Isaiah 65:17-25

4. THE NEW LIFE IN ITS OUTWARD MANIFESTATION

Isaiah 65:17-25

17          For, behold, I create new heavens and a new earth:

And the former shall not be remembered, nor 15come into mind.

18     But be ye glad and rejoice for ever 16in that which I create:

For, behold, I create Jerusalem a rejoicing,And her people a joy.

19     And I will rejoice in Jerusalem,

And joy in my people:And the voice of weeping shall be no more heard in her,Nor the voice of crying.

20     There shall be no more 17thence an infant of days,

Nor an old man that hath not filled his days:For the 18child shall die an hundred years old;

But the sinner being an hundred years old 19shall be accursed.

21     And they shall build houses, and inhabit them;

And they shall plant vineyards, and eat the fruit of them.

22     They shall not build, and another inhabit;

They shall not plant, and another eat:For as the days of a tree are the days of my people,

And mine elect 2021shall long enjoy the work of their hands.

23     They shall not labour in vain,

Nor bring forth for 22trouble;

For they are the seed of the blessed of the Lord,

And their offspring with them.

24     And it shall come to pass, that before they call, I will answer;

And while they are yet speaking, I will hear.

25     The wolf and the lamb shall feed together,

And the lion shall eat straw like the 23bullock:

And dust shall be the serpent’s meat.

They shall not hurt nor destroy in all my holy mountain,Saith the Lord.

EXEGETICAL AND CRITICAL

1. The Prophet had previously declared that mighty changes would take place in consequence of severe judgments on the one hand, and of glorious saving grace on the other. Here he states that the Lord will create a new heaven and a new earth which will entirely efface the remembrance of the old (Isaiah 65:17). For this new glorious creation will cause such joy that it will make the misery of the old world to be quite forgotten. Jerusalem and its people will be nothing but joy, and the Lord, too, will only rejoice over His people. Among the people of God nothing more will be heard of mourning and lamentation (Isaiah 65:19). The vital force of mankind will then appear undiminished (Isaiah 65:20-21). Death will no longer prevent a man from enjoying the fruits of his labor. None will labor in vain, or beget children for speedy death, for all will be a blessed race (Isaiah 65:23); and if they have anything to ask from the Lord, their prayer will be immediately answered (Isaiah 65:24). There will be a renovation even of the animal world. It will be in harmony with the spirit of peace and love which will prevail in the entire new creation (Isaiah 65:25).

2. For, behold, I create——crying.

Isaiah 65:17-19. The Prophet manifestly distinguishes stadia in the accomplishment of salvation, although he says nothing of their relative times. Objects which are represented in one perspective on different planes, so that those in the background can be seen through the intervening spaces of those on the foreground, appear to be on one plane to him who regards them at a distance. We can here also distinguish three really distinct stadia, although the Prophet in no way indicates a difference of time. The first stadium he describes Isaiah 65:9-10. He there speaks of again taking possession of the holy land. This was first accomplished by the return from Exile. He brings us, Isaiah 65:13-16, to another stadium. In it he sees the wicked and the godly together; but he perceives the godless Israel judged and cursed, and the elect that are saved from the judgment called by another name. We enter on the third stadium Isaiah 65:17. In it everything becomes new. A new higher life pervades the whole of nature. To this highest stadium the preceding are related as organic preparation. This is the meaning of the כִּי in the beginning of Isaiah 65:17. [The Prophet had said at the close of Isaiah 65:16 that the former evils had entirely passed away. “That they had passed away he establishes by joining, as in Isaiah 9:3-5, one כִּי to another, Isaiah 65:17-19.” Del.—D. M.]. By ראשׁנות many understand merely tempora superiora, the former evil times, others, only the old heaven and the old earth. But why should not both be intended by it? Would it be possible to remember the old earth and the old heaven, and not at the same time think of the times passed on the one and under the other? The Prophet certainly does not mean to say that people will have lost their memory in the new world. But his meaning is only this, that all misery and distress of the old world will be so completely got rid of that the images of the same will no more present themselves as a disturbing element in the happiness of the new world. עלה על לב is=come to mind, to be suggested. Comp. Jeremiah 3:16, which place is of similar import with the one before us, and seems to be formed after it. The expression is found only in Isaiah and Jeremiah (Jeremiah 3:16; Jeremiah 7:31; Jeremiah 19:5; Jeremiah 32:35; Jeremiah 44:21). The words, Isaiah 65:18, Be ye glad and rejoice agree admirably with our explanation of Isaiah 65:17 b. The servants of God shall not suffer their happiness to be disturbed by gloomy recollections, but they shall enjoy it to the full and uninterruptedly. Why should they not do this? Is it not a creation of the Lord? And all that the Lord creates is good (Genesis 1:31). Neither שׂוּשׂ nor גִּיל are ever construed with the accusative of the object. אְַשֶׁר is therefore to be taken as causal=because. The Prophet then repeats emphatically: for behold I create Jerusalem a rejoicing and its people a joy. גִּילָה and מָשׂוֹשׂ are abstracts to be taken as concretes. This form of expression is particularly emphatic (Isaiah 60:17; Isaiah 11:10; Isaiah 13:9, et saepe; Psalms 120:2; Psalms 120:7, et saepe). Jerusalem shall be nothing but rejoicing, its people nothing but joy. But more than that! Not only shall Jerusalem rejoice with its people. The Lord Himself will rejoice over Jerusalem and its people; which supposes on the part of the latter a state of perfect righteousness, such a renovation, in short, as (Isaiah 65:17) is promised to the heaven and the earth (Isaiah 62:5). Where there is no more sin, there is no more trouble, and where there is no more trouble, there is no more pain (comp. Isaiah 25:8; Isaiah 35:10; Isaiah 51:11; Revelation 7:17; Revelation 21:4).

