Exegetical and Hermeneutical Commentary of Isaiah 66:6
A voice of noise from the city, a voice from the temple, a voice of the LORD that rendereth recompense to his enemies.
6. Description of the sudden outbreak of Jehovah’s destructive might from His city and sanctuary (cf. Amo 1:2; Joe 3:16; ch. Isa 33:14). A noise of uproar from the city! A noise from the temple! The noise of Jehovah rendering recompence (see on Isa 59:18) to His enemies! (those referred to in Isa 66:5). That these words presuppose the existence of the Temple is certainly the most natural interpretation. The thought of the verse is resumed in Isa 66:15-16; the verses immediately following pass abruptly to a different subject.
Fuente: The Cambridge Bible for Schools and Colleges
A voice of noise from the city – That is, from the city of Jerusalem. The prophet sees in a vision a tumult in the city. He hears a voice that issues from the temple. His manner and language are rapid and hurried – such as a man would evince who should suddenly see a vast tumultuous assemblage, and hear a confused sound of many voices. There is also a remarkable abruptness in the whole description here. The preceding verse was calm and solemn. It was full of affectionate assurance of the divine favor to those whom the prophet saw to be persecuted. Here the scene suddenly changes. The vision passes to the agitating events which were occurring in the city and the temple, and to the great and sudden change which would be produced in the condition of the church of God. But to whom or what this refers has been a subject of considerable difference of opinion. Grotius understands it of the sound of triumph of Judas Maccabeus, and of his soldiers, rejoicing that the city was forsaken by Antiochus, and by the party of the Jews who adhered to him.
Rosenmuller understands it of the voice of God, who is seen by the prophet taking vengeance on his foes. There can be no doubt that the prophet, in vision, sees Yahweh taking recompence on his enemies – for that is expressly specified. Still it is not easy to determine the exact time referred to, or the exact scene which passes before the mind of the prophet. To me it seems probable that it is a scene that immediately preceded the rapid extension of the gospel, and the great and sudden increase of the church by the accession of the pagan world (see the following verses); and I would suggest, whether it is not a vision of the deeply affecting and agitating scenes when the temple and city were about to be destroyed by the Romans; when the voice of Yahweh would be heard in the city and at the temple, declaring the punishment which he would bring on those who had cast out and rejected the followers of the Messiah Isa 66:5; and when, as a result of this, the news of Salvation was to be rapidly spread throughout the pagan world.
This is the opinion, also, of Vitringa. The phrase rendered here a voice of noise ( qol sha’on), means properly the voice of a tumultuous assemblage; the voice of a multitude. The word noise ( sha’on) is applied to a noise or roaring, as of waters Psa 65:8; or of a crowd or multitude of people Isa 5:14; Isa 42:4; Isa 24:8; and of war Amo 2:2; Hos 10:14. Here it seems probable that it refers to the confused clamor of war, the battle cry raised by soldiers attacking an army or a city; and the scene described is probably that when the Roman soldiers burst into the city, scaled the walls, and poured desolation through the capital.
A voice from the temple – That is, either the tumultous sound of war already having reached the temple; or the voice of Yahweh speaking from the temple, and commanding destruction on his foes. Vitringa supposes that it may mean the voice of Yahweh breaking forth from the temple, and commanding his foes to be slain. But to whichever it refers, it doubtless means that the sound of the tumult was not only around the city, but in it; not merely in the distant parts, but in the very midst, and even at the temple.
A voice of the Lord that rendereth recompence – Here we may observe:
1. That it is recompence taken on those who had cast out their brethren Isa 66:5.
2. It is vengeance taken within the city, and on the internal, not the external enemies.
3. It is vengeance taken in the midst of this tumult.
All this is a striking description of the scene when the city and temple were taken by the Roman armies. It was the vengeance taken on those who had cast out their brethren; it was the vengeance which was to precede the glorious triumph of truth and of the cause of the true religion.
