Chapter 66

1 The glorious God will be served in humble sincerity. 5 He comforteth the humble with the marvellous generation, 10 and with the gracious benefits of the church. 15 God’s severe judgments against the wicked. 19 The Gentiles shall have an holy church. 24 and see the damnation of the wicked.

1. My throne. Compare Ps. 11:4; 103:19; Matt. 5:34, 35; see on 1 Kings 8:27; 2 Chron. 2:6; 6:18.

My footstool. See on Ps. 99:5.

2. All those things. Heaven and earth and all created things are the handiwork of God (Gen. 1:1; Ps. 8:3; 33:6, 9; John 1:3). God sustains the earth and the entire universe by His mighty power. He is not dependent for a place of residence upon any structure built by man. Such structures have their place, but apart from a humble, contrite, and obedient spirit on the part of those who worship there, they lose their significance (see on Isa. 57:15).

3. Killeth an ox. The Hebrew of this passage is very brief, and several interpretations are possible. There is no connective between the phrases; for example, the first unit reads, “the slaughterer of the ox the slayer of a man.” The connective supplied by the KJV, “as if,” and that supplied by the RSV, “like,” are based on the reading of the LXX and the Targums. Translated in this way the meaning would be that without the corresponding spiritual experience the offerer of an ox would be no more pleasing in the sight of God than a murderer. The other combination of phrases would express similar comparisons.

It is possible, however, to supply the connective “is” thus, “He that slaughtereth an ox is a murderer,” etc. This gives the meaning that those who came to worship God with oxen, lambs, oblations (cereal offerings), incense, were at the same time committing murder and engaging in idolatrous rites (see ch. 65:3–7).

Their own ways. The thought in this verse is related to that in the following verse. As these people have chosen their own wicked ways, God will “choose” punishments for them suitable to their iniquities.

4. Delusions. Heb. taФalulim, from the root Фalal, which in one of its forms means “to deal severely with.” Probably a better meaning of taФalulim is “severe treatment”, “affliction” (RSV). Yet in the severe treatment that came upon Judah the Lord had a wise and merciful purpose, as He did with the ten tribes. What He could not accomplish through them in their own land, He would accomplish by scattering them among their heathen neighbors (PK 292).

5. Ye that tremble.Isaiah turns from the wicked hypocrites to the righteous remnant. The lot of the latter has not been easy. They have been despised and persecuted by false brethren. The proud and self-righteous hypocrites have taunted them for their piety and devotion. But the prophet points out that the tables will be turned, that doom will be the lot of the mockers and joy and deliverance will be the lot of the righteous.

He shall appear. Literally, “we shall see.” According to the Masoretic reading this clause forms a part of the taunt: “Let the Lord be glorified and we will see your joy.” The translation “he shall appear” requires a change in the Hebrew. However, Dead Sea scroll 1QIs clearly reads, “he shall appear.”

6. A voice of noise. The prophet’s mind is projected forward to the time of the restoration. Isaiah envisions the city and the Temple restored and the Lord rising up to render recompense to the enemies of the new state (see on Isa. 59:16–18).

7. Before she travailed. Zion is personified as a travailing woman. The land of Israel, which had long been desolate (Eze. 38:8), would suddenly, with the return of the multitude of exiles, throb with new life.

8. In one day. It is a thing unheard of and incredible that a nation could come into existence so suddenly. If the Jews in exile had heeded the message of the prophets, the restoration would have been as dramatic and as glorious as here described.

9. Not cause to bring forth. The seriousness of God’s purpose is here emphasized. Israel’s failure to fulfill the divine purpose was not due to any deficiency of divine grace. Nor will God permit the temporary failure of Israel to frustrate the “plan of the ages for the redemption of mankind” (PK 705, 706). The heavenly Jerusalem, “the mother of us all” (Gal. 4:26), will be populated by the nations of the saved (see on Isa. 54:1).

10. Ye that mourn. Compare chs. 57:18; 61:2, 3.

11. Milk out. Verses 11, 12 continue the picture of Jerusalem as the mother of the newly born nation. All the attentions of a devoted mother for her child are freely bestowed.

12. Peace. Or, “prosperity”, “success” (see on Isa. 57:19).

Like a river. See ch. 48:18.