3. There shall be no more——saith the LORD.

Isaiah 65:20-25. In what follows the Prophet gives examples of the state of things in the new world. The illustrations given are to serve as a measure for estimating the new relation. מִשָׁם is not=from then. For שָׁם is never used in regard to time. [The examples given by Gesenius of שָׁם in the sense of then do not bear examination. The particle is not used of time in Hebrew as it is in Arabic.—D. M.]. מִן marks in Hebrew the terminus unde, which according to the usage of the language is found where we employ the terminus ubi. שָׁם refers to Jerusalem and the Holy Land. Thence will no suckling ever appear (comp. Isaiah 59:19; Isaiah 40:15) who will be only days old (comp. e. g., Genesis 24:55), or an old man who has not reached the normal measure of human age. [Alexander, following Kimchi, supposes there shall be no more from thence to mean there shall be no more taken away thence, or carried thence to burial. But הָיָה means properly to come into existence, and we are to understand the statement thus: there shall no suckling thence arise or come into being who shall live only some days, whose age shall be counted by days.—D. M.]. What follows, strictly taken, contradicts what has been said. For if no one, not even an old man, falls short of the normal measure, then no one can die as a boy. [But the Prophet does not say that no one, not even an old man, falls short of the normal measure, in the former part of Isaiah 65:20. When one who dies at the age of a hundred years is counted a boy, and when a sinner who dies a hundred years old is regarded as prematurely cut off by the judgment of God, this is no contradiction of the declaration that the suckling’s age will not be reckoned by days, and that old men will fill up the measure of their days. For the hundred years old sinner will not be included in the category of old men. There is no need then of adopting the forced construction proposed by Dr. Naegelsbach to get rid of an imaginary contradiction. The examples here given he holds to be unreal and only supposed by way of illustration. If it were possible that there should still be sinners, one of them, who should be punished with death when a hundred years old, would be regarded as cursed by God, and forever excluded from mercy. And if one of a hundred years should die a natural death, (supposing such a case, which from what has been said cannot really occur), he would be only a boy at his death.—D. M.]. There is clear reference here to the Mosaic law which promises long life and a numerous posterity to the godly, and, on the contrary, threatens shortening of life and speedy extinction of name to the wicked (Exodus 20:5-6; Exodus 20:12; Exodus 23:26). That the Prophet here at the same time thinks of the longevity of the [antediluvian] patriarchs is very probable. The thought of a return of this longevity is not unbiblical. It is expressed in Revelation 20:4 [?]. The form הַחוֹטֶא with Segol is as if from חָטָה. The longevity which, Isaiah 65:20, is promised to the servants of God, shall as a secondary consequence, have also the good effect that the curse of fruitless cultivation, planting and begetting, with which the wicked are threatened by the law (Leviticus 26:16; Deuteronomy 28:30 sqq.), will be removed from the people of God (comp. Isaiah 62:8-9; Jeremiah 31:5; Amos 9:14-15). That men shall build houses and not dwell therein, and plant vineyards and not enjoy them, is threatened as a curse Deuteronomy 28:30. These curses will be transformed into the corresponding blessings in consequence of longevity; for the people of God shall live as long as trees (comp. Psalms 92:13 sqq.). [“Some trees, such as the oak, the terebinth, and the banyan, reach the age of a thousand years.” Henderson. The cedars of Lebanon that are still found there “may be fairly presumed to have existed in Biblical times.” (Royle). בִּלָּה means not only to use, but to use up, consume (Del.).—D. M.]. Isaiah 65:23 a alludes to Leviticus 26:16; Leviticus 26:20; for לָרִיק and בֶּהָלָח are borrowed from the two places. [“The sense of sudden destruction given to בֶּהָלָה by some modern writers, is a mere conjecture from the context....The Hebrew word properly denotes extreme agitation and alarm, and the meaning of the clause is that they shall not bring forth children merely to be the subjects of distressing solicitude.” Alexander. D. M.]