Fuente: Albert Barnes’ Notes on the Bible
Isa 66:6
A voice of noise from the city
Social degeneracy, national apostasy, and the voice of God
It is well for us to look around upon the things that are done in the midst of us as a people; well, because we must give no connivance at evil thinking or teaching or doing; well, because we must be careful about ourselves; well, because we must be truthful towards our neighbours; well, because we must be faithful toward our God.
This text suggests three different voices which thoughtful men should hear: A voice of noise from the city, etc. In other words, our ear must listen to the state of society and the state of religion amongst us, and then consider what the Lord has to say concerning both.
1. What is the voice which comes from the city, from the secular pursuits, the social habits, the business transactions, the political doings of men? There is a voice of noise, as of men that laugh, as of men that strive, as of men that boast. Luxury, with all its attendant evils, has come up as a cry from all our land, into the ears of earnest and anxious men, who know how foolish it is to be lovers of pleasure more than lovers of God. It has carried with it a hasting to be rich; and out of that has grown a covetousness, a cold system of reckless speculation, a hard system of indifference, to the ruin of many for the enrichment of a few, which have made our age and our country a by-word amongst men. What awful accounts of utter contempt for human sufferings! What sad chronicles of entire forgetfulness of human wrongs have become the familiar subjects of every-day knowledge amongst us! These are crying evils in our days; the voice of noises from the city, symptoms of our social life, of which all true patriots ought to be blushingly ashamed. Yet, over the moanings of the oppressed, and the sorrows of the forsaken, the roar still rises. I ask every pious parent to keep a jealous and watchful eye upon the children growing in their simplicity at home, and to protect them against the strange fascination which has come over the land. I call upon all true servants of Christ to come out and be separate, and touch not the unclean thing. The Lords people should be often with their God, seeking protection against the prevailing current of evil in mens hearts, minds, and ways. Expect no sympathy, because everything seems to say that faithful men must suffer for their faithfulness in the evil day. Fall back upon the right, the true, the good, the pure; fall back upon the oath and covenant and power and promise of God; but make no compromise with Satan.
2. But the prophet heard a voice out of the temple, and so may we. The luxury of the nation has had its influence upon the nations faith. Men who will not shape their conduct by Gods law will soon find means of accommodating their creed to their conduct. The pure Gospel is too plain-spoken for the consciences of men who desire to quarrel with God rather than with themselves. What is the voice from the temple in this our day? The great feature is a real indifference, not an avowed unbelief, not a bold blasphemy, not a studied contempt, not an entire ignoring of religious things, but a real indifference. There is an evil spirit abroad which takes to itself the blessed name of charity. It has always an excuse for evil, but it has little patience with truth. It has no strong convictions and no real love. There is a voice to be heard from the temple which may well make thoughtful people tremble. Men are falling again to their old and mischievous work of tampering with Gods Word. Multitudes, it is to be feared, have lost their reverence, if not their faith.
3. This brings me to the third voice, which the prophet heard in the days of Israels decline and fall: A voice of the Lord that rendereth recompence to His enemies. In the written Word we have warning about evil time. (1Ti 4:1; 2Ti 3:1.) The voice of God is against all such evil 2Ti 4:1-4). The voice of Him that rendereth recompense unto His enemies is, Woe unto you. What, then, should Gods servants do?
The voice from the city suggests that they must make their healthy influence felt in social life by a solemn and sacred protest against things which frivolize, secularize, materialize mens minds and ways. The voice from the temple suggests that all who love the pure Gospel truth must search it out so as to boldly set it forth, stand by it, speak for it, identify themselves with its honour, its advance, its defence. And the voice of the avenging God suggests that all who know Him should humble themselves before Him, and plead with Him that He would have mercy. (J. Richardson, M.A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. A voice of noise from the city, a voice from the temple, a voice of the Lord] It is very remarkable that similar words were spoken by Jesus, son of Ananias, previously to the destruction of Jerusalem. See his very affecting history related by Josephus, WAR, B. vi., chap. v.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A voice of noise from the city; the expression of a prophetical ecstasy, as much as, Methinks I already hear
a voice of noise, rather a sad and affrighting noise, than the noise of triumphers (as some think); yea, it comes not from the city only, but from the temple, wherein these formalists have so much gloried, and reposed so much confidence. There is a noise of soldiers slaying, and of the priests or poor people fled thither shrieking or crying out.
