1Toto praví Hospodin: Nebesa jsou mým trůnem a země podnoží mých nohou. Kde je ten dům, který mi chcete postavit, a kde místo mého odpočinutí? 2Všechny tyto věci učinila má ruka, tak to všechno nastalo, je Hospodinův výrok. Ale k tomu shlédnu: Ke zkroušenému a ubitému v duchu a k tomu, kdo se třese při mém slovu. 3Kdo poráží k oběti býka, také ubíjí člověka, kdo obětuje ovci, také láme vaz psu, kdo přináší přídavnou oběť, také obětuje vepřovou krev, kdo přináší kadidlo k připomínce, také dobrořečí modle. Jak si oni vyvolili své cesty a jejich duše našla zálibu v ohavnostech, 4tak i já pro ně vyvolím zlé zacházení a přivedu na ně to, čeho se hrozí, protože jsem volal, a nikdo neodpověděl, mluvil jsem, a neposlouchali; páchali to, co je zlé v mých očích, a vybrali si to, v čem nemám zalíbení. 5Slyšte Hospodinovo slovo, kdo se třesete před jeho slovem: Vaši bratři, kteří vás nenávidí a vylučují vás pro mé jméno, říkají: Ať se Hospodin oslaví a uvidíme vaši radost! Ale budou zahanbeni. 6Slyš, hukot z města, zvuk z chrámu, zvuk, jak Hospodin odplácí svým nepřátelům za to, co vykonali. 7Dříve než se svíjela bolestí, porodila, dříve než na ni přišly bolesti, porodila chlapce. 8Kdo slyšel něco takového? Kdo viděl něco takového? Cožpak se země zrodí v jediném dni? Zdalipak se národ narodí naráz? Vždyť sotva se Sijón začal svíjet bolestí, již porodil své syny. 9Což bych já, který otevírám lůno, nedal zrození? říká Hospodin. Nebo já, který dávám rodit, bych uzavřel lůno? praví tvůj Bůh. 10Radujte se s Jeruzalémem a jásejte nad ním všichni, kdo ho milujete. Jásejte s ním s radostí všichni, kteří nad ním truchlíte. 11Protože budete sát a nasytíte se z prsu jeho útěchy, protože budete hltat s požitkem z prsu jeho slávy. 12Neboť toto praví Hospodin: Hle, přivádím k němu pokoj jako řeku a slávu národů jako valící se potok a budete z toho sát. Budete nošeni na boku a hýčkáni na kolenou. 13Jako když někoho utěšuje matka, tak vás budu já utěšovat. V Jeruzalémě dojdete potěšení. 14Uvidíte to a vaše srdce bude jásat a vaše kosti rozkvetou jako tráva. Bude známo, že Hospodinova ruka je s jeho otroky a jeho rozhořčení je proti jeho nepřátelům. 15Neboť hle, Hospodin přijde v ohni a jeho válečné vozy jako vichřice, aby v rozlícení vylil svůj hněv a své hrozby v plamenech ohně. 16Neboť ohněm a mečem bude Hospodin soudit veškeré tělo a pobitých Hospodinem bude mnoho. 17Ti, kdo se posvěcují a očišťují kvůli zahradám po jednom uprostřed a jedí vepřové maso, věci hodné opovržení i myši, ti společně zaniknou, je Hospodinův výrok. 18Já odpovím na jejich skutky a jejich úmysly: přijde čas k shromáždění všech národů a jazyků. I přijdou a uvidí mou slávu. 19Vložím na ně znamení a pošlu z nich ty, kdo vyváznou, k národům: Do Taršíše, do Púlu a do Lúdu, k těm, kdo napínají luk, do Túbalu a do Jávanu, na daleké ostrovy, které neslyšely zprávu o mně a neviděly mou slávu, a oznámí mou slávu mezi národy. 20A přinesou všechny vaše bratry ze všech národů jako obětní dar Hospodinu na koních a na vozech, na nosítkách, na mezcích a na dromedárech na mou svatou horu do Jeruzaléma, praví Hospodin, tak jako synové Izraele přinášejí obětní dar v čisté nádobě do Hospodinova domu. 21Vezmu z nich také některé za kněze a za lévity, praví Hospodin. 22Neboť tak jako přede mnou zůstávají nová nebesa a nová země, které dělám, je Hospodinův výrok, tak bude zůstávat vaše potomstvo a vaše jméno. 23A novoluní co novoluní, sobotu co sobotu bude přicházet veškeré tělo, aby se sklánělo přede mnou, praví Hospodin. 24I vyjdou a pohlédnou na mrtvoly těch, kteří proti mně byli vzpurní. Ano, jejich červ neumírá a jejich oheň nehasne. Budou k opovržení veškerému tělu.