. The meaning of זרע ברוכי י׳ is plainly not a posterity that springs from those blessed of the Lord, but a posterity, a seed which consists of those who are blessed. Comp. on Isaiah 1:4). [This is not so plain as it is affirmed to be. And Alexander is right in saying that it adds greatly to the strength of the expression if we take it to mean that they are themselves the offspring of those blessed of God, and thus give זֶרַע its usual sense. D. M.]. אִתָּם is not to be regarded as merely marking addition to, but as denoting simultaneous, common enjoyment. It includes the idea that the children will enjoy these things not after the parents, but with the parents. But if notwithstanding the abundance of blessing that surrounds them, any trouble or the lack of any good thing should be felt, they have only to bring their concern in prayer to the Lord. The answer will be given even before the request is expressed, or at latest, while he that prays is yet speaking (comp. Isaiah 58:9; Isaiah 30:19). Isaiah 65:25 adds an eschatological feature which is abridged from Isaiah 11:6-9. I cannot avoid the impression that these words are an awkward addition, and are not of one piece with what precedes. Have we here again to mark the hand of him who has retouched in various ways the original work of the Prophet in these last chapters? [Delitzsch declares that those who affirm that the speaker in Isaiah 65:25 is one later than Isaiah, because this verse is only loosely attached to what precedes, make an assertion which is unfair and untrue. As in chapter 11. so here, the picture of the new time closes with the peace in the world of nature, which in chapters 40–66, just as in chapters 1–39, appears as standing in the closest mutual relation to man. The repetition of what was already uttered in chapter 11. speaks in favor of unity of authorship Dr. Naegelsbach, following Knobel, urges the substitution of יַחְדָּו for כְּאֶחָד as marking the hand of a later writer. But כְּאֶחָד is more than יַחְדָּו, together. It means as one, and is a perfectly simple and natural Hebrew form. No argument can be drawn from its appearing besides only in such late books as 2 Chronicles, Ezra, Nehemiah and Ecclesiastes. יַחְדָּו also occurs in Nehemiah. We have, too, כְּאִישׁ אֶחָד in early books, in Judges 20:8; 1 Samuel 11:7. This phase is essentially one with the expression in our text, and cannot be referred to the later Hebrew, though it occurs in Ezra 3:1 and Nehemiah 8:1, as well as in Judges and 1 Samuel. We find also in our verse the stronger expression טָלֶה, a young lamb, substituted for the word כֶּבֶשׁ, a well-grown lamb, which is used in Isaiah 11:6. There is, then, no valid reason for suspecting here an addition by a later hand. See Kayin loc. “Most of the modern writers construe נָחָשׁ as a nominative absolute, as for the serpent, dust (shall be) his food. A more obvious construction is to repeat the verb shall eat, and consider dust and food as in apposition....“The sense seems to be that, in accordance with his ancient doom, he shall be rendered harmless, robbed of his favorite nutriment, and made to bite the dust at the feet of his conqueror (Genesis 3:15; Romans 16:20; 1 John 3:8).”—Alexander. Isaiah, in writing “Dust shall be the serpent’s meat,” has evidently Micah 7:17 before him: “They shall lick the dust like a serpent.” This borrowing from Micah is characteristic of Isaiah, and attests the genuineness of this passage. Delitzsch, at the close of this chapter, asks when the state of things shall be realized that is here depicted, when the antediluvian length of life shall return, and man and the lower animals shall be in harmony and peace? He replies that it is absurd to refer this prophecy to the state of final blessedness, as it supposes a continued mixture of righteous and sinful men, and only a limitation of the power of death, not its complete destruction by the fulfilment of the promise in Isaiah 35:8 a. But is this state to follow the creation of new heavens and a new earth mentioned in Isaiah 65:17? And what have we to understand by the creation of new heavens and a new earth here spoken of? On these questions see under Doctrinal and Ethical, No. 10.—D. M.]

