Exegetical and Hermeneutical Commentary of Isaiah 66:18
For I [know] their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory.
18 22. The extension of the knowledge of Jehovah’s power to the outlying nations, and the consequent voluntary surrender of the Israelites exiled among them.
The first sentence of Isa 66:18 is untranslatable as it stands, and the text is certainly corrupt. A good suggestion is made by Duhm. He transfers the phrase “their works and their thoughts” to the last clause of Isa 66:17 (“their works and their thoughts together shall come to an end”); then dropping the fem. term. of the participle the remaining sentence reads, And I am coming to gather all the nations and tongues. Both verses are thus improved, and the new section beginning here is disentangled from its misleading association with the idea of judgement.
all nations and tongues ] An expression characteristic of the Aramaic part of the Book of Daniel (ch. Isa 3:4 and parallels); cf. also Zec 8:23.
they shall come, and see my glory ] i.e., probably, the visible supernatural glory of Jehovah as He dwells in the Temple. See Eze 43:1-4. (The section contains many traces of the influence of the book of Ezekiel.) The idea that the nations shall assemble to be destroyed by Jehovah (Zec 14:2; Zec 14:12 ff.; Joe 3:2; Zep 3:8) is alien to the tenor of the verse and is not necessarily implied by Isa 66:19.
Fuente: The Cambridge Bible for Schools and Colleges
For I know their works – The word know, says Lowth, is here evidently left out of the Hebrew text, leaving the sense quite imperfect. It is found in the Syriac; the Chaldee evidently had that word in the copy of the Hebrew which was used; and the Aldine and Complutensian editions of the Septuagint have the word. Its insertion is necessary in order to complete the sense; though the proof is not clear that the word was ever in the Hebrew text. The sense is, that though their abominable rites were celebrated in the deepest recesses of the groves, yet they were not concealed from God.
That I will gather all nations and tongues – They who speak all languages (compare Rev 7:9; Rev 10:11; Rev 11:9). The sense is, that the period would come when Yahweh would collect all nations to witness the execution of his vengeance on his foes.
And see my glory – That is, the manifestation of my perfections in the great events referred to here – the destruction of his enemies, and the deliverance of his people. To what particular period this refers has been a point on which expositors are by no means agreed. Grotius says it means, that such shall be the glory of the Jewish people that all nations shall desire to come and make a covenant with them. The Jewish interpreters, and among them Abarbanel (see Vitringa), suppose that it refers to a hostile and warlike assembling of all nations in the time of the Messiah, who, say they, shall attack Jerusalem with the Messiah in it, and shall be defeated. They mention particularly that the Turks and Christians shall make war on Jerusalem and on the true Messiah, but that they shall be overthrown. Vitringa supposes that it refers to the assembling of the nations when the gospel should be at first proclaimed, and when they should be called into the kingdom of God. Many of the fathers referred it to the final judgment. It is difficult to determine, amidst this variety of opinion, what is the true meaning. Opinions are easily given, and conjectures are easily made; and the opinions referred to above are entitled to little more than the appellation of conjecture. It seems to me, that there is involved here the idea of the judgment or punishment on the enemies of God, and at about the same time a collecting of the nations not only to witness the punishment, but also to become participants of his favor. In some future time, Yahweh would manifest himself as the punisher of his enemies, and all the nations also would be permitted to behold his glory, as if they were assembled together.
Fuente: Albert Barnes’ Notes on the Bible
Isa 66:18-24
It shall some, that I will gather all nations and tongues.
The conversion of the world
I. FUTURE PROSPECTS OF PROVIDENCE RESPECTING THE GLORIOUS WORK OF THE CONVERSION OF THE WORLD TO CHRIST.
II. THE MEANS BY WHICH IT SHALL BE ACCOMPLISHED.
III. THE EXTENT TO WHICH IT SHALL REACH.
IV. THE HOLY AND BLESSED EFFECTS WHICH SHALL BE PRODUCED BY IT. (J. Snodgrass, D. D.)
The Gospel to be preached to the uncivilized
No regard seems here to be paid to that favourite maxim with many, that the Gospel can only be successfully preached to a people already in a civilized state. It is certain that the first preaching of the Gospel to the nations of the world was not conducted upon any such narrow principle. On the contrary, it is mentioned by some of the early apologists for Christianity, as one of its honourable achievements, that it has turned even the most cruel and barbarous people into mildness and docility. If any intimation is given, in prophecy, upon this point, it seems rather to reverse the above-mentioned maxim. Were Pul and Lud, and Tubal and Tarshish, civilized countries in the days of this prophet T yet God is represented as sending messengers to them, to declare His glory among the Gentiles. Is there a more unfavourable manner of life for receiving instruction than that of a people wandering about, without any fixed residence? or is there any state of society more base than that of men living in eaves and rocks of the earth? yet the glad tidings of the Gospel will make the villages, or clustered tents, of Kedar to rejoice, and the inhabitants of the rock to sing. (J. Snodgrass, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 18. For I know their works] A word is here lost out of the present text, leaving the text quite imperfect. The word is yodea, knowing, supplied from the Syriac. The Chaldee had the same word in the copy before him, which he paraphrases by kedemi gelon, their deeds are manifest before me; and the Aldine and Complutensian editions of the Septuagint acknowledge the same word , which is verified by MS. Pachom. and the Arabic version. I think there can be little doubt of its being genuine. The concluding verses of this chapter refer to the complete restoration of the Jews, and to the destruction of all the enemies of the Gospel of Christ, so that the earth shall be filled with the knowledge and glory of the Lord. Talia saecla currite! Lord, hasten the time!
It shall come – “And I come”] For baah, which will not accord with any thing in the sentence, I read ba, with a MS.; the participle answering to yodea, with which agree the Septuagint, Syriac, and Vulgate. Perhaps it ought to be veba, when I shall come, Syr.; and so the Septuagint, according to Edit. Ald. and Complut., and Cod. Marchal.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The Hebrew is thus word for word. And I their works, and their thoughts, coming together all nations and languages, and they shall come and see my glory. So that it is necessary for interpreters to supply some words to make out the sense. And the sense will differ according to the nature and sense of those supplied words. We supply the verb know, as Amo 5:12; others supply. I have noted. Others make it a question; And I, should I endure their thoughts and their works? Others, But as for me, oh their works and their thoughts! Some make these words, for I know their works and their thoughts it shall come, one sentence, and to relate to the judgments before threatened, Isa 66:15,16, and the latter words a new sentence, and a promise of the call of the Gentiles. If we thus divide the words into two sentences, the former part doth but assert the certainty of the judgment that should come upon this people, and the confirmation or reason of it from the omniscience and justice of God. They have done these things, and I know it, and am of purer eyes than to behold iniquity. I know I have marked their thoughts and works (before mentioned). Oh the vileness of them! Should I suffer, should I endure them? No. It shall come; either the judgments before threatened shall come; or it shall come to pass, that I will cast them off, and then
I will gather all nations, & c. So it shall come may either refer to the threatening of judgments in the former part, or the promise of calling the Gentiles in the latter part of the verse. Others make the verse one entire sentence, and the sense thus, Seeing I know their works, &c., or when the time shall come that I shall let them by my vengeance know that I know their works, I will gather all nations and languages. I will gather all nations, I will call the Gentiles into my church, and they shall see my glory; my oracles, my holy institutions and ordinances, which hitherto have been locked up in the church of the Jews, Rom 3:2, and been their glory, shall be published to the Gentiles, Psa 97:6; Isa 40:5.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. knownot in the Hebrew.Rather, understand the words by aposiopesis; it is usual in threatsto leave the persons threatened to supply the hiatus from their ownfears, owing to conscious guilt: “For I . . . their works andthoughts,” c. namely, will punish [MAURER].
