The Happiness of the New Testament Church

v. 10. Rejoice ye with Jerusalem, so the prophet calls out to all believers, and be glad with her, all ye that love her; rejoice for joy with her, all ye that mourn for her, all those who formerly shared her misery and tribulation,

v. 11. that ye, as the spiritual children of Zion, may suck and be satisfied with the breasts of her consolations, enjoying her spiritual blessings and treasures to the full; that ye may milk out, drain the riches of the Gospel mercies, and be delighted with the abundance of her glory.

v. 12. For thus saith the Lord, Himself the covenant God, Behold, I will extend peace to her like a river, in great quantities, and the glory of the Gentiles, all the power and the gifts which they possess, like a flowing stream, which threatens to overflow its banks; then shall ye suck, drinking in full measure; ye shall be borne upon (her) sides, and be dandled upon (her) knees, the Lord Himself taking His children into His arms and extending to them the fullness of His mercy.

v. 13. As one whom his mother comforteth, like a mother consoling her grown-up boy with true maternal sympathy, so will I comfort you; and ye shall be comforted in Jerusalem, whose glory is now the means of the divine consolation.

v. 14. And when ye see this, realizing, to some extent, the riches of God’s mercy, your heart shall rejoice, and your bones shall flourish, be filled with new life and strength, like an herb; and the hand of the Lord shall be known toward His servants, in love and kindness, and His indignation toward His enemies, who would feel His wrath in an everlasting punishment.

v. 15. For, behold, the Lord will come with fire, with a devastating punishment, and with His chariots like a whirlwind, to render His anger with fury and His rebuke with flames of fire, for fire is mentioned throughout the Bible as an instrument of God’s avenging anger.

v. 16. For by fire and by His sword will the Lord plead with all flesh, carrying out the sentence of His justice upon all men; and the slain of the Lord shall be many, because all unbelievers make themselves the objects of His wrath and heap damnation upon themselves.

v. 17. They that sanctify themselves and purify themselves in the gardens behind one tree in the midst, that is, the idol-worshipers who anxiously observe all the ceremonies of cleansing under the direction of some priest or master, eating swine’s flesh, and the abomination, some other forbidden meat, and the mouse, also Levitically unclean, Lev 11:29, shall be consumed together, by the judgment of His wrath, saith the Lord.

v. 18. For I know their works and their thoughts, or, “so far as their works and their ideas are concerned. ” It shall come that I will gather all nations and tongues; and they shall come and see My glory, which would be revealed in the Lord’s judgment upon the reprobate Jews, this warning being intended to prepare the way for the spread of the Gospel among the heathen.

v. 19. And I will set a sign among them, performing a miracle in their midst, and I will send those that escape of them unto the nations, these messengers being the few who escaped His great punishment upon the apostates, brands snatched from the burning, to Tarshish, Tartessus in Spain, in the extreme West, Pul, in Northeastern Africa, between Egypt and Ethiopia, and Lud, the Libyans of Africa, that draw the bow, renowned warriors, to Tubal, in Asia Minor, south of the Caucasus, and Javan, the Ionians of Greece and Asia Minor, to the isles afar off that have not heard My fame, neither have seen My glory; in short, His Gospel-message was to be carried into all the world; and they, the Lord’s ambassadors, shall declare My glory among the Gentiles.

v. 20. And they shall bring all your brethren, the so-called dispersion among the heathen, for an offering unto the Lord out of all nations, these being brought to Him as a precious gift, upon horses, and in chariots, and in litters, low and comfortable wagons, and upon mules, and upon swift beasts, dromedaries, to My holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord.

v. 21. And I will also take of them for priests and for Levites, saith the Lord, there being no difference in the Church of Christ between Jews and Gentiles, all of them being of equal rank as spiritual priests before the Lord.

v. 22. For as the new heavens and the new earth which I will make, the new creation of which He spoke Isa 65:17, shall remain before Me, saith the Lord, so shall your seed and your name remain, namely, that of the believers, the spiritual children of Israel, gathered from Jews and Gentiles alike.

v. 23. And it shall come to pass that from one new moon to another and from one Sabbath to another, with clocklike regularity, shall all flesh come to worship before Me, all the members of the new, wonderful kingdom of the Messiah, saith the Lord.

v. 24. And they shall go forth, namely, the members of the Church of the Lord, represented as coming out of the Temple of Jehovah, engaged in His worship, and look upon the carcasses of the men that have transgressed against Me, as the people of Jerusalem had a view of the carcasses in the Valley of Hinnom; for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring unto all flesh. Thus the punishment which comes upon the enemies of the Lord will be both a source of satisfaction to the believers and an example of warning. Op. Mat 13:42. To this day and hour the words of the Lord hold true: “He that believeth and is baptized shall be saved, but he that believeth not shall be damned. ” Mar 16:16.

Fuente: The Popular Commentary on the Bible by Kretzmann

8. THE MATERIAL CHARACTER OF NEW ORDER OF LIFE

Isa 66:10-14

10Rejoice ye with Jerusalem, and be glad 17with her, all ye that love her:

Rejoice for joy with her, all ye that mourn for her:

11That ye may suck, and be satisfied with the breasts of her consolations;

That ye may 18milk out, and be delighted with the 19 20abundance of her glory

12For thus saith the Lord,

Behold, I will extend peace to her like a river,
And the glory of the Gentiles like a flowing stream:
Then shall ye suck, ye shall be borne upon 21her sides,

And be dandled upon her knees.

