Verse-by-Verse Bible Commentary
Isaiah 66:18

Clarke's Commentary

Verse Isaiah 66:18. For I know their works — A word is here lost out of the present text, leaving the text quite imperfect. The word is יודע yodea, knowing, supplied from the Syriac. The Chaldee had the same word in the copy before him, which he paraphrases by קדמי גלן kedemi gelon, their deeds are manifest before me; and the Aldine and Complutensian editions of the Septuagint acknowledge the same word επισταμαι, 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 באה baah, which will not accord with any thing in the sentence, I read בא ba, with a MS.; the participle answering to יודע yodea, with which agree the Septuagint, Syriac, and Vulgate. Perhaps it ought to be ובא veba, when I shall come, Syr.; and so the Septuagint, according to Edit. Ald. and Complut., and Cod. Marchal.

Bridgeway Bible Commentary

New people and a new age (66:7-24)

Usually there is a long period of development before a group of people becomes a nation, but the new nation Israel will appear suddenly and unexpectedly, like a baby born before the due date (7-9). As with the birth of a baby, there is much rejoicing over the birth of the new nation (10-11). The ‘baby’ grows strong and active because God is the one who nourishes it. Under the controlling hand of God, Israel prospers (12-14).
While Israel enjoys God’s blessings, enemy nations suffer. God’s people have new life, but the rebels are punished with death (15-16). In particular, God’s judgment falls upon those who reject his law and engage in idolatrous rituals (17).
The day of God’s great intervention in history displays his glory to the people of the world, bringing destruction to some and salvation to others. Gentiles from far-off nations, together with Jews scattered in those nations, flock to Jerusalem to worship God. No distinction is made between Jew and Gentile; all have access to the house of God, and all have equal right to worship and serve him (18-21). In the new age all the redeemed join in the unending worship of God. Those who rebel against him and reject his love suffer unending punishment (22-24).

Coffman's Commentaries on the Bible

“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 Isaiah 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” (Revelation 1:6; 1 Peter 2:5-6).

“And I will set a sign among them” 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” (Matthew 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” “The middle wall of partition has been broken down (Ephesians 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.”Fill, p. 527. 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” (Hebrews 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!

Barnes' Notes on the Whole Bible

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 Revelation 7:9; Revelation 10:11; Revelation 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.

Calvin's Commentary on the Bible

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, (Romans 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.”

Smith's Bible Commentary

Chapter 66

Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that you build unto me? and where is the place of my rest? ( Isaiah 66:1 )

They're going to build a new temple, but God says, "Hey, don't need it." And this is that temple that will probably be built at the covenant of the antichrist. Thus saith the Lord, "The heaven is My throne, the earth is My footstool. Where is the house that you will build for Me? Where is the place of My rest?"

For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, who trembles at my word ( Isaiah 66:2 ).

God says, "I don't need a house. I don't need a fancy building to live in. The heaven is My throne. The earth is My footstool. What are you giving to Me? It's all Mine; I made it anyhow." That's what makes it hard to give anything to God. I'm not giving to God. I'm giving only that which is His, so why should I make a big deal? Here, God, I'm going to give You what is Yours, what belongs to You. You made it all to begin with. And now the sacrifices that they will institute in this period before the Lord returns are unacceptable completely to God.

He that kills an ox is as if he slew a man; he that sacrifices a lamb, as if he cut off a dog's neck; he that offers an oblation, as if he offered swine's blood; he that burns incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions ( Isaiah 66:3-4 ),

God will bring a strong delusion. Because they would not believe the truth of Jesus Christ, God will allow them to believe the lie of the antichrist. Jesus said, "I came in My Father's name, you didn't receive Me. Another one's going to come in his own name, him you will receive" ( John 5:43 ). And he'll make a covenant with the nation Israel and they will rebuild their temple and they will start their sacrifices. But God says it's in unbelief as far as Christ is concerned and He'll have nothing to do with it.