Glory. Heb. kabod, here probably meaning “wealth”, as in chs. 10:3; 61:6. On the wealth of the Gentiles see on ch. 60:5.

Upon her sides. Compare ch. 60:4. In Oriental countries children are often carried on the mother’s hip.

13. Comforteth. Compare ch. 49:15.

14. Shall rejoice. Doubtless a reference to the taunt of the mockers referred to in ch. 65:5.

Bones shall flourish. In times of trouble bones are described as being “consumed” (Ps. 31:10; cf. Lam. 1:13), or in sickness as “burned with heat” (Job 30:30).

Toward his servants. The same contrast is expressed as in v. 5 (see comments there).

15. The Lord will come. The true restoration of Israel would have meant death for the apostates and wicked. So the second coming of Christ will bring deliverance to the saints and death to the wicked (Rev. 19:19–21).

16. Plead. From the Heb. shaphat, “to judge.” Dead Sea scroll 1QIs here reads: “For with fire Jehovah will come to judge, and with his sword all flesh.”

The description in ch. 66, as that in ch. 65 (see on ch. 65:17), is in terms of what would have taken place if the Jews had chosen to fulfill the divine purpose. Hence the abominations here mentioned are specifically those of which the apostate Jews were guilty.

17. Sanctify themselves. These apostates mingled heathen rites with the worship of Jehovah and then took a “I am holier than thou” (ch. 65:5) attitude toward their brethren. The reigns of Ahaz and Manasseh were strikingly characterized by such worship (2 Kings 16:10–16; 21:2–7). The consecration and purification ceremonies referred to were probably initiatory rites into heathen mysteries.

In the gardens. These gardens and groves were frequently the scene of cruel and immoral religious ceremonies. The Hebrews often followed the heathen in worshiping in such places (Isa. 1:29; 65:3, 4; cf. 1 Kings 14:23; 15:13; 2 Kings 16:3, 4; 17:9–11; 18:4), although they had been commanded by God to destroy them (Ex. 34:13; Deut. 7:5).

Behind one tree. The word “tree” is supplied. The reference may be to some abominable and revolting object of worship. The Heb. Хachad, “one,” is masculine in the common Hebrew text, but feminine in several manuscripts, among which are both Dead Sea scrolls of Isaiah. It remains uncertain to what the “one” refers.

Eating swine’s flesh. See on ch. 65:4. These people openly defied God by partaking of things that were particularly abominable to Him. Both the swine and the mouse are listed among the unclean animals the Hebrews were forbidden to eat (Lev. 11:2, 7, 29, 44). The Jewish apostates exulted in throwing off all restraints and pretended to sanctify themselves by the very things God had said would defile them and render them unfit for fellowship with Him. In their affectation of a superior sanctity they had sunk to the lowest depths of degradation.

Shall be consumed. Dead Sea scroll 1QIs omits this verb, probably the result of a scribal error. The destruction has already been mentioned in vs. 15, 16.

18. I know. The verb is not in the Hebrew, but the LXX has epistamai, “to understand,” “to know.” The Targums here read, “and before me are their deeds and their thoughts revealed.”

It shall come. The LXX reads, “I am coming.”

See my glory. That is, a revelation of God’s character, here perhaps that aspect revealed in the destruction of the sinners.

19. Set a sign. Dead Sea scroll 1QIs reads “set signs.” What this “sign” is or what these “signs” were is not disclosed. The phrase “set a sign” is probably parallel to “see my glory.” Having seen God’s “glory,” or “sign,” those who escaped destruction would declare to the nations what had been revealed to them concerning God.

Tarshish. Generally identified with Tartessus in Spain (see on Gen. 10:4).

Pul. This place is not definitely known, but it is thought to represent an African place or people. Some think Pul is a misspelling of Put (see on Eze. 27:10). However, Dead Sea scroll 1QIs reads “Pul.”

Lud. A region in Mesopotamia or in Asia Minor (see on Gen. 10:13, 22).

Tubal. A Japhetic tribe living near the Black Sea (see on Eze. 38:2).

Javan. The usual Hebrew name for the Ionians, or Greeks (see on Gen. 10:2).

Isles. Or, “coastlands”. The places named represent far-off lands in general that had not before heard of the God of Israel, but were now to know Him through the preaching of the envoys.