1322As one whom his mother comforteth,

So will I comfort you;
And ye shall be comforted in Jerusalem.

14And when ye see this, your heart shall rejoice,

And your bones shall flourish like 23an herb:

And the hand of the Lord shall be known 24 toward his servants,

And his indignation 25toward his enemies.

TEXTUAL AND GRAMMATICAL

Isa 66:10. with of the object is the common construction, comp. Isa 65:19; Pro 24:17. On this connection of a verb with a substantive instead of the infinitive absolute comp. Isa 22:17-18; Isa 24:19; Isa 24:22; Isa 42:17.

Isa 66:12. The Masoretes take as the object of both clauses, and consequently =a river which is peace, a peaceful river. But this is artificial. is Pulpal from . The word is one which is used especially by Isaiah. It is found besides here Isa 6:10; Isa 11:8; Isa 29:9 (bis).

Isa 66:14. There should properly be a before . But the thrice-repeated conjunction Vav in the preceding part of the verse, as it were, governed the flow of speech, and carried it over the syntax. Therefore stands as resumption of , which is for . I therefore take to as a parenthesis which is intended to declare by what emotions that seeing will be accompanied. [But it is much easier, with the E. V., to supply the pronoun this or it, meaning the fulfilment of the promise, after , and then there will be no need of assuming a break in the sentence and a parenthesis.D. M.]. In the clause we have to take as a preposition, while before it marks the accusative. [In the E. V. is regarded as a noun. But the noun would have Pattach under its first syllable. The verb governs the accusative.D. M.].

EXEGETICAL AND CRITICAL

1. After all that has been said, all the friends of Jerusalem, who had before mourned over her, are now justly called upon to rejoice over her (Isa 66:10), and gloriously to participate in her happiness (Isa 66:11). For the Lord will turn to her peace and all glory in abundance; the Israelites will be treated with the tenderest care (Isa 66:12). The Lord Himself will comfort them with a mothers love (Isa 66:13). Then they shall have joy, and the Lords hand will be manifest on them; but His enemies will be made to feel the indignation of the Lord (Isa 66:14).

2. Rejoice yeHis enemies.

Isa 66:10-14. The joy at Jerusalems prosperity is also the condition of participation in that prosperity. For he who has not mourned with Jerusalem and does not rejoice with her will not be regarded as her child, and is not suffered to satiate himself with delight on her maternal breast. This is, I think, the meaning of Isa 66:11. [Jerusalem is thought of as a mother, and the rich consolation (not in word but in deed) which she receives (Isa 51:3) as the milk which comes into her breasts ( as Isa 60:16), with which she now nourishes her children abundantly. Del.]. The image of suckling to designate the most loving and assiduous care, has been already before us Isa 49:23; Isa 60:16. We should rather expect the consolations of her breast; but the putting of first is the effect of the idea of sucking being before the mind of the writer. [Sack and be satisfied, milk out and enjoy yourselves, may be regarded as examples of hendiadys, meaning suck to satiety, and milk out with delight; but no such change in the form of translation is required or admissible. Alexander. D. M.]. The word which stands parallel with , is found besides here only Psa 50:11; Psa 80:14. Its signification is still disputed. Some take = in the signification micare, emicare, and hence = lac ex ubere radiatim defluens (Schroeder, Gesen.). [So Gesen. in Thes.; but in Lexicon he gives the meaning, full breast. D. M.]. But the signification of shining forth, belongs essentially to , whence , a shining plate, a flower, a glittering feather. on the contrary, denotes according to the meaning of its root, which occurs in Syriac, though not in Hebrew, id quod movetur, that which moves itself to and fro. Hence Psa 50:11; Psa 80:14, the beasts that move about on the field. Hence here, too, is synonymous with mamma, the breast that moves this way and that. So Delitzsch. [Delitzsch assigns to the meaning abundance (Ueberschwang) as the E. V., does, and, moreover, he expressly states that the parallelism does not force us to give to the word the signification of teats, dugs. See his comment, in loc. 2 Ed. D. M.]. The joy to which the Prophet, Isa 66:10, summons the friends of Jerusalem is well-founded. For the Lord Himself declares that He will extend, (direct) to Jerusalem peace, the highest of all inward blessings, as a river (comp. Isa 48:18; Isa 8:7), and as a torrent ( Arabic Wadi, comp. Isa 30:28) the glory of the Gentiles, which comprehends all desirable outward things (comp. Isa 16:14; Isa 17:4; Isa 21:16; Isa 35:2). And because the Prophet has here before his mind the image of maternal love and solicitude on the one hand, and on the other that of a childs wants, he adds here, and ye shall suck. Herewith he points back to Isa 66:11, where he had designated Jerusalem as the source of consolations. Here he tells us that the spring of that spring will be the Lord. But that maternal care is not restricted to the affording of nourishment. The children shall also be faithfully carried (on the hip, after the common oriental custom, Isa 60:4). They will also be lovingly played with, caressed, and rocked on the knees. The Lordhere again ascribes to Himself maternal love and maternal conduct (comp. Isa 42:14; Isa 46:3 sq.; Isa 49:15). Is the term to be pressed? I believe that it ought, for it contains a fine climax. A mother who comforts her child is an affecting image. But a mothers love is still more gloriously displayed when it shows itself to be strong enough to raise up again the son, the strong man, who is bowed down by misfortune. [The E. V. here dilutes a man to one. The same liberty is taken by many other versions. But comp. Gen 24:67; Jdg 17:2; 1Ki 19:19-20, and the affecting scenes between Thetis and Achilles in the Iliad.Alexander. The Prophet now thinks of the people as one man. Before he had thought of them as children. Israel is as a man returned from a foreign country, escaped from bondage, full of sad recollections, which are wholly obliterated in the maternal arms of divine love yonder in Jerusalem, the dear home, which even in a strange land was the home of their thoughts.Delitzsch. The in Jerusalem suggests the only means by which these blessings are to be secured, viz., a union of affection and of interest with the Israel of God to whom alone they are promised. Alexander.D. M.]. The beginning of Isa 66:14 recalls Isa 60:5. In this place, too, the meaning of the Prophet is, that what Jerusalem shall see is the manifestation of the power of Jehovah on His friends and foes. For the aim and scope of all divine training is that God may be known from all nature and history as the supreme good (comp. Isa 41:20; Isa 42:12 sqq.; Isa 43:10 sqq.; Isa 45:3 sqq. et saepe). The heart, the centre of life, shall rejoice, the bones, the parts forming the periphery, will shoot as young grass, i. e., they will feel themselves excited to fresh, vigorous manifestation of life (comp. Isa 44:4; Isa 58:11; Isa 61:3). [The latter part of the verse is in accordance with the Prophets constant practice of presenting the salvation of Gods people as coincident and simultaneous with the destruction of His enemies. Alexder.D. M.].