A voice of the Lord; not in thunder, which is sometimes called so, Psa 29:3-5, &c., but
that rendereth recompence to his enemies. Thus the noise of soldiers, the roaring of guns, the sound of drums and trumpets, are the voice of the Lord. Thus the prophet seemeth to express the destruction of the Jews by the Roman armies, as if a thing at that time doing.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. God, from Jerusalem and His”temple,” shall take vengeance on the enemy (Eze 43:1-8;Zec 12:2; Zec 12:3;Zec 14:3; Zec 14:19-21).The abrupt language of this verse marks the suddenness with which Goddestroys the hostile Gentile host outside: as Isa66:5 refers to the confounding of the unbelieving Jews.
voice of noisethat is,the Lord’s loud-sounding voice (Psa 68:33;Psa 29:3-9; 1Th 4:16).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
A voice of noise from the city,…. From the city of Jerusalem, as the Targum; so Kimchi, who says, that in the days of the Messiah shall go out of Jerusalem the voice of noise concerning Gog and Magog: this indeed respects the days of the Messiah, but such as are now past, and a voice of crying in the city of Jerusalem, at, the taking and destruction of it by the Romans; when were heard from it the noisy voices of the Roman soldiers, triumphing and rejoicing at it, and the shrieks of the inhabitants, running about from place to place for shelter; so when destruction and desolation are come upon any place, a voice or a cry is said to come from it; see Jer 48:3:
a voice from the temple; either from heaven, as Aben Ezra; or rather from the temple at Jerusalem, of the priests there hindered from doing their service, and starving for want of sustenance; or of the people that fled thither for security, but forced from thence by the soldiers; and especially a voice of crying and lamentation was heard, when set on fire. Some illustrate this by what the priests heard in the temple a little before the destruction of it, a rustling and a noise like persons shifting and moving, and a voice in the holy of holies, saying, “let us go hence”; as also the words of Jesus the son of Ananus, a countryman, who went about uttering these words,
“a voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and against the temple, a voice against the bridegrooms and the brides, a voice against all the people:”
this he did before the war began, nor could he be persuaded to desist from it, but continued it afterwards; going on the walls of the city, saying,
“woe, woe to the city, and to the temple, and to the people, woe to myself also;”
and while he was speaking the last words, a stone, cast from a Roman engine, killed him, as Josephus q relates:
a voice of the Lord, that rendereth recompence to his enemies; for the Lord’s voice was in all this, and his hand in the destruction of those people; it was according to his appointment, direction, and order, in righteous judgment for their sins, they being his implacable enemies, that would not have him to rule over them, Lu 19:14.
q De Bello Jud. I. 6. c. 5. sect. 3.
