- Home
- Bible
- Isaiah
- Chapter 66
- Verse 66
Isaiah 66:1
Verse
Context
Heaven Is My Throne
1This is what the LORD says: “Heaven is My throne, and earth is My footstool. What kind of house will you build for Me? Or where will My place of repose be? 2Has not My hand made all these things? And so they came into being,” declares the LORD. “This is the one I will esteem: he who is humble and contrite in spirit, who trembles at My word.
Sermons
David Wilkerson
Leonard Ravenhill
Kent Hovind
Colin Peckham
Joshua DanielSummary
Commentary
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Although the note on which this prophecy opens is a different one from any that has yet been struck, there are many points in which it coincides with the preceding prophecy. For not only is Isa 65:12 repeated here in Isa 66:4, but the sharp line of demarcation drawn in chapter 65, between the servants of Jehovah and the worldly majority of the nation with reference to the approaching return to the Holy Land, is continued here. As the idea of their return is associated immediately with that of the erection of a new temple, there is nothing at all to surprise us, after what we have read in Isa 65:8., in the fact that Jehovah expresses His abhorrence at the thought of having a temple built by the Israel of the captivity, as the majority then were, and does so in such words as those which follow in Isa 66:1-4 : "Thus saith Jehovah: The heaven is my throne, and the earth my footstool. What kind of house is it that ye would build me, and what kind of place for my rest? My hand hath made all these things; then all these thing arose, saith Jehovah; and at such persons do I look, at the miserable and broken-hearted, and him that trembleth at my word. He that slaughtereth the ox is the slayer of a man; he that sacrificeth the sheep is a strangler of dogs; he that offereth a meat-offering, it is swine's blood; he that causeth incense to rise up in smoke, blesseth idols. As they have chosen their ways, and their soul cheriseth pleasure in their abominations; so will I choose their ill-treatments, and bring their terrors upon them, because I called and no one replied, I spake and they did not hear, and they did evil in mine eyes, and chose that in which I took no pleasure." Hitzig is of opinion that the author has broken off here, and proceeds quite unexpectedly to denounce the intention to build a temple for Jehovah. Those who wish to build he imagines to be those who have made up their minds to stay behind in Chaldea, and who, whilst their brethren who have returned to their native land are preparing to build a temple there, want to have one of their own, just as the Jews in Egypt built one for themselves in Leontopolis. Without some such supposition as this, Hitzig thinks it altogether impossible to discover the thread which connects the different vv. together. This view is at any rate better than that of Umbreit, who imagines that the prophet places us here "on the loftiest spiritual height of the Christian development." "In the new Jerusalem," he says, "there will be no temple seen, nor any sacrifice; Jehovah forbids these in the strongest terms, regarding them as equivalent to mortal sins." But the prophet, if this were his meaning, would involve himself in self-contradiction, inasmuch as, according to Isa 56:1-12 and 60, there will be a temple in the new Jerusalem with perpetual sacrifice, which this prophecy also presupposes in Isa 66:20. (cf., Isa 66:6); and secondly, he would contradict other prophets, such as Ezekiel and Zechariah, and the spirit of the Old Testament generally, in which the statement, that whoever slaughters a sacrificial animal in the new Jerusalem will be as bad as a murderer, has no parallel, and is in fact absolutely impossible. According to Hitzig's view, on the other hand, v. 3a affirms, that the worship which they would be bound to perform in their projected temple would be an abomination to Jehovah, however thoroughly it might be made to conform to the Mosaic ritual. But there is nothing in the text to sustain the idea, that there is any intention here to condemn the building of a temple to Jehovah in Chaldaea, nor is such an explanation by any means necessary to make the text clear. The condemnation on the part of Jehovah has reference to the temple, which the returning exiles intend to build in Jerusalem. The prophecy is addressed to the entire body now ready to return, and says to the whole without exception, that Jehovah, the Creator of heaven and earth, does not stand in need of any house erected by human hands, and then proceeds to separate the penitent from those that are at enmity against God, rejects in the most scornful manner all offerings in the form of worship on the part of the latter, and threatens them with divine retribution, having dropped in Isa 66:3-4 the form of address to the entire body. Just as in the Psalm of Asaph (Ps 50) Jehovah refuses animal and other material offerings as such, because the whole of the animal world, the earth and the fulness thereof, are His possession, so here He addresses this question to the entire body of the exiles: What kind of house is there that ye could build, that would be worthy of me, and what kind of place that would be worthy of being assigned to me as a resting-place? On mâqōm menūchâthı̄, locus qui sit requies mea (apposition instead of genitive connection). He needs no temple; for heaven is His throne, and the earth His footstool. He is the Being who filleth all, the Creator, and therefore the possessor, of the universe; and if men think to do Him a service by building Him a temple, and forget His infinite majesty in their concern for their own contemptible fabric, He wants to temple at all. "All these" refer, as if pointing with the finger, to the world of visible objects that surround us. ויּהיוּ (from היה, existere, fieri) is used in the same sense as the ויהי which followed the creative יהי. In this His exaltation He is not concerned about a temple; but His gracious look is fixed upon the man who is as follows (zeh pointing forwards as in Isa 58:6), viz., upon the mourner, the