it shall comethe timeis come that I will, c. [MAURER].
gather . . . nationsagainstJerusalem, where the ungodly Jews shall perish and then theLord at last shall fight for Jerusalem against those nations: and thesurvivors (Isa 66:19) shall”see God’s glory” (Zec 12:8;Zec 12:9; Zec 14:1-3;Zec 14:9).
tongueswhich have beenmany owing to sin, being confounded at Babel, but which shallagain be one in Christ (Dan 7:14;Zep 3:9; Rev 7:9;Rev 7:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For I know their works, and their thoughts,…. That is, of the persons before described; their evil works and thoughts, which are known to Christ the discerner of the thoughts and intents of the heart, whose eyes are as a flame of fire to pierce and penetrate into them, Re 2:18 or, “as for me l, their works and their thoughts”; as I know them, and abhor them, I will take vengeance on them for them, for what they have devised and done against me and mine: “and it shall come”; that is, it shall come to pass, or the time shall come:
that I will gather all nations and tongues; not against Jerusalem in the war of Gog and Magog, as the Jewish commentators, Aben Ezra, Jarchi, and Kimchi, interpret it, illustrating it by Zec 14:2 but to Christ and his church, by the preaching of the Gospel; which in the latter day will be published to every nation, kindred, tongue, and people, and that immediately upon the destruction of both the western and eastern antichrists; and particularly, by the means of the latter, way will be made for it into the kingdoms of the east, which thereby will become the kingdoms of our Lord and of his Christ,
Re 14:6,
and they shall come and see my glory; the glory of Christ’s person, offices, and grace; the glory of his Gospel, worship, and ordinances; the glory that will be upon Zion the church, and on all which there will be a defence, and a glorious sight it will be; see Isa 4:5.
l “ad me vero quod attinet”, Piscator, De Dieu, Cocceius, Vitringa.
Fuente: John Gill’s Exposition of the Entire Bible
The prophecy now marks out clearly the way which the history of Israel will take. It is the same as that set forth by Paul, the prophetic apostle, in Rom 9-11 as the winding but memorable path by which the compassion of God will reach its all-embracing end. A universal judgment is the turning-point. “And I, their works and their thoughts – it comes to pass that all nations and tongues are gathered together, that they come and see my glory.” This v. commences in any case with a harsh ellipsis. Hofmann, who regards Isa 66:17 as referring not to idolatrous Israelites, but to the idolatrous world outside Israel, tries to meet the difficulty by adopting this rendering: “And I, saith Jehovah, when their thoughts and actions succeed in bringing together all nations and tongues (to march against Jerusalem), they come and see my glory (i.e., the alarming manifestation of my power).” But what is the meaning of the opening (and I), which cannot possibly strengthen the distant , as we should be obliged to assume? Or what rule of syntax would warrant our taking as a participial clause in opposition to the accents? Again, it is impossible that should mean “ et contra me ;” or , “in spite of their works and thoughts,” as Hahn supposes, which leaves sevael hc quite unexplained; not to mention other impossibilities which Ewald, Knobel, and others have persuaded themselves to adopt. If we wanted to get rid of the ellipsis, the explanation adopted by Hitzig would recommend itself the most strongly, viz., “and as for me, their works and thoughts have come, i.e., have become manifest ( , Susanna v. 52), so that I shall gather together.” But this separation of (it is going to gather together) is improbable: moreover, according to the accents, the first clause reaches as far as (with the twin-accent zakeph – m unach instead of zakeph and m etheg); whereupon the second clause commences with , which could not have any other disjunctive accent than zakeph gadol according to the well-defined rules (see, for example, Num 13:27). But if we admit the elliptical character of the expression, we have not to supply (I know), as the Targ., Syr., Saad., Ges., and others do, but, what answers much better to the strength of the emotion which explains the ellipsis, (I will punish). The ellipsis is similar in character to that of the “ Quos ego ” of Virgil (Aen. i. 139), and comes under the rhetorical figure aposiopesis: “and I, their works and thoughts (I shall now how to punish).” The thoughts are placed after the works, because the reference is more especially to their plans against Jerusalem, that work of theirs, which has still to be carried out, and which Jehovah turns into a judgment upon them. The passage might have been continued with k m ishpat (for my judgment), like the derivative passage in Zep 3:8; but the emotional hurry of the address is still preserved: (properly accented as a participle) is equivalent to ( ) in Jer 51:33; Eze 7:7, Eze 7:12 (cf., , Isa 27:6). At the same time there is no necessity to supply anything, since by itself may also be taken in a neuter sense, and signify venturum ( futurum ) est (Eze 39:8). The expression “peoples and tongues” (as in the genealogy of the nations in Gen. 10) is not tautological, since, although the distinctions of tongues and nationalities coincided at first, yet in the course of history they diverged from one another in many ways. All nations and all communities of men speaking the same language does Jehovah bring together (including the apostates of Israel, cf., Zec 14:14): these will come, viz., as Joel describes it in Joe 3:9., impelled by enmity towards Jerusalem, but not without the direction of Jehovah, who makes even what is evil subservient to His plans, and will see His glory – not the glory manifest in grace (Ewald, Umbreit, Stier, Hahn), but His majestic manifestation of judgment, by which they, viz., those who have been encoiled by sinful conduct, are completely overthrown.
Fuente: Keil & Delitzsch Commentary on the Old Testament
18. For I — their works, and their thoughts. (228) He confirms what he said in the preceding verse; namely, that punishment shall be executed on all the ungodly, in order that, although the Lord permit them for a time to sin with impunity, yet believers, being convinced that they shall one day be punished, may guard against following their example. The Lord here testifies that he sees and observes their works, and that one day he will actually manifest that none can be concealed from his eyes. Others understand by it that the ungodly can accomplish nothing without God’s permission. That statement is indeed true, but is not applicable to this passage; for everybody sees that it is unnatural, and at variance with the context of the Prophet, who merely confirms what he formerly said, that hypocrites and wicked men shall not finally escape with impunity, because God perceives all their actions, and schemes, and thoughts; and that they gain nothing by their evasions, as if they were never to be dragged to the judgment.
Because the time is come. These words confirm still more what has been already said, for he says that the time is at hand when he shall assemble all the nations, that he may cast off the hypocrites and ungodly, and gather and adopt a people to himself from among them. The Jews were puffed up with pride, and despised all other nations as unholy. But the Lord declares that he will adopt those nations, that they may be partakers of his glory, of which the Jews prove themselves to be unworthy.
This is a remarkable passage, which teaches us that God is not confined to any people, so as not to choose whomsoever he pleases, by casting off unbelievers whom he formerly called to himself. This is abundantly explained by Paul, (Rom 10:19,) where he shews that we have come into a possession which was left empty, after the Jews were cast off through their unbelief. Isaiah now threatens them in this manner. “Think not that God is in want of peoples when you have revolted and have rendered yourselves unworthy of his grace, for he will have others; but he will shew that he is the judge, and will not finally permit you to abuse so great forbearance.”
And they shall come. He says that “they shall come,” because, being ingrafted by unity of faith, they shall be united in the Church with the true Jews, who have not swerved from the adoption; for, in consequence of the Jews being near to God, the Gentiles, who were at a distance, must be joined to them, that, by the removal of disagreement, they might become one body.
And shall see my glory. To “see the glory” of the Lord, is nothing else than to enjoy that grace which he had bestowed on the Jews; for the special privilege of that nation was, that they beheld the glory of God, and had tokens of his presence, he says that now the Gentiles, who had not enjoyed these benefits, shall see and behold that glory, for the Lord will reveal himself to all without exception.
(228) “ Car je voy leurs oeuvres et leurs pensees.” “For I see their works and their thoughts.”
