An Exposition of Isaiah 66:1-14

TABLE OF CONTENTS Synthesis and Outline ...................................................................................... ii Introduction .................................................................................................... 1 Juxtaposition of the Faithful of the LORD to Those who Practice Empty Ritual (66:1-6). ......................................................................................................... 1 The Faithful Recognize the Lord and Receive His Favor (66:1-2) ............. 2 Those receiving His Favor are Humble (66:2b) .............................. 3 Those receiving His Favor are Contrite (66:2b) .............................. 3 Those receiving His Favor are Reverent (66:2b) ............................. 3 The Unfaithful Will Face Punishment for Their Empty Ritual ..................... 4 The Faithful Will Be Avenged by the Lord ................................................ 6 The Lord assures Israel of the Hope of Restoration........................................... 7 Zions Restoration will be Sudden ........................................................... 7 Zions Restoration will be a Blessing to All People ................................... 8 Zions Restoration is the Instrument of Comfort from the Lord ............. 10 Theological Contribution of Isaiah 66:1-14.................................................... 12 Application .................................................................................................... 12 Bibliography .................................................................................................. 14

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Synthesis and Outline of Isaiah 66:1-14 Summary: The faithful of the Lord are rewarded by Gods promise of Zions restoration and are comforted with this restoration as the instrument of punishment for the unfaithful and the way by which the entire world is blessed. Outline: I. The LORD presents a juxtaposition of the faithful of the LORD to those who practice empty ritual (66:1-6). a. The faithful recognize the LORD and receive His favor (66:1-2). i. Those receiving His favor are humble (66:2b). ii. Those receiving His favor are contrite (66:2b). iii. Those receiving His favor are reverent (66:2b). b. The unfaithful will face punishment for their empty ritual (66:3-4). c. The faithful will be avenged by the LORD (66:5-6). II. The LORD assures Israel of the hope of restoration (66:7-14). a. Zions restoration will be sudden (66:7-9). b. Zions restoration is a blessing to all people (66:10-11). c. Zions restoration is the instrument of comfort from the LORD (66:12-14).

ii

1 Introduction The first fourteen verses of the final chapter of Isaiah are part of the final section of Isaiah beginning in chapter fifty-six. Generally, the subject of this section is salvation and the Lords deliverance of Zion. This deliverance will not transpire in obscurity but will come about before the eyes of the world as the Lord affirms His love for His people and His authority over the nations. The judgment His people will have endured will purge them of their unfaithfulness and truly make them able to bear His name to the nations. 1 In many ways, this is an exhortation or a word of encouragement to both the Lords people and to those who are not the Lords people. Many of the themes presented in Isaiah 66:1-14 are not new but are brought to their conclusion or presented again in a final form. The eschatological portions of Isaiah 66 lie mostly beyond the scope of this research yet there is the overtone of predictive prophecy (from at least the perspective of the time it was written) throughout the passage.

J. Gordon McConville, Exploring the Old Testament: A Guide to the Prophets, (Downers

Grove, IL: InterVarsity Press, 2002), 29.

2 The idea running throughout this passage is the faithful of the Lord are rewarded by Gods promise of Zions restoration and are comforted with this restoration as the instrument of punishment for the unfaithful and the way by which the entire world is blessed. The following layout and presentation of Isaiah 66:1-14 flow from this ideology. Juxtaposition of the Faithful to Those Who Practice Empty Ritual (66:1-6). Isaiah 66:1-6 presents a contrast between those faithful to the Lord and those who attempt to seek His favor through ritual divorced of their hearts and lives. The faithful remnant of the Lord would find themselves suffering at the hands of the religious and Isaiahs final chapter returns to the familiar theme of the Lords desire for the heart of His people. This section in Isaiah references the time when Nehemiah will rebuild the city of Jerusalem and when Jerusalem will be a central place of worship for all people.2 The Faithful Recognize the LORD and Receive His Favor (66:1-2). These verses in Isaiah recall the prayer of Solomon in 1 Kings 8:27-30 when similar words were spoken. In this instance, however, some hypothesize

John D. W. Watts, vol. 25, Word Biblical Commentary: Isaiah 34-66, Revised Edition,

Word Biblical Commentary (Nashville, TN: Thomas Nelson, Inc, 2005), 929.