man of broken heart, who is filled with reverential awe at the word of His revelation. We may see from Psa 51:9 what the link of connection is between Isa 66:2 and Isa 66:3. So far as the mass of the exiles were concerned, who had not been humbled by their sufferings, and whom the preaching of the prophet could not bring to reflection, He did not want any temple or sacrifice from them. The sacrificial acts, to which such detestable predicates are here applied, are such as end with the merely external act, whilst the inward feelings of the person presenting the sacrifice are altogether opposed to the idea of both the animal sacrifice and the meat-offering, more especially to that desire for salvation which was symbolized in all the sacrifices; in other words, they are sacrificial acts regarded as νεκρὰ ἔργα, the lifeless works of men spiritually dead. The articles of hasshōr and hasseh are used as generic with reference to sacrificial animals. The slaughter of an ox was like the slaying (makkēh construct with tzere) of a man (for the association of ideas, see Gen 49:6); the sacrifice (zōbhēăch like shâchat is sometimes applied to slaughtering for the purpose of eating; here, however, it refers to an animal prepared for Jehovah) of a sheep like the strangling of a dog, that unclean animal (for the association of ideas, see Job 30:1); the offerer up (me‛ōlēh) of a meat-offering (like one who offered up) swine's blood, i.e., as if he was offering up the blood of this most unclean animal upon the altar; he who offered incense as an 'azkârâh (see at Isa 1:13) like one who blessed 'âven, i.e., godlessness, used here as in Sa1 15:23, and also in Hosea in the change of the name of Bethel into Beth 'Aven, for idolatry, or rather in a concrete sense for the worthless idols themselves, all of which, according to Isa 41:29, are nothing but 'âven. Rosenmller, Gesenius, Hitzig, Stier, and even Jerome, have all correctly rendered it in this way, "as if he blessed an idol" (quasi qui benedicat idolo); and Vitringa, "cultum exhibens vano numini" (offering worship to a vain god). Such explanations as that of Luther, on the other hand, viz., "as if he praised that which was wrong," are opposed to the antithesis, and also to the presumption of a concrete object to מברך (blessing); whilst that of Knobel, "praising vainly" ('âven being taken as an acc. Adv.), yields too tame an antithesis, and is at variance with the usage of the language. In this condemnation of the ritual acts of worship, the closing prophecy of the book of Isaiah coincides with the first (Isa 1:11-15). But that it is not sacrifices in themselves that are rejected, but the sacrifices of those whose hearts are divided between Jehovah and idols, and who refuse to offer to Him the sacrifice that is dearest to Him (Psa 51:19, cf., Psa 50:23), is evident from the correlative double-sentence that follows in Isa 66:3 and Isa 66:4, which is divided into two masoretic verses, as the only means of securing symmetry. Gam ... gam, which means in other cases, "both ... and also," or in negative sentences "neither ... nor," means here, as in Jer 51:12, "as assuredly the one as the other," in other words, "as ... so." They have chosen their own ways, which are far away from those of Jehovah, and their soul has taken pleasure, not in the worship of Jehovah, but in all kinds of heathen abominations (shiqqūtsēhem, as in many other places, after Deu 29:16); therefore Jehovah wants no temple built by them or with their co-operation, nor any restoration of sacrificial worship at their hands. But according to the law of retribution, He chooses tha‛ălūlēhem, vexationes eorum (lxx τὰ ἐμπαίγματα αὐ τῶν: see at Isa 3:4), with the suffix of the object: fates that will use them ill, and brings their terrors upon them, i.e., such a condition of life as will inspire them with terror (megūrōth, as in Psa 34:5).
John Gill Bible Commentary
Thus saith the Lord, the heaven is my throne,.... The third heaven, the heaven of heavens, where angels and glorified saints are, and some in bodies, as Enoch and Elijah, and where now Christ is in human nature; this is the seat of the divine Majesty, where he in a most illustrious manner displays his glory; and therefore we are to look upwards to God in heaven, and direct all our devotion to him there, and not imagine that he dwells in temples made with hands; or is confined to any place, and much less to any on earth, as the temple at Jerusalem, the Jews boasted of, and trusted in; and which were the unworthy notions they had of God in the times of Christ and his disciples; to confute which these words are here said, and for this purpose are quoted and applied by Stephen, Act 7:48. See Gill on Act 7:48, Act 7:49, Act 7:50, and the earth is my footstool: on which he treads, is below him, subject to him, and at his dispose; and therefore is not limited to any part of it, or included in any place in it; though he for a while condescended to make the cherubim his throne, and the ark his footstool, in the most holy place in the temple; which were all figurative of other and better things, and so no more used: where is the house that ye build unto me? what house can be built for such an immense Being? and how needless as well as fruitless is it to attempt it? where can a place be found to build one in, since the heaven is his throne, and the earth his footstool? and therefore, if any place, it must be some that is without them both, and that can hold both; but what space can be conceived of that can contain such a throne and footstool, and much less him that sits thereon? see Kg1 8:27, and where is the place of my rest? for God to take up his rest and residence in, as a man does in his house? no such place can be found for him, nor does he need any; indeed the temple was built for an house of rest for the ark of the Lord, which before was moved from place to place; but then this was merely typical of the church, which God has chosen for his rest, and where he will dwell, as well as of heaven, the resting place of his people with him to all eternity; no place on earth is either his rest or theirs.