Fuente: John Gill’s Exposition of the Entire Bible
The city and temple, to which they desire to go, are nothing more, so far as they are concerned, than the places from which just judgment will issue. “Sound of tumult from the city! Sound from the Temple! Sound of Jehovah, who repays His enemies with punishment.” All three , to the second of which must be supplied in thought, are in the form of interjectional exclamations (as in Isa 52:8). In the third, however, we have omitted the note of admiration, because here the interjectional clause approximates very nearly to a substantive clause (“it is the sound of Jehovah”), as the person shouting announces here who is the originator and cause of the noise which was so enigmatical at first. The city and temple are indeed still lying in ruins as the prophet is speaking; but even in this state they both preserve the holiness conferred upon them. They are the places where Jehovah will take up His abode once more; and even now, at the point at which promise and fulfilment coincide, they are in the very process of rising again. A loud noise (like the tumult of war) proceeds from it. It is Jehovah, He who is enthroned in Zion and rules from thence (Isa 31:9), who makes Himself heard in this loud noise (compare Joe 3:16 with the derivative passage in Amo 1:2); it is He who awards punishment or reckons retribution to His foes. In other cases ( ) generally means to repay that which has been worked out (what has been deserved; e.g., Psa 137:8, compare Isa 3:11); but in Isa 59:18 g e mul was the parallel word to c hemah , and therefore, as in Isa 35:4, it did not apply to the works of men, but to the retribution of the judge, just as in Jer 51:6, where it is used quite as absolutely. We have therefore rendered it “punishment;” “merited punishment” would express both sides of this double-sided word. By “His enemies,” according to the context, we are to understand primarily the mass of the exiles, who were so estranged from God, and yet withal so full of demands and expectations.
Fuente: Keil & Delitzsch Commentary on the Old Testament
6. A voice of tumult from the city, a voice from the temple. He confirms the preceding statement; namely, that God hath not threatened in vain, that he will speedily come to take vengeance on hypocrites, in order that what has been promised concerning gladness may be more eagerly expected by believers. It is uncertain what are the enemies whom he describes; for this passage may be explained as relating to the Babylonians, whose destruction was the deliverance of his Church. It may also be explained as relating to other enemies, who were nourished in the bosom of the Church; and I am more favorable to this opinion, though I do not deny that it may be viewed in reference to any kind of enemies. But he has in his eye domestic foes, of whom he had formerly spoken, who disdained the voice of God continually addressing them by the mouth of the prophets. He therefore threatens that they shall speedily hear another and more terrible voice; but there is immediately added a mitigation, that the same terror may not discourage the believing servants of God.
The meaning may be thus summed up. “In vain do wicked men boast and set their own obstinacy in opposition to the judgments of God, for they shall not escape his hand, and even ‘from the temple,’ which was their lurking-place of false confidence, his voice shall come forth, and believers will then receive the fruit of their patience.” Would that we did not at the present day experience similar contempt in hypocrites, who set at nought all remonstrances and threatenings, and have no respect for the word of God! To them, therefore, instead of the mild and gentle voice which they now hear, we are compelled to threaten “a tumultuous voice,” which they shall one day hear from other and very different masters; for since the world, with irreligious scorn, disdains the word of God, it shall be constrained not only to hear, but likewise to experience, an armed voice, that is, fire and sword.
Fuente: Calvin’s Complete Commentary
(6) A voice of noise . . .The form reminds us of Isa. 13:4. The words represent dramatically the wonder with which men will behold the great judgments of God, proceeding, as with the thunders of Sinai (Amo. 1:2; Joe. 3:16), from the city and the temple, that seemed to have been given over to destruction.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. A voice of the Lord It would seem as if the mock prediction is coming to pass in a way the persecutors little counted on. There would seem to be a leap of time here to the destruction of Jerusalem.
A voice of noise Or, sound of war from the city from Jerusalem herself; the shock and tumult of battle by the Romans, A.D. 70. There is a triple sound of battle: one from the temple, as well as from the city, and one from Jehovah. it is as a roar of armies rushing to deadly conflict, with God as the Unseen Leader.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Birth Of The New Age ( Isa 66:6-9 ).
Isa 66:6
‘A voice of tumult from the city,
A voice from the temple,
A voice of Yahweh,
Which renders recompense to his enemies.’
Before she travailed she brought forth,
Before her pain came she was delivered of a man-child,
Who has heard such things?
Who has seen such things?
Shall a land be born in one day?
Shall a nation be brought forth at once?
For as soon as Zion travailed,
She brought forth her children.
Shall I bring to the birth, and not cause to bring forth?