DOCTRINAL AND ETHICAL

1. On Isaiah 65:1-2. Our Lord has said, “He that seeketh findeth” (Matthew 7:8). How, then, does it come that the Jews do not find what they seek, but the heathen find what they did not seek? The Apostle Paul puts this question and answers it, Romans 9:30 sqq.; Isaiah 10:19 sqq.; Isaiah 11:7. [See also Isaiah 10:3]. All depends on the way in which we seek. Luther says: Quaerere fit dupliciter. Primo, secundum praescriptum verbi Dei, et sic invenitur Deus, Secundo, quaeritur nostris studiis et consiliis, et sic non invenitur.” The Jews, with exception of the ἐκλογή (Romans 11:7), sought only after their own glory and merit. They sought what satisfies the flesh. They did not suffer the spirit in the depths of their heart to speak,—the spirit which can be satisfied only by food fitted for it. The law which was given to them that they might perceive by means of it their own impotence, became a snare to them. For they perverted it, made what was of minor importance the chief matter, and then persuaded themselves that they had fulfilled it and were righteous. But the Gentiles who had not the law, had not this snare. They were not tempted to abuse the pædagogical discipline of the law. They felt simply that they were forsaken by God. Their spirit was hungry. And when for the first time God’s word in the Gospel was presented to them, then they received it the more eagerly in proportion to the poverty, wretchedness and hunger in which they had been. The Jews did not find what they sought, because they had not a spiritual, but a carnal apprehension of the law, and, like the elder brother of the prodigal son, were full, and blind for that which was needful for them. But the Gentiles found what they did not seek, because they were like the prodigal son, who was the more receptive of grace, the more he needed it, and the less claim he had to it. [There is important truth stated in the foregoing remarks. But it does not fully explain why the Lord is found of those who sought Him not. The sinner who has obtained mercy when he asks why? must have recourse to a higher cause, a cause out of himself, even free, sovereign, efficacious grace. “It is of God that showeth mercy,” Romans 9:16. “Though in after-communion God is found of those that seek Him (Proverbs 8:17), yet in the first conversion He is found of those that seek Him not; for therefore we love Him, because He first loved us.” Henry. D. M.].

2. On Isaiah 65:2. God’s long-suffering is great. He stretches out His hands the whole day and does not grow weary. What man would do this? The disobedient people contemns Him, as if He knew nothing, and could do nothing.

3. On Isaiah 65:2. “It is clear from this verse gratiam esse resistibilem. Christ earnestly stretched out His hands to the Jews. He would, but they would not. This doctrine the Remonstrants prove from this place, and rightly too, in Actis Synodi Dodrac. P. 3. p. 76.” Leigh. [The grace of God which is signified by His stretching out His hands can be, and is, resisted. That figurative expression denotes warning, exhorting, entreating, and was never set forth by Reformed theologians as indicating such grace as was necessarily productive of conversion. The power by which God quickens those who were dead in sins (Ephesians 2:5), by which He gives a new heart (Ezekiel 36:26), by which He draws to the Son (John 6:44-45; John 6:65), is the grace which is called irresistible. The epithet is admitted on all hands to be faulty; but the grace denoted by it is, from the nature of the case, not resisted. Turrettin in treating De Vocatione et Fide thus replies to this objection, “Aliud est Deo monenti et vocanti externe resistere; Aliud est conversionem intendenti et efficaciter ac interne vocanti. Prius asseritur Isa. lxv. 2, 3. Quum dicit Propheta se expandisse totâ die manus ad populum perversum etc., non posterius. Expansio brachiorum notat quidem blandam et benevolam Dei invitationem, quâ illos extrinsecus sive Verbo, sive beneficiis alliciebat, non semel atque iterum, sed quotidie ministerio servorum suorum eos compellando. Sed non potest designate potentem et efficacem operationem, quâ brachium Domini illis revelatur qui docentur á Deo et trahuntur a Patre, etc.” Locus XV.; Quaestio VI .25.—D. M.].

4. On Isaiah 65:2. (Who walk after their own thoughts.)

Duc me, nec sine, me per me, Deus optime, duci.

Nam duce me pereo, te duce certus eo.

[“If our guide be our own thoughts, our way is not likely to be good; for every imagination of the thought of our hearts is only evil.” Henry. D. M.].