Fuente: Calvin’s Complete Commentary
(18) For I know their works . . .The Hebrew has no verb, eitheras in the Quos ego . . . of Virgil, n., 1:139for the sake of emphasis, or through an accidental omission in transcription. I know is supplied by many versions and commentators; I will punish or I have seen by others. The thought, in any case, is that the eye of Jehovah sees the evil things that are done in the secret places, caves or groves, in which the heathen rites were celebrated.
All nations and tongues . . .The phrase, though not incompatible with Isaiahs authorship, is specially characteristic of the prophets of the Exile (Dan. 3:4; Dan. 3:7; Dan. 3:29; Dan. 4:1; Zec. 8:23).
They shall come, and see my glory.The glory in the prophets thoughts is that of Jehovah manifested in His righteous judgments on open enemies and concealed apostates.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. For I know their works and their thoughts There is great abruptness in these words, and they indicate very excited emotion. Exact rendering from the original makes the words stand thus: And I their works and their thoughts it is come to gather all the nations and the tongues and they shall come and see my glory And I This is followed by nothing. The ellipsis may be filled by I know, or, I abhor, or, I know how to punish, or, I will consume, taking this word from the “consumed” of the preceding verse. Each of these supplied words has its advocate among exegetes; others might also be added. It seems very fairly proper to supply the last here mentioned, I will consume. Connexion with the foregoing verse suggests, and not a little authorizes it: “I will consume their works and their devices.” What was so abruptly cut short off, through panting excitement, as it were, occasioned by a sudden emotion of abhorrence, is thus fittingly supplied: “It shall come. The decision is made. All nations (outside from apostate Israel) and tongues (from among the Gentiles) shall witness my glory, (that is, my almighty power,) manifested in the consumption of these apostates;” or, to “see my glory” may consist of conquests over apostate foes, and achievements of grace in his Church.
Fuente: Whedon’s Commentary on the Old and New Testaments
There Will Be Deliverance For Many In The Nations Some Of Whom Will Become Priests And Levites ( Isa 66:18-21 ).
Isa 66:18-19
“It comes, and I will gather all nations and tongues,
And they will come and will see my glory,
And I will set a sign among them,
And I will send such as escape of them to the nations,
To Tarshish, Pul and Lud, who draw the bow,
To Tubal and Javan, to the isles far off,
Those who have not heard my fame, nor have seen my glory,
And they will declare my glory among the nations.
But God’s mercy is to be made available to all nations. Those who have escaped His wrath among His people will be sent among the nations taking the word of God, and declaring His glory among the nations.
‘It comes.’ We could translate ‘the time will come’ or ‘the final consummation will come’. The Servant was to be a light to the Gentiles, and now we find here the gathering of those Gentiles that they may see and receive the glory of Yahweh. They will gather to the new Jerusalem (compare Isa 2:2) and see the glory of Yahweh. The thought may be of another manifestation of His glory as on Sinai and in the tabernacle, sanctifying the new Jerusalem, but this one permanent (Isa 60:19-20; see Exo 24:16-17; Exo 29:43; Exo 40:34; Lev 9:23; Rev 21:11). Or ‘see My glory’ may signify that they will appreciate fully what He is, this in contrast with ‘nor have seen my glory’. But what is certain is that He will be declared among the nations. Or indeed it may indicate both manifestation and understanding. They will see Him as He is and declare Him to all.
And Yahweh will ‘set a sign among them’. God regularly gave specific signs to His people. The sign of the rainbow (Gen 9:13), the sign of circumcision (Gen 17:11), and so on. So this sign is clearly also significant. It is a token that His purposes will certainly come about, and we are probably to see that it is such a sign as will win the nations. The great sign mentioned in Isaiah is found in Isa 7:14. ‘The Lord Himself will give you a sign, behold a virgin will conceive and bear a son, and will call His name Immanuel.’ He will be a sure sign and could certainly be described as ‘My glory’. Or the sign may be the very restoration that is taking place at the word of Yahweh, the everlasting sign, as a new world is born (Isa 55:13). That too could be seen as ‘His glory’.
Or it is tempting to see here a reference to Pentecost where men from ‘every nation under Heaven’ were gathered, and God’s glorious fire was revealed, and they received God’s sign, the seal of the Holy Spirit, and from there went out to the nations. This would tie in with the everlasting sign of Isa 55:13.
The names mentioned are far distant places, and such will be the witness of these whom He has gathered that it will reach these far off places, and they will hear of His glory. These possibly represent Spain, Sardinia or East Africa (Tarshish), North Africa (Pul and Lud), the far north (Tubal) and the coastlands across the sea (Javan), thus north, south and west. East is probably omitted because Babylon was there, and Babylon was everlastingly doomed, or possibly ‘East’ was not seen as representing distant places. This Lud is differentiated as ‘drawing the bow and is therefore probably not Lydia (see Gen 10:13; Jer 46:9 which link it with North Africa).
‘Such as escape.’ That is by being converted to Yahweh and leaving the ranks of those for whom He has destined wrath.
It will be noted that we have a similar order of events to Isa 2:2-4 where nations would flow to the house of Yahweh and then the word of the Law would go out from Jerusalem.
Isa 66:20
“And they will bring all your brothers out of all the nations for an offering to Yahweh, on horses, and in chariots, and in litter, and on mules, and on swift beasts, to my holy mountain Jerusalem,” says Yahweh, “as the children of Israel bring their offering in a clean vessel to the house of Yahweh.”
As a result of conversion among the Gentiles, refugee and exile Jews will return to Yahweh and will be offered by them to Yahweh as an offering. With the excitement of His work among the Gentiles, Israel will not be forgotten. The work of the Christian church among the Jews still goes on. We can compare here Paul’s description of the Gentiles as an oblation which he as an officiating priest offered up to God (Rom 15:16). The idea of the offering would seem to be that the grateful Gentiles consider that their work among the Jews, to restore to Him the elect of His old people, is something especially pleasing to Him. It is pictured in terms of them being brought to Jerusalem (i.e. the new Jerusalem) by every form of transport. Every effort will be made to bring about their redemption.
‘As the children of Israel bring their offering in a clean vessel to the house of Yahweh.’ This explains the emphasis on the means of transport. They do not come on foot lest they be rendered unclean by contact with unclean things in Gentile lands. They are to be presented clean to Yahweh. This thus makes the offering even more precious. For they are all coming as those who are sanctified, as those made holy.
‘My holy mountain, Jerusalem’. This is the new Jerusalem, made holy to Yahweh in contrast with the old Jerusalem (see Isa 1:21-27). Nothing unclean can enter here.
With Isaiah the idea of Jerusalem is very flexible. It represents a vision. It begins with the old harlot Jerusalem, expands into the restored Jerusalem, and then into the heavenly Jerusalem and finally into the Jerusalem in the new heavens and the new earth. It grows to represent the focal point of God’s true people. Without a real awareness of such an idea as Heaven, he sees Jerusalem as growing into something similar, the place where contact between God and His people grows until it is complete.
Isa 66:21
‘ “And of them also will I take for priests, for Levites,” says Yahweh.’
This may indicate that Gentile converts will also be made priests and Levites, that is, chosen servants of Yahweh. Thus Gentile converts will also be there. Israel is no longer the exclusive kingdom of priests (Exo 19:5-6). All nations will share the privilege, startling evidence of their full acceptance on equal terms. We may see here the priestly duties of the new Israel. See 1Pe 2:5; 1Pe 2:9; Heb 13:15; Rom 15:16; Rom 12:1; Php 4:18.
Alternately the ‘of them’ might refer to the far off people of God who have been brought home. They had stubbornly resisted God, but now He has brought them into His true service.
