalem,” says the Lord, “just as the Israelites bring offerings to the Lord’s temple in ritually pure containers. 21 And I will choose some of them as priests and Levites,” says the Lord. 22 “For just as the new heavens and the new earth I am about to make will remain standing before me,” says the Lord, “so your descendants and your name will remain. 23 From one month to the next and from one Sabbath to the next, all people will come to worship me,” says the Lord. 24 “They will go out and observe the corpses of those who rebelled against me, for the maggots that eat them will not die, and the fire that consumes them will not die out. All people will find the sight abhorrent.”

COMMENTS: DISTINGUISHING TRUE AND FALSE WORSHIPPERS (66:1-9) Distinction continues to be made between true and false worshippers of the Lord. The true ones tremble at his word, whereas the false ones do not respond to his calls and continuing in their evil ways. Certain judgment is coming on those who delight in their abominations. Temple worship had been part of Isaiah's inaugural vision in chapter 6, and now at the conclusion of his prophetic book the temple theme reappears. vs. 1-2: The Lord makes a declaration concerning where he is to be worshipped. He cannot be contained within buildings made by human hands. This was recognized by Solomon in his dedicatory prayer for the Jerusalem temple when he said: ‘Behold, heaven and the heaven of heavens cannot contain you. How much less this temple which I have built?’ (1 Kings 8:27).

Stephen also thought it important in the era, for he declared that ‘the Most High does not dwell in temples made with hands’ (Acts 7:48). The king of the universe, the creator whose ‘hand made all these things’ (v. 2), regards the heavens as his throne and the earth his footstool. Moreover, those who worship with acceptance before him are characterized by being humble, contrite in spirit, and trembling at his word.

Twice in this section 'trembling' is mentioned (vv. 2 and 5) as a mark of devout worshippers. It is the same sort of trembling as Eli had for the ark of God (1 Sam. 4:13), or the trembling of the faithful after the return from exile (Ezra 9:4; 10:3). vs. 3-4: Part of the early messages of Isaiah from the Lord concerned unacceptable sacrifices (Isa. 1:11-15). Now the condemnation of false worship occurs again at the conclusion of the book. So abhorrent was it in God's eyes that the worshippers might as well have been committing the heinous sins of murder, of using pigs or dogs as sacrificial offerings, or of burning incense before an idol.

Since they had chosen their own ways, delighting in abominations (v. 3) and the things displeasing to God (v. 4), he in turn will choose to bring judgment upon them. What the judgment will comprise is said to be ‘harsh treatment’ and ‘what they dread’. In the context ‘harsh treatment’ is a better translation than ‘delusions’.

The sentence ‘For when I called, no one answered, when I spoke, no one listened’ is a repetition of 65:12, except that the third person is used instead of the second person. vs. 5-6: The distinction between the two religious classes in is expressed in another declaration by God. Those who tremble at his word are asked to give heed to this message. It concerns those of their fellows who hate them (see earlier indication of hatred in 60:15) and who thrust them out.

The reason for their exclusion is adherence to the Lord's name. These enemies taunt them by sarcastically asking them to rejoice in the Lord's glorification (cf. Isa. 5:18-19 and Ps. 22:8 [partially quoted in Matt. 27:43]), but yet the enemies' fate is certain for they will be put to shame. Verse 6 describes uproar in Jerusalem, even from the temple, as the Lord executes full judgment on his enemies. vs. 7-9: The supernatural nature of the latter-day events is enforced by introducing the concept that a new nation can be born in a day. Before the mother even goes into labor, the child is born. This is something beyond normal experience, and yet it is going to happen to personified Zion. She who had no children (54:1) will suddenly give birth to children.

Pregnancy will certainly result in birth, and far more than one child is to come, for the Lord will not close up Zion's womb. It becomes clear too at the end of verse 9 that the one being addressed is Zion, for the suffix on the Hebrew word ‘your God’ is second person feminine singular.

ZION TRIUMPHANT (66:10-24) The final scene in this is an eschatological picture of the new Jerusalem as the mother who will provide for and comfort her children. Jerusalem, called by the Lord ‘my holy mountain’, is going to be the gathering place for people from all nations, and those who belong to him are going to endure forever.