Jamieson Fausset Brown Bible Commentary 1 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 (
3Цар 8:27) in inaugurating the temple of stone; next, as to the temple of the Holy Ghost (
Деян 7:48-
Деян 7:49); lastly here, as to "the tabernacle of God with men" (
Ис 2:2-
Ис 2:3;
Иез 43:4,
Иез 43:7;
Откр 21:3).
where--rather, "what is this house that ye are building, &c.--what place is this for My rest?" [VITRINGA].
2 have been--namely, made by Me. Or, absolutely, were things made; and therefore belong to Me, the Creator [JEROME].
look--have regard.
poor--humble (
Ис 57:15).
trembleth at . . . word-- (
4Цар 22:11,
4Цар 22:19;
Езд 9:4). The spiritual temple of the heart, though not superseding the outward place of worship, is God's favorite dwelling (
Ин 14:23). In the final state in heaven there shall be "no temple," but "the Lord God" Himself (
Откр 21:22).
3 God loathes even the sacrifices of the wicked (
Ис 1:11;
Прит 15:8;
Прит 28:9).
is as if--LOWTH not so well omits these words: "He that killeth an ox (presently after) murders a man" (as in
Иез 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 (
Втор 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" (
Исх 13:13;
Исх 34:20). Dogs as unclean are associated with swine (
Мф 7:6;
2Пет 2:22).
oblation--unbloody: in antithesis to "swine's blood" (
Ис 65:4).
burneth--Hebrew, "he who offereth as a memorial oblation" (
Лев 2:2).
they have chosen--opposed to the two first clauses of
Ис 66:4 : "as they have chosen their own ways, &c., so I will choose their delusions.
4 delusions-- (
2Фес 2:11), answering to "their own ways" (
Ис 66:3; so
Прит 1:31). However, the Hebrew means rather "vexations," "calamities," which also the parallelism to "fears" requires; "choose their calamities" means, "choose the calamities which they thought to escape by their own ways."
their fears--the things they feared, to avert which their idolatrous "abominations" (
Ис 66:3) were practised.
I called . . . none . . . answer--(See on
Ис 65:12;
Ис 65:24;
Иер 7:13).
did . . . chose--not only did the evil deed, but did it deliberately as a matter of choice (
Рим 1:32). "They chose that in which I delighted not"; therefore, "I will choose" that in which they delight not, the "calamities" and "fears" which they were most anxious to avert.
before mine eyes--(See on
Ис 65:3).
5 tremble at . . . word--the same persons as in
Ис 66:2, the believing few among the Jews.
cast you out for my name's sake--excommunicate, as if too polluted to worship with them (
Ис 65:5). So in Christ's first sojourn on earth (
Мф 10:22;
Ин 9:22,
Ин 9:34;
Ин 16:2;
Ин 15:21). So it shall be again in the last times, when the believing shall be few (
Лк 18:8).
Let the Lord be glorified--the mocking challenge of the persecutors, as if their violence towards you was from zeal for God. "Let the Lord show Himself glorious," namely, by manifesting Himself in your behalf; as the parallelism to, "He shall appear to your joy," requires (as in
Ис 5:19; compare
Ис 28:15;
Ис 57:4). So again Christ on the cross (
Мф 27:42-
Мф 27:43).
appear to your joy--giving you "joy" instead of your "rebuke" (
Ис 25:8-
Ис 25:9).
6 God, from Jerusalem and His "temple," shall take vengeance on the enemy (
Иез 43:1-
Иез 43:8;
Зах 12:2-
Зах 12:3;
Зах 14:3,
Зах 14:19-
Зах 14:21). The abrupt language of this verse marks the suddenness with which God destroys the hostile Gentile host outside: as
Ис 66:5 refers to the confounding of the unbelieving Jews.
voice of noise--that is, the Lord's loud-sounding voice (
Псал 68:33;
Псал 29:3-
Псал 29:9;
1Фес 4:16).
7 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 (
Ис 54:1,
Ис 54:4-
Ис 54:5). Contrast with this case of the future Jewish Church the travail-pains of the Christian Church in bringing forth "a man child" (
Откр 12:2,
Откр 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.