Hear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name's sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed ( Isaiah 66:5 ).

Paul when he was persecuting the church thought that he was doing the Lord a service. He was doing it in the name of God. God said, "For those that had been cast out tremble at His Word. Your brothers that hated you, saying, 'Let the Lord be glorified,' but he shall appear for your joy, they shall be ashamed."

A voice of noise from the city, a voice from the temple, a voice of the LORD that rendereth recompense to his enemies. Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? ( Isaiah 66:6-9 )

In other words, God says, "I brought it this far and will I not complete it?" It's inconsistent to think that God is going to stop the whole prophetic plan and picture at this point. He's brought us right up to the birth of the Kingdom Age. Surely He will bring it forth.

Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the LORD, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when you shall see this, your heart shall rejoice, and your bones shall flourish like the vegetables: and the hand of the LORD shall be known toward his servants, and his indignation towards his enemies. For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many ( Isaiah 66:10-16 ).

Now I've heard of people being slain in the Spirit and here we find them. Finally found the scriptural reference, that's great. I'm glad we found it.

They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine's flesh, and the abomination, and the mouse, will be consumed together, saith the LORD. For I know their works ( Isaiah 66:17-18 )

God's speaking again of the day of vengeance and judgment that is going to come. People will be judged for their abominations. "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. 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 [or the coasts that are] afar off, that have not seen or heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they 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, as the children of Israel bring an offering in a clean vessel into the house of the LORD. And I will also take of them for priests and for Levites, saith the LORD. For as the new heavens and the new earth, which I will make, shall remain before me, [they will be eternal] saith the LORD, 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 the LORD ( Isaiah 66:18-23 ).

So that glorious day of the future when all the universe again is in harmony with God. But those that have rebelled and chosen to rebel against God have another destiny.

I think that we have to be extremely careful that we do not modify God's Word. Just because it doesn't agree with our own sense of fairness or justice or righteousness or whatever, we try to make God's Word read something other than it actually does.

There has been a lot of ridicule against the idea of eternal punishment and damnation for the unrighteous. And because of the ridicule, many pastors are hesitant to talk about hell or the judgment of God or the wrath of God, the indignation of His wrath or the eternal punishment of the damned. And yet if God speaks of it, then we are derelict as His ministers if we do not also speak of it. And because the Bible teaches it, I must also warn a person of it. Now I would rather preach 10,000 sermons on heaven than one sermon on hell. I don't like to talk about hell. I don't like to preach about hell. I would rather preach a thousand sermons on the love of God and never preach on the wrath of God. I don't like to preach about the wrath of God. I love to preach about the love of God. I would much rather preach on the grace of God, the goodness of God, the blessings of God. I enjoy these subjects. I do not enjoy the wrath of God, the vengeance of God, the judgments of God against the wicked. And yet, because God speaks of them and I am a spokesman for God, I must also speak of them. And that's the advantage of going straight through the scriptures; I can't jump them and I can't jump the last verse of Isaiah, though I would like to. I would like to quit the lesson right there. Say, "It's going to be glorious. The whole world is going to come and worship before the Lord. Glory, glory."

And they shall go forth, and look upon the carcasses 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 ( Isaiah 66:24 ).

Jesus, using the same phraseology of Isaiah in warning against the coming judgment, said, "Don't fear him who can kill your body, but after that doesn't have any power over you. But rather fear Him, who after the body is destroyed is able to cast both your soul and spirit into Gehenna" ( Luke 12:4-5 ). "Where the worm dieth not, neither is the fire quenched" ( Mark 9:44 ). "Yea, I say unto you, Fear ye Him" ( Luke 12:5 ).

Now the phrases that the Lord uses for those that are in this place of Gehenna, a place of torment, the final disposition of the unrighteous dead. Hades is not the final place of the unrighteous dead. Hades is going to give up their dead before the great white throne judgment of God. Death and Hades are going to deliver up the dead. So hell is going to be empty. But whosoever's name is not found written in the book of life will be cast in the lake of fire. This is the second death into Gehenna. And there is a vast difference between Gehenna and Hades in the New Testament. Gehenna is a place, the eternal abode of the damned.