3 that Isaiah 66:1 presents the Lords opposition to a temple being rebuilt after the return from the exile. The language of the immediate passage does appear to suggest this is the case, but that idea would stand in direct contradiction to the Lords commands to build it (cf. Haggai 1).3 The greater context of Isaiah also casts serious doubt on this hypothesis. Isaiah 56:7 reaffirms Isaiahs message is not against rebuilding the temple or the sacrificial system the Lord established. The greater message of Isaiah remains affected by His vision of the Lord in Isaiah 6. The Great King is not just interested in one small temple building, one small people group, or things on small planet (Earth) in the vast heavens.4 The Lords perspective is eternal, reaching through time and space, and revealed in a manner of His own preference and occasion. Additionally, the materials that would be used to rebuild His temple were things of His own creation. Unlike the gods of other nations, Yahweh created all matter and exists in transcendence compared to His

John N. Oswalt, Isaiah: The NIV Application Commentary (Grand Rapids, MI: Zondervan,

2003), 694.
4

Gary Smith, vol. 15B, Isaiah 40-66, New American Commentary (Nashville, TN:

Broadman & Holman Publishers, 2009), 728.

4 creation. There would be no building capable of containing One so great in majesty. The key to receiving the Lords favor is acknowledging Him. This is the message of the second part of Isaiah 66:2. The Lords favor rests on those of humility, contrition, and reverence. In Hebrew, the phrase (in the NIV) rendered look on with favor is a single verb, nba and means to look upon, consider, or regard.5 In supplying the English word favor, the NIV translators are presumably attempting to convey the graciousness of the Lords mercy. The message of this phrase is clear: the Lords grace is not bound to a location or a building but bound to the condition of the heart.6

Humility
In looking on the human race, the Lord looks for humility. This is the opposite of the self-exaltation so typical of humanity. This is the putting of oneself below others and in this case is recognition of the superior position of

Francis Brown, Samuel Rolles Driver and Charles Augustus Briggs, Enhanced Brown-

Driver-Briggs Hebrew and English Lexicon, electronic ed. (Oak Harbor, WA: Logos Research
Systems, 2000), 613b.
6

Smith, 730.

5 the Lord. Power does not come from human ingenuity but is a function of the Lord. Being humble puts humans in a position of reliance on the Lord.7

Contrition
By the Lord looking on those who are contrite in spirit, He seeks those who are dependent on the Lord for their help. Being contrite does not refer to being in a depressed state of mind, but being of a spirit readily expressing its need of the Divine for help.8

Reverence
The Lord also looks with favor on those who, in the words of the Lord, tremble at my word. This metaphor does not mean people are terrified of the Almighty, but instead recognize with awe and wonder, the greatness of Yahweh. Instead of the fear of Mount Sinai at the giving of the Decalogue, there is reverent obedience for the commands the Lord has given.9 The Unfaithful will Face Punishment for Their Empty Ritual (66:3-4).

Oswalt, 694. Smith, 730. Geoffrey W. Grogan, "Isaiah", in The Expositor's Bible Commentary, Volume 6: Isaiah,

Jeremiah, Lamentations, Ezekiel, ed. Frank E. Gaebelein (Grand Rapids, MI: Zondervan
Publishing House, 1986), 351-52.

6 In stark contrast to the humility, contrition, and reverence of the faithful, the unrighteous are presented by comparing a list of acceptable sacrifices with practices that are unacceptable. These comparisons with their relative lack of explanation have proven difficult for commentators and expositors. Although the NIV (and many other modern translations) supply the interpretive language necessary to create a complete English sentence, the original text does not directly include this help. If verses three and four are polemic statements against the sacrificial system as a whole, then other passages in Isaiah become contradictory (cf. 19:21; 43:23-24; and 60:7). Several interpretive plans have been forwarded including understanding these comparisons with insertion of words or as a simile. Remaining faithful to the text, an interpretive insertion of is harmonizes these verses with statements earlier in Isaiah and in other prophets. This is the practice of the NIV and NASB. This insertion furthermore underscores the texts emphasis on the person in question and not on the practice itself.10

10

Watts, 931.

7 These individuals keep the external rituals without the attitudes marking the righteous. Absence from these attitudes, these people are guilty of practicing the worse of sins. When these people practice these empty rituals, their practices of outward religion become the very actions condemning them because they have neglected the more important aspect.11 Their actions were for their own benefit and their emptiness were their joy. The choices of these individuals produce the Lords judgment located in verse four. The unfaithful chose the path of unrighteousness and abomination; therefore, the Lord has chosen His punishment for them. The grammatical construction of the sentence leaves little room for confusion: the punishment was a result of the crime committed. Although it was the Lords decision to address their sinfulness at this time and in this way, the commands of the Lord also included the desire for the hearts love to the Lord. The vacuous nature of their ritual was their choice and the Divine Judge has chosen this time to give them what they dreaded.12

11 12

Grogan, 352. Smith, 733.