DOCTRINAL AND ETHICAL

1. On Isa 65:1-2. Our Lord has said, He that seeketh findeth (Mat 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, Rom 9:30 sqq.; Isa 10:19 sqq.; Isa 11:7. [See also Isa 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 (Rom 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 pdagogical discipline of the law. They felt simply that they were forsaken by God. Their spirit was hungry. And when for the first time Gods 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, Rom 9:16. Though in after-communion God is found of those that seek Him (Pro 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 Isa 65:2. Gods 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 Isa 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 (Eph 2:5), by which He gives a new heart (Eze 36:26), by which He draws to the Son (Joh 6:44-45; Joh 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 tot die manus ad populum perversum etc., non posterius. Expansio brachiorum notat quidem blandam et benevolam Dei invitationem, qu 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, qu brachium Domini illis revelatur qui docentur Deo et trahuntur a Patre, etc. Locus XV.; Quaestio VI .25.D. M.].

4. On Isa 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 Isa 65:3 sq. The sweetest wine is turned into the sourest vinegar; and when Gods people apostatize from God, they are worse than the heathen (Jer 3:11). Starke.

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

8. On Isa 65:8 sqq. [This is expounded by St. Paul, Rom 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 remnantOur 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. Mat 24:22. Henry. D. M.].

9. On Isa 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 (2Th 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 Isa 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 2Pe 3:10-13. The present earth and heavens shall pass away; (comp. Isa 51:6; Psa 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 Isa 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 (2Pe 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 (Isa 65:20 sqq.), which, we know from definite statements of Scripture, will not exist when the new heaven and new earth appear (comp. Rev 21:1-4). The proper view then of Isa 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 Isaiahs prophecy of the abolition of death (Isa 25:8) in connection with other events that must happen long before that state of perfect blessedness.D. M.].

11. On Isa 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 Isa 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. Dan 9:23). But Paul had to pray thrice before he received the answer of the Lord (2Co 12:8). Compare the parable of the importunate widow, Luk 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 Isa 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, Psa 72:9; Mic 7:17. This was the original doom of the tempter, Gen 3:14, and shall be fully carried into execution. Comp. Rev 20:1-3. Henderson. D. M.].

14. On Isa 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 (Joh 2:20; Mat 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 Isa 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 (1Ki 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 Isa 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 Isa 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, Joh 16:2. So it was in fact in the persecutions excited against the apostles and early Christians. See Act 6:13-14; Act 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 Isa 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 Isa 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 (Isa 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. Isa 42:14; Isa 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 Isa 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 Isa 65:1 sq. [I. It is here foretold that the Gentiles, who had been afar off, should be made nigh, Isa 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, Isa 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, Isa 65:2 sqq.D. M.]

2. On Isa 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 (Isa 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 Isa 65:8-10. Sermon on behalf of the mission among the Jews. Israels 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 (Israels Restoration).

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

6. On Isa 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 Isa 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 Isa 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 Isa 66:24. The punishment of sin is twofoldinward 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.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

DISCOURSE: 1024
GOD DELIGHTS TO COMFORT HIS PEOPLE

Isa 66:10-13. Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: that ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.

IT is the peculiar character of the Lords people, that they enter into the concerns of the Church, rejoicing in her prosperity, and lamenting whatever tends to her dishonour. For both these exercises of mind there is occasion in every place and in every age. If but one soul be added to the Church, it is a ground of joy even to the angels in heaven, and much more to those whose hands are strengthened by every such accession: on the other hand, the low state of the Church must of necessity fill every pious soul with grief and shame. But there is a time approaching, when the grounds of joy will greatly preponderate, when there will be a vast increase of glory to the Church, when innumerable multitudes both of Jews and Gentiles shall flock to her standard, and her peace shall flow down like a river. It is of this period that the prophet is speaking, both in this and the preceding chapter: and so sudden will be its arrival, that it will seem as if a nation were born in a day. To this period we should look forward with joy: and whatever occasions there may be for sorrow, on account of existing circumstances, the prospect of such a glorious event should fill us with heavenly consolation.
That we may enter more fully into the exhortation in our text, we shall set before you,

I.