Matthew Henry Bible Commentary
Here, I. The temple is slighted in comparison with a gracious soul, Isa 66:1, Isa 66:2. The Jews in the prophet's time, and afterwards in Christ's time, gloried much in the temple and promised themselves great things from it; to humble them therefore, and to shake their vain confidence, both the prophets and Christ foretold the ruin of the temple, that God would leave it and then it would soon be desolate. After it was destroyed by the Chaldeans it soon recovered itself and the ceremonial services were revived with it; but by the Romans it was made a perpetual desolation, and the ceremonial law was abolished with it. That the world might be prepared for this, they were often told, as here, of what little account the temple was with God. 1. That he did not need it. Heaven is the throne of his glory and government; there he sits, infinitely exalted in the highest dignity and dominion, above all blessing and praise. The earth is his footstool, on which he stands, over-ruling all the affairs of it according to his will. If God has so bright a throne, so large a footstool, where then is the house they can build unto God, that can be the residence of his glory, or where is the place of his rest? What satisfaction can the Eternal Mind take in a house made with men's hands? What occasion has he, as we have, for a house to repose himself in, who faints not neither is weary, who neither slumbers nor sleeps? Or, if he had occasion, he would not tell us (Psa 50:12), for all these things hath his hand made, heaven and all its courts, earth and all its borders, and all the hosts of both. All these things have been, have had their beginning, by the power of God, who was happy from eternity before they were, and therefore could not be benefited by them. All these things are (so some read it); they still continue, upheld by the same power that made them; so that our goodness extends not to him. If he required a house for himself to dwell in, he would have made one himself when he made the world; and, if he had made one, it would have continued to this day, as other creatures do, according to his ordinance; so that he had no need of a temple made with hands. 2. That he would not heed it as he would a humble, penitent, gracious heart. He has a heaven and earth of his own making, and a temple of man's making; but he overlooks them all, that he may look with favour to him that is poor in spirit, humble and serious, self-abasing and self-denying, whose heart is truly contrite for sin, penitent for it, and in pain to get it pardoned, and who trembles at God's word, not as Felix did, with a transient qualm that was over when the sermon was done, but with an habitual awe of God's majesty and purity and an habitual dread of his justice and wrath. Such a heart is a living temple for God; he dwells there, and it is the place of his rest; it is like heaven and earth, his throne and his footstool. II. Sacrifices are slighted when they come from ungracious hands. The sacrifice of the wicked is not only unacceptable, but it is an abomination to the Lord (Pro 15:8); this is largely shown here, v. 3, 4. Observe, 1. How detestable their sacrifices were to God. The carnal Jews, after their return out of captivity, though they relapsed not to idolatry, grew very careless and loose in the service of God; they brought the torn, and the lame, and the sick for sacrifice (Mal 1:8, Mal 1:13), and this made their services abominable to God; they had no regard to their sacrifices, and therefore how could they think God would have any regard to them? The unbelieving Jews, after the gospel was preached and in it notice given of the offering up of the great sacrifice, which put an end to all the ceremonial services, continued to offer sacrifices, as if the law of Moses had been still in force and could make the comers thereunto perfect: this was an abomination. He that kills an ox for his own table is welcome to do it; but he that now kills it, that thus kills it, for God's altar, is as if he slew a man; it is as great an offence to God as murder itself; he that does it does in effect set aside Christ's sacrifice, treads under foot the blood of the covenant, and makes himself accessory to the guilt of the body and blood of the Lord, setting up what Christ died to abolish. He that sacrifices a lamb, if it be a corrupt thing, and not the male in his flock, the best he has, if he think to put God off with any thing, he affronts him, instead of pleasing him; it is as if he cut off a dog's neck, a creature in the eye of the law so vile that, whereas an ass might be redeemed, the price of a dog was never to be brought into the treasury, Deu 23:18. He that offers an oblation, a meat offering or drink-offering, is as if he thought to make atonement with swine's blood, a creature that must not be eaten nor touched, the broth of it was abominable (Isa 65:4), much more the blood of it. He that burns incense to God, and so puts contempt upon the incense of Christ's intercession, is as if he blessed an idol; it was as great an affront to God as if they had paid their devotions to a false god. Hypocrisy and profaneness are as provoking as idolatry. 