8 These unfaithful worshipers were so entranced in their empty practices they were deaf when the Lord called (verse 4b). As the Lord called, He heard only silence in return. When He spoke, these people had grown deaf to His voice. In insisting in their own methods of appealing to the Lord, they could not discern His message. This part of verse four, then, further validates the Lords message: it was not He who was silent, but these unfaithful people. Taking the rituals the Lord commanded, these people had perverted them to the point where His praises and His purposes were no longer connected.13 In one final statement before pronouncing His judgment, the Lord announces the charge against them: they chose to do evil. Restating it was their choice to walk paths away from their loving Creator, their knowledge of the commands of the Law left their souls without the nourishment to discern the real necessity of the rituals: to point the heart towards the Lord. Therefore, instead of the hope of delight of the Lord, only judgment awaits. The Faithful will be Avenged by the LORD (66:5-6).

13

Oswalt, 694.

9 The call to the faithful identifies them as those who revere the Lord and His commands and reminds the reader (and hearer) of the words from Isaiah 66:2. The faithful are hated by those described in verses three and four and have been excluded as a result (cf. 66:5). Whether this exclusion refers to excommunication from the community or an economic exclusion is beyond the text. More likely, it is the antisocial result of the unrighteous hating the righteous.14 In their false piety, the unfaithful pray for the Lords glory and for His joy to be upon them. The utterances of the unfaithful are at best irony but are more likely their taunt to those who truly are seeking the Lords glory and His joy. The sobering word of the Lord declares that shame is the reward for their actions.15 The Lord Himself will avenge His remnant. The faithful could rejoice in the fact that the Lord has not overlooked the taunts of the unrighteous. It is no small irony: the temple the unrighteous desired to rebuild for housing their empty rituals is precisely the command center the Lord will use to exact vengeance on them for their unfaithfulness. Those preferring the denial

14 15

Smith, 736. Grogan, 352.

10 of the real presence and power of the Almighty believe the Lord is at their command because of their practices. However, the reality is they are Gods enemies (verse six) and will face His judgment.16 When the Lord will move in judgment on the unfaithful, He will do so from His temple. Just as He was seeking the faithful ones to worship in that temple, so the Lord will exact His retribution on those who have chosen unfaithfulness from His temple and His city. For those who considered themselves righteous when, in fact, they were not, the Lords punishment moving through the temple would come as an incredible surprise.17 Those practicing empty piety and exclusion of the righteous remnant of the Lord will receive the only payment they deserve: punishment. The ritualistic approach to the Lords worship has resulted in the end of His patience with these people. The resulting uproar and noise (verse six) is the terrifying sound of the Lords wrath being released on the unrepentant. To the faithful of

16

Oswalt, 695. Edwin C. Webster, 1986, "A rhetorical study of Isaiah 66." Journal for the Study of the

17

Old Testament no. 34: 93-108. ATLA Religion Database with ATLASerials, EBSCOhost (accessed
October 2, 2011).

11 the Lord, however, this sound represents the deliverance for which they have longed.18 Assurance to the Faithful of the Hope of Restoration (66:7-14) Isaiah began in chapter one with a message of judgment that quickly turned into a message of hope of restoration. Isaiah 66 mirrors this with this further assurance of restitution. The promises made in chapter one becomes a reality in this section. The focus become very specific as the fulfillment turns from the nation to Zion itself.19 Zions Restoration will be Sudden (66:7-9) In verses seven through nine, the Lord presents a riddle through His mouthpiece, Isaiah. This word play presents a question with its answer serving as an introduction to verses ten through fourteen. Webster illustrates that the Hebrew word translated deliver in verse seven is in the hiphel and carries a dual meaning: one to the birth of a child and another to the idea of salvation or rescue. Furthermore, the sudden restoration of the city is a cause of

18 19

Watts, 938. Oswalt, 695.