8 earth--rather, to suit the parallelism, "is a country (put for the people in it) brought forth in one day?" [LOWTH]. In English Version it means, The earth brings forth its productions gradually, not in one day (
Мр 4:28).
at once--In this case, contrary to the usual growth of the nations by degrees, Israel starts into maturity at once.
for--rather, "is a nation born at once, that Zion has, so soon as she travailed, brought forth?" [MAURER].
9 cause to bring forth, and shut--rather, "Shall I who beget, restrain the birth?" [LOWTH], (
Ис 37:3;
Ос 13:13); that is, Shall I who have begun, not finish My work of restoring Israel? (
1Цар 3:12;
Рим 11:1;
Фил 1:6).
shut--(compare
Откр 3:7-
Откр 3:8).
10 love . . . mourn for her-- (
Псал 102:14,
Псал 102:17,
Псал 102:20;
Псал 122:6).
11 suck-- (
Ис 60:5,
Ис 60:16;
Ис 61:6;
Ис 49:23).
abundance--Hebrew, "the ray-like flow of her opulence," that is, with the milk spouting out from her full breasts (answering to the parallel, "breast of her consolations") in ray-like streams [GESENIUS].
12 extend--I will turn peace (prosperity) upon her, like a river turned in its course [GESENIUS]. Or, "I will spread peace over her as an overflowing river" [BARNES], (
Ис 48:18).
flowing stream--as the Nile by its overflow fertilizes the whole of Egypt.
borne upon . . . sides--(See on
Ис 60:4).
her . . . her--If "ye" refers to the Jews, translate, "ye shall be borne upon their sides . . . their knees," namely, those of the Gentiles, as in
Ис 49:22; and as "suck" (
Ис 60:16) refers to the Jews sucking the Gentile wealth. However, English Version gives a good sense: The Jews, and all who love Jehovah (
Ис 66:10), "shall suck, and be borne" by her as a mother.
13 mother-- (
Ис 49:15).
comforteth-- (
Ис 40:1-
Ис 40:2).
14 bones--which once were "dried up" by the "fire" of God's wrath (
Плач 1:13), shall live again (
Прит 3:8;
Прит 15:30;
Иез 37:1, &c.).
flourish . . . herb-- (
Рим 11:15-
Рим 11:24).
known toward--manifested in behalf of.
15 (
Ис 9:5;
Псал 50:3;
Авв 3:5;
2Фес 1:8;
2Пет 3:7).
chariots . . . whirlwind-- (
Иер 4:13).
render--as the Hebrew elsewhere (
Иов 9:13;
Псал 78:38) means to "allay" or "stay wrath." MAURER translates it so here: He stays His anger with nothing but fury," &c.; nothing short of pouring out all His fiery fury will satisfy His wrath.
fury--"burning heat" [LOWTH], to which the parallel, "flames of fire," answers.
16 Rather, "With fire will Jehovah judge, and with His sword (He will judge) all flesh." The parallelism and collocation of the Hebrew words favor this (
Ис 65:12).
all flesh--that is, all who are the objects of His wrath. The godly shall be hidden by the Lord in a place of safety away from the scene of judgment (
Ис 26:20-
Ис 26:21;
Псал 31:20;
1Фес 4:16-17).
17 in . . . gardens--Hebrew and the Septuagint rather require, "for (entering into) gardens," namely, to sacrifice there [MAURER].
behind one tree--rather, "following one," that is, some idol or other, which, from contempt, he does not name [MAURER]. VITRINGA, &c., think the Hebrew for "one," Ahhadh, to be the name of the god; called Adad (meaning One) in Syria (compare
Деян 17:23). The idol's power was represented by inclined rays, as of the sun shining on the earth. GESENIUS translates, "following one," namely, Hierophant ("priest"), who led the rest in performing the sacred rites.
in . . . midst--namely, of the garden (see on
Ис 65:3-
Ис 65:4).
mouse--legally unclean (
Лев 11:29) because it was an idol to the heathen (see on
Ис 37:36;
1Цар 6:4). Translate, "the field mouse," or "dormouse" [BOCHART]. The Pharisees with their self-righteous purifications, and all mere formalists, are included in the same condemnation, described in language taken from the idolatries prevalent in Isaiah's times.