2. What their wickedness was which made their sacrifices thus detestable. It was because they had chosen their own ways, the ways of their own wicked hearts, and not only their hands did but their souls delighted in their abominations. They were vicious and immoral in their conversations, chose the way of sin rather than the way of God's commandments, and took pleasure in that which was provoking to God; this made their sacrifices so offensive to God, Isa 1:11-15. Those that pretend to honour God by a profession of religion, and yet live wicked lives, put an affront upon him, as if he were the patron of sin. And that which was an aggravation of their wickedness was that they persisted in it, notwithstanding the frequent calls given them to repent and reform; they turned a deaf ear to all the warnings of divine justice and all the offers of divine grace: When I called, none did answer, as before, Isa 65:12. And the same follows here that did there: They did evil before my eyes. Being deaf to what he said, they cared not what he saw, but chose that in which they knew he delighted not. How could those expect to please him in their devotions who took no care to please him in their conversations, but, on the contrary, designed to provoke him? 3. The doom passed upon them for this. Theychose their own ways, therefore, says God, I also will choose their delusions. They have made their choice (as Mr. Gataker paraphrases it), and now I will make mine; they have taken what course they pleased with me, and I will take what course I please with them. I will choose their illusions, or mockeries (so some); as they have mocked God and dishonoured him by their wickedness, so God will give them up to their enemies, to be trampled upon and insulted by them. Or they shall be deceived by those vain confidences with which they have deceived themselves. God will make their sin their punishment; they shall be beaten with their own rod and hurried into ruin by their own delusions. God will bring their fears upon them, that is, will bring upon them that which shall be a great terror to them, or that which they themselves have been afraid of and thought to escape by sinful shifts. Unbelieving hearts, and unpurified unpacified consciences, need no more to make them miserable than to have their own fears brought upon them.
Tyndale Open Study Notes
66:1 my throne . . . my footstool: God’s kingdom extends over all creation (see 40:22; Matt 5:34-35). • a temple . . . a resting place: Because the entire universe is God’s dwelling place, humans cannot limit him to a building (see 1 Kgs 8:27). • Stephen quoted Isa 66:1-2a in his last sermon (Acts 7:49-50).
Isaiah 66:1
Heaven Is My Throne
1This is what the LORD says: “Heaven is My throne, and earth is My footstool. What kind of house will you build for Me? Or where will My place of repose be? 2Has not My hand made all these things? And so they came into being,” declares the LORD. “This is the one I will esteem: he who is humble and contrite in spirit, who trembles at My word.
- Scripture
- Sermons
- Commentary
(Godly Home) Part 19 - Children - a Dwelling Place for the Living God
By Denny Kenaston3.4K41:46Godly Home SeriesPSA 127:3ISA 66:11CO 6:192CO 6:16EPH 2:10EPH 6:41TH 5:23In this sermon, the speaker emphasizes the importance of creating a nurturing environment for children in our homes. He encourages parents to be vigilant in monitoring what influences their children's minds, wills, emotions, and bodies. The speaker uses a diagram to explain that God created humans as tri-part beings, consisting of a physical body, a soul (mind, will, and emotions), and a spirit. He highlights the significance of parents guiding their children's minds, wills, and emotions, and shares examples of individuals who experienced a powerful transformation when the Holy Spirit entered their lives. The sermon concludes with a prayer for God's wisdom in raising children.
The Liberation of Zion
By David Wilkerson2.9K58:15ZionISA 66:11PE 1:10In this sermon, the preacher warns the congregation about the rise of false teachers who will try to lead people astray. He emphasizes the importance of staying vigilant and remembering the warnings given by God. The preacher then goes on to explain that God is not concerned with physical buildings or rituals, but rather with the condition of people's hearts. He uses scripture from 1 Peter and Isaiah to support his points and highlight the need for genuine repentance and reverence for God's word.
The Ark of God
By Leonard Ravenhill1.9K47:16EXO 25:82SA 6:61CH 15:13PSA 24:7PSA 80:1PRO 3:5ISA 66:1REV 11:19
This sermon delves into the story of David and the ark of God, highlighting the consequences of mishandling holy things, the importance of obedience over sacrifice, and the need for a deep reverence for God's presence. It emphasizes the danger of trying to modernize or improve upon God's ways, urging a return to true obedience and a genuine seeking of God's presence.
Schools Teaching Kids to Reject Bible
By Kent Hovind1.9K2:30:04ClassroomGEN 1:1PSA 139:16PRO 19:27ISA 66:1ROM 3:23ROM 6:232PE 3:3REV 4:11The video is a sermon transcript discussing the importance of teaching the creation story and the flaws in the theory of evolution. The speaker shares a personal experience of speaking in Russia and encountering a professor who had never heard the creation story before. He also mentions a missionary friend in Africa who is begging for people to come and share the creation story with the children in public schools. The speaker argues that the eye is a complex organ that could not have been formed through natural selection, as Charles Darwin himself admitted. He criticizes the way evolution is taught in textbooks, claiming that they present false information and manipulate the definition of evolution to deceive students.