Now Jesus, when He returns and gathers the nations together for judgment, as He places those on His left as the shepherd separates the sheep from the goats, to those on His left He says, "Depart from Me, you cursed, you workers of iniquity. For I was hungry; you didn't feed Me. Thirsty; you didn't give Me to drink. Naked; you didn't clothe Me. In prison; you didn't visit Me." "Lord, when did we see You hungry, naked, and ignored You?" "Inasmuch as you did it not unto the least of these My brethren you didn't do it to Me. Depart from Me into Gehenna which was prepared for Satan and his angels" ( Matthew 25:41-45 ). Wasn't prepared for people. It was prepared for Satan who had rebelled against God and those angels that have rebelled with him. But those who choose to align with Satan's rebellion shall also find their part with him in the lake which burns with fire. And as we are warned in Revelation chapter 14, "The smoke of their torment ascends from the ages throughout the ages" ( Revelation 14:11 ).

I dare not modify that. I must just leave it stand as it is declared. I dare not try to lessen the impact of it. There is to be the judgment of God against all unrighteousness and ungodliness of men who hold the truth of God in unrighteousness. And God will judge and it is a fearful thing to fall in the hands of a living God. You say, "But that isn't fair. I don't see... " I can't help what we might think. I can only tell you what the scriptures says is. And I can't modify it. We must leave it there. For God said, "If any man would take away from the words of this prophecy," and God warned about these things in Revelation very heavily, He said, "his name will be taken out of the book of life" ( Revelation 22:19 ). And thus I don't and can't modify or take away from the impact that there is God's wrath and judgment that is going to come against the ungodly and it is eternal. That is why it is so important that we walk with Jesus Christ. That we live for Jesus Christ. That we submit our lives to Him and we're a part of God's eternal kingdom.

So I don't dwell in that other side, because I don't plan to be around. I dwell where I plan to be. "For where a man's treasure is, there will his heart be also" ( Matthew 6:21 ). My heart's with the Lord and in the heavenly things, and that's where I like to dwell. But I would be negligent and derelict in my duties as a representative of God if I didn't bring out to you that the other side does exist. The scriptures speak about it and you can't take it away.

Father, we thank You for the hope that we have in Christ Jesus. In the hope of our calling. And we thank You for these glorious things that we have read here in Isaiah of the coming age when the Lord shall reign. And we shall dwell with Him in righteousness upon the renewed earth. And Lord, we pray, even so, come quickly. Establish Thy righteous kingdom, O Lord, that we might share with Thee in the glory that You had with the Father before the worlds ever existed. Bless, Lord, Your people. Bless Thy Word to our hearts. May we be nourished and strengthened in our spiritual walk through Thy Word. In Jesus' name we pray. Amen.

May the Lord be with you and bless you, give you a beautiful day tomorrow. And may He keep you in His love and in His grace. We look forward to our gathering together again on many occasions this week as we learn more about God's glorious work in the past and His marvelous plans for our future. And so God keep you in the love of Jesus Christ and strengthen you by His Spirit in your inner man. And may He help you to begin to comprehend what is the length, the breadth, the depth, the height of His love and begin to understand more and more the things that He has prepared for those who love Him and wait on Him. May God cause His grace to abound towards you through Jesus Christ our Lord. "

Dr. Constable's Expository Notes

Worship or destruction 66:15-24

This pericope concludes the sections on the culmination of Israel’s future (Isaiah 65:17 to Isaiah 66:24), Israel’s future transformation (chs. 56-66), Israel’s hope (chs. 40-66), and the whole book-Yahweh’s salvation. Like Isaiah 56:1-8, it clarifies the difference between being a true servant of the Lord and one of His enemies, i.e., a rebel.

