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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 Isa 66:1 of this chapter is applied by Stephen to the dismantling of the temple by the planting of the Christian church (Ac 7:49,50), 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 66:10,11), 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.

It is generally supposed that this chapter is a continuation of the subject of the foregoing (Lowth). The general design is to reprove the hypocritical portion of the nation, and to comfort the pious with the assurance of the favor of God, the accession of the Gentile world, and the destruction of the foes of the church. The Jews valued themselves much upon the pomp of their temple-worship and the splendor of their ritual; they supposed that that was to he perpetual; and they assumed great merit to themselves for the regular servives of their religion. Before the captivity in Babylon they were prone to fall into idolatry; afterward they were kept from it, and to the present time they have not been guilty of it - so effectual was that heavy judgment in correcting this national propensity. But after their captivity their national proneness to sin assumed another form. That love of form and strict ceremony; that dependence on mere rites and the external duties of religion; that heartless and pompous system of worship commenced, which ultimately terminated in Pharisaic pride, and which was scarcely less an object of abhorrence to God than gross idolatry. To that state of things the prophet probably looked forward; and his object in this chapter was to reprove that reliance on the mere forms of external worship, and the pride in their temple and its service which he saw would succeed the return from the exile in Babylon.

It is generally agreed that the reference here is to the state of things which would follow the return from Babylon. Lowth supposes that it refers to the time when Herod would be rebuilding the temple in the most magnificent manner, and when, notwithstanding the heavy judgment of God was hanging over their heads, the nation was formal in its worship, and proud and self-confident, as if it was the favorite of God. Vitringa supposes that it refers to the time of the introduction of the new economy, or the beginning of the times of the Messiah.

That it refers to times succeeding the captivity at Babylon, and is designed to be at once a prophetic description and a reproof of the sins which would prevail after their return, is apparent from the whole structure of the chapter, and particularly from the following considerations:

1. There is no one description, as in the former chapters, of the land as desolate, or the city of Jerusalem and the temple in ruins (see Isaiah 64:10-11).

2. There is no charge against them for being idolatrous, as there had been in the previous chapters (see especially Isaiah 65:3-4, Isaiah 65:11). The sin that is specified here is of a wholly different kind.

3. It is evidently addressed to them when they were either rebuilding the temple, or when they greatly prided themselves on its service (see Isaiah 66:1).

4. It is addressed to them when they were engaged in offering sacrifice with great formality, and with great reliance on the mere external services of religion; when sacrifice had degenerated into mere form, and when the spirit with which it was done was as abominable in the sight of God as the most odious of all crimes.

From these considerations, it seems to me that the chapter is designed to refer to a state of things that would succeed the return from the exile at Babylon, and be a general description of the spirit with which they would then engage in the worship of God. They would indeed rebuild the temple according to the promise; but they would manifest a spirit in regard to the temple which required the severe reproof of Yahweh. They would again offer sacrifice in the place where their fathers had done it; but though they would be effectually cured of their idolatrous tendencies, yet they would evince a spirit that was as hateful to God as the worst form of idolatry, or the most heinous crimes. A large portion, therefore, of the nation would still be the object of the divine abhorrence, and be subjected to punishment; but the truly pious would be preserved, and their number would be increased by the accession of the Gentile world.

As an additional consideration to show the correctness of this view of the time to which the chapter refers, we may remark, that a large part of the prophecies of Isaiah are employed in predicting the certain return from the exile, the re-establishment of religion in their own land, and the resumption of the worship of God there. It was natural, therefore, that the spirit of inspiration should glance at the character of the natron subsequent to the return, and that the prophet should give, in the conclusion of his book, a summary graphic description of what would occur in future times. This I take to be the design of the closing chapter of the prophecies of Isaiah. He states in general the character of the Jewish people after the return from the exile; condemns the sins with which they would then be chargeable; comforts the portion of the nation that would be disposed in sincerity to serve God; predicts the rapid and glorious increase of the church; declares that the enemies of God would be cut off; affirms that all the world would yet come at stated seasons to worship before God; and closes the whole book by saying that the people of God would go forth and see all their enemies slain. This general view may be more distinctly seen by the following analysis of the chapter:

I. Yahweh says that heaven was his throne, and the earth his footstool, and that no house which they could build for him would adequately express his glory; no external worship would suitably declare his majesty. He preferred the homage of an humble heart to the most magnificent external worship; the tribute of a sincere offering to the most costly outward devotion Isaiah 66:1-2.