"The Great God"
By Colin Peckham1.5K00:56PSA 47:2PSA 95:3PSA 145:3ISA 66:1REV 4:2
This sermon emphasizes the greatness and glory of God, highlighting the distinction between God's heavenly majesty and our earthly limitations. It calls for a reverent recognition of God's exalted position on His throne in heaven, contrasting it with the tendency to diminish His greatness by treating Him casually or on the same level as humans.
(The Church in the Last Days) 06 - Possessing the Land
By Milton Green1.3K47:01ISA 66:1ACT 7:361PE 1:14In this sermon, the preacher begins by acknowledging that many people have noticed a decline in their strength and are facing challenges in their lives. He emphasizes the importance of learning from the Word of God and finding the truth. The preacher then focuses on a verse from the book of Acts, where Stephen confronts the people for their resistance to the Holy Spirit and their adherence to traditions. He warns them that rejecting God's commandments will lead to consequences such as terror, sickness, and loss of joy. The preacher encourages the listeners to follow the teachings of the Word of God rather than the traditions of men, and to avoid idolatry and worshiping false images.
Isaiah 66:1-2
By Joshua Daniel1.1K48:22ISA 66:1
This sermon emphasizes the importance of having a humble and contrite spirit before God, highlighting that God values those who tremble at His word rather than material possessions or achievements. It challenges the audience to prioritize spiritual poverty over worldly success, repentance over pride, and to seek God's heart above all else. The speaker urges for a revival of sensitivity to God's leading, a deep commitment to spiritual growth, and a legacy of faith that impacts future generations.
God Looks for a Contrite Spirit
By Joshua Daniel1.0K14:30Contrite HeartISA 66:1In this sermon, Joshua Daniel challenges listeners to have a humble and contrite spirit before God. He emphasizes that worldly pursuits and material possessions do not impress God, but rather, it is those who are poor in spirit and tremble at His word that catch His attention. Daniel also addresses the fear and insecurity that many people face in the world today, reminding them that God has not given them a spirit of fear, but of power, love, and a sound mind. He encourages the Church to produce individuals who can make a positive impact in society, rather than engaging in superficial forms of evangelism.
God's Full Purpose
By Zac Poonen9981:18:09ISA 66:1
This sermon emphasizes the importance of building the church according to the New Testament standards, focusing on humility, obedience to God's word, and the need to tremble at His word. It highlights the significance of following Jesus and the apostles' examples in financial matters, preaching, and church practices, while encouraging a deep reverence for God's word and a commitment to building the church in line with biblical principles.
The Command to Rejoice Evermore
By Hans R. Waldvogel98013:41RejoicingISA 66:1JHN 14:23ROM 14:171TH 5:51TH 5:161TH 5:23HEB 3:19In this sermon, Elder Brooks shares a personal testimony of how God commanded him to get rid of his "dump" and spend 15 minutes a day praising the Lord. Despite being a reputed minister, he obediently followed this command and experienced a transformation in his life. The sermon emphasizes the importance of obeying God's commands and rejoicing in the Lord. It also highlights the biblical teachings on serving God through rejoicing, praying without ceasing, and giving thanks in everything. The sermon encourages believers to seek God's will and experience the preservation of their spirit, soul, and body through peace, joy, and righteousness in the Holy Ghost.
Qualities That Measure Spiritual Maturity - Part 4
By Phil Beach Jr.291:11:17BrokennessSpiritual MaturityISA 57:15JOB 41:25ISA 66:1EPH 5:15HEB 12:2Phil Beach Jr. emphasizes the importance of spiritual maturity, focusing on three key aspects: brokenness, redeeming the time, and character qualities. He highlights that true maturity requires a willingness to let go of childish ways and embrace the Father's desire for growth in our lives. The preacher encourages believers to recognize the need for brokenness as a pathway to spiritual strength and to actively redeem their time for God's purposes. He also stresses that maturity is characterized by a willingness to be led by God rather than pursuing personal desires. Ultimately, the message calls for a deep commitment to follow the Lord wherever He leads.
Jesus' Millennial Throne: The Corridor of Glory
By Mike Bickle251:02:50Millennial KingdomConvergence of Heaven and EarthPSA 119:96ISA 4:4ISA 66:1JER 3:17EZK 43:7ZEC 6:12MAT 25:31EPH 1:10REV 15:8REV 21:24Mike Bickle explores the profound concept of Jesus' millennial throne, emphasizing the convergence of heaven and earth as central to God's eternal purpose. He highlights that rather than believers leaving earth for heaven, God's plan involves bringing the heavenly realm to earth, culminating in the establishment of Jesus' throne in the Millennial Jerusalem. Bickle explains that this throne represents a merging of the spiritual and material dimensions, where believers will reign with Christ in a restored paradise, reflecting God's glory. The sermon encourages a shift in perspective regarding the end times, urging believers to understand their future role in God's kingdom on earth. Ultimately, Bickle presents a vision of hope and restoration, where the fullness of God's presence will dwell among His people forever.