"God does not deliver his servants so that they can revel in the experience of sharing his glory (cf. chs. 60-62). Rather, he delivers them so that they can be witnesses of that glory to the world (cf. Isaiah 6:1-10). . . . This book is not about the vindication of Zion, but about the mission of Zion to declare the God whose glory fills the earth (Isaiah 6:3; Isaiah 66:18) to all the inhabitants of that earth (Isaiah 12:4; Isaiah 51:5; Isaiah 60:9; Isaiah 66:19)." [Note: Oswalt, The Book . . . 40-66, p. 684.]

Dr. Constable's Expository 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 (Genesis 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. Matthew 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 [Isaiah 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.]

Gill's Exposition of 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, Revelation 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 Zechariah 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,

Revelation 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 Isaiah 4:5.

l ואנוכי "ad me vero quod attinet", Piscator, De Dieu, Cocceius, Vitringa.

Henry's Complete Commentary on the Bible

      15 For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.   16 For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many.   17 They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine's flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD.   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.   19 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.   20 And they 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, as the children of Israel bring an offering in a clean vessel into the house of the LORD.   21 And I will also take of them for priests and for Levites, saith the LORD.   22 For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain.   23 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 the LORD.   24 And they shall go forth, and look upon the carcases 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.

      These verses, like the pillar of cloud and fire, have a dark side towards the enemies of God's kingdom and all that are rebels against his crown, and a bright side towards his faithful loyal subjects. Probably they refer to the Jews in captivity in Babylon, of whom some are said to have been sent thither for their hurt, and with them God here threatens to proceed in his controversy; they hated to be reformed, and therefore should be ruined by the calamity (Jeremiah 24:9); others were sent thither for their good, and they should have the trouble sanctified to them, should in due time get well through it and see many a good day after it. Many of the expressions here used are accommodated to that glorious dispensation; but doubtless the prophecy looks further, to the judgment for which Christ did come once, and will come again, into this world, and to the distinction which his word in both makes between the precious and the vile.

      I. Christ will appear to the confusion and terror of all those that stand it out against him. Sometimes he will appear in temporal judgments. The Jews that persisted in infidelity were cut off by fire and by his sword. The ruin was very extensive; the Lord then pleaded with all flesh; and, it being his sword with which they are cut off, they are called his slain, sacrificed to his justice, and they shall be many. In the great day the wrath of God will be his fire and sword, with which he will cut off and consume all the impenitent; and his word, when it takes hold of sinners' consciences, burns like fire, and is sharper than any two-edged sword. Idolaters will especially be contended with in the day of wrath, Isaiah 66:17; Isaiah 66:17. Perhaps some of those who returned out of Babylon retained such instances of idolatry and superstition as are here mentioned, had their idols in their gardens (not daring to set them up publicly in the high places) and there purified themselves (as the worshippers of the true God used to do) when they went about their idolatrous rites, one after another, or, as we read it, behind one tree in the midst, behind Ahad or Ehad, some idol that they worshipped by that name and in honour of which they ate swine's flesh (which was expressly forbidden by the law of God), and other abominations, as the mouse, or some other like animal. But the prophecy may refer to all those judgments which the wrath of God, according to the word of God, will bring upon provoking sinners, that live in contempt of God and are devoted to the world and the flesh: They shall be consumed together. From the happiness of heaven we find expressly excluded all idolaters, and whosoever worketh abomination,Revelation 21:27; Revelation 22:15. In the day of vengeance secret wickedness will be brought to light and brought to the account; for (Isaiah 66:18; Isaiah 66:18), I know their works and their thoughts. God knows both what men do and from what principle and with what design they do it; and therefore is fit to judge the world, because he can judge the secrets of men,Romans 2:16.