5. On Isaiah 65:3 sq. “The sweetest wine is turned into the sourest vinegar; and when God’s people apostatize from God, they are worse than the heathen (Jeremiah 3:11).” Starke.

6. On Isaiah 65:5. [I am holier than thou. “A deep insight is here given us into the nature of the mysterious fascination which heathenism exercised on the Jewish people. The law humbled them at every turn with mementoes of their own sin and of God’s unapproachable holiness. Paganism freed them from this, and allowed them (in the midst of moral pollution) to cherish lofty pretensions to sanctity. The man, who had been offering incense on the mountain-top, despised the penitent who went to the temple to present ‘a broken and contrite heart.’ If Pharisaism led to a like result, it was because it, too, had emptied the law of its spiritual import, and turned its provisions into intellectual idols.” Kay. D. M.].

7. On Isaiah 65:6-7. “The longer God forbears, the harder He punishes at last. The greatness of the punishment compensates for the delay (Psalms 50:21).” Starke after Leigh.

8. On Isaiah 65:8 sqq. [“This is expounded by St. Paul, Romans 11:1-5, where, when upon occasion of the rejection of the Jews, it is asked Hath God then cast away His people? He answers, no; for, at this time there is a remnant according to the election of grace. This prophecy has reference to that distinguished remnant…Our Saviour has told us that for the sake of these elect the days of the destruction of the Jews should be shortened, and a stop put to the desolation, which otherwise would have proceeded to that degree that no flesh should be saved. Matthew 24:22. Henry. D. M.].

9. On Isaiah 65:15. The judgment which came upon Israel by the hand of the Romans, did not altogether destroy the people, but it so destroyed the Old Covenant, i.e., the Mosaic religion, that the Jews can no more observe its precepts in essential points. For no Jew knows to what tribe he belongs. Therefore, they have no priests, and, consequently, no sacrifices. The Old Covenant is now only a ruin. We see here most clearly that the Old Covenant, as it was designed only for one nation, and for one country, was to last only for a certain time. If we consider, moreover, the way in which the judgment was executed, (comp. Josephus), we can truly say that the Jews bear in themselves the mark of a curse. They bear the stamp of the divine judgment. The beginning of the judgment on the world has been executed on them as the house of God. But how comes it that the Jews have become so mighty, so insolent in the present time, and are not satisfied with remaining on the defensive in their attitude toward the Christian church, but have passed over to the offensive? This has arisen solely from Christendom having to a large extent lost the consciousness of its new name. There are many Christians who scoff at the name of Christian, and seek their honor in combating all that is called Christian. This is the preparation for the judgment on Christendom itself. If Christendom would hold fast her jewel, she would remain strong, and no one would dare to mock or to assail her. For she would then partake of the full blessing which lies in the principle of Christianity, and every one would be obliged to show respect for the fruits of this principle. But an apostate Christendom, that is ashamed of her glorious Christian name, is something more miserable than the Jews, judged though they have been, who still esteem highly their name, and what remains to them of their old religion. Thus Christendom, in so far as it denies the worth and significance of its name, is gradually reaching a condition in which it will be so ripe for the second act of the judgment on the world, that this will be longed for as a benefit. For, this apostate Christendom will be the kingdom of Antichrist, as Antichrist will manifest himself in Satanic antagonism to God by sitting in the temple of God, and pretending to be God (2 Thessalonians 2:3 sqq.). [We do not quite share all the sentiments expressed in this paragraph. We are far from being so despondent as to the prospects of Christendom, and think that there is a more obvious interpretation of the prophecy quoted from 2 Thess., than that indicated.—D. M.].

10. On Isaiah 65:17. [If we had only the present passage to testify of new heavens and a new earth, we might say, as many good interpreters do, that the language is figurative, and indicates nothing more than a great moral and spiritual revolution. But we cannot thus explain 2 Peter 3:10-13. The present earth and heavens shall pass away; (comp. Isaiah 51:6; Psalms 102:25-26). But how can we suppose that our Prophet here refers to the new heavens and new earth, which are to succeed the destruction of the world by fire? In the verses that follow Isaiah 65:17, a condition of things is described which, although better than the present, is not so good as that perfectly sinless, blessed state of the redeemed, which we look for after the coming of the day of the Lord. Yet the Apostle Peter (2 Peter 3:13) evidently regards the promise before us of new heavens and a new earth, as destined to receive its accomplishment after the conflagration which is to take place at the end of the world. If we had not respect to other Scriptures, and if we overlooked the use made by Peter of this passage, we should not take it literally. But we can take it literally, if we suppose that the Prophet brings together future events not according to their order in time. He sees the new heavens and new earth arise. Other scenes are disclosed to his prophetic eye of a grand and joy-inspiring nature. He announces them as future. But these scenes suppose the continued prevalence of death and labor (Isaiah 65:20 sqq.), which, we know from definite statements of Scripture, will not exist when the new heaven and new earth appear (comp. Revelation 21:1-4). The proper view then of Isaiah 65:17 is to take its prediction literally, and to hold at the same time that in the following description (which is that of the millennium) future things are presented to us which are really prior, and not posterior to the promised complete renovation of heaven and earth. Nor should this surprise us, as Isaiah and the other Prophets place closely together in their pictures future things which belong to different times. They do not draw the line sharply between this world and the next. Compare Isaiah’s prophecy of the abolition of death (Isaiah 25:8) in connection with other events that must happen long before that state of perfect blessedness.—D. M.].

