1Takto mluví Jahve: Nebe je můj trůn a země podnož mých nohou. Jaký dům byste mi mohli vystavět a jaké by mělo být místo mého odpočinku, 2když to všechno udělala má ruka, když to všechno je moje, Jahvův výrok! Ale já spočívám očima na chudém a pokorném, na tom, jenž se při mém slově chvěje. 3Obětuje se býk, ubije se člověk; zabije se beránek, utluče se pes; předkládá se obětní dar, je to krev vepře; na památku se pálí kadidlo, koná se ohavné požehnání; všichni ti lidé si vyvolili své cesty a jejich duše má v těch ohavnostech zalíbení. 4I já se jim s potěšením vysměji, přivodím na ně, čeho se obávají, protože jsem volal, a nikdo neodpověděl, mluvil jsem, a nikdo neslyšel; dělali, co je v mých očích zlé, libovali si v tom, co se mi nelíbí. 5Slyšte Jahvovo slovo, vy, kteří se při jeho slově chvějete. Řekli vaši bratři, kteří vás nenávidí a odvrhují vás kvůli mému jménu: „Ať Jahve ukáže svou slávu a ať jsme svědky vaší radosti,“ zahanbeni však budou oni! 6Hlas, hluk, jenž přichází z města, hlas, jenž přichází ze svatyně, hlas Jahva, jenž vyplácí svým nepřátelům jejich mzdu. 7Ještě než začala pracovat k porodu, porodila, ještě než přišly bolesti, přivedla na svět chlapce. 8Kdo kdy co takového slyšel? Kdo kdy co podobného viděl? Je možné v jednom dni zrodit zemi? Porodí se na jedenkrát národ? Sotva začala pracovat k porodu, porodila hora Sion své syny. 9Otevřel bych lůno, a pak neumožnil narození? Říká Jahve. Umožňuji-li já narození, uzavřu snad lůno? Říká tvůj Bůh. 10Radujte se s Jeruzalémem, plesejte v něm, vy všichni, kdo jej milujete, buďte s ním veselí, vy všichni, kdo jste nad ním truchlili, 11abyste pak byli nakojeni a nasyceni jeho útěšným ňadrem, abyste s rozkoší sáli z jeho kyprého prsu. 12Neboť takto mluví Jahve: Hle, působím, že k němu plyne pokoj jako řeka a jako překypující bystřina sláva národů. Budete nakojeni, ponesete se na zádech, budete sedět na klíně a budou vás hladit. 13Jako toho, jehož utěšuje matka, vás potěším i já, v Jeruzalémě budete potěšeni. 14Až to uvidíte, vaše srdce se rozradostní a vaše údy se opět vzpamatují jako tráva; Jahvova ruka se dá poznat jeho služebníkům a jeho hněv jeho nepřátelům. 15Neboť hle, Jahve přichází v ohni a jeho vozy jsou jako vichřice, aby horlivě ukojil svůj hněv a svou hrozbu plameny ohně. 16Vždyť ohněm a svým mečem se Jahve stává soudcem nad veškerým tělem; bude mnoho těch, kdo padnou Jahvovi za oběť. 17Ti, kdo se posvěcují a očišťují, aby odešli do zahrad za kýmsi, kdo stojí uprostřed, kdo pojídají vepřové maso, ohavné věci a krysy, rázem vezmou za své, Jahvův výrok, i jejich činy, i jejich myšlenky. 18Ale já přijdu a shromáždím všechny národy a všechny jazyky a ony přijdou a uvidí mou slávu. 19Vložím na ně znamení a pošlu některé z těch, kteří přežijí, k národům: k Taršíši, Putovi, Ludovi, Mešekovi, Tubalovi a Javanovi, k dalekým ostrovům, které o mně neslyšely a které neviděly mou slávu. Oni dají národům poznat mou slávu 20a ze všech národů přivedou nazpět vaše bratry jako obětní dar Jahvovi, na koních, ve vozech, v nosítkách, na mulách i velbloudech, na mou svatou horu, Jeruzalém, říká Jahve, tak jako Izraelité přinášejí v čistých nádobách obětní dary do Jahvova Domu. 21A z některých z nich si udělám kněze, levity, říká Jahve. 22Neboť stejně jako přede mnou trvají nová nebesa a nová země, které tvořím, Jahvův výrok, tak bude trvat vaše pokolení a vaše jméno. 23Od novoluní k novoluní a od soboty k sobotě bude přicházet veškeré tělo a bude se klanět před mou tváří, říká Jahve. 24A když se vyjde ven, budou vidět mrtvoly mužů, kteří se proti mně vzbouřili, neboť jejich červ nezemře a jejich oheň nezhasne, budou se hnusit 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 (
1Kr 8:27) in inaugurating the temple of stone; next, as to the temple of the Holy Ghost (
Sk 7:48-
Sk 7:49); lastly here, as to "the tabernacle of God with men" (
Iz 2:2-
Iz 2:3;
Ez 43:4,
Ez 43:7;
Zjv 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 (
Iz 57:15).