      II. He will appear to the comfort and joy of all that are faithful to him in the setting up of his kingdom in this world, the kingdom of grace, the earnest and first-fruits of the kingdom of glory. The time shall come that he will gather all nations and tongues to himself, that they may come and see his glory as it shines in the face of Jesus Christ, Isaiah 66:18; Isaiah 66:18. This was fulfilled when all nations were to be discipled and the gift of tongues was bestowed in order thereunto. The church had hitherto been confined to one nation and in one tongue only God was worshipped; but in the days of the Messiah the partition-wall should be taken down, and those that had been strangers to God should be brought acquainted with him and should see his glory in the gospel, as the Jews had seen it in the sanctuary. As to this, it is here promised,

      1. That some of the Jewish nation should, by the grace of God, be distinguished form the rest, and marked for salvation: I will not only set up a gathering ensign among them, to which the Gentiles shall seek (as is promised, Isaiah 11:12; Isaiah 11:12), but there shall be those among them on whom I will set a differencing sign; for so the word signifies. Though they are a corrupt degenerate nation, yet God will set apart a remnant of them, that shall be devoted to him and employed for him, and a mark shall be set upon them, with such certainty will God own them, Ezekiel 9:4. The servants of God shall be sealed in their foreheads,Revelation 7:3. The Lord knows those that are his. Christ's sheep are marked.

      2. That those who are themselves distinguished thus by the grace of God shall be commissioned to invite others to come and take the benefit of that grace. Those that escape the power of those prejudices by which the generality of that nation is kept in unbelief shall be sent to the nations to carry the gospel among them, and preach it to every creature. Note, Those who themselves have escaped the wrath to come should do all they can to snatch others also as brands out of the burning. God chooses to send those on his errands that can deliver their message feelingly and experimentally, and warn people of their danger by sin as those who have themselves narrowly escaped the danger. (1.) They shall be sent to the nations, several of which are here named, Tarshish, and Pul, and Lud, c. It is uncertain, nor are interpreters agreed, what countries are here intended. Tarshish signifies in general the sea, yet some take it for Tarsus in Cilicia. Pul is mentioned sometimes as the name of one of the kings of Assyria perhaps some part of that country might likewise bear that name. Lud is supposed to be Lydia, a warlike nation, famed for archers: the Lydians are said to handle and bend the bow,Jeremiah 46:9. Tubal, some think, is Italy or Spain; and Javan most agree to be Greece, the Iones; and the isles of the Gentiles, that were peopled by the posterity of Japhet (Genesis 10:5), probably are here meant by the isles afar off, that have not heard my name, neither have seen my glory. In Judah only was God known, and there only his name was great for many ages. Other countries sat in darkness, heard no the joyful sound, saw not the joyful light. This deplorable state of theirs seems to be spoken of here with compassion; for it is a pity that any of the children of men should be at such a distance from their Maker as not to hear his name and see his glory. In consideration of this, (2.) Those that are sent to the nations shall go upon God's errand, to declare his glory among the Gentiles. The Jews that shall be dispersed among the nations shall declare the glory of God's providence concerning their nation all along, by which many shall be invited to join with them, as also by the appearances of God's glory among them in his ordinances. Some out of all languages of the nations shall take hold of the skirt of him that is a Jew, entreating him to take notice of them, to admit them into his company, and to stay a little while for them, till they are ready, "for we will go with you, having heard that God is with you," Zechariah 8:23. Thus the glory of God was in part declared among the Gentiles; but more clearly and fully by the apostles and early preachers of the gospel, who were sent into all the world, even to the isles afar off, to publish the glorious gospel of the blessed God. They went forth and preached every where, the Lord working with them,Mark 16:20.