Fuente: Commentary Series on the Bible by Peter Pett
Isa 66:18-20. It shall come, that I will gather, &c. The prophet here describes the manner of converting the Gentiles, after the rejection of the greater part of the Jews. Vitringa thinks that this alludes to the first calling of the Gentiles, and that St. Paul manifestly refers to this passage, in his epistle to the Romans, Rom 15:16. The passage is sufficiently plain from what has gone before in this book. The author of the Observations remarks, that in the 20th verse there is an allusion to the mode of travelling in caravans in the East: the editor of the Ruins of Palmira tells us, that the caravan which his company formed to go to that place consisted of about 200 persons, and about the same number of beasts of carriage, which were an odd mixture of horses, camels, mules, and asses; but there is no account of any vehicle drawn on wheels in that expedition, nor do we find an account of any such things in other Eastern journeys. There are, however, some vehicles among them usual for the sick, or for persons of high distinction. Thus Pitt observes, in the account of his return from Mecca, that at the head of each division some great gentleman or officer was carried in a thing like a horse-litter, borne by two camels, one before and the other behind, which is covered all over with sear-cloth, and over that again with green broad-cloth, and set forth very handsomely. If he had a wife attending him, she was carried in another. This is apparently a mark of distinction. There is another Eastern vehicle used in their journeys, which Thevenot calls a coune. He tells us, that the counes are hampers, like cradles, carried upon camels’ backs, one on each side, having a back, head, and sides, like the great chairs which sick persons sit in. A man rides in each of these counes, and over them is laid a covering, which keeps them both from the rain and sun, leaving as it were a window before and behind, upon the camel’s back. The riding in these is also a mark of distinction, according to Maillet; for, speaking of the pilgrimage to Mecca, he says, “Ladies of any figure have litters; others are carried sitting in chairs, made like covered cages, hanging on both sides of a camel; and as for ordinary women, they are mounted on camels without such conveniences after the manner of the Arab women, and cover themselves from sight, and the heat of the sun, as well as they can, with their veils. These are the vehicles which are in present use in the Levant. Coaches, on the other hand, as Dr. Russel assures us, are not in use at Aleppo; nor do we meet with any account of their commonly using them in any other part of the East: but one would imagine, that if ever such conveniences as coaches had been in use, they would not have been laid aside in countries where ease and delicacy are so much consulted. As then the caravans of these returning believers are described by Isaiah as composed like Mr. Dawkins’s to Palmira, of horses, and mules, and swift beasts; so I imagine are we to understand the other terms of litters and counes, rather than of coaches, or of chariots, in our common sense of the word. For, though our translators have given us the word chariot in many passages of Scripture, yet the wheel-vehicles which those writers speak of, and which our version renders chariots in the present text, seem to have been mere warlike machines; nor do we ever read of ladies riding in them. On the other hand, a word derived from the same original is made use of for a seat, however moved, such as the mercy-seat, 1Ch 28:18 where our translators have used the word chariot, but which was no more of a chariot, in the common sense of the word, than a litter is; and that sort of seat, mentioned Lev 15:9 which they have rendered saddle, seems only to mean a litter or a coune.” See Observations, p. 213. Instead of Tarshish, &c. Isa 66:19 we may read Tartessus, Phile,Ethiopia, or the Ethiopians,the Tubareni, and Greece.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1025
THE JEWS TO CONVERT THE GENTILES
Isa 66:18-24. It shall come, that I will gather all nations and longues; and they shall come, and see my glory. And I will set a sign among them; and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And then shall bring all your brethren for an offering unto the Lord, out of all nations, upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, at the children of Israel bring an offering in a clean ressel into the House of the Lord.
WHEN we look upon the world around us, and consider how utterly God is neglected and despised by the great mass of his intelligent creatures, and that successive generations of immortal beings are swept away without any knowledge of a Saviour, or any hope of beholding the face of God in peace, we are ready to say with the prophet, Oh that my head were waters, and mine eyes a fountain of tears, that I might weep night and day [Note: Jer 9:1.], for the dishonour done to my God, and for the miseries which, like a relentless deluge, are overwhelming the whole earth! It is however a consolation to know, that this state of things is drawing to a close, and that a new era is about to appear, when the darkness which now covers the earth shall be dispelled, and righteousness reign, where sin hath hitherto maintained an undisputed sway. The prospect of this period, which is now fast approaching, and speedily to commence, was the great support of the Church under the distresses to which she was reduced in the Babylonish captivity; and it still forms the richest source of consolation to all who have any zeal for God, or any concern for the welfare of mankind. So impressed was the prophet Isaiah with his views of this mighty change, that he could scarcely speak of any thing else: or, if he did speak of the restoration of the Jews from Babylon, or of the blessings treasured up for them by the introduction of the Messiahs kingdom, he constantly interwove in his statements such grand and glorious expressions, as could not fail of carrying forward the minds of his readers to this blessed time, when new heavens and a new earth were to be created [Note: ver. 22.], and the universal empire of righteousness to be established throughout the earth. Of this period he speaks in the words before us; which will lead me to set before you,
I.
Gods purpose respecting the Gentile world
It shall come to pass, that I will gather all nations and tongues; and they shall come, and see my glory. This is the fixed purpose of Jehovah; a purpose,
1.
Proclaimed by all the prophets
[Respecting the gathering of the nation to Christ, there is but one voice, from the time of Abraham to the close of the sacred canon. Christ is that Seed in whom all the nations of the earth are to be blessed [Note: Gen 18:18.]; that Shiloh, to whom the gathering of all people shall be [Note: Gen 49:10.]. The utmost ends of the earth are promised to Him for his possession [Note: Psa 2:8.]: all kings shall fall down before him, all nations shall do him service [Note: Psa 72:11.]: from the rising of the sun unto the going down thereof shall his name be great among the Gentiles [Note: Mal 1:11.]; and all the kingdoms of the world shall become the kingdom of our Lord and of his Christ [Note: Rev 11:15.].
But there is a peculiarity in this prophecy which must not be overlooked. God has in the great work of redemption revealed his glory to mankind. In that he he shewn how mercy and truth could meet together, and righteousness and peace could kiss each other [Note: Psa 85:10.]. There he has proclaimed his name as merciful and gracious, and yet as not by any means clearing the guilty [Note: Exo 34:6-7.]. It is this harmony of his perfections that chiefly constitutes his glory. Previous to the revelation of his Gospel, the highest archangel could not have conceived how God could be a just God, and yet a Saviour [Note: Isa 45:21.]. But in Christ Jesus the whole difficulty is solved. By sending him into the world, and laying our iniquities on him, the fullest demands of justice are satisfied, and a way is opened for the richest exercise of mercy towards a guilty world: the truth of God which was pledged for the execution of all his threatening, is preserved; and yet may the sinner, who was obnoxious to them, be absolved, and be restored to the enjoyment of his forfeited inheritance. This is the mystery in which all the glory of the Godhead shines; and which all the nations of the earth shall in due time have revealed to them in its meridian splendour. This is fully declared by the prophet in a preceding chapter: Arise, shine! for thy light is come; and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising [Note: Isa 60:1-3; Isa 62:2.]. And the prophet Habakkuk also marks it with peculiar precision: The earth, says he, shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.]
2.
Assuredly to be fulfilled in its season
[Were we to judge by present appearances, we should say, that such an event could never be accomplished. But so we should have thought respecting the deliverance of the Jews from Egypt, and from Babylon; and of the establishment of Christianity by the ministry of a few poor fishermen. But it is not in this way that we are to form our judgment or our expectations. We have only to ask ourselves; Has God promised these things? and, Is he able to perform them? These points being ascertained, we are as sure of the event, as if we already saw it before our eyes: for God is not a man that he should lie, or a son of man, that he should repent. In fact, the prophet did, as it were, behold it actually accomplishing in his day: he saw the Gentile world flying to Christ, as doves to their windows; and he called upon the Church to rejoice in it: Break forth into joy; sing together, ye waste places of Jerusalem: for the Lord hath comforted his people; he hath redeemed Jerusalem: the Lord hath made bare his holy arm in the eyes of all the nations: and all the ends of the earth shall see the salvation of our God [Note: Isa 52:9-10. with 60:4, 8.].]