A general view of the consolations which God has prepared for his people

God delights in the character of a comforter: he calls himself The Comforter of all them that are cast down: yea, each person of the ever-blessed Trinity is expressly designated by this title: The God and Father of our Lord Jesus Christ is the Father of mercies, and the God of all comfort [Note: 2Co 1:3.]: The Lord Jesus is the Consolation of Israel [Note: Luk 2:25.]: and the Holy Spirit is yet more particularly made known to us as The Comforter, (that other Comforter,) whom the Father will send to us in Christs name [Note: Joh 14:16; Joh 14:26.]. And well is God set forth under this character, since he has prepared most abundant and everlasting consolation for us,

1.

In the work and offices of his Son

[What is there which fallen man can want, that is not treasured up for us in the Lord Jesus Christ? Are we ignorant, guilty, polluted, and enslaved? Christ is of God made unto us wisdom, and righteousness, and sanctification, and redemption [Note: 1Co 1:30.]: he is a Priest, on purpose to make atonement for us; a Prophet, on purpose to teach us by his word and Spirit; a King, on purpose that he may rule over us and in us. In a word, there is all fulness treasured up in Him [Note: Col 1:19.], in order that we may receive out of His fulness grace for grace [Note: Joh 1:16.]. Hence the Apostle, assuming it as an obvious and acknowledged truth, urges it as a motive to universal love; If there be any consolation in Christ, fulfil ye my joy, being all in perfect unity with each other [Note: Php 2:1-2.].]

2.

In the fulness and stability of his covenant

[The everlasting covenant, which from all eternity was made between the Father and the Son, was ordered in all things and sure [Note: 2Sa 23:5.]. There is not any thing we desire, but there is the most abundant provision made for it by many and repeated promises, all of which he has confirmed to us by the most solemn oath. Hear, O heavens, and give ear, O earth! Jehovah covenants; Jehovah swears! And wherefore does he so condescend to the infirmities of men? Is it to guard against a versatility of mind on his part? No; but to comfort us under our fears of his displeasure: being willing more abundantly to shew unto the heirs of promise the immutability of his counsel, he confirmed it with an oath, that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge, to lay hold of the hope set before us [Note: Heb 6:17-18.].]

3.

In the richness and variety of his ordinances

[God does not merely permit us to approach him, but has commanded us to come to his footstool, and to make known to him our requests in every possible situation and circumstance of life. He has appointed ordinances, public, private, social, assuring us, that, if we draw nigh to him, he will draw nigh to us, and do exceeding abundantly for us above all that we can ask or think. These ordinances are beautifully represented in our text as breasts of consolation, which we may suck and be satisfied with, yea, from which we may milk out and be delighted with an abundance of glory. And here let me ask the people of the Lord, Whether God has not spread for them, as for his people of old, a table in the wilderness; and abundantly blessed to them the provisions of his house? whether their weary souls have not been satiated, and their sorrowful souls replenished? whether in these seasons light has not often arisen to them in obscurity, and their darkness been made as the noon day? and especially, whether at the table of the Lord, when they have been feeding on the body and blood of their crucified Saviour, they have not often found his body to be bread indeed, and his blood to be drink indeed? Yes; in reading his word, and in communion with him, the soul enjoys a feast of fat things, of fat things full of marrow, of wine on the lees well refined [Note: Isa 25:6.]; and those who have most frequented his banqueting house, have most found his banner over them to be love [Note: Son 2:3-4.].]

4.

In the gifts and trials of his Ministers

[Various are the gifts with which the Lord endows his servants [Note: 1Co 12:8-11.], that he may thereby adapt his word to the necessities of all [Note: Eph 4:11-13.]: and the particular commission which he gives to every one of them is, Comfort ye, comfort ye my people; speak ye comfortably to Jerusalem [Note: Isa 40:1-2.]: Strengthen ye the weak hands, and confirm the feeble knees, and say to them that are of a fearful heart, Be strong, fear not; your God will come and save you [Note: Isa 35:3-4. See also, particularly in this view, Isa 61:1-3.]. He chooses to apeak to us by men, rather than by angels; because they, by their own experience of the bitterness of sin and of the consolations of the Gospel, are able to testily of the things which they have heard, and seen, and handled [Note: 1Jn 1:1.]; and can speak with tenderness and compassion to others, from a sense of their own great and manifold infirmities [Note: Heb 5:1-2.]. It usually happens, too, that those ministers who are made most useful to the Church of God have themselves been brought into deep waters, and been subjected to many trials; God giving them thereby the tongue of the learned, and qualifying them to speak a word in season to persons in all the varied circumstances of life [Note: Isa 50:4.]. To this St. Paul ascribes both the trials and consolations which had so greatly abounded in his experience: God, says he, comforteth us in all our tribulations, that we may be able to comfort them which are in any trouble with the same comfort wherewith we ourselves are comforted of God. And whether we be afflicted, it is for your consolation and salvation; or whether we be comforted, it is for your consolation and salvation [Note: 2Co 1:4-6. This passage is worthy of very particular attention, specially in the view in which it is here adduced.].]

But, if we would justly appreciate the consolations prepared for us, let us take,

II.