Just as the two major preceding sections of -66 have ended on a note concerning the absence of peace for the wicked (48:22; 57:21), so this one ends on the note of judgment for those who rebel against the Lord. v. 10: The Lord's call is to join with Jerusalem in her joy. In Hebrew there are three different verbs for ‘rejoice’ in this verse, though the English versions tend to have only two. The variety of expression serves to highlight the intensity of joy that is expected. The NASB translation captures this with three English verbs: ‘Be joyful... rejoice... be exceedingly glad.’

Those to whom the call comes are described as loving Jerusalem and mourning over her. These descriptions are not contradictory, for those whose affection is set on Jerusalem will also be those who are deeply distressed over her misfortunes. The faithful in exile are like those in Psalm 137:5-6 and Lamentations 1:16 and 2:11 who weep for the desolate Jerusalem. v. 11: There is a close connection with what precedes, for both clauses are introduced by 'that' or 'so that'. ‘Rejoice greatly... that you may nurse... that you may drink deeply’ (NKJV). Whereas Jerusalem previously was pictured as drinking the milk of the nations (60:16), she is now the mother who, from her full breasts, will give satisfaction to her children. v. 12a: The idea of peace being likened to a river has already occurred. Here the Lord announces his plan to stretch out peace like a river and the wealth of the Gentile nations will come to her as swept along by a flooding stream. The new Jerusalem is going to be renowned for her peace and prosperity. Nothing that causes pain and grief will be present (Rev. 21:4), while the glory and honor of the Gentile nations will come to her (Rev. 21:26). vs. 12b-13: The imagery of Jerusalem the mother continues. Satisfaction and safety are promised to those who love her. Her children will be carried at her side and play on her knees. Just as a mother comforts a child, so will all who love Jerusalem be comforted in her. The picture is of the abounding blessings in the new Jerusalem, rather than comfort for her. v. 14: The distinction between godly and ungodly manifested in life will continue through to the eschatological finality. Joy for the godly is contrasted with terror for the ungodly. Whereas the godly will find joy and comfort in the new Jerusalem, the ungodly will meet their end as they come under God's judgment.

Participation in the eschatological events will be a matter of joy for the believing community, and their 'bones' will flourish like the grass. Elsewhere in Isaiah and other parts of the 'grass' is a symbol of frailty (cf. Isa. 40:6; Ps. 103:15-16), but here it represents luxuriant growth. In the final events of history God's hand, i.e. his power, will be displayed to his servants, while his 'indignation' will be shown to his enemies. vs. 15-16: Universal judgment is to follow the coming of the Lord, what the writer to the Hebrews calls the appearance of Christ ‘a second time’ (Heb. 9:28). In the Old Testament one use of the word 'fire' is to symbolize divine judgment. It separated Adam and Eve from the tree of life (Gen. 3:24), while it consumed disobedient Nadab and Abihu (Lev. 10:1-2) and the sons of Korah (Num. 16:1-35).

Here the Lord proclaims that his coming will be a display of his power (‘his chariots’, ‘his sword’) and of his great anger (lit. ‘to give back in wrath his anger’). This coming is expressly declared to be judgmental on all flesh (a Heb. idiom which here and in verse 23 has one of its common meanings, ‘all human beings’). The finality of the judgment is shown by the last phrase in verse 16.

Many will be ‘slain of the Lord’, a phrase that can mean ‘murdered’ (cf. Deut. 21:1-3) but is often descriptive of those slain in battle. Here the phrase means that the judgment will be unto death. v. 17: All who commit flagrant sins and follow idolatrous practices will be consumed. The first part of this verse is clearly referring to known practices, but there are insufficient references either within or outside the Bible to be sure of the details. The ungodly in Israel dedicated themselves in gardens set apart for false and idolatrous worship.

They go there ‘after one in the midst’, which can refer either to following an idol or else some cult leader. Their evil extended to eating wild pigs, rat meat, and other abominations. They blatantly flout the restrictions of the Levitical law (see Lev. 11:7, 29), and though professing to be holy their practices bring destruction upon them. v. 18: The final gathering of those coming to God is described in vs. 18-23. People will be gathered from many countries (some of which are specified in verse 19), and in fact all mankind will come and bow in subjection to him. Certainly ‘works’ and ‘thoughts’ seem to refer to the previous verses, and now the Lord proclaims a universal gathering of nations when his glory will be revealed to its fullest extent, a fact anticipated in 40:5. v. 19: God promises he will ‘set a sign among them’ i.e. among the Jews who have been just mentioned in verse 17. The word ‘sign’ can be meant to propel people to action, or else to serve as confirmation after certain predicted events have come to pass. Here the first meaning is probably intended, though it is hard to be certain of the fulfilment.