If the purpose itself fill us with wonder, we shall be no less amazed when we are informed of,
II.
The instruments by whom he will effect it
It was by the ministry of Jews that God was pleased to bring in the first fruits of the Gentiles; and by the ministry of the Jews will he gather in the whole harvest. In this passage the prophet distinctly states who are,
1.
The persons ordained to this work
[They are here designated as those who have escaped unto the nations: and who these are there can be no doubt. They are the remnant of the Jewish nation dispersed throughout the world [Note: See Isa 4:2.]. What the particular places are amongst which they are scattered, it is not necessary to determine: it is sufficient to know, that they are countries widely distant from each other, and countries which have not heard of the Redeemers fame, or seen his glory. Amongst these nations shall an ensign be raised by the Jews, whom God has sent to them for this express purpose: and it is by their ministry that God will diffuse the knowledge of salvation amongst them. The language here used is clear and decisive: I will send those that escape of them, that is, the Jews; I will send them unto the nations; and they shall declare my glory among the Gentiles. How little has the Christian world adverted to this prophecy! How little have any of us, when perhaps we have been pouring contempt upon the Jews, recollected for what glorious purposes they are reserved, and what a blessing they are ordained to be to the whole world! Be it known unto you, Brethren, that the jews are the persons ordained of God to declare his glory among the Gentiles. They themselves are at present as unconscious of the end for which they are so dispersed, as the Gentiles are amongst whom they are scattered: but they shall nevertheless infallibly execute the office for which they are designed. The prophet Micah says of them, The remnant of Jacob shall be in the midst of many people as a dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men [Note: Mic 5:7.]. Now the clouds know not the end for which God sends them over the face of the earth; nor is the dew aware of the purpose which God has designed it to effect: but both the one and the other infallibly and effectually execute the purposes of heaven, and cause the parched ground to send forth its fruits. So shall the Jews do, when once the light has burst in upon their minds; and the receiving of them into the Christian Church shall be as life from the dead to the whole world [Note: Rom 11:15.].]
2.
The success that shall attend their labours
[As the effects of rain are rapid on the whole vegetable creation, so shall the fruits of their ministry among the Gentiles be rapid and abundant; They shall bring all their Gentile brethren for an offering unto the Lord, out of all nations, saith the Lord; as the children of Israel bring an offering in a clean vessel into the house of the Lord. The meat-offering consisted of fine flour unleavened, and mingled with oil: oil also was poured upon it, and frankincense put thereon [Note: Lev 2:1-6.]. Of how many myriads of particles an handful of flour consisted, we know not: but it very fitly represents the congregated masses of believers that shall then be presented to the Lord, all of them pure and unleavened, and all of them sanctified by the Holy Ghost. This is the very construction which St. Paul himself puts upon the text, which he represents as in part fulfilled in himself, who was, in a more peculiar manner than any other of the Apostles, the minister of Jesus Christ to the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost [Note: Rom 15:16.]. Nor let it be thought that this is a fanciful interpretation: for the prophet himself, in a foregoing chapter, represents the converts as a cloud [Note: Isa 60:8.], which, whether it be understood of dust, or of rain, conveys precisely the same idea as we have just suggested from the meat-offering: and the Psalmist also places the matter in exactly the same view, when he says, that the handful of corn cast by them upon the tops of the mountains shall grow up as the woods of Lebanon, and as the piles of grass upon the earth [Note: Psa 72:16.]. Indeed the prophet himself uses in another place a still stronger figure: for he represents the Gentile world at that period as flowing (contrary to nature), like a mighty river, up to the Lords House, when established upon the top of the highest mountains [Note: Isa 2:2.]; so powerful, so harmonious, so universal shall be the concourse of the Gentiles to Mount Zion, in consequence of Gods blessing on the labours of their Jewish instructors.]
See then,
1.
Of what importance the conversion of the Jews is to the whole world!
[Many individuals may be, and are, converted from among the Gentiles by the labours of Gentile teachers; and we do well to exert ourselves in every possible way for the diffusion of Christian knowledge amongst them. But though we may reap the first-fruits, the gathering in of the harvest is reserved for labourers of the Jewish community. There is a passage which is supposed to establish a directly opposite opinion: but the passage itself is quite misunderstood. It is said, that blindness in part is happened to Israel, until the fulness of the Gentiles be come in [Note: Rom 11:25.]: and from thence it is supposed, that the whole of the Gentiles must be converted, before that blindness is removed from the Jewish people. But in another part of the same chapter it is said, that, as the diminishing of the Jews was the means of enriching the Gentile world, much more shall their fulness be so; the receiving of the Jews into the Church being the signal for, and the means of, a spiritual resurrection to the whole Gentile world [Note: Rom 11:12; Rom 11:15.]. The fulness in both places imports, not the complete ingathering of all, but the commencement of that mighty work. It will begin among the Gentiles (as it has indeed already begun); and then it will proceed among the Jews, who shall carry it on, and perfect it, among the Gentiles. As soon as the Jews determinately rejected the Gospel, it was preached unto the Gentiles [Note: Act 13:45-47.]: and as soon as the Gentiles begin in any considerable numbers to embrace the faith of Christ, we hope and believe, that God will make known himself unto the Jews, and make them the instruments of converting the whole world. If then we have any concern for the Gentile world, we should labour with all our might (in prayer, and in the use of all suitable means) to impart the Gospel to the Jews; that so they may be ready to execute the work to which they are ordained, and for which they are fitted beyond any other people upon the face of the earth. As having their own Scriptures (upon which ours are founded) with them, and as understanding the languages of the different countries wherein they dwell, they are ready at any moment to preach the Gospel to those around them, as soon as ever the veil shall be taken from their own hearts. Being acquainted with their own Scriptures, they will unlock the mysteries contained in ours, the very instant that the key of knowledge is put into their hands. And their conversion will itself be such a confirmation of prophecy, that all will be ready to receive their word, and to obey the Gospel delivered by them. Let us therefore arise to our long-neglected duty; and neither rest ourselves, nor give rest unto our God, till he call in his banished children, and make Jerusalem once more a praise in the earth [Note: Isa 62:6-7.].]
2.
What are those points to which we must particularly attend in our own conversion
[The Jews are to declare Gods glory among the Gentiles, and to offer them up as an holy offering unto the Lord. These are the two essential points of conversion; and if either be wanting in us, we can never behold the face of God in peace. We must have light in our understandings, and holiness in our hearts. The first thing in the old creation was light; and that also is the first in the new: God, who created light out of darkness, must shine into our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ [Note: 2Co 4:6.]. This is not a mere speculative knowledge; but such a view of Gods glory, as leads immediately to a willing surrender of our souls to him, as a living sacrifice [Note: Rom 12:1. 2Co 8:5.]. The two must go together, as the root and the fruit. They are absolutely inseparable. We never can devote ourselves unreservedly to God, till we feel our obligations to him for all the wonders of redeeming love: but if once we have right views of Christ, we shall immediately purify ourselves, even as he is pure [Note: 1Jn 3:3.]. Let us then never be satisfied, till Christ is fully revealed in our hearts [Note: Gal 1:16.], and till we so behold his glory as to be changed by it into the same image from glory to glory, even as by the Spirit of the Lord [Note: 2Co 3:18.].]