11. On Isaiah 65:20. [“The extension of the Gospel every where,—of its pure principles of temperance in eating and drinking, in restraining the passions, in producing calmness of mind, and in arresting war, would greatly lengthen out the life of man. The image here employed by the Prophet is more than mere poetry; it is one that is founded in reality, and is designed to convey most important truth.” Barnes. D. M.].

12. On Isaiah 65:24. [It occurs to me that an erroneous application is frequently made of the promise, Before they call, etc. This declaration is made in connection with the glory and blessedness of the last days. It belongs specifically to the millennium. There are, indeed, occasions when God even now seems to act according to this law. (Comp. Daniel 9:23). But Paul had to pray thrice before he received the answer of the Lord (2 Corinthians 12:8). Compare the parable of the importunate widow, Luke 18:1-7. The answer to prayer may be long delayed. This is not only taught in the Bible, but is verified in Christian experience. But the time will come when the Lord will not thus try and exercise the faith of His people.—D. M.].

13. On Isaiah 65:25. “If the lower animals live in hostility in consequence of the sin of man, a state of peace must be restored to them along with our redemption from sin.” J. G. Mueller in Herz. R.-Encycl. xvi. p. 45. [“By the serpent in this place there seems every reason to believe that Satan, the old seducer and author of discord and misery, is meant. During the millennium he is to be subject to the lowest degradation. Compare for the force of the phrase to lick the dust, Psalms 72:9; Micah 7:17. This was the original doom of the tempter, Genesis 3:14, and shall be fully carried into execution. Comp. Revelation 20:1-3.” Henderson. D. M.].

14. On Isaiah 66:1. [“Having held up in every point of view the true design, mission and vocation of the church or chosen people, its relation to the natural descendants of Abraham, the causes which required that the latter should be stripped of their peculiar privileges, and the vocation of the Gentiles as a part of the divine plan from its origin, the Prophet now addresses the apostate and unbelieving Jews at the close of the old dispensation, who, instead of preparing for the general extension of the church and the exchange of ceremonial for spiritual worship, were engaged in the rebuilding and costly decoration of the temple at Jerusalem. The pride and interest in this great public work, felt not only by the Herods but by all the Jews, is clear from incidental statements of the Scriptures (John 2:20; Matthew 24:1), as well as from the ample and direct assertions of Josephus. That the nation should have been thus occupied precisely at the time when the Messiah came, is one of those agreements between prophecy and history, which cannot be accounted for except upon the supposition of a providential and designed assimilation.” Alexander after Vitringa. D. M.].

15. On Isaiah 66:1-2. What a grand view of the nature of God and of the way in which He is made known lies at the foundation of these words! God made all things. He is so great that it is an absurdity to desire to build a temple for Him. The whole universe cannot contain Him (1 Kings 8:27)! But He, who contains all things and can be contained by nothing, has His greatest joy in a poor, humble human heart that fears Him. He holds it worthy of His regard, it pleases Him, He enters into it, He makes His abode in it. The wise and prudent men of science should learn hence what is chiefly necessary in order to know God. We cannot reach Him by applying force, by climbing up to Him, by attempting to take Him by storm. And if science should place ladder upon ladder upwards and downwards, she could not attain His height or His depth. But He enters of His own accord into a child-like, simple heart. He lets Himself be laid hold of by it, kept and known. It is not, therefore, by the intellect [alone] but by the heart that we can know God.