Says Yahweh,
Shall I who cause to bring forth, shut the womb?
Says your God.’
There is a stirring in the city, a voice from the temple. It is the voice of Yahweh. He will now recompense Himself on all His enemies. Heaven is at work. This is the commencement of the process that will lead up to the ideal Jerusalem of the previous chapter.
There are two births mentioned here. The first miraculously painless, the second in great travail. The miraculously painless birth (before she travailed she brought forth) is an indication that the birth is of God and not in the usual run. Thus we must expect the baby too to be unusual. ‘She was delivered of a man-child.’ In the context of Isaiah this must surely look back to the promised birth of such a man-child in a miraculous way in Isa 7:14; Isa 9:6-7. At an unexpected time the coming King will be born. This was certainly how John interpreted it in Rev 12:5 (although there he saw the birth as in pain. Isaiah is stressing the miraculous and smooth nature of the birth, John its urgency) where he links it with Psa 2:9, a Messianic psalm.
But, it may be asked, does it not say that this passage refers to the birth of the nation? (Isa 66:8). The reply must be that it does, but that that is because the coming of the King was to be the precursor to the birth of the nation. Once He came His government and peace would increase and there would be no end. The everlasting kingdom would come in (Isa 9:7), justice would be established (Isa 11:4), and He would rule (Isa 32:1-4). Then the nation would follow in His train, but its birth would be through suffering.
So with the king will come the birth of the nation. ‘He will see His seed’ (Isa 53:10). However, we should note the distinction made. The King will be born before the woman travails, the nation will be born when she has begun to travail. First the man-child will be born, and then the travail, and then the children. For the redemption must be born before the new nation can result. Without the birth of the Servant (Isa 49:1), the new ‘Israel’ (Isa 49:3), there can be no Israel of God (Gal 6:16).
‘Who has heard such things? Who has seen such things? Shall a land be born in one day? Shall a nation be brought forth at once? For as soon as Zion travailed, she brought forth her children.’ It is admitted that what is to happen is remarkable, so remarkable that it is unique. And it results in the birth of the nation ‘in one day, at once’. The birth of a man-child in one day would not be remarkable (although His birth could be remarkable), but the birth of a nation resulting from it is truly remarkable. And as a result Zion produces many children. As John does in Revelation 12, we may see this as pointing to the miraculous birth of Jesus, and the consequent birth of the new nation as a result (Isa 65:1; Isa 65:9).
‘ “Shall I bring to the birth, and not cause to bring forth?” says Yahweh, “Shall I who cause to bring forth, shut the womb?” says your God.’ God now challenges the scoffers. Do they think God will not finish what He has started? Let them beware. What God has begun He will do, and nothing will prevent it.
We may well see this birth of the new nation as resulting at Pentecost (Acts 2). This was equally startling and equally sudden, and comparable with the birth of the old nation at Sinai. At Pentecost the essential foundation for the new nation was laid, and from there it has spread around the world, and it will find its completion in eternity.
Fuente: Commentary Series on the Bible by Peter Pett
Perhaps the voice here spoken of, means the voice of the gospel: and the effects of it follow. Quick was the success, when the Holy Ghost came upon them that heard the voice. Jehovah inquireth whether such things were ever heard of before? And the Apostle Paul asserts, that when the Lord thus works by his word, and in his word, souls shall be constrained to confess, that God was in that word of a truth; 1Co 14:25 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 66:6 A voice of noise from the city, a voice from the temple, a voice of the LORD that rendereth recompence to his enemies.
Ver. 6. A voice of noise from the city. ] This is a prophetic description of the last destruction of Jerusalem and the temple by the Romans. a
A voice from the temple.
That rendereth recompense to his enemies.
a Diod.
b Lib. vii. Belli., cap. 12.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
A voice, &c. Compare Zec 12:3-6; Zec 14:3. Compare Isa 42:14.
rendereth recompence. Compare Isa 65:6.