A more particular view of them, as represented in the image before us

The images in the Holy Scriptures have this distinguished excellence, that they bring home to the comprehension and the feelings of every man truths which are at once the most exalted and most interesting that can be presented to our view. It is quite erroneous to suppose, that, because an image is common, it is therefore unfit to be a vehicle of Divine truth; we should rather say, it is therefore the most proper for illustrating such things as are analogous to it. The idea of a little infant sucking at his mothers breast, and borne in her arms, on her side, or dandled on her knees, may seem unworthy to express the love of Jehovah towards his people; yet will we assert, that the whole creation does not present an image that will more adequately convey this sentiment to our minds. It suggests to us,

1.

His attention to our wants

[How great and manifold are the wants of a little child; no one of which he himself is able to supply! but his mother provides for every one of them, and anticipates them even before he is brought into the world. In like manner, the number of our wants is only equalled by the extent of our helplenness: we are not of ourselves able to do any thing good, nor to speak a good word, no, nor even to think a good thought. But our God has promised to supply all our wants, according to his riches in glory by Christ Jesus [Note: Php 4:19.]. He knoweth what things we have need of before we ask him; and he has engaged, that, though the lions may lack and suffer hunger, they who fear him shall want no manner of thing that is good: he will give them grace to help them in every time of need, and his grace shall be sufficient for them.]

2.

His sympathy with us in our troubles

[Through diseases of various kinds, and accidents almost innumerable, the days of infancy afford much scope fur the exercise of parental tenderness and affection. And where is the mother whose bowels have not frequently yearned over her afflicted offspring? How has the sudden cry of her infant pierced her soul, even as with a sword! Yet is this but a very faint image of the tenderness and compassion of our God. In reference to his people of old, it is said, His soul was grieved for the misery of Israel [Note: Jdg 10:16.]; and in all their afflictions he was afflicted [Note: Isa 63:9.]. So now, if any presume to injure them, God says, He that toucheth you, toucheth the apple of mine eye [Note: Zec 2:8.]. Our Divine Master identifies himself with his people, and regards every thing that is done to them, whether good or evil, as done unto himself: if they be persecuted, it is he that is smitten [Note: Act 9:4.]; or if they have kindness ministered unto them, it is he that is relieved [Note: Mat 25:45.]. One member of the body does not more participate the feelings of the rest, than he does the trials and troubles of his redeemed people: indeed, he submitted to be made in all things like unto them, on purpose that he might, as our faithful and compassionate High Priest, be stimulated, as it were, from his own experience, to pity and relieve his tempted people [Note: Heb 2:17-18; Heb 4:15.].]

3.

His forbearance towards us in our perverseness

[Few things perhaps are more trying to the temper than the untowardness of a perverse child: it requires all the love of a parent to support it, when it is great and of long continuance. But what parent ever had to endure a thousandth part of the perverseness which our God has seen in us; seen too in the midst of all his kindness? No one can read the history of Israel in the wilderness without being amazed at the multitude of their provocations, and at the patience with which God suffered their manners forty years: yet this is a just representation of human nature, in every place, and every age. Of the very best amongst us it may he said, that he falleth seven times a day: yea, in many things we offend all. But God does not deal with us after our sins, nor reward us according to our iniquities: on the contrary, he spareth, when we deserve punishment; he keepeth mercy for thousands, who, alas! would soon cast it away; he forgiveth iniquity, transgression, and sin; and, if constrained to chasten us with the rod, he does not suffer his whole displeasure to arise, but chastises in mercy only, and does not utterly take away his loving-kindness from us.]

4.

His affectionate endearments

[It is well known with what delight a mother will bear her infant in her arms, and dandle him on her knees: and it should seem as if this were an extravagant representation of the Saviours love to us: but he bare his people, and carried them all the days of old: even as an eagle beareth on her wings her unfledged offspring, so does he now carry the lambs in his bosom, and gently lead them that are with young. It is, if we may so speak, a delight to him to manifest himself to them in the most endearing manner; to lift up the light of his countenance upon them; to kiss them with the kisses of his lips, and to shed abroad his love in their hearts by the Holy Ghost. He accounts them his jewels, and his peculiar treasure; and rejoices over them, to do them good in every possible way. Not all the endearments of the tenderest mother can exceed the exercises of his mind towards us, as described by an inspired prophet: The Lord thy God in the midst of thee is mighty: he will save: he will rejoice over thee with joy: he will rest in his love: he will joy over thee with singing [Note: Zep 3:17.].]

Address
1.

Those who are strangers to our Jerusalem

[It is generally thought amongst you, that there is no happiness in religion. But, I would ask, Where else is it to be found? You may go and watch for it through the whole creation in vain: The depth saith, It is not in me; and the sea saith, It is not in me. It cannot be gotten for gold, neither shall silver be weighed for the price thereof [Note: Job 28:14-15.]: it is in Christ only that the nations of the earth either are, or can be, blessed. If it be said, that religion has its peculiar trials; we acknowledge readily, that it has: but if it bring trials, it affords comforts also to counterbalance them: indeed the very word comfort necessarily implies in it somewhat of previous pain or trouble. Sorrow for sin, the mortification of our in-dwelling corruptions, the enduring of contempt and reproach for Christs sake, may all be considered as painful in themselves; but none ever took this yoke upon them, without finding it, after a season, both light and easy; and being enabled at last to take pleasure, and to glory, in those very trials, which appear so formidable to unenlightened men [Note: 2Co 12:9-10.]. But if you wish to be happy and yet hold fast your sins, that is impossible: as the tenderest mother in the universe cannot make her child happy, whilst he is under the influence of perverse and wicked dispositions, so neither can God himself make you happy, whilst you are living in disobedience to any one of his commands. There must of necessity be a difference between a duteous and a disobedient child: to the one a wise mother will impart many testimonies of her regard, which she is constrained to withhold from the other. So it is with God: he manifests himself to his faithful people as he does not unto the world: and if we would but walk before him as obedient children, he would give us a foretaste of heaven itself, in the light of his countenance, and in the tokens of his love. Were this duly considered, we should no longer be content to live as aliens from the commonwealth of Israel, but should seek to become fellow-citizens with the saints, and of the household of God.]