II. He declares his sense of the evil of mere external worship, and threatens punishment to the hypocrites who should engage in this manner in his service Isaiah 66:3-4. In these verses it is implied that in the service of the temple after the return from the exile, there would be a spirit evinced in their public worship that would be as hateful to God as would lie murder or idolatry, or as would be the cutting off a dog's neck or the sacrifice of swine; that is, that the spirit of hypocrisy, self-righteousness, and pride, would be supremely odious in his sight. They were not therefore to infer that because they would be restored from the exile, therefore their worship would be pure and acceptable to God. The fact would be that it would become so utterly abominable in his sight that he would cut them off and bring all their fears upon them; that is, he would severely punish them.

III. Yet even then there would be a portion of the people that would hear the word of the Lord, and to whom he would send comfort and deliverance. He therefore promises to his true church great extension, and especially the accession of the Gentiles Isaiah 66:5-14.

1. A part of the nation would cast out, and persecute the other, under pretence of promoting the glory of God and doing his will Isaiah 66:5. Yet Yahweh would appear for the joy of the persecuted portion, and the persecutors would be confounded.

2. A sound is heard as of great agitation in the city; a voice indicating great and important revolutions Isaiah 66:6. This voice is designed to produce consolation to his people; dismay to his foes.

3. A promise is given of the great and sudden enlargement of Zion - an increase when conversions would be as sudden as if a child were born without the ordinary delay and pain of parturition; as great as if a nation were born in a day Isaiah 66:7-9.

4. All that love Zion are called on to rejoice with her, for the Gentile nations would come like a flowing stream, and the church would be comforted, as when a mother comforteth her child Isaiah 66:10-14.

IV. God would punish his foes. He would devote idolaters to destruction Isaiah 66:15-17.

V. He would send the message of salvation to those who were in distant parts of the world Isaiah 66:19-21.

VI. At that time, the worship of God would everywhere be regularly and publicly celebrated. From one new moon to another: and from one Sabbath to another, all flesh would come and worship before God Isaiah 66:23.

VII. The friends of God would be permitted to see the final and interminable ruin of all the transgressors against the Most High Isaiah 66:24. Their destruction would be complete; their worm would not die, and their fire would not be quenched and the whole scene of the work of redemption would be wound up in the complete and eternal salvation of all the true people of God, and in the complete and eternal ruin of all his foes. With this solemn truth - a truth relating to the final retribution of mankind, the prophecies of Isaiah appropriately close. Where more properly could be the winding up of the series of visions in this wonderful book, than in a view of the complete destruction of the enemies of God; how more sublimely than by representing the whole redeemed church as going forth together to look upon their destruction, as victors go forth to look upon a mighty army of foes slain and unburied on the battlefield?

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, Isaiah 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, Isaiah 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, Isaiah 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, Isaiah 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, Isaiah 66:15-18. Manner of the future restoration of the Israelites from their several dispersions throughout the habitable globe, Isaiah 66:19-21. Perpetuity of this new economy of grace to the house of Israel, Isaiah 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, Isaiah 66:23, Isaiah 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 Isaiah 65:6 and Isaiah 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 Romans 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.

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, Isaiah 66:1, and because they were set upon their ways and works, and rejected the Gospel of Christ, they are threatened with ruin, Isaiah 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, Isaiah 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, Isaiah 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, Isaiah 66:12 at which time the vials of God's wrath will be poured out upon antichrist and his followers, Isaiah 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, Isaiah 66:18.