      3. That many converts shall hereby be made, Isaiah 66:20; Isaiah 66:20.

      (1.) They shall bring all your brethren (for proselytes ought to be owned and embraced as brethren) for an offering unto the Lord. God's glory shall not be in vain declared to them, but they shall be both invited and directed to join themselves to the Lord. Those that are sent to them shall succeed so well in their negotiation that thereupon there shall be as great flocking to Jerusalem as used to be at the time of a solemn feast, when all the males from all parts of the country were to attend there, and not to appear empty. Observe, [1.] The conveniences that they shall be furnished with for their coming. Some shall come upon horses, because they came from far and the journey was too long to travel on foot, as the Jews usually did to their feasts. Persons of quality shall come in chariots, and the aged, and sickly, and little children, shall be brought in litters or covered wagons, and the young men on mules and swift beasts. This intimates their zeal and forwardness to come. They shall spare no trouble nor charge to get to Jerusalem. Those that cannot ride on horseback shall come in litters; and in such haste shall they be, and so impatient of delay, that those that can shall ride upon mules and swift beasts. These expressions are figurative, and these various means of conveyance are heaped up to intimate (says the learned Mr. Gataker) the abundant provision of all those gracious helps requisite for the bringing of God's elect home to Christ. All shall be welcome, and nothing shall be wanting for their assistance and encouragement. [2.] The character under which they shall be brought. They shall come, not as formerly they used to come to Jerusalem, to be offerers, but to be themselves an offering unto the Lord, which must be understood spiritually, of their being presented to God as living sacrifices,Romans 12:1. The apostle explains this, and perhaps refers to it, Romans 15:16, where he speaks of his ministering the gospel to the Gentiles, that the offering up, or sacrificing, of the Gentiles might be acceptable. They shall offer themselves, and those who are the instruments of their conversion shall offer them, as the spoils which they have taken for Christ and which are devoted to his service and honour. They shall be brought as the children of Israel bring an offering in a clean vessel, with great care that they be holy, purified from sin, and sanctified to God. It is said of the converted Gentiles (Acts 15:9) that their hearts were purified by faith. Whatever was brought to God was brought in a clean vessel, a vessel appropriated to religious uses. God will be served and honoured in the way that he has appointed, in the ordinances of his own institution, which are the proper vehicles for these spiritual offerings. When the soul is offered up to God the body must be a clean vessel for it, possessed in sanctification and honour, and not in the lusts of uncleanness (1 Thessalonians 4:4; 1 Thessalonians 4:5); and converts to Christ are not only purged from an evil conscience, but have their bodies also washed with pure water,Hebrews 10:22. Now,

      (2.) This may refer, [1.] To the Jews, devout men, and proselytes out of every nation under heaven, that flocked together to Jerusalem, expecting the kingdom of the Messiah to appear, Acts 2:5; Acts 2:6; Acts 2:10. They came from all parts to the holy mountain of Jerusalem, as an offering to the Lord, and there many of them were brought to the faith of Christ by the gift of tongues poured out on the apostles. Methinks there is some correspondence between that history and this prophecy. The eunuch some time after came to worship at Jerusalem in his chariot and took home with him the knowledge of Christ and his holy religion. [2.] To the Gentiles, some of all nations, that should be converted to Christ, and so added to his church, which, though a spiritual accession, is often in prophecy represented by a local motion. The apostle says of all true Christians that they have come to Mount Zion, and the heavenly Jerusalem (Hebrews 12:22), which explains this passage, and shows that the meaning of all this parade is only that they shall be brought into the church by the grace of God, and in the use of the means of that grace, as carefully, safely, and comfortably, as if they were carried in chariots and litters. Thus God shall persuade Japhet and he shall dwell in the tents of Shem,Genesis 9:27.