12 celebration and echoes Isaiah 54:1. Webster further asserts that if this is the correct interpretation, then verses seven through nine could be paraphrased: In the years of her desolation, Zion neither travailed nor brought forth but with the return of the exiles, she was inhabited in one day, in one moment. Will not the Lord who brought this about see that her people increase and prosper?20 With this interpretation, the hearer is challenged to consider how labor and delivery normally progress. As this process rarely happens suddenly, it draws special attention to the suddenness of the Lords birthing of Zion. In addition, there is the uniqueness in this delivery in that there is no pain associated with it. Not only does the Lord deliver the city quickly, He does so with little effort due to His infinite power and greatness. Verses seven through nine, then, point to the miraculous nature of this salvation by the Lord.21 There is also another peculiar thought to note. This labor does not result in the birth of an individual child, but gives birth to a nation. The sudden, miraculous delivery, creates a group of people instantly. Moreover, since God Himself has orchestrated all things thus far, it would be Him Who

20

Webster, 97-98. Smith, 738-739.

21

13 brings this delivery to fruition. These are His words in verse nine. The Lord started the process of deliverance and it will be Him Who brings it to its final and miraculous resolution.22 The eventual result of the Lords action is He promises not only a speedy but a complete work.23 Zions Restoration is a Blessing to all People (66:10-11). Jerusalems sudden restoration is a blessing to all people in the world. These blessings, however, are not a form of universalism. Instead, the blessings of the future restoration of Zion spread outward to those who love and have mourned for Jerusalem (verse ten). Although it is easy to assume this group of people refers to the Jews themselves, the context of Isaiah 66 indicate that Gentile nations will also love this place.24 Verse eleven begins with a preposition in the NIV and the underlying Hebrew can also be translated as on account of or for the sake of.25 In Hebrew, this word begins the sentence and modern English translations choose
22

Watts, 938. Grogan, 352. Smith, 740. Brown, Driver, and Briggs, 775a.

23

24

25

14 different ways of translating it. The NIV presents it with the understanding that the gladness and rejoicing they experience is a direct result of the satisfaction and delight Zions restoration brings to them.26 If the NIV interpretation is correct, then the world rejoices because of this ever-expanding circle of blessing emanating from Jerusalem. Particularly, the blessing of Zion is the blessing of the world. As the Lord has given blessings in abundance to those who are faithful to Him, now the entire world receives the blessing of Zions restoration. The needs of the world are met by the faithfulness of the Lord and this is indicated by the references to nursing. An infant is incapable of fulfilling its needs or wants but must rely exclusively on its mother. In the same way, the world will nurse in the ample supply of the Lord having recognized they must rely exclusively on the Lord.27 The supply from which the world will drink deeply and delight (verse eleven), is out of overflowing abundance. Overflowing in the NIV is based on

26 27

Smith, 740-741. Oswalt, 695.

15 the Hebrew noun kevd and means abundance, honor, or glory.28 Abundance from the NIV is the Hebrew noun zz and refers to a breast or nipple.29 Together, these words graphically indicate a nursing mother whose milk completely satisfies an infant or, perhaps, never runs out due to its limitless abundance. Other passages in Isaiah advocate the nations of the world bringing this abundance into Zion (cf. Isaiah 49:23 and 60:4-16), but in the end, it is the Lord who is the cause of consolation and provision.30 Zions Restoration is the Instrument of Comfort from the LORD (66:1214). Starting this final section of the passage, the Lord proclaims He will extend peace (verse twelve). As Watts states, peace means much more than absence of conflict. Its completeness includes health and prosperity.31 This peace, verse twelve asserts, will proceed like a river in that it is continuous and constant. Unlike what Zion received on past occasions, this peace will not
28

Brown, Driver, and Briggs, 458b. Ibid., 265b. Smith, 741. Watts, 939.

29

30

31

16 be temporary or trepidatious. This peace will continue unbridled.32 The waters of peace bring a feeling of comfort. Just as a mother cares for her child, so the Lord will care for His people. Verse thirteen displays a tenderness from the Almighty as He states that it will be Him who provides the comfort. This comfort, in context of the passage, is the restoration of Zion itself. The Lord brings comfort by restoring Zion and Zion is comforted and gives comfort to the nations by her existence. In the time of this passages fulfillment, there will be no more want or need. This demonstrates the strength of the Lords love for His people. The entire book of Isaiah has proven His love for them and now the benefits of their covenant relationship with them reaches its expected end.33 The encouragement the book of Isaiah brings is that the Lords restoration of Zion is a tangible reminder to the world of His power and capability. The sinfulness that weighed down the Lords people and confirmed their need for His grace, finds the ultimate expression of that grace in the comfort offered by Jerusalems restoration. This promise of restoration serves
Ibid. Smith, 742.