END OF VOL. VIII.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
The call of the Gentiles, the gathering of the Jews, the formation of a kingdom of priests and Kings the wonders to be accomplished in redemption, and the awful state of those who finally reject the gospel, seem to be the several outlines of the subjects, with which the Prophet folds up, and concludes his inspired scripture. The images of the worm that dieth not, and the fire not to be quenched, our Lord himself, three times in one Chapter, makes use of, when delivering his solemn truths, Mar_9:44; Mar_9:46; Mar_9:48 . And very evident it is, from the declarations of both the Master and his servant, that an awful termination must, and will follow the rejection of such great salvation, while mercy, peace, and grace, will be to them who come, from one new moon to another, to worship the Lord in beauty of holiness, and are found in Christ to the praise of the glory, of his grace, who hath made his people accepted in the beloved, Eph 1:6 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 66:18 For I [know] their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory.
Ver. 18. For I know (or, I will punish) their works and their thoughts.] Or, Yea, their thoughts which they may think to be free. See Jer 6:19 .
It shall come to pass that I will gather.
All nations and tongues.
And they shall come and see my glory,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 66:18-24
18For I know their works and their thoughts; the time is coming to gather all nations and tongues. And they shall come and see My glory. 19I will set a sign among them and will send survivors from them to the nations: Tarshish, Put, Lud, Meshech, Tubal and Javan, to the distant coastlands that have neither heard My fame nor seen My glory. And they will declare My glory among the nations. 20Then they shall bring all your brethren from all the nations as a grain offering to the LORD, on horses, in chariots, in litters, on mules and on camels, to My holy mountain Jerusalem, says the LORD, just as the sons of Israel bring their grain offering in a clean vessel to the house of the LORD. 21I will also take some of them for priests and for Levites, says the LORD.
22For just as the new heavens and the new earth
Which I make will endure before Me, declares the LORD,
So your offspring and your name will endure.
23And it shall be from new moon to new moon
And from sabbath to sabbath,
All mankind will come to bow down before Me, says the LORD.
24Then they will go forth and look
On the corpses of the men
Who have transgressed against Me.
For their worm will not die
And their fire will not be quenched;
And they will be an abhorrence to all mankind.
Isa 66:18-21 the time is coming to gather all nations and tongues The word time has been provided by Eben Ezra in his translation of the Masoretic Text. There is some confusion as to the exact setting of this verse. The VERB know is not in the Hebrew text.
This is a reference somehow to the gathering of the nations. They seem to come for hostile purposes against the people of God (i.e., survivors). But, in God’s defeat of them (cf. Isa 66:24 b) some come to believe in Him. Then God sends them as a sign, Isa 66:19 (cf. Isa 11:10; Isa 11:12), to their own nations as evangelists. And, wonder of wonders – the heathen respond to the message and come back to God at Jerusalem to worship and He even makes some of them into priests and Levites (cf. Isa 66:21).
This section, Isa 66:19-24, is absolutely shocking in its universal thrust. This has caused great consternation and uncertainty among the rabbis, but in context, it is obviously the fulfillment of the Abrahamic promise of Gen 3:15; Gen 12:1-3. See Special Topic: YHWH’s Eternal Redemptive Plan .
Isa 66:18 For I know their words and their thoughts God knows the hearts of all men. See full note at Isa 1:2. YHWH knows the thoughts and intentions of the heart (cf. Isa 66:18)
1. 1Sa 2:3; 1Sa 16:7
2. 1Ki 8:39
3. 1Ch 28:9
4. 2Ch 6:30
5. Psa 7:9; Psa 17:3; Psa 26:2; Psa 44:21; Psa 139:1; Psa 139:23
6. Pro 15:11; Pro 16:2; Pro 21:2; Pro 24:12
7. Jer 11:20; Jer 17:9-10; Jer 20:12
8. Luk 16:15
9. Act 1:24; Act 15:8
10. Rom 8:27
Jesus also knows the inner thoughts and motives of humans, cf. Joh 2:24-25; Joh 6:61; Joh 6:64; Joh 13:11!
Isa 66:20 This is one of several texts that speak of the Gentile nations bringing gifts and offerings to Jerusalem/temple (cf. Isa 2:2-3; Isa 56:7; Psa 22:27; Psa 86:9; Jer 3:17; Mic 4:1-2).
Isa 66:22 See full note at Isa 65:17.
The VERB endure (BDB 763, KB 840) is used twice.
1. the new heavens and earth will endure – Qal IMPERFECT (see full note at Isa 62:2)
2. the seed of the faithful will endure – Qal PERFECT
This word, though used often in this section of Isaiah (cf. Isa 44:11; Isa 46:7; Isa 47:12-13; Isa 48:13; Isa 50:8; Isa 59:14; Isa 61:5), is translated endure only in Isa 66:22.
Isa 66:23 All mankind will come to bow down before Me, says the LORD The VERB (BDB 1005, KB 295) is a rare Hishtapael (found only here). This is the obvious implication of monotheism (see Special Topic: Monotheism ). For a full list of the universal emphasis in Isaiah see Isa 45:22.
Isa 66:24 This is the description of the unfaithful of both Jews and Gentiles. I do not think one can build a theology of end-time punishment based on this verse. This is the possible source of Jesus’ use of the word Gehenna, which means the valley of the sons of Hinnon, which was the garbage dump of Jerusalem. Jesus used this term to describe eternal separation from God (see Special Topic: The Dead, Where Are They? [Sheol/Hades, Gehenna, Tartarus] ). Notice the elements of the worm that does not die and the fire that is not quenched. These are the metaphors chosen by Jesus Himself to describe the fate of those who refuse to believe in Him (cf. Mat 25:46).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is the central theme of Isaiah 65-66?
2. List the pagan worship rites of Isaiah 65.
3. To whom Isa 65:1-2 refer and why?
4. What is so unique about Isaiah 65 which is particularly seen in Isa 66:10-11?
5. Why does God create a new heaven and a new earth?
6. What is the significance of Isa 66:19-23?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
thoughts = devices.
I will gather. Compare Joe 3:2. Zep 3:8.
sign. See note on Isa 7:11
send: as missionaries.
those that escape: i.e. the remnant of saved Israel
Tarshish. put for the far west.
Pul. Lud = Phut. Lud, put for African peoples. They are mentioned together, as serving in the Egyptian armies (Eze 30:5).
Tubal = the Scythian tribes.
Javan. Put for the Greeks settled in Asia Minor.
isles = maritime countries. See note on Isa 11:11.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 66:18-24
Isa 66:18-21
“For I know their works and their thoughts: the time cometh, that I will gather all nations and tongues; and they shall come, and shall see my glory. And I will set a sign among them, and I will send such as escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow to Tubal and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the nations. And they shall bring all your brethren out of all the nations for an oblation unto Jehovah, upon horses, and in chariots, and in litters, and upon mules, and upon dromedaries, to my holy mountain Jerusalem, saith Jehovah, as the children of Israel bring their oblation in a clean vessel into the house of Jehovah. And of them also will I take for priests and for Levites, saith Jehovah.”
Following the terrible picture of the judgment in Isa 66:15-17, this paragraph returns to the glory of the New Dispensation, the rescue of the righteous remnant of Israel who, after accepting Christ, appear here as missionaries of the Gospel to the “ends of the earth,” as did Paul and others. The names of Tarshish, Pul, and Lud here, the actual location of which is not known, merely indicate the worldwide preaching of the Gospel. It was in Paul’s plans to go to Spain (where Tarshish was located); and presumably he made the journey.
The proof of the focus in this paragraph is God’s promise here that priests of God will be enrolled from among the Gentiles. This came to pass in the designation of all Christians as “kings and priests unto God” (Rev 1:6; 1Pe 2:5-6).