16. On Isaiah 66:3. He who under the Christian dispensation would retain the forms of worship of the ancient ritual of shadows would violate the fundamental laws of the new time, just as a man by killing would offend against the foundation of the moral law, or as he would by offering the blood of dogs or swine offend against the foundation of the ceremonial law. For when the body, the substance has appeared, the type must vanish. He who would retain the type along with the reality would declare the latter to be insufficient, would, therefore, found his salvation not upon God only, but also in part on his own legal performance. But God will brook no rival. He is either our All, or nothing. Christianity could tolerate animal sacrifices just as little as the Old Testament law could tolerate murder or the offering of abominable things.

17. On Isaiah 66:5. [“The most malignant and cruel persecutions of the friends of God have been originated under the pretext of great zeal in His service, and with a professed desire to honor His name. So it was with the Jews when they crucified the Lord Jesus. So it is expressly said it would be when His disciples would be excommunicated and put to death, John 16:2. So it was in fact in the persecutions excited against the apostles and early Christians. See Acts 6:13-14; Acts 21:28-31. So it was in all the persecutions of the Waldenses, in all the horrors of the Inquisition, in all the crimes of the Duke of Alva. So it was in the bloody reign of Mary; and so it has ever been in all ages and in all countries where Christians have been persecuted.” Barnes.—D. M.].

18. On Isaiah 66:10. “The idea which is presented in this verse is, that it is the duty of all who love Zion to sympathize in her joy. The true friends of God should rejoice in every real revival of religion, they should rejoice in all the success which attends the Gospel in heathen lands. And they will rejoice. It is one evidence of piety to rejoice in her joy; and they who have no joy when souls are born into the kingdom of God, when He pours down His Spirit and in a revival of religion produces changes as sudden and transforming as if the earth were suddenly to pass from the desolation of winter to the verdure and bloom of summer, or when the Gospel makes sudden and rapid advances in the heathen world, have no true evidence that they love God and His cause. They have no religion.” Barnes.—D. M.

19. On Isaiah 66:13. The Prophet is here completely governed by the idea that in the glorious time of the end, love, maternal love will reign. Thus He makes Zion appear as a mother who will bring forth with incredible ease and rapidity innumerable children (Isaiah 66:7-9). Then the Israelites are depicted as little children who suck the breasts of their mother. Further, the heathen who bring back the Israelites into their home, must do this in the same way in which mothers in the Orient are wont to carry their little children. Lastly, even to the Lord Himself maternal love is ascribed (comp. Isaiah 42:14; Isaiah 49:15), and such love as a mother manifests to her adult son. Thus the Israelites will be surrounded in that glorious time on all sides by maternal love. Maternal love will be the characteristic of that period.

20. On Isaiah 66:19 sqq. The Prophet describes remote things by words which are borrowed from the relations and conceptions of his own time, but which stand in strange contrast to the reality of the future which he beholds. Thus the Prophet speaks of escaped persons who go to Tarshish, Pul, Lud, Tubal, and Javan. Here he has rightly seen that a great act of judgment must have taken place. And this act of judgment must have passed on Israel, because they who escape, who go to the Gentiles to declare to them the glory of Jehovah, must plainly be Jews How accurately, in spite of the strange manner of expression, is the fact here stated that the Gospel of Jesus Christ was proclaimed to the Gentiles exactly at the time when the old theocracy was destroyed! How justly does he indicate that there was a causal connection between these events! He did not, indeed, know that the shattering of the old form was necessary in order that the eternal truth enclosed in it might be set free, and fitted for filling the whole earth. For the Old Covenant cannot exist along with the New, the Law cannot stand with equal dignity beside the Gospel. The Law must be regarded as annulled, in order that the Gospel may come into force. How remarkably strange is it, however, that he calls the Gentile nations Tarshish, Pul, Lud, etc. And how singular it sounds to be told that the Israelites shall be brought by the Gentiles to Jerusalem as an offering for Jehovah! But how accurately has he, notwithstanding, stated the fact, which, indeed, still awaits its fulfilment, that it is the conversion of the heathen world which will induce Israel to acknowledge their Saviour, and that they both shall gather round the Lord as their common centre! How strange it sounds that then priests and Levites shall be taken from the Gentiles also, and that new moon and Sabbath shall be celebrated by all flesh in the old Jewish fashion! But how accurately is the truth thereby stated that in the New Covenant there will be no more the priesthood restricted to the family of Aaron, but a higher spiritual and universal priesthood, and that, instead of the limited local place of worship of the Old Covenant, the whole earth will be a temple of the Lord! Verily the prophecy of the two last chapters of Isaiah attests a genuine prophet of Jehovah. He cannot have been an anonymous unknown person. He can have been none other than Isaiah the son of Amoz!