trembleth at . . . word-- (
2Kr 22:11,
2Kr 22:19;
Ezd 9:4). The spiritual temple of the heart, though not superseding the outward place of worship, is God's favorite dwelling (
Jn 14:23). In the final state in heaven there shall be "no temple," but "the Lord God" Himself (
Zjv 21:22).
3 God loathes even the sacrifices of the wicked (
Iz 1:11;
Prís 15:8;
Prís 28:9).
is as if--LOWTH not so well omits these words: "He that killeth an ox (presently after) murders a man" (as in
Ez 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 (
Dt 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" (
Ex 13:13;
Ex 34:20). Dogs as unclean are associated with swine (
Mt 7:6;
2Pt 2:22).
oblation--unbloody: in antithesis to "swine's blood" (
Iz 65:4).
burneth--Hebrew, "he who offereth as a memorial oblation" (
Lv 2:2).
they have chosen--opposed to the two first clauses of
Iz 66:4 : "as they have chosen their own ways, &c., so I will choose their delusions.
4 delusions-- (
2Sol 2:11), answering to "their own ways" (
Iz 66:3; so
Prís 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" (
Iz 66:3) were practised.
I called . . . none . . . answer--(See on
Iz 65:12;
Iz 65:24;
Jer 7:13).
did . . . chose--not only did the evil deed, but did it deliberately as a matter of choice (
Rim 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
Iz 65:3).
5 tremble at . . . word--the same persons as in
Iz 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 (
Iz 65:5). So in Christ's first sojourn on earth (
Mt 10:22;
Jn 9:22,
Jn 9:34;
Jn 16:2;
Jn 15:21). So it shall be again in the last times, when the believing shall be few (
Lk 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
Iz 5:19; compare
Iz 28:15;
Iz 57:4). So again Christ on the cross (
Mt 27:42-
Mt 27:43).
appear to your joy--giving you "joy" instead of your "rebuke" (
Iz 25:8-
Iz 25:9).
6 God, from Jerusalem and His "temple," shall take vengeance on the enemy (
Ez 43:1-
Ez 43:8;
Zach 12:2-
Zach 12:3;
Zach 14:3,
Zach 14:19-
Zach 14:21). The abrupt language of this verse marks the suddenness with which God destroys the hostile Gentile host outside: as
Iz 66:5 refers to the confounding of the unbelieving Jews.
voice of noise--that is, the Lord's loud-sounding voice (
Ž 68:33;
Ž 29:3-
Ž 29:9;
1Sol 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 (
Iz 54:1,
Iz 54:4-
Iz 54:5). Contrast with this case of the future Jewish Church the travail-pains of the Christian Church in bringing forth "a man child" (
Zjv 12:2,
Zjv 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 (
Mk 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], (
Iz 37:3;
Oz 13:13); that is, Shall I who have begun, not finish My work of restoring Israel? (
1Sam 3:12;
Rim 11:1;
Flp 1:6).
shut--(compare
Zjv 3:7-
Zjv 3:8).