“And I will set a sign among them …” (Isa 66:19). The only “sign” that our Lord ever gave to the unbelieving Jews was “The sign of the prophet Jonah, that like as Jonah was in the belly of the fish three days and three nights, so shall the Son of Man be in the heart of the earth three days and three nights” (Mat 12:39-40), in short, the Resurrection of Christ! We believe those writers are wrong who refer this promise to some miraculous wonder that Christ is supposed to perform at the beginning of the Millennium. The miracle of His Resurrection appeared at the beginning of the real Millennium, namely the Christian Dispensation.
“They shall bring all your brethren from all the nations …” (Isa 66:20). “The middle wall of partition has been broken down (Eph 2:14). Gentiles from all the nations will be brought with redeemed Jews (from that righteous remnant) as brethren, as one new man, unto Jehovah.” There is no longer any distinction whatever in the sight of God between Jews and Gentiles.
The scene here of all nations making pilgrimages to Jerusalem to worship God should not be misunderstood. Christians are not come, nor shall they ever come, “Unto a mount that might be touched (nor to a city that can be touched) … but ye `Christians’ are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem … to the general assembly and church of the firstborn who are enrolled in heaven and to God the judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of a new covenant” (Heb 12:18-24). It is a tragic misinterpretation to find in this glorious prophecy the restoration of the old Jerusalem, the rebuilding of the temple, and other things sometimes erroneously imported into these verses!
Isa 66:22-24
“For as the new heavens and the earth which I will make, shall remain before me, saith Jehovah, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith Jehovah. And they shall go forth and look upon the dead bodies of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.”
Rawlinson mentioned that Isa 66:22 is usually taken to be a promise of some special pre-eminence of the Jew over the Gentile in the final kingdom of the redeemed; but Paul noted that all such privileges were already abolished in his day (Col 3:11). In this connection, see also our extended remarks on this at the end of Isaiah 62.
“Where their worm dieth not, and the fire is not quenched …” (Isa 66:24). There can be no doubt that the reference here is to the eternal punishment that shall be the destiny of the wicked at the judgment. The most important comment on this verse ever made was made by Christ himself.
“It is good for thee to enter into the kingdom of God with one eye, rather than having two eyes to be cast into hell; where their worm dieth not, and the fire is not quenched” (Mar 9:47-48).
Some interpreters have referred to the statement about the worms and the fire as applicable only to the dead corpses which are presented here as part of the final judgment scene; but, as Dummelow noted, “The thought also includes the torment of the ungodly in hell, which seems to have the sanction of our Lord’s teaching (Mar 9:48).”
As Hailey and others have pointed out, the magnificent trilogy of these final twenty-seven chapters concludes all three divisions of it with a word to the wicked. “In the first two, we have in Isa 48:22, and in Isa 57:20, `There is no peace to the wicked.’ And here an even darker picture portrays the destruction of sinners.”
Many scholars have reached the conclusion of their studies of this incredibly beautiful and powerful prophecy with feelings of deep emotion and thanksgiving; and this writer also must confess his deep emotion of gratitude and thanksgiving that God has now granted the reaching of another milestone in our studies of his precious Word.
God’s blessing in the giving of sufficient strength and health for the task is a source of utmost joy and thanksgiving. Just a year ago from August of 1989, when these lines are being written, it appeared that I would never be able to walk again. How merciful God has been, and how thankful I am for the tender care and concern of my wife Thelma who guided me to a measure of health sufficient for these labors. I do not feel capable of writing a sufficient testimonial to the blessings and mercies of God’s grace in such things; and therefore, as Albert Barnes did so long ago, I shall borrow the following words from Vitringa:
“I am now deeply affected and prostrate before God’s throne, giving humble thanks to God the Father through His Son Jesus Christ, through the Holy Spirit, for the grace and light with which he endowed me, his unworthy servant, in completing the commentary on Isaiah, praying earnestly that God will pardon those errors into which inadvertently I may have fallen, and also that God will use this work, such as it is, to the glory of his name and the use of his church, and the consolation of God’s people; and unto Him be the glory throughout all ages, world without end. Amen.”
Isa 66:18-24 DEVELOPMENT OF THE NEW: Concurrent to the judgment of the Old order, Jehovah will establish the New order. The phrase time cometh connects the judgment of those who shall come to an end together and the gathering of all nations and tongues to see His glory. All nations would see Gods glory in the two-fold accomplishment of the destruction of the Old and establishment of the New. Jehovahs historical signal that He was fulfilling His promises made through the prophets about all this was the Messiah! All who saw Jehovahs signal that human systems were overthrown believed in the Christ and were saved (escaped) from that perverse generation (cf. Act 2:40). These escaped ones (the Jews who became Christians at Pentecost and soon thereafter) were sent by the Lord unto the nations (Gentiles) where they announced the great historical events of redemption which glorified God. Perhaps some of the early Gentile converts (e.g., Cornelius) were also among the sent ones. Tarshish, if our conjecture is right, is Spain (at the extreme west of the Great Sea); Pul is probably Put in North Africa (the extreme southern boundary); Lud is probably Lydia in Asia Minor (northern boundary); and Tubal and Javan are Armenia and Greece respectively (generally forming a northern boundary). These nations are mentioned to emphasize the extreme distances to which the escapees shall be sent with their declaration of the glory of Jehovah.
Those escapees who are sent are going to bring brethren out of all the nations. Apparently the apostle Paul had this scripture in mind when he referred to his ministry of bringing the Gentiles to Christ as an offering unto God (cf. Rom 15:16). The prophets designation of goiym from all nations being brought forth as brethren of the covenant people is unique! Many of the prophets predicted that the Gentiles would one day be brought to Jehovah, but none (save in this one place) referred to them as brethren! The reference to various beasts of burden and vehicles of transportation pictorializes the ease, swiftness and splendor in which the Gentiles will be brought to the Lord. The holy mountain is a favorite phrase of Isaiah to designate the messianic age (cf. Isa 2:1-4; Isa 11:9; Isa 56:7; Isa 57:3; Isa 65:11; Isa 65:25, etc.).
From the Gentiles Jehovah will take priests and Levites. In the New age (the church) all citizens are priests (cf. 1Pe 2:5; 1Pe 2:9; Rev 1:6; Rev 5:10, etc.). This may have a more specific reference, however, to the special ministry of those sent (even of early Gentile converts) to the extreme boundaries of civilization to bring brethren out of all the nations. In other words, it may refer to Gentile converts chosen especially by God as ministers and missionaries to declare the glory of God, e.g., Timothy, Luke, Cornelius and others.
The next verses (22-24) emphasize the finality and perpetuity of the establishment of the New order and the judgment of the Old order. We have already established our view that the term new heavens and new earth as Isaiah uses it means the New Order (the messianic age) (cf. Isa 65:17 ff). The prophets talk of a whole new age to come when the Servant of Jehovah appears:
a. There shall be new things told by God (Isa 42:9; Isa 48:6-7).
b. Gods people will sing a new song (Isa 42:10).
c. God will make a completely new covenant (Jer 31:31 ff).
d. God will put a new heart and spirit in men (Eze 18:31; Eze 36:26).
e. They will have a new name (Isa 62:2).
There are many other references to the newness of the age to follow the old one where the word new is not specified but inferred. Just as this new creation will be Gods final covenant and just as this new order will last forever, so those who enter into the covenant will be His people forever. That was prophesied by Hosea (Hos 2:16-23; Hos 3:5) and fulfilled according to the apostles (Rom 9:24-33; 1Pe 2:9-10). The name God gives His New Covenant people will remain upon them forever (cf. Rev 2:17; Rev 3:12; Rev 14:1; Rev 22:4). Old Israel with its old covenant, old name, and old institutions shall pass away (cf. Jer 3:15-18) and not even be remembered! But from the old will spring the remnant that survives Gods casting off, and together with the remnant will be a great gathering of Gentiles to form the true Israel of God which is a new creation (cf. Gal 6:15-16)!