2.

Those who love and mourn for her

[Your concern for the welfare of the Church is a hopeful evidence that you have received the word of God in truth; for it is the characteristic mark of all true saints, that they prefer Jerusalem above their chief joy. But, whilst you are concerned about the Church at large, you must not forget, that you yourselves constitute a part of that Church, and that the other members of this great family will rejoice or mourn, according as you walk worthy, or unworthy, of your high calling. The comfort of Gods children depends, not only on the manifestations of his favour, but on the state of the Church around them. What tears did David shed on account of those who kept not Gods law! and how did Paul feel, as it were, all the pangs of travail renewed in his soul, when the misconduct of some in the Galatian Church caused him to stand in doubt of them! On the other hand, no words could express the joy which John, the beloved disciple, felt, when he saw his children walk in truth. Be watchful then over your whole spirit and conduct; and see that they be such as become the Gospel of Christ. On this the honour of your heavenly Parent depends: on this also depend the manifestations of his love to your souls. Only seek that God may be glorified in you; and then shall thanksgivings abound towards him on your account: your own peace also shall flow down like a river, und the prosperity of Zion be greatly increased.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

All these are so many blessed promises, with which the Church was to be distinguished in gospel days, when the Lord had brought home his holy word with power to the heart. Ordinances were to become blessed; Jesus alone should be blessed, and her people in her; and so endeared should the people be to the Lord, that is, Jesus’s tenderness over them should be like the tenderness of a mother! We do not find this image of the mother’s tenderness frequently made use of in scripture; but when it is, the Lord makes it most gracious indeed. See Isa 49:15 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Isa 66:10 Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her:

Ver. 10. Rejoice ye with Jerusalem. ] As friends use to do with her that is newly made a mother. Luk 1:58

Rejoice for joy with her. ] Out of the Church there is no solid joy. See Hos 9:1 . See Trapp on “ Hos 9:1 “ Others may revel, the godly only rejoice; their joy is not that of the mouth, but of the heart – nec in labris nascitur sed fibris; it doth not only smooth the brow, but fills the breast; wet the mouth, but warm the heart, &c.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Isa 66:10-17

10Be joyful with Jerusalem and rejoice for her, all you who love her;

Be exceedingly glad with her, all you who mourn over her,

11That you may nurse and be satisfied with her comforting breasts,

That you may suck and be delighted with her bountiful bosom.

12For thus says the LORD, Behold, I extend peace to her like a river,

And the glory of the nations like an overflowing stream;

And you will be nursed, you will be carried on the hip and fondled on the knees.

13As one whom his mother comforts, so I will comfort you;

And you will be comforted in Jerusalem.

14Then you will see this, and your heart will be glad,

And your bones will flourish like the new grass;

And the hand of the LORD will be made known to His servants,

But He will be indignant toward His enemies.

15For behold, the LORD will come in fire

And His chariots like the whirlwind,

To render His anger with fury,

And His rebuke with flames of fire.

16For the LORD will execute judgment by fire

And by His sword on all flesh,

And those slain by the LORD will be many.

17Those who sanctify and purify themselves to go to the gardens,

Following one in the center,

Who eat swine’s flesh, detestable things and mice,

Will come to an end altogether, declares the LORD.

Isa 66:10 As a result of what YHWH has done in restoring His people to their Promised Land (i.e., Gen 12:1; Gen 15:16), the commands are

1. be joyful – Qal IMPERATIVE, BDB 970, KB 1333

2. rejoice – Qal IMPERATIVE, BDB 162, KB 189

3. be exceedingly glad – the Qal IMPERATIVE and the NOUN, BDB 965, KB 965

Isa 66:12 The parental imagery of God’s love for His people is so powerful in this verse. YHWH is described in feminine metaphors (cf. Isa 49:15; Isa 66:9-13; see Special Topic at Isa 41:2).

The fact that God would use a nursing woman to describe Himself says volumes.

SPECIAL TOPIC: WOMEN IN THE BIBLE

Isa 66:13 The word comforts (BDB 636, KB 688) is used three times in this verse.

1-2. Piel IMPERFECT (twice)

3. Pual IMPERFECT

This reminds one of Isa 40:1 (Piel IMPERATIVE, twice); also note Isa 12:1; Isa 53:3 (twice),12,19; Isa 52:9; Isa 61:2 (Isa 57:18, BDB 637). This is the theme of Isaiah 40-66. YHWH has acted to forgive, forget, and restore those who trust Him and tremble at His word (Isa 66:2; Isa 66:5)!

Isa 66:15-16 Notice the different metaphors used to describe YHWH’s judgment.