10 love . . . mourn for her-- (
Ž 102:14,
Ž 102:17,
Ž 102:20;
Ž 122:6).
11 suck-- (
Iz 60:5,
Iz 60:16;
Iz 61:6;
Iz 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], (
Iz 48:18).
flowing stream--as the Nile by its overflow fertilizes the whole of Egypt.
borne upon . . . sides--(See on
Iz 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
Iz 49:22; and as "suck" (
Iz 60:16) refers to the Jews sucking the Gentile wealth. However, English Version gives a good sense: The Jews, and all who love Jehovah (
Iz 66:10), "shall suck, and be borne" by her as a mother.
13 mother-- (
Iz 49:15).
comforteth-- (
Iz 40:1-
Iz 40:2).
14 bones--which once were "dried up" by the "fire" of God's wrath (
Nár 1:13), shall live again (
Prís 3:8;
Prís 15:30;
Ez 37:1, &c.).
flourish . . . herb-- (
Rim 11:15-
Rim 11:24).
known toward--manifested in behalf of.
15 (
Iz 9:5;
Ž 50:3;
Hab 3:5;
2Sol 1:8;
2Pt 3:7).
chariots . . . whirlwind-- (
Jer 4:13).
render--as the Hebrew elsewhere (
Jób 9:13;
Ž 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 (
Iz 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 (
Iz 26:20-
Iz 26:21;
Ž 31:20;
1Sol 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
Sk 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
Iz 65:3-
Iz 65:4).
mouse--legally unclean (
Lv 11:29) because it was an idol to the heathen (see on
Iz 37:36;
1Sam 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 (
Iz 66:19) shall "see God's glory" (
Zach 12:8-
Zach 12:9;
Zach 14:1-
Zach 14:3,
Zach 14:9).
tongues--which have been many owing to sin, being confounded at Babel, but which shall again be one in Christ (
Dan 7:14;
Sof 3:9;
Zjv 7:9-
Zjv 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 (
Iz 5:26;
Iz 11:12;
Iz 62:10).
those that escape of them--the Gentile survivors spared by God (see on
Iz 66:18;
Zach 14:16).
Iz 2:2-
Iz 2:3;
Mich 5:7; and
Zach 14:16-
Zach 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 (
Gn 10:13), Ludim being son of Mizraim (Egypt): an Ethiopian people famous as bowmen (
Jer 46:9): employed as mercenaries by Tyre and Egypt (
Ez 27:10;
Ez 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 (
Gn 10:2-
Gn 10:4).
my glory . . . Gentiles-- (
Mal 1:11).
20 they--the Gentiles (
Iz 66:19).
bring . . . your brethren--the Jews, back to the Holy Land (
Iz 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
Rim 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 (
1Pt 2:9;
Zjv 1:6).
22 (
Iz 65:17;
2Pt 3:13;
Zjv 21:1).
23 Literally, "As often as the new moon (shall be) in its own new moon," that is, every month (
Zach 14:16).
sabbath--which is therefore perpetually obligatory on earth.
all flesh-- (
Ž 65:2;
Ž 72:11).
before me--at Jerusalem (
Jer 3:16-
Jer 3:17).
24 go forth, and look--as the Israelites looked at the carcasses of the Egyptians destroyed at the Red Sea (
Ex 14:30; compare
Iz 26:14-
Iz 26:19;
Ž 58:10;
Ž 49:14;
Mal 4:1-
Mal 4:3).
carcasses, &c.-- (
Iz 66:16), those slain by the Lord in the last great battle near Jerusalem (
Zach 12:2-
Zach 12:9;
Zach 14:2-
Zach 14:4); type of the final destruction of all sinners.
worm . . . not die-- (
Mk 9:44,
Mk 9:46,
Mk 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 (
Iz 30:33). It shall not be inconsistent with true love for the godly to look with satisfaction on God's vengeance on the wicked (
Zjv 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!