In the context the sign could well be the judgment that has just been described. However, various commentators have linked it with the inauguration of the Christian era with the cross of Christ. The survivors, i.e. those who have survived the judgment, are to be sent as missionaries to the nations who have not heard about the Lord's fame or witnessed his glory.

The nations chosen are a representative sample and the following list gives an indication of their identification although some locations are unknown at this time. The designation of Pul and Lud as archers warn the missionaries they were going to those who already had a reputation for their hostility and military prowess. v. 20: The ‘missionaries’ will bring to Jerusalem their ‘converts’ in pilgrimage (see :1-4), in a similar manner to the way in which Israelites brought their offerings to the Lord's house in ceremonially pure containers. They will come using all different sorts of transport as they make their way to Jerusalem, the Lord's holy mountain.

Gentiles now become 'brethren'. Paul's description of the Gentiles as an offering to God (Rom. 15:26) may rest on this verse. It could also be the background of the thought that the early converted Gentiles were the first- fruits of the harvest. v. 21: As part of the new order even Gentiles will be able to participate in priestly functions, for from those gathered to God's holy mountain a choice will be made for service as priests and Levites. In Hebrew there is no 'and' between these words, and hence the same problem of interpretation has to be faced here as elsewhere in the Old Testament.

Are priests and Levites identical? The answer seems to be that all priests had to be from the family of Levi, but not all Levites were automatically installed as priests. The main point here is that even Gentiles will have a legitimate place of service in the new kingdom of God, something to which 1 Peter 2:5, 9 draws attention for the New Testament church. v. 22: God who is the maker of the new heavens and new earth declares that they will last. The Hebrew verb used is 'to stand', but especially in poetic passages it has the meaning ‘endure’. Just as God himself ‘stands’ (Ps. 102:26), so do his plans (Ps. 33:11), and that includes the total new order that has been proclaimed through Isaiah. The participants in the new kingdom will also endure, and they will have a name that cannot be cut off. v. 23: The time of judgment by sword and fire will have passed, and those who have survived it will come and bow in worship before the Lord. Clearly ‘all flesh’ in this verse means those who are reconciled to God. They will join in perpetual praise before him. 'Sabbaths' and 'new moons' will come and go, but the praise continues. v. 24: The final verse in this section (chs. 58-66) and the conclusion of the whole book ends on the same note as the two preceding sections (see 48:22 and 57:21). Instead of specific reference to the lack of peace, this verse describes it using alternative language.

All those who bow before the Lord will also be witnesses of the final judgment of unbelievers. They will go out and look, not for the purpose of rejoicing in the fate of the condemned, but to see the danger of rebelling against God. The ‘worm’ and ‘fire’ are symbols of the enduring punishment of rebels, and himself used part of this verse when teaching his disciples the fate awaiting those who cause others to sin (:48).

The final word of the Lord through Isaiah is that these condemned rebels will be 'loathsome', using a Hebrew word only used elsewhere in Daniel 12:2 in a similar context. The contrast here is the same as is set out more fully in New Testament teaching. The Lord is coming to be glorified in his saints and to be admired among all those that believed, while “those who do not obey the of our Lord Jesus Christ... will be punished with everlasting destruction from the presence of the Lord” (2 Thess. 1:8-10).

REFLECTION QUESTION: I am paying special attention to vs. 7–14 reminding me that God wins. I find v.6 helps me to put that into context of our nation today. The sound of battle and conflict come from the world, but we are to listen to the sound of the temple which is the sound of the Lord. That is the sound of victory for the holy, just, and righteous God. Don’t pay so much attention to the news on the web, radio or TV. Listen to the promise of God. God always wins!

Thank you for joining me in the deep waters of Isaiah, but also the refreshing waters of God’s victory and love for each of us. Tomorrow I will begin an overview study of “The End Times.” You may email me at [email protected] with any questions you want me to be sure to cover. Also, if any come up while we do this short study, use the same email to contact me.

I would also urge you to tell others about this study. Many people are getting bombarded by strange ideas because of the pandemic and people concern about the end of the world. This is one of the most divisive issues in today. God bless all your study of God’s Word. Pastor Milan Weerts