You Can't Do That
By Shane Idleman131:02:18Spiritual AwakeningFaithISA 66:1PHP 4:13Shane Idleman emphasizes the power of faith and the importance of being filled with the Holy Spirit in his sermon 'You Can't Do That.' He challenges the notion that certain things are impossible, particularly in the context of spiritual revival and ministry in California, asserting that with God, all things are possible. Idleman encourages believers to confront cultural issues with boldness and to seek a deeper relationship with God through prayer and the Holy Spirit. He stresses the need for churches to be filled with conviction and to not shy away from difficult topics, as true change comes from the pulpit and a genuine move of God. Ultimately, he calls for a desperate pursuit of God to ignite spiritual awakening in the church and the nation.
The Cry of Jonah Out of the Belly of Hell
By J.C. Philpot0PSA 139:8ISA 66:1JON 2:4MAT 23:21JHN 2:191CO 10:112CO 4:18COL 2:9HEB 12:21PE 1:7J.C. Philpot preaches about the struggles and faith of Jonah, highlighting the mercy of God in portraying imperfect saints in the Scriptures, such as Noah, Lot, and David, to teach us about salvation by grace and provide warnings against sin. Philpot delves into Jonah's disobedience, despair, and eventual faith in looking towards God's holy temple, symbolizing the human nature of Jesus Christ. He emphasizes the importance of faith in times of distress, the rarity of true spiritual experiences, and the discernment God grants to His people to distinguish between genuine faith and deceitful religious practices.
The Law of the House (Ezekiel 43:1-12)
By T. Austin-Sparks0PSA 25:9PRO 22:4ISA 66:1EZK 43:12MAT 23:12PHP 2:3JAS 4:61PE 5:5T. Austin-Sparks preaches on the spiritual temple revealed to Ezekiel, symbolizing God's intention for His people to be His dwelling place, starting from Adam to Christ, the first of the new humanity. The failure of Adam and Israel's temple stemmed from a lack of heart fellowship with God by faith. The key to recovery lies in humility of heart, as seen in the life of the last Adam, Jesus, who emptied Himself to provide a home for God. The Church, as the house of God, must be governed by the same laws of humility that ruled Christ's life, ensuring mutual dependence and God-centeredness.
On the Omnipresence of God
By John Wesley0Living in Awareness of GodOmnipresence of GodPSA 46:1PSA 139:1PRO 15:3ISA 66:1JER 23:24MAT 10:29ACT 17:28EPH 1:23HEB 4:13John Wesley emphasizes the omnipresence of God, illustrating how God's presence fills heaven and earth, and how this profound truth should impact our lives. He reflects on the need for a deeper understanding of God's constant presence, urging believers to live with reverence and awareness of His watchful eye. Wesley encourages the congregation to acknowledge God's omnipresence in their daily actions and thoughts, fostering a sense of accountability and devotion. He concludes by highlighting the comfort and strength that comes from recognizing that God is always with us, guiding and supporting us in our journey of faith.
God Dwelling With the Humble and Contrite
By Bob Hoekstra0EXO 15:11PSA 97:9ISA 57:15ISA 66:1JAS 4:6Bob Hoekstra preaches on the profound truth that the High and Lofty God, who dwells in eternity and is Holy, desires to also dwell with the contrite and humble on earth. Despite His exalted nature, God graciously pours out His grace on the humble, seeking to revive their spirits. This divine arrangement showcases God's desire for intimate communion with those who approach Him with repentance and meekness, allowing Him to bring spiritual revitalization.
Exposition on Psalm 99
By St. Augustine0PSA 98:1ISA 66:1DAN 2:34MAT 5:44ROM 13:10St. Augustine preaches about the importance of seeking Christ in the Psalms, Prophets, and Law, understanding that all scriptures point to Jesus. He emphasizes how believers in Christ may face anger and persecution from those who worship idols, but encourages fasting, prayer, and love for enemies. St. Augustine highlights the concept of believers becoming the throne of God through love and knowledge of His Law, and the significance of magnifying and worshiping God on His holy hill, symbolizing the Catholic Church as the great mountain that has filled the earth.
The Shining Testimony
By Raymond Golsworthy0PSA 106:8ISA 28:5ISA 60:1ISA 66:1DAN 12:3MAT 13:43LUK 22:29JHN 17:10ROM 9:23ROM 11:36EPH 2:1REV 21:10Raymond Golsworthy preaches on Isaiah 60, where God calls His people to 'Arise and shine' as His light and glory rise upon them. The chapter reveals God's plans for the resurrection and restoration of His people, leading to a shining testimony of His power and glory. Through five significant names given to the favored city, the sermon emphasizes God's desire for His Church to be the vessel of His glory, the place of His sanctuary, the place of His feet, an eternal excellency, and the branch of His planting, all pointing to the deep relationship between God and His redeemed people.