32 33

17 as a constant reminder that their sin will not hopelessly separate them from the Lord but will find atonement and restoration.34 This section closes in verse fourteen with the expectancy that the Lords people can rejoice and flourish when they observe this coming into realization. This verse also addresses those who love Zion and hope for her restoration. They, too, will be exceedingly glad with this revelation of the Lords mercy and kindness. In telling them they will flourish like grass, the presence of grass covering the earth is the picture intended.35 The message is repeated: Israels comfort is the worlds comfort. As Oswalt asserts, if judgment is never Gods intended last word, neither is hope without conditions.36 The judgment of the Lord for covenantal disobedience would be before them as the exile drew closer. Furthermore, during the exile, the Jewish people would always need to remember their sin put them in that situation. Should they find themselves once again standing against the Lord, His fury would soon follow. In an eschatological sense, the

34

Oswalt, 695. Watts, 939. Oswalt, 695.

35

36

18 Lords fury will not be poured out as punishment for His people in discipline. At that time, the Lords indignation will be directed towards those who have refused to accept Him and have chosen to be His enemies.37 Theological Contribution of Isaiah 66:1-14 Isaiah unfolds with, and ends with, Jerusalem. Throughout the book, this city comes to the fore. Theologically, the constant reminder in Isaiah 66:1-14 is the Lord is larger than any one city yet what this city represents is precious to Him. However, the pride, self-reliance, empty ritual in this city had reached a point where the Lord needed to purge it.38 Verses one through six vividly demonstrate this ritualistic approach to faith and the Lords disgust with it. When these people thought they were the safest, the Lords punishment was nearing its arrival. In the second part of the passage, the theme of the Lords control of all the nations returns as they are all blessed through Zions restoration. Their deliverance was directly related to Israels deliverance because the Lord is God

37

Smith, 743. Samuel J. Schultz and Gary V. Smith, Exploring the Old Testament (Wheaton, Ill.:

38

Crossway Books, 2001), 169.

19 over all the earth and not just one small nation. The Kingdom of God would be brought about by the Lords sovereign will as He worked through history and nations thereby demonstrating that He is the one, true God.39 Application The Lord still desires exclusivity among His people. He is not willing to share His glory with another god. Just as Isaiah 66:1-6 chided the unfaithful for their hypocrisy and their empty ritual, so Christians today must continuously evaluate their actions to ensure they are not guilty of the same crime against the Lord. James 4:2-3 echos the concept that the motivation behind a Christians actions are as important as the action themselves. The church today is just as likely as Israel (and Judah) of yesterday to have a form of godliness but live without the power (2 Timothy 3:5). The motions of piety are much easier to reproduce than the heart the Lord requires. Christians must avoid the temptation to slip into a ritualistic practice of Christianity and deny the life-changing and life-giving power associated with life in the Kingdom.

39

Ibid.

20 The hope of deliverance is still a much-appreciated theme in the modern church. Although the American church has not endured the same degree of suffering as Christians globally, the church universal still echoes the desire for the Lords comfort and His blessing. Isaiah 66:1-14, although presenting challenges in exegesis and application, exhorts the readers today with the same exhortation the original hearers and readers received. Of those who consider themselves religious, persistent and relentless evaluation of themselves is required to verify their identity as the Lords servants or His foes.

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Bibliography Brown, Francis, Samuel Rolles Driver and Charles Augustus Briggs. Enhanced

Brown-DriverBriggs Hebrew and English Lexicon. electronic ed. Oak Harbor, WA: Logos
Research Systems, 2000. Grogan, Geoffrey W. "Isaiah". In The Expositor's Bible Commentary, Volume 6:

Isaiah, Jeremiah, Lamentations, Ezekiel. Grand Rapids, MI: Zondervan Publishing

House, 1986. McConville, J. Gordon. Exploring the Old Testament: A Guide to the Prophets. Downers Grove, IL: InterVarsity Press:, 2002. Oswalt, John N. Isaiah: The NIV Application Commentary. Grand Rapids, MI: Zondervan, 2003. Schultz, Samuel J. and Gary V. Smith. Exploring the Old Testament. Wheaton, IL: Crossway Books, 2001.

22 Smith, Gary. Vol. 15B, Isaiah 40-66. New American Commentary. Nashville, TN: Broadman & Holman Publishers, 2009. Watts, John D. W. Vol. 25, Word Biblical Commentary: Isaiah 34-66. Revised Edition. Word Biblical Commentary. Nashville, TN: Thomas Nelson, Inc, 2005. Webster, Edwin C. 1986. "A rhetorical study of Isaiah 66." Journal for the Study

of the Old Testament no. 34: 93-108. ATLA Religion Database with ATLASerials, EBSCOhost (accessed October 2, 2011).