HOMILETICAL HINTS

1. On Isaiah 65:1 sq. [I. “It is here foretold that the Gentiles, who had been afar off, should be made nigh, Isaiah 65:1. II. It is here foretold that the Jews, who had long been a people near to God, should be cast off, and set at a distance, Isaiah 65:2.” Henry, III. We are informed of the cause of the rejection of the Jews. It was owing to their rebellion, waywardness and flagrant provocations, Isaiah 65:2 sqq.—D. M.]

2. On Isaiah 65:1-7. A Fast-Day Sermon. When the Evangelical Church no more holds fast what she has; when apostasy spreads more and more, and modern heathenism (Isaiah 65:3-5 a) gains the ascendency in her, then it can happen to her as it did to the people of Israel, and as it happened to the Church in the Orient. Her candlestick can be removed out of its place.—[By the Evangelical Church we are not to understand here the Church universal, for her perpetuity is certain. The Evangelical Church is in Germany the Protestant Church, and more particularly the Lutheran branch of it.—D. M.]

3. On Isaiah 65:8-10. Sermon on behalf of the mission among the Jews. Israel’s hope. 1) On what it is founded (Israel is still a berry in which drops of the divine blessing are contained); 2) To what this hope is directed (Israel’s Restoration).

4. On Isaiah 65:13-16. [“The blessedness of those that serve God, and the woful condition of those that rebel against him, are here set the one over against the other, that they may serve as a foil to each other. The difference of their states here lies in two things: 1) In point of comfort and satisfaction, a. God’s servants shall eat and drink; they shall have the bread of life to feed, to feast upon continually, and shall want nothing that is good for them. But those who set their hearts upon the world, and place their happiness in it, shall be hungry and thirsty, always empty, always craving. In communion with God and dependence upon Him there is full satisfaction; but in sinful pursuits there is nothing but disappointment. b. God’s servants shall rejoice and sing for joy of heart; they have constant cause for joy, and there is nothing that may be an occasion of grief to them but they have an allay sufficient for it. But, on the other hand, they that forsake the Lord shut themselves out from all true joy, for they shall be ashamed of their vain confidence in themselves, and their own righteousness, and the hopes they had built thereon. When the expectations of bliss, wherewith they had flattered themselves, are frustrated, O what confusion will fill their faces! Then shall they cry for sorrow of heart and howl for vexation of spirit. 2) In point of honor and reputation, Isaiah 65:15-16. The memory of the just is, and shall be, blessed; but the memory of the wicked shall rot.” Henry.—D. M.]

5. On Isaiah 66:1-2. Carpzov has a sermon on this text. He places it in parallel with Luke 18:9-14, and considers, 1) The rejection of spiritual pride; 2) The commendation of filial fear.

6. On Isaiah 66:2 Arndt, in his True Christianity I. cap. 10, comments on this text. He says among other things: “The man who will be something is the material out of which God makes nothing, yea, out of which He makes fools. But a man who will be nothing, and regards himself as nothing, is the material out of which God makes something, even glorious, wise people in His sight.”

7. On Isaiah 66:3. [Saurin has a sermon on this text entitled “Sur l’ Insuffisance du culte exterieur” in the eighth volume of his sermons.—D. M.]

8. On Isaiah 66:13. As one whom his mother comforteth, so will I comfort you. “These words stand, let us consider it, 1) In the Old Testament; 2) In the heart of God always; 3) But are they realized in our experience?” Koegel in “Aus dem Vorhof ins Heiligthum, II. Bd., p. 242, 1876.

9. On Isaiah 66:24. The punishment of sin is twofold—inward and outward. The inward is compared with a worm that dies not; the outward with a fire that is not quenched. This worm and this fire are at work even in this life. He who is alarmed by them and hastens to Christ can now be delivered from them.—[“It is better not to fall into this fire and never to have any experience of this worm, even though, as some imagine, eternity should not be eternal, and the unquenchable fire might be quenched, and the worm that shall never die, should die, and Jesus and His apostles should not have expressed themselves quite in accordance with the compassionate taste of our time. Better, I say, is better. Save thyself and thy neighbor before the fire begins to burn, and the smoke to ascend.” Gossner.—D. M.]

Footnotes:

[15]Heb. come upon the heart.

[16]because I create it.

[17]there a suckling that counts only days.

[18]boy.

[19]will be considered accursed.

[20]wear out.

[21]Heb. shall make them continue long, or, shall wear out.

[22]quick passing away.

[23]ox or cow.