      4. That a gospel ministry shall be set up in the church, it being thus enlarged by the addition of such a multitude of members to it (Isaiah 66:21; Isaiah 66:21): I will take of them (of the proselytes, of the Gentile converts) for priests and for Levites, to minister in holy things and to preside in their religious assemblies, which is very necessary for doctrine, worship, and discipline. Hitherto the priests and Levites were all taken from among the Jews and were all of one tribe; but in gospel times God will take of the converted Gentiles to minister to him in holy things, to teach the people, to bless them in the name of the Lord, to be the stewards of the mysteries of God as the priests and Levites were under the law, to be pastors and teachers (or bishops), to give themselves to the word and prayer, and deacons to serve tables, and, as the Levites, to take care of the outward business of the house of God,Philippians 1:1; Acts 6:2-4. The apostles were all Jews, and so were the seventy disciples; the great apostle of the Gentiles was himself a Hebrew of the Hebrews; but, when churches were planted among the Gentiles, they had ministers settled who were of themselves, elders in every church (Acts 14:23; Titus 1:5), which made the ministry to spread the more easily, and to be the more familiar, and, if not the more venerable, yet the more acceptable; gospel grace, it might be hoped, would cure people of those corruptions which kept a prophet from having honour in his own country. God says, I will take, not all of them, though they are all in a spiritual sense made to our God kings and priests, but of them, some of them. It is God's work originally to choose ministers by qualifying them for and inclining them to the service, as well as to make ministers by giving them their commission. I will take them, that is, I will admit them, though Gentiles, and will accept of them and their ministrations. This is a great honour and advantage to the Gentile church, as it was to the Jewish church that God raised up of their sons for prophets and their young men for Nazarites,Amos 2:11.

      5. That the church and ministry, being thus settled, shall continue and be kept up in a succession from one generation to another, Isaiah 66:22; Isaiah 66:22. The change that will be made by the setting up of the kingdom of the Messiah is here described to be, (1.) A very great and universal change; it shall be a new world, the new heavens and the new earth promised before, Isaiah 65:17; Isaiah 65:17. Old things have passed away, behold all things have become new (2 Corinthians 5:17), the old covenant of peculiarity is set aside, and a new covenant, a covenant of grace, established, Hebrews 8:13. We are now to serve in newness of the spirit, and not in the oldness of the letter,Romans 7:6. New commandments are given relating both to heaven and earth, and new promises relating to both, and both together make a New Testament; so that they are new heavens and a new earth that God will create, and these a preparative for the new heavens and new earth designed at the end of time, 2 Peter 3:13. (2.) A change of God's own making; he will create the new heavens and the new earth. The change was made by him that had authority to make new ordinances, as well as power to make new worlds. (3.) It will be an abiding lasting change, a change never to be changed, a new world that will be always new, and never wax old, as that does which is ready to vanish away: It shall remain before me unalterable; for the gospel dispensation is to continue to the end of time and not to be succeeded by any other. The kingdom of Christ is a kingdom that cannot be moved; the laws and privileges of it are things that cannot be shaken, but shall for ever remain,Hebrews 12:27; Hebrews 12:28. It shall therefore remain, because it is before God; it is under his eye, and care, and special protection. (4.) It will be maintained in a seed that shall serve Christ: Your seed, and in them your name, shall remain--a seed of ministers, a seed of Christians; as one generation of both passes away, another generation shall come; and thus the name of Christ, with that of Christians, shall continue on earth while the earth remains, and his throne as the days of heaven. The gates of hell, though they fight against the church, shall not prevail, nor wear out the saints of the Most High.