18 know--not in the Hebrew. Rather, understand the words by aposiopesis; it is usual in threats to leave the persons threatened to supply the hiatus from their own fears, owing to conscious guilt: "For I . . . their works and thoughts," &c.; namely, will punish [MAURER].
it shall come--the time is come that I will, &c. [MAURER].
gather . . . nations--against Jerusalem, where the ungodly Jews shall perish; and then the Lord at last shall fight for Jerusalem against those nations: and the survivors (
Ис 66:19) shall "see God's glory" (
Зах 12:8-
Зах 12:9;
Зах 14:1-
Зах 14:3,
Зах 14:9).
tongues--which have been many owing to sin, being confounded at Babel, but which shall again be one in Christ (
Дан 7:14;
Соф 3:9;
Откр 7:9-
Откр 7:10).
19 sign--a banner on a high place, to indicate the place of meeting for the dispersed Jewish exiles, preparatory to their return to their land (
Ис 5:26;
Ис 11:12;
Ис 62:10).
those that escape of them--the Gentile survivors spared by God (see on
Ис 66:18;
Зах 14:16).
Ис 2:2-
Ис 2:3;
Мих 5:7; and
Зах 14:16-
Зах 14:19 represent it, not that the Jews go as missionaries to the Gentiles, but that the Gentiles come up to Jerusalem to learn the Lord's ways there.
Tarshish--Tartessus in Spain, in the west.
Pul--east and north of Africa: probably the same as Philoe, an island in the Nile, called by the Egyptians Pilak, that is, the border country, being between Egypt and Ethiopia [BOCHART].
Lud--the Libyans of Africa (
Быт 10:13), Ludim being son of Mizraim (Egypt): an Ethiopian people famous as bowmen (
Иер 46:9): employed as mercenaries by Tyre and Egypt (
Иез 27:10;
Иез 30:5).
Tubal--Tibarenians, in Asia Minor, south of the Caucasus, between the Black Sea and Araxes. Or, the Iberians [JOSEPHUS]. Italy [JEROME].
Javan--the Greeks; called Ionians, including all the descendants of Javan, both in Greece and in Asia Minor (
Быт 10:2-
Быт 10:4).
my glory . . . Gentiles-- (
Мал 1:11).
20 they--the Gentiles (
Ис 66:19).
bring . . . your brethren--the Jews, back to the Holy Land (
Ис 49:22). It cannot mean the mere entrance of the Jews into the Christian Church; for such an entrance would be by faith, not upon "horses, litters, and mules" [HOUBIGANT]. "Offering" is metaphorical, as in
Рим 15:16.
horses--not much used by the Jews. The Gentiles are here represented as using their modes of conveyance to "bring" the Jews to Jerusalem.
chariots--as these are not found in Oriental caravans, translate, "vehicles," namely, borne, not drawn on wheels.
litters--covered sedans for the rich.
upon swift beasts--dromedaries: from Hebrew root, "to dance," from their bounding motion, often accelerated by music [BOCHART]. Panniers were thrown across the dromedaries' back for poorer women [HORSLEY].
21 of them--the Gentiles.
priests . . . Levites--for spiritual worship: enjoying the direct access to God which was formerly enjoyed by the ministers of the temple alone (
1Пет 2:9;
Откр 1:6).
22 (
Ис 65:17;
2Пет 3:13;
Откр 21:1).
23 Literally, "As often as the new moon (shall be) in its own new moon," that is, every month (
Зах 14:16).
sabbath--which is therefore perpetually obligatory on earth.
all flesh-- (
Псал 65:2;
Псал 72:11).
before me--at Jerusalem (
Иер 3:16-
Иер 3:17).
24 go forth, and look--as the Israelites looked at the carcasses of the Egyptians destroyed at the Red Sea (
Исх 14:30; compare
Ис 26:14-
Ис 26:19;
Псал 58:10;
Псал 49:14;
Мал 4:1-
Мал 4:3).
carcasses, &c.-- (
Ис 66:16), those slain by the Lord in the last great battle near Jerusalem (
Зах 12:2-
Зах 12:9;
Зах 14:2-
Зах 14:4); type of the final destruction of all sinners.
worm . . . not die-- (
Мр 9:44,
Мр 9:46,
Мр 9:48). Image of hell, from bodies left unburied in the valley of Hinnom (whence comes Gehenna, or "hell"), south of Jerusalem, where a perpetual fire was kept to consume the refuse thrown there (
Ис 30:33). It shall not be inconsistent with true love for the godly to look with satisfaction on God's vengeance on the wicked (
Откр 14:10). May God bless this Commentary, and especially its solemn close, to His glory, and to the edification of the writer and the readers of it, for Jesus' sake!