Ch. 66. The Eternal Blessedness of the True Israel; the Doom of the Apostates

This chapter continues the antithesis that runs through ch. 65, carrying it onward to its eschatological issues. The connexion of ideas is frequently extremely difficult to trace, and no two critics are agreed as to where the different sections begin and end. The contents of the passage, however, may be exhibited as follows:

i. Isaiah 66:1-4. The chapter begins with a remarkable declaration against a formal and unspiritual ceremonial. Addressing those who contemplate the erection of a Temple in His honour, Jehovah points out how inadequate any earthly house must necessarily be to His majesty, and reminds them that the only worship acceptable in His sight is that which proceeds from a humble, contrite and reverent spirit (Isaiah 66:1-2). How little this condition is fulfilled by those referred to is shewn by a rapid survey of the superstitious practices which, in direct defiance of the Divine Law, they seek to combine with the service of Jehovah (Isaiah 66:3). Sentence is pronounced against them on account of their disobedience (Isaiah 66:4).

ii. Isaiah 66:5-9. Turning from these, Jehovah speaks to those who comply with the requirement of Isaiah 66:2, assuring them of a speedy triumph over their insolent persecutors, and announcing, under the figure of a new birth, a sudden and marvellous increase of the population of Zion.

iii. Isaiah 66:10-14. Peace and joy shall reign in the new Jerusalem, and those who sympathise with and mourn for her present distress are invited to share in her future consolation.

iv. Isaiah 66:15-17. A renewed description of the judgement (expanding the thought of Isaiah 66:6). The judgement is universal (“with all flesh”), but special emphasis is laid on the fate of the apostates so often appearing in the last two chapters (Isaiah 66:17).

v. Isaiah 66:18-22. The judgement is followed by a manifestation of Jehovah’s glory to all nations (Isaiah 66:18). The survivors of the nearer nations, who have witnessed the catastrophe, shall be sent as messengers to the more distant countries (Isaiah 66:19); these shall then voluntarily bring back to Zion the dispersed Israelites (Isaiah 66:20); and from amongst them (the restored exiles or the converted heathen?) some shall be chosen as ministers of the sanctuary (Isaiah 66:21). Israel, thus reconstituted, shall be as enduring as the new heavens and earth which Jehovah is about to create (Isaiah 66:22).

vi. Isaiah 66:23-24. The universality of the true religion, expressed inadequately in terms of the old dispensation as a monthly and weekly pilgrimage of all nations to the sanctuary at Jerusalem (Isaiah 66:23); with a closing reference to the appalling fate reserved for the impenitent rebels against Jehovah (Isaiah 66:24).

Isa 66:1-24.

THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH.

This closing chapter is the summary of Isaiah's prophecies as to the last days, hence the similarity of its sentiments with what went before.

1. 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

(1Ki 8:27)

in inaugurating the temple of stone; next, as to the temple of the Holy Ghost

(Ac 7:48, 49);

lastly here, as to "the tabernacle of God with men"

(Isa 2:2, 3; Eze 43:4, 7; Re 21:3).

where--rather, "what is this house that ye are building, &c.--what place is this for My rest?" [VITRINGA].

The heaven is my throne - (See the notes at Isaiah 57:15). Here he is represented as having his seat or throne there. He speaks as a king. heaven is the place where he holds his court; from where he dispenses his commands; and from where he surveys all his works (compare 2 Chronicles 6:18; Matthew 5:34). The idea here is, that as God dwelt in the vast and distant heavens, no house that could be built on earth could be magnificent enough to be his abode.

The earth is my footstool - A footstool is that which is placed under the feet when we sit. The idea here is, that God was so glorious that even the earth itself could be regarded only as his footstool. It is probable that the Saviour had this passage in his eye in his declaration in the sermon on the mount, 'Swear not at all; neither by heaven, for it is God's throne; nor by the earth, for it is his footstool' Matthew 5:34-35.