1. fire (BDB 77; see Special Topic: Fire )

2. whirlwind (BDB 693 I, cf. Isa 5:28; Jer 4:13)

3. His anger (BDB 60 I) with fury (BDB 404, cf. Isa 42:25; Isa 51:20; Isa 63:3; Isa 63:6)

4. His rebuke with flames of fire, cf. Isa 29:6; Isa 30:30

5. judgment by fire

6. His sword on all flesh, cf. Isa 65:12

Isa 66:16 those slain by the LORD will be many This shows that judgment will begin with the household of God. We need to remember that there are many within the Jewish community and, God help us, within the Church, who do not really know Christ Jesus, the Messiah.

Isa 66:17 to the gardens This seems to be a reference to a type of pagan worship (cf. Isa 65:3).

Following one in the center The word translated center (BDB 1063) is also used of the tree of life in Gen 3:3. The Septuagint sees Isa 65:22 as also referring to the tree of life. Here this may refer to the Asherah poles or carved stake of Canaanite fertility worship. See Special Topic at Isa 57:5-6.

Who eat. . .

1. swine’s flesh, cf. Isa. 69:4

2. detestable things (BDB 1054, cf. Lev 11:10-13; Lev 11:20; Lev 11:23; Lev 11:41-42)

3. mice (BDB 747, cf. Lev 11:29)

I think the food laws of Leviticus 11 are not hygienic but cultic. They were meant to keep Israel from any social or religious contact with Canaanites.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Rejoice ye with Jerusalem. The promises, of Isa 1:27; Isa 2:1-5, are now at length to be fulfilled.

mourn. As for one lost, or dead. See note on Isa 3:26.

Fuente: Companion Bible Notes, Appendices and Graphics

Isa 66:10-14

Isa 66:10-14

“Rejoice ye with Jerusalem, and be glad for her; rejoice for joy with her, all ye that mourn over her; that ye may suck and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith Jehovah, Behold, I will extend peace to her like a river, and the glory of the nations like an overflowing stream: and ye shall suck thereof; ye shall be borne upon the side, and shall be dandled upon the knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And ye shall see it, and you r heart shall rejoice, and your bones shall flourish like the tender grass: and the hand of Jehovah shall be known toward his servants; and he will have indignation against his enemies.”

Kidner called this “an exuberant family scene,” describing the joys and consolations of the “Jerusalem that is above, which is our mother” (Gal 4:26).

“Ye shall be borne upon the side …” (Isa 66:12). This is a reference to the custom of mothers to carry their little ones upon the hip. All of the scenes described here are intimate and tender references to motherhood. “Direct fellowship with God and full involvement in His church” are depicted here. Certainly, the old Jerusalem is not in this place at all.

Isa 66:10-14 MATERNAL: Isaiah continues the figure of a mother and her child. He pictures the citizens of the new Zion as hungry children contentedly nursing from the breasts of their mother. Zions children drink deeply (milk out) until they are completely satisfied. In contrast to those who rebel against God, who can never be satisfied (cf. Isa 65:13-14; Isa 9:20; Mic 6:14-15), new Zion will be satisfied (cf. Jer 31:14; Isa 25:6-9; Isa 55:1-3; Isa 58:11, etc.). Citizens of new Zion learn to be content (cf. Php 4:10-13; 1Ti 6:6-8); they have the peace which passes all understanding (cf. Php 4:4-7). It is interesting that this contentment, satisfaction, glory and peace which shall belong to new Zion comes to those in her who rejoice and mourn. It seems incongruous to talk of rejoicing and mourning at the same time. Yet the Lord pronounced those blessed who mourned (cf. Mat 5:4). Only those who believe in the Lord can comprehend this. Those who think that rejoicing can only come when there is nothing over which to mourn do not understand the meaning of joy as Jesus taught it (cf. Joh 15:1-11; Joh 16:20-24; Joh 16:33; Joh 17:13-19, etc.). It is possible for the citizens of Zion to mourn over sin and all that results from it and at the same time rejoice in the salvation and future vindication of the Lord. When the citizen of Zion is able to do this he is at peace. Peace means wholeness (cf. comments Isa 58:9) and Jehovah is going to fill new Zions land up and running over with wholeness, prosperity and goodness like a river fills up and runs over its banks. Zions wholeness will come as a result of the best of goiym (nations) being brought to her, (cf. our comments Isa 61:5-7). Is there anything more tender and helpful than the comfort a mother gives a distressed child? Nothing except the comfort of God! But our God helps us understand His feeling toward us and His ability to comfort us in the highest experience of comfort we know-that of our mothers (cf. Isa 49:15-16; Isa 60:4, etc.). Jesus expressed His tenderness toward Jerusalem often (cf. Mat 23:37-39; Luk 19:41-44, etc.).