      6. That the public worship of God in religious assemblies shall be carefully and constantly attended upon by all that are thus brought as an offering to the Lord,Isaiah 66:23; Isaiah 66:23. This is described in expressions suited to the Old-Testament dispensation, to show that though the ceremonial law should be abolished, and the temple service should come to an end, yet God should be still as regularly, constantly, and acceptably worshipped as ever. Heretofore only Jews went up to appear before God, and they were bound to attend only three times a year, and the males only; but now all flesh, Gentiles as well as Jews, women as well as men, shall come and worship before God, in his presence, though not in his temple at Jerusalem, but in religious assemblies dispersed all the world over, which shall be to them as the tabernacle of meeting was to the Jews. God will in them record his name, and, though but two or three come together, he will be among them, will meet them, and bless them. And they shall have the benefit of these holy convocations frequently, every new moon and every sabbath, not, as formerly, at the three annual feasts only. There is no necessity of one certain place, as the temple was of old. Christ is our temple, in whom by faith all believers meet, and now that the church is so far extended it is impossible that all should meet at one place; but it is fit that there should be a certain time appointed, that the service may be done certainly and frequently, and a token thereby given of the spiritual communion which all Christian assemblies have with each other by faith, hope, and holy love. The new moons and the sabbaths are mentioned because, under the law, though the yearly feasts were to be celebrated at Jerusalem, yet the new moons and the sabbaths were religiously observed all the country over, in the schools of the prophets first and afterwards in the synagogues (2 Kings 4:23; Amos 8:5; Acts 15:21), according to the model of which Christian assemblies seem to be formed. Where the Lord's day is weekly sanctified, and the Lord's supper monthly celebrated, and both are duly attended on, there this promise is fulfilled, there the Christian new moons and sabbaths are observed. See, here, (1.) That God is to be worshipped in solemn assemblies, and that it is the duty of all, as they have opportunity, to wait upon God in those assemblies: All flesh must come; though flesh, weak, corrupt, and sinful, let them come that the flesh may be mortified. (2.) In worshipping God we present ourselves before him, and are in a special manner in his presence. (3.) For doing this there ought to be stated times, and are so; and we must see that it is our interest as well as our duty constantly and conscientiously to observe these times.

      7. That their thankful sense of God's distinguishing favour to them should be very much increased by the consideration of the fearful doom and destruction of those that persist and perish in their infidelity and impiety, Isaiah 66:24; Isaiah 66:24. Those that have been worshipping the Lord of hosts, and rejoicing before him in the goodness of his house, shall, in order to affect themselves the more with their own happiness, take a view of the misery of the wicked. Observe, (1.) Who they are whose misery is here described. They are men that have transgressed against God, not only broken his laws, but broken covenant with him, and thought themselves able to contend with him. It may be meant especially of the unbelieving Jews that rejected the gospel of Christ. (2.) What their misery is. It is here represented by the frightful spectacle of a field of battle, covered with the carcases of the slain, that lie rotting above ground, full of worms crawling about them and feeding on them; and, if you go to burn them, they are so scattered, and it is such a noisome piece of work to get them together, that it would be endless, and the fire would never be quenched; so that they are an abhorring to all flesh, nobody cares to come near them. Now this is sometimes accomplished in temporal judgments, and perhaps never nearer the letter than in the destruction of Jerusalem and the Jewish nation by the Romans, in which destruction it is computed that above two millions, first and last, were cut off by the sword, besides what perished by famine and pestilence. It may refer likewise to the spiritual judgments that came upon the unbelieving Jews, which St. Paul looks upon, and shows us, Romans 11:8, c. They became dead in sins, twice dead. The church of the Jews was a carcase of a church all its members were putrid carcases; their worm died not, their own consciences made them continually uneasy, and the fire of their rage against the gospel was not quenched, which was their punishment as well as their sin; and they became, more than ever any nation under the sun, an abhorring to all flesh. But our Saviour applies it to the everlasting misery and torment of impenitent sinners in the future state, where their worm dies not, and their fire is not quenched (Mark 9:44); for the soul, whose conscience is its constant tormentor, is immortal, and God, whose wrath is its constant terror, is eternal. (3.) What notice shall be taken of it. Those that worship God shall go forth and look upon them, to affect their own hearts with the love of their Redeemer, when they see what misery they are redeemed from. As it will aggravate the miseries of the damned to see others in the kingdom of heaven and themselves thrust out (Luke 13:28), so it will illustrate the joys and glories of the blessed to see what becomes of those that died in their transgression, and it will elevate their praises to think that they were themselves as brands plucked out of that burning. To the honour of that free grace which thus distinguished them let the redeemed of the Lord with all humility, and not without a holy trembling, sing their triumphant songs.