The Rod and the Cross
By A.W. Tozer0PSA 99:5ISA 66:1LAM 2:1MAT 5:35HEB 1:13HEB 10:11HEB 10:13JAS 2:3The preacher delves into the concept of 'Footstool' as mentioned in the Bible, symbolizing God's authority and power over all things. The footstool represents a place of worship and reverence, emphasizing God's holiness and sovereignty over heaven and earth. Through various verses in the Old and New Testaments, the footstool is associated with the exaltation of the Lord, the defeat of enemies, and the eternal reign of Christ. The sermon highlights the once-for-all sacrifice of Jesus Christ, emphasizing its eternal significance and the victory over sin and death, leading believers to a life of unbroken fellowship and victory.
He Spake of the Cedar. and the Hyssop
By George Warnock0God's PresenceHumilityISA 57:15ISA 66:1George Warnock emphasizes God's greatness and His desire to dwell with the humble and contrite. He reflects on the significance of the 'hyssop' in contrast to the grandeur of the 'cedar,' illustrating that God's true habitation is not in magnificent structures but in the hearts of those who are broken and seek Him. Warnock reminds us that the temple built by Solomon was meant to be a house of prayer for all nations, and when its purpose was lost, God called His people back to the essence of true worship and humility. The sermon highlights that God looks favorably upon those who are poor in spirit and tremble at His Word, reinforcing the idea that true greatness in God's eyes comes from humility.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Although the note on which this prophecy opens is a different one from any that has yet been struck, there are many points in which it coincides with the preceding prophecy. For not only is Isa 65:12 repeated here in Isa 66:4, but the sharp line of demarcation drawn in chapter 65, between the servants of Jehovah and the worldly majority of the nation with reference to the approaching return to the Holy Land, is continued here. As the idea of their return is associated immediately with that of the erection of a new temple, there is nothing at all to surprise us, after what we have read in Isa 65:8., in the fact that Jehovah expresses His abhorrence at the thought of having a temple built by the Israel of the captivity, as the majority then were, and does so in such words as those which follow in Isa 66:1-4 : "Thus saith Jehovah: The heaven is my throne, and the earth my footstool. What kind of house is it that ye would build me, and what kind of place for my rest? My hand hath made all these things; then all these thing arose, saith Jehovah; and at such persons do I look, at the miserable and broken-hearted, and him that trembleth at my word. He that slaughtereth the ox is the slayer of a man; he that sacrificeth the sheep is a strangler of dogs; he that offereth a meat-offering, it is swine's blood; he that causeth incense to rise up in smoke, blesseth idols. As they have chosen their ways, and their soul cheriseth pleasure in their abominations; so will I choose their ill-treatments, and bring their terrors upon them, because I called and no one replied, I spake and they did not hear, and they did evil in mine eyes, and chose that in which I took no pleasure." Hitzig is of opinion that the author has broken off here, and proceeds quite unexpectedly to denounce the intention to build a temple for Jehovah. Those who wish to build he imagines to be those who have made up their minds to stay behind in Chaldea, and who, whilst their brethren who have returned to their native land are preparing to build a temple there, want to have one of their own, just as the Jews in Egypt built one for themselves in Leontopolis. Without some such supposition as this, Hitzig thinks it altogether impossible to discover the thread which connects the different vv. together. This view is at any rate better than that of Umbreit, who imagines that the prophet places us here "on the loftiest spiritual height of the Christian development." "In the new Jerusalem," he says, "there will be no temple seen, nor any sacrifice; Jehovah forbids these in the strongest terms, regarding them as equivalent to mortal sins." But the prophet, if this were his meaning, would involve himself in self-contradiction, inasmuch as, according to Isa 56:1-12 and 60, there will be a temple in the new Jerusalem with perpetual sacrifice, which this prophecy also presupposes in Isa 66:20. (cf., Isa 66:6); and secondly, he would contradict other prophets, such as Ezekiel and Zechariah, and the spirit of the Old Testament generally, in which the statement, that whoever slaughters a sacrificial animal in the new Jerusalem will be as bad as a murderer, has no parallel, and is in fact absolutely impossible. According to Hitzig's view, on the other hand, v. 3a affirms, that the worship which they would be bound to perform in their projected temple would be an abomination to Jehovah, however thoroughly it might be made to conform to the Mosaic ritual. But there is nothing in the text to sustain the idea, that there is any intention here to condemn the building of a temple to Jehovah in Chaldaea, nor is such an explanation by any means necessary to make the text clear. The condemnation on the part of Jehovah has reference to the temple, which the returning exiles intend to build in Jerusalem. The prophecy is addressed to the entire body now ready to return, and says to the whole without exception, that Jehovah, the Creator of heaven and earth, does not stand in need of any house erected by human hands, and then proceeds to separate the penitent from those that are at