Fuente: Companion Bible Notes, Appendices and Graphics
a voice of the Lord: Isa 34:8, Isa 59:18, Isa 65:5-7, Joe 3:7-16, Amo 1:2 – Amo 2:16
Reciprocal: Deu 32:41 – I will Psa 2:5 – Then Psa 29:4 – full of Jer 25:14 – I Jer 51:24 – General Eze 43:6 – I heard Mic 6:9 – Lord’s Hab 2:20 – the Lord Zep 1:14 – even Mat 10:22 – shall be hated Luk 19:27 – General Rev 8:5 – and filled
Fuente: The Treasury of Scripture Knowledge
Isa 66:6. A voice of noise from the city, &c. This is an expression of a prophetical ecstasy, in which the prophet hears the noise of the ruin of the city and temple sounding in his ears. This voice of noise comes not from the city only, but from the temple, wherein these formalists had so much gloried, and reposed so much confidence. There is a noise of soldiers slaying, and of the poor people shrieking or crying out. A voice of the Lord Not in thunder, which is sometimes called the Lords voice, but that rendereth recompense to his enemies Thus he expresses the destruction of the Jews by the Roman armies, as a thing at that time doing. Some think this prophecy was fulfilled, partly at least, in the prodigies which, according to Josephus, in his history of the Jewish wars, (lib. 7. cap. 12,) preceded the destruction of Jerusalem: that the eastern gate of the temple, which was of solid brass and very heavy, and was scarcely shut in an evening by twenty men, and was fastened by strong bars and bolts, was seen, at the sixth hour of the night, opened of its own accord, and could hardly be shut again: that before the setting of the sun, there were seen over all the country chariots and armies fighting in the clouds, and besieging cities: that at the feast of pentecost, as the priests were going into the inner temple by night, as usual, to attend their service, they heard first a motion and noise, and then a voice, as of a multitude, saying, Let us depart hence; and, what he reckons as the most terrible of all, that one Jesus, the son of Ananus, an ordinary country fellow, four years before the war began, and when the city was in peace and plenty, came to the feast of tabernacles, and ran crying up and down the streets day and night, A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the temple, a voice against the bridegrooms and the brides, a voice against all the people. The magistrates endeavoured by stripes and torture to restrain him; but he still cried with a mournful voice, Wo, wo to Jerusalem! This he continued to do for seven years and five months together, and especially at the great festivals; and he neither grew hoarse nor was tired, but went about the walls and cried with a loud voice, Wo, wo to the city, and to the people, and to the temple! and, as he added at last, Wo, wo also to myself! it happened that a stone from some sling or engine immediately struck him dead. It may be proper to remark here, that there is not a more creditable historian than Josephus, who relates these things, and who appeals to the testimony of those who saw and heard them. But, as Bishop Newton observes, it may add some weight to his relation, that Tacitus, the Roman historian, a heathen, also gives us a summary account of the same occurrence. He says, There happened several prodigies. Armies were seen to engage in different parts of the sky glittering arms appeared the temple shone by the sudden fire of the clouds the doors of the temple were suddenly thrown wide open a voice, more than human, was heard, that the gods were departing, and, at the same time, a great motion as if departing. See Tacituss Hist., book 5. page 217, in Lipsiuss edition.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
66:6 {g} A voice of noise from the city, a voice from the temple, a voice of the LORD that rendereth recompence to his enemies.
{g} The enemies will shortly hear a more terrible voice, even fire and slaughter, seeing they would not hear the gentle voice of the prophets, who called them to repentance.
Fuente: Geneva Bible Notes
God would intervene with a word announcing and effecting judgment. The superficial worshippers had called for God to act (Isa 66:5), and He would. They had called on Him to give them the comfort they thought He owed them (cf. Isa 57:18). He would give them what they deserved, but it would be judgment rather than comfort. These were enemies of His, not His true worshippers.