Those addressed in Isa 66:14 as those who shall see these things are those who shall actually experience them, i.e., those who became the nation brought forth at one stroke (verses seven-nine). That generation alive when the Messiah was born (the manchild) and when the nation was brought forth (at Pentecost, A.D. 30), experienced the miracle of God and the maternalness of God (cf. Luk 1:67-79; Luk 2:29-38; Luk 24:13-53; Act 2:43-47; Act 3:17 to Act 4:4; Act 4:32-37, etc.). The hand of Jehovah was seen and acknowledged in all this, not only by those who believed and became followers of the Way, but also by some who did not follow (cf. Act 5:27-42; Act 26:28; Act 28:1 ff, etc.). Not only will the redemptive hand and the providential hand of Jehovah be manifested in the birth of new Zion, but His judgmental hand will also be made known. It is the double-emphasis theme that runs throughout the biblical record of redemption. Whenever God redeems the faithful, He necessarily judges the unfaithful. God cannot reward righteousness without condemning unrighteousness. When He delivered Noah, He destroyed the world; when He saved Lot, He destroyed Sodom; when He delivered the Hebrews under Moses, He destroyed Pharaoh; when He delivered Israel from captivity, He did so by destroying Babylon. The redemption provided in the atonement of Christ and the establishment of the kingdom, pronounces and gives unequivocal evidence of the final judgment of all who will not surrender to His sovereign rule by becoming covenant members of His church, (cf. Joh 12:31; Joh 16:11; Jn. 17:31; Eph 4:8; Col 2:15; Heb 2:14-15; 1Jn 3:8; Rev 19:15-16, etc.). God allowed His enemies (Satan and his kingdom) to gather all the power at their disposal and meet Him at Calvary and do battle there. It was at Calvary and the empty tomb that God redeemed the world and judged the world-potentially. Those who wish the redemption He won for them there must appropriate it by accepting His new covenant terms. Those who do not wish it must accept His judgment. The final execution of His redemption and judgment is yet future, but just as certain as the cross and the empty tomb!

Fuente: Old and New Testaments Restoration Commentary

Rejoice ye: Isa 44:23, Isa 65:18, Deu 32:43, Rom 15:9-12

all ye that love: Psa 26:8, Psa 84:1-4, Psa 122:6, Psa 137:6

that mourn: Isa 61:2, Isa 61:3, Eze 9:4, Joh 16:20-22, Rev 11:3-15

Reciprocal: Exo 18:9 – General Lev 23:40 – rejoice Deu 16:11 – General Neh 12:43 – God Psa 25:13 – dwell at ease Psa 30:11 – turned Psa 35:27 – shout Psa 48:2 – joy Psa 92:4 – General Psa 106:5 – rejoice Psa 107:42 – righteous Psa 137:1 – we wept Psa 138:5 – they shall Son 4:5 – two breasts Son 7:7 – thy breasts Isa 9:3 – they joy Isa 11:10 – his rest Isa 25:9 – we will Isa 35:1 – desert Isa 40:1 – comfort Isa 51:3 – the Lord Isa 52:9 – Break Isa 57:18 – restore Isa 66:13 – ye shall Isa 66:18 – and see Jer 31:14 – my people Dan 10:2 – I Daniel Mat 5:4 – General Luk 1:58 – they Luk 6:21 – for ye shall be Luk 15:6 – his Act 3:19 – when Rom 9:2 – General Rom 12:15 – Rejoice Gal 4:26 – Jerusalem Heb 6:18 – we might Rev 19:7 – be glad

Fuente: The Treasury of Scripture Knowledge

Isa 66:10-11. Rejoice ye with Jerusalem Let all that wish her well congratulate her for the favours God hath conferred upon her, and particularly let the Gentiles rejoice with the Jewish Church, for her advancement shall redound to their benefit. Thus Moses, (Deu 32:43,) referring probably to the very events here predicted by Isaiah, Rejoice, O ye nations, with his people; for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land and to his people. Be glad with her, all ye that love her All that love God love the church of God, lay its interests very near their hearts, and heartily espouse its cause. And they that have a sincere affection for it have a cordial sympathy with it in all the cares and sorrows of its militant state. They mourn for Zion in her afflictions and troubles: her grievances excite their sorrows; and if she be in distress, their harps are hung on the willows. But here Jerusalem is represented as having great cause for rejoicing; the days of her mourning are at an end, and she is comforted according to the time in which she hath seen adversity. And of course all her friends, who sympathized with her in her sorrows, are here invited to join with her in her joys, because they are to participate in those blessings from which her joys are derived. That ye may suck Or, because ye shall suck: and be satisfied with the breasts of her consolations The word of God, the covenant of grace, especially the promises of that covenant, gospel ordinances, and all the opportunities of attending on God, and conversing with him, are breasts of the churchs consolations. In these her comforts are laid up, and thence they are drawn by faith and prayer. From these breasts, therefore, we must suck by an application of the promises of God to ourselves, and a diligent attendance on his ordinances; and with the consolations which are drawn thence we must be satisfied, and not be unsatisfied though we have a very small share of earthly comforts. That ye may be delighted with the abundance of her glory It is the glory of the church that she hath the Lord for her God; that to her pertains the adoption and the service of God; and with the abundance of this glory we must be delighted. We must take more pleasure in our relation to God, and communion with him, than in all the delights of the sons and daughters of men. Whatever is the glory of the church must be our glory and joy, particularly her purity, unity, and increase.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

God called Jerusalem’s friends to rejoice with her at the prospect of her bearing a nation in the future. God would do for Jerusalem what He had done for Sarah and Abraham. He would give her a supernatural birth. Jerusalem’s friends had formerly mourned her condition because God had called her enemies to trample her down (cf. Isa 5:5-6; Isa 49:19) and because she could not be righteous in herself (cf. Isa 57:18; Isa 59:9-15 a). Young believed it was only the believing remnant that God would bless, not the whole nation. [Note: Young, 3:525.] This is a typical amillennial interpretation.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)