20. Your brethren. The exiles still scattered abroad.

In chariots. Here are listed the various types of transportation in use in the ancient East. By every available means men from every race and clime would make their way to Zion.

My holy mountain Jerusalem. See on ch. 2:2–4.

In a clean vessel. In contrast to the “broth of abominable things” brought in vessels by a “rebellious people” (chs. 65:2, 4; 66:16, 17).

21. Priests and for Levites. At this stage in the restoration the ceremonial law would still have been in force (see on Eze. 40:1).

22. The new heavens. See on ch. 65:17.

23. One new moon to another. On the ritual of the new moon under Mosaic law see Num. 10:10; 28:11–14; cf. Amos 8:5. On the importance of the new moon in the time of Israel’s restoration see Eze. 46:1, 3.

One sabbath to another. The Sabbath is an eternal institution. It would have been rightly honored in the restored Jewish state, and in the new earth to come it will be observed by all (see DA 283). All will observe the Sabbath in eternal recognition of Christ as the Creator of the world in its Edenic bliss, and as the re-Creator of the new heavens and the new earth of righteousness and holiness.

24. Look upon the carcases. Better, “look upon the corpses.” This verse must be understood in the light of the principles outlined in comments on Isa. 65:17. The language is further evidence that Isaia’s description is in terms of how the new heavens and earth would have been established if the nation of the Jews had accepted its divine destiny. Before the new earth of which John speaks (Rev. 21; 22) becomes the abode of the righteous and worshipers journey to the New Jerusalem, every trace of sin will have been removed and no dead bodies will remain to mar the perfection of that Eden restored (see 2 Peter 3:10). Hence Isaiah’s words must not be taken to apply directly to the future new earth state. Secondary application must be made in harmony with the statements of later inspired writers who have informed us how God’s eternal purposes will be accomplished through the Christian church (see pp. 37, 38).

Those who apply this verse to the eternal punishment of souls in an ever-burning hell do well to note that it is corpses that are being observed, not sentient, disembodied souls in torment. Such a misapplication of the prophecy also ignores the principles noted above.

Worm. Heb.toleФah, here probably the maggot. The same Hebrew word is used in Ex. 16:20; Job 25:6; Ps. 22:6; Isa. 14:11. The picture is that of maggots preying upon the dead bodies.

Shall not die. By the same misapplication noted above some have understood this expression as figuratively denoting endless life for the wicked. However, the expression in the Hebrew is a simple imperfect, a tense that denotes incomplete action and merely means that at the point of time under consideration the action of the verb is not yet complete. The tense does not necessarily imply that the action will never be completed. For example, the imperfect tense is employed in Gen. 2:25 in the statement concerning Adam and Eve that they “were not ashamed.” The statement was not a prediction that they would never be ashamed. That they later were ashamed is definitely implied in Gen. 3:7. A suggested translation of the Hebrew tense that conveys this shade of meaning is “their worm had not died yet.”

Quenched. The Hebrew tense here is the same as in the expression “their worm shall not die.” Hence the clause may be translated, “their fire has not yet been quenched” (see above under, “shall not die”). That the expression, “neither shall their fire be quenched,” does not mean fires that will burn forever is evident from the prediction in Jer. 17:27, where Jerusalem is threatened with such a conflagration. The fires were kindled (2 Chron. 36:19), but they have long since burned out. Unquenchable fires are simply fires that no one will, or can, quench. However, when they have consumed that upon which they prey they naturally go out.

The Bible thus clearly defines fires that shall not be “quenched.” It may further be observed that the Hebrew of Isa. 66:24 is poetic in form and that the expressions “their worm shall not die” and “neither shall their fire be quenched” are parallel. The meaning of the second expression, which is clearly defined, thus suggests the interpretation that ought to be given to the first.

On Jesus’ use and application of the words of Isa. 66:24 see on Mark 9:44.

Ellen G. White comments

1, 2 DA 437; FE 371; 6T 184

2     FE 451; GW 177; TM 207, 250

3, 4 8T 249

5     EW 13; GC 372; LS 53; SR 361; 1T 44

8     Ev 579

10   PK 729

12   PK 374

13   CS 17; Ed 245

19   PK 374

22, 23  ML 364

23   DA 283, 770; PK 733; 6T 368

24   EW 294