Where is the house that ye build unto me? - What house can you build that will be an appropriate dwelling for him who fills heaven and earth? The same idea, substantially, was expressed by Solomon when he dedicated the temple: 'But will God indeed dwell on the earth? Behold, the heaven, and heaven of heavens cannot contain thee; how much less this house that I have builded!' 1 Kings 8:27. Substantially the same thought is found in the address of Paul at Athens: 'God, that made the world, and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands' Acts 17:24.

And where is the place of my rest? - It has already been intimated (in the analysis) that this refers probably to the time subsequent to the captivity. Lowth supposes that it refers to the time of the rebuilding of the temple by Herod. So also Vitringa understands it, and supposes that it refers to the pride and self-confidence of those who then imagined that they were rearing a structure that was worthy of being a dwelling-place of Yahweh. Grotius supposes that it refers to the time of the Maccabees, and that it was designed to give consolation to the pious of those times when they were about to witness the profanation of the temple by Antiochus, and the cessation of the sacrifices for three years and a half. 'God therefore shows,' says he, 'that there was no reason why they should be offended in this thing. The most acceptable temple to him was a pious mind; and from that the value of all sacrifices was to be estimated.' Abarbanel supposes that it refers to the times of redemption.

His words are these: 'I greatly wonder at the words of the learned interpreting this prophecy, when they say that the prophet in this accuses the people of his own time on account of sacrifices offered with impure hands, for lo! all these prophecies which the prophet utters in the end of his book have respect to future redemption.' See Vitringa. That it refers to some future time when the temple should be rebuilt seems to me to be evident. But what precise period it refers to - whether to times not far succeeding the captivity, or to the times of the Maccabees, or to the time of the rebuilding of the temple by Herod, it is difficult to find any data by which we can determine. From the whole strain of the prophecy, and particularly from Isaiah 66:3-5, it seems probable that it refers to the time when the temple which Herod had reared was finishing; when the nation was full of pride, self-righteousness, and hypocrisy; and when all sacrifices were about to be superseded by the one great sacrifice which the Messiah was to make for the sins of the world. At that time, God says that the spirit which would be evinced by the nation would be abominable in his sight; and to offer sacrifice then, and with the spirit which they would manifest, would be as offensive as murder or the sacrifice of a dog (see the notes at Isaiah 66:3).

Thus saith the Lord, the heaven is my throne,.... The third heaven, the heaven of heavens, where angels and glorified saints are, and some in bodies, as Enoch and Elijah, and where now Christ is in human nature; this is the seat of the divine Majesty, where he in a most illustrious manner displays his glory; and therefore we are to look upwards to God in heaven, and direct all our devotion to him there, and not imagine that he dwells in temples made with hands; or is confined to any place, and much less to any on earth, as the temple at Jerusalem, the Jews boasted of, and trusted in; and which were the unworthy notions they had of God in the times of Christ and his disciples; to confute which these words are here said, and for this purpose are quoted and applied by Stephen, Acts 7:48. See Gill on Acts 7:48, Acts 7:49, Acts 7:50,

and the earth is my footstool: on which he treads, is below him, subject to him, and at his dispose; and therefore is not limited to any part of it, or included in any place in it; though he for a while condescended to make the cherubim his throne, and the ark his footstool, in the most holy place in the temple; which were all figurative of other and better things, and so no more used:

where is the house that ye build unto me? what house can be built for such an immense Being? and how needless as well as fruitless is it to attempt it? where can a place be found to build one in, since the heaven is his throne, and the earth his footstool? and therefore, if any place, it must be some that is without them both, and that can hold both; but what space can be conceived of that can contain such a throne and footstool, and much less him that sits thereon? see 1 Kings 8:27,

and where is the place of my rest? for God to take up his rest and residence in, as a man does in his house? no such place can be found for him, nor does he need any; indeed the temple was built for an house of rest for the ark of the Lord, which before was moved from place to place; but then this was merely typical of the church, which God has chosen for his rest, and where he will dwell, as well as of heaven, the resting place of his people with him to all eternity; no place on earth is either his rest or theirs.