Isaiah was a preacher-prophet to the people of the Old dispensation. He must communicate his message about the New dispensation in terminology and forms to which those of the old dispensation could relate. So, using the terminology of new moon and sabbath, Isaiah predicts that in the new order there will be faithful, regular, worship of God which will be pleasing to Him. This brief picture of worship in the new dispensation given by Isaiah is dramatically paralleled and expanded in Ezekiel, chapters 40-48, and in Zec 14:16-21. Isa 66:23 is Isaiahs picture of the situation with new Zion after its creation. Isa 66:24 is the prophets description of the relationship of the New, true worshipers, to what they see concerning the Old dispensation which has been judged and destroyed or abrogated. The New citizens of Zion are safe within her walls, worshiping Jehovah gladly and truly. Occasionally New Zions citizens look upon the dead bodies of those who have transgressed against Jehovah and the sight of His judgment upon the sinners reminds Zion of the greatness of its redemption and the awful terror of Gods punishment from which she has been saved. The undying worm and the unquenchable fire is figurative use of Gehenna where the Jews disposed of dead carcasses of criminals.
Christians witnessed the destruction of Jerusalem in 70 A.D. and were reminded of the fate of all who disobey God and reject His Son and warned that a similar fate awaits an unbelieving world when Jesus comes back to earth at the end of time (Mat 24:1-51). New Zion is directed to look upon the dead Roman culture of the first and second centuries (Rom 1:18-32; Revelation, chapters Rev 17:1 to Rev 20:6) and rejoice for salvation while also being warned against partaking in Rome s sin.
Isaiahs pictorialization of the great judgment of God upon impenitent Israel and the founding of a new order upon the ashes of the old has parallels: (a) the great battle of Gog and Magog and the new land, city and temple of Ezekiel, chapters 38-48; (b) the great battle in the valley of Jehoshaphat and the escape of those who call upon the name of the Lord in Joe 2:28 to Joe 3:21; (c) the battle and victory the king will win, the purging of the land, and the practice of purified worship depicted in Zec 9:9 to Zec 14:21. So Isaiah closes his great prophecy predicting, not the end of time but the end of the Old dispensation and the creation by God of a New dispensation. Isaiah is predicting the first coming of the Messiah and the establishment of the Messiahs kingdom, the church, not the second coming of the Messiah.
Essentially Isaiahs message is that Gods great plan to redeem the world involves the incarnation of the Word in the person of the Suffering Servant; the atonement for sin by the Servant; the offering of a new covenant relationship of grace through faith; the incorporation into that covenant relationship and the formation of a New Zion from all in the world who will believe and accept its terms; the judgment and punishment forever of all who will not accept it.
Fuente: Old and New Testaments Restoration Commentary
I know: Isa 37:28, Deu 31:21, Amo 5:12, Joh 5:42, Rev 2:2, Rev 2:9, Rev 2:13
their thoughts: Job 42:2, Eze 38:10, Mat 9:4, Mat 12:25, Luk 5:22, 1Co 3:20, Heb 4:12
that I: Isa 2:2, Psa 67:2, Psa 72:11, Psa 72:17, Psa 82:8, Psa 86:9, Joe 3:2, Rom 15:8-12, Rom 16:26, Rev 11:15
and see: Isa 66:10, Eze 39:21, Joh 17:24, 2Co 4:4-6
Reciprocal: Job 34:25 – he knoweth Psa 102:16 – When Isa 25:3 – General Isa 27:13 – and shall Isa 35:2 – they shall Isa 41:20 – General Isa 42:12 – General Isa 52:10 – made Isa 54:7 – with Isa 56:8 – Yet Isa 59:19 – shall they Jer 6:19 – even Jer 25:32 – evil Jer 50:2 – Declare Mic 4:1 – and people Mic 7:16 – nations Zep 3:10 – General Zec 8:20 – there Zec 8:23 – out Zec 14:16 – that every Mat 28:19 – ye therefore Luk 13:29 – General Luk 24:47 – among Act 2:5 – were Act 3:19 – when Act 15:17 – the residue Rom 11:25 – until Col 3:11 – there Rev 15:4 – for all Rev 21:24 – the nations
Fuente: The Treasury of Scripture Knowledge
Isa 66:18-20. For I know their works and their thoughts Of idolatry, superstition, and other wickedness. The word know not being in the Hebrew, some apply the ellipsis thus: I have observed their works, &c. Others consider the clause as a question, and read, Should I endure their works, &c.? No: it shall come, that I will gather, &c. My threatened judgments shall come upon them, and I will gather all nations and tongues to see my glorious holiness and justice manifested in their punishment. Or the sense may be, Because I know and will no longer bear with their works, therefore it shall come to pass that I will cast them off, and then I will gather all nations, &c. That is, take the Gentiles to be my people in their stead. This sense of the clause agrees well with what follows. And they shall see my glory My oracles, my holy institutions and ordinances, which hitherto have been locked up in the church of the Jews, and have been their glory, shall be published to the Gentiles, Psa 97:6; and Isa 40:5. And I will set a sign among them It is agreed by all, that this is a prophecy concerning the conversion of the Gentiles. By a sign here some understand an ensign, as the word signifies, Psa 74:4, which is a military sign, to gather people together, to which, as is promised Isa 11:12, the Gentiles shall seek. The preaching of the word seems to be intended, accompanied with miracles called signs, or followed by some distinguishing providence, whereby they should be preserved from the common destruction. And I will send those that escape of them unto the nations Those few Jews who, being converted to the Christian faith, escaped the national impenitence and unbelief, and the common destruction of the nation; and many of them, the apostles in particular, shall be employed in all parts of the world, for the conversion of others, Mat 28:19; Act 13:46. Tarshish, Pul, Lud, and the other places here mentioned, are intended to signify the different quarters of the world into which the gospel would be sent. And they shall declare my glory among the Gentiles The glorious riches of my grace in Christ. And they shall bring all your brethren, &c. The apostles and gospel ministers thus sent abroad shall bring the converts of the Gentiles, who are your brethren in Christ, (Gal 3:28,) Abrahams spiritual seed; for an offering unto the Lord Who will have no more offerings of bullocks, or rams, or lambs, but will have men and women, reasonable oblations, Rom 12:1. He will particularly have the offering up of the Gentiles, which shall be acceptable, being sanctified by the Holy Ghost, Rom 15:16. Upon horses and in chariots, &c. That is, by every method of conveyance then in use. To my holy mountain, Jerusalem That is, to the Christian Church, typified by Jerusalem. As the children of Israel bring an offering in a clean vessel These converted Gentiles shall be a holy people, and therefore acceptable to God.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
66:18 For I [know] their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my {t} glory.
(t) The Gentiles will be partakers of that glory, which before I showed to the Jews.
Fuente: Geneva Bible Notes
The Lord knows the works and thoughts of rebels against His will, and He will assemble them all to witness a display of His glory. At Babel, humankind assembled to display its own glory (Gen 11:1-9), but God will bring all the rebels together to witness His glory. The church’s preaching of the gospel is hardly the fulfillment in view. It is rather the return of Christ to the earth and the judgment of the nations then (cf. Mat 25:32).
"Vv. 18-24 have a close affinity with Zechariah 12-14, so much so that one could consider the Zechariah passage to be an expansion on these verses in Isaiah." [Note: Oswalt, The Book . . . 40-66, p. 687.]
"In New Testament perspective, this final section [Isa 66:18-24] spans the first and second comings of the Lord Jesus Christ: his purpose for the world (18), his means of carrying it out (19-21), the sign set among the nations, the remnant sent to evangelize them (19) and the gathering of his people to ’Jerusalem’ (20) with Gentiles in full membership (21)." [Note: Motyer, p. 540.]