enmity against God, rejects in the most scornful manner all offerings in the form of worship on the part of the latter, and threatens them with divine retribution, having dropped in Isa 66:3-4 the form of address to the entire body. Just as in the Psalm of Asaph (Ps 50) Jehovah refuses animal and other material offerings as such, because the whole of the animal world, the earth and the fulness thereof, are His possession, so here He addresses this question to the entire body of the exiles: What kind of house is there that ye could build, that would be worthy of me, and what kind of place that would be worthy of being assigned to me as a resting-place? On mâqōm menūchâthı̄, locus qui sit requies mea (apposition instead of genitive connection). He needs no temple; for heaven is His throne, and the earth His footstool. He is the Being who filleth all, the Creator, and therefore the possessor, of the universe; and if men think to do Him a service by building Him a temple, and forget His infinite majesty in their concern for their own contemptible fabric, He wants to temple at all. "All these" refer, as if pointing with the finger, to the world of visible objects that surround us. ויּהיוּ (from היה, existere, fieri) is used in the same sense as the ויהי which followed the creative יהי. In this His exaltation He is not concerned about a temple; but His gracious look is fixed upon the man who is as follows (zeh pointing forwards as in Isa 58:6), viz., upon the mourner, the man of broken heart, who is filled with reverential awe at the word of His revelation. We may see from Psa 51:9 what the link of connection is between Isa 66:2 and Isa 66:3. So far as the mass of the exiles were concerned, who had not been humbled by their sufferings, and whom the preaching of the prophet could not bring to reflection, He did not want any temple or sacrifice from them. The sacrificial acts, to which such detestable predicates are here applied, are such as end with the merely external act, whilst the inward feelings of the person presenting the sacrifice are altogether opposed to the idea of both the animal sacrifice and the meat-offering, more especially to that desire for salvation which was symbolized in all the sacrifices; in other words, they are sacrificial acts regarded as νεκρὰ ἔργα, the lifeless works of men spiritually dead. The articles of hasshōr and hasseh are used as generic with reference to sacrificial animals. The slaughter of an ox was like the slaying (makkēh construct with tzere) of a man (for the association of ideas, see Gen 49:6); the sacrifice (zōbhēăch like shâchat is sometimes applied to slaughtering for the purpose of eating; here, however, it refers to an animal prepared for Jehovah) of a sheep like the strangling of a dog, that unclean animal (for the association of ideas, see Job 30:1); the offerer up (me‛ōlēh) of a meat-offering (like one who offered up) swine's blood, i.e., as if he was offering up the blood of this most unclean animal upon the altar; he who offered incense as an 'azkârâh (see at Isa 1:13) like one who blessed 'âven, i.e., godlessness, used here as in Sa1 15:23, and also in Hosea in the change of the name of Bethel into Beth 'Aven, for idolatry, or rather in a concrete sense for the worthless idols themselves, all of which, according to Isa 41:29, are nothing but 'âven. Rosenmller, Gesenius, Hitzig, Stier, and even Jerome, have all correctly rendered it in this way, "as if he blessed an idol" (quasi qui benedicat idolo); and Vitringa, "cultum exhibens vano numini" (offering worship to a vain god). Such explanations as that of Luther, on the other hand, viz., "as if he praised that which was wrong," are opposed to the antithesis, and also to the presumption of a concrete object to מברך (blessing); whilst that of Knobel, "praising vainly" ('âven being taken as an acc. Adv.), yields too tame an antithesis, and is at variance with the usage of the language. In this condemnation of the ritual acts of worship, the closing prophecy of the book of Isaiah coincides with the first (Isa 1:11-15). But that it is not sacrifices in themselves that are rejected, but the sacrifices of those whose hearts are divided between Jehovah and idols, and who refuse to offer to Him the sacrifice that is dearest to Him (Psa 51:19, cf., Psa 50:23), is evident from the correlative double-sentence that follows in Isa 66:3 and Isa 66:4, which is divided into two masoretic verses, as the only means of securing symmetry. Gam ... gam, which means in other cases, "both ... and also," or in negative sentences "neither ... nor," means here, as in Jer 51:12, "as assuredly the one as the other," in other words, "as ... so." They have chosen their own ways, which are far away from those of Jehovah, and their soul has taken pleasure, not in the worship of Jehovah, but in all kinds of heathen abominations (shiqqūtsēhem, as in many other places, after Deu 29:16); therefore Jehovah wants no temple built by them or with their co-operation, nor any restoration of sacrificial worship at their hands. But according to the law of retribution, He chooses tha‛ălūlēhem, vexationes eorum (lxx τὰ ἐμπαίγματα αὐ τῶν: see at Isa 3:4), with the suffix of the object: fates that will use them ill, and brings their terrors upon them, i.e., such a condition of life as will inspire them with terror (megūrōth, as in Psa 34:5).
John Gill Bible Commentary
Thus saith the Lord, the heaven is my throne,.... The third heaven, the heaven of heavens, where angels and glorified saints are, and some in bodies, as Enoch and Elijah, and where now Christ is in human nature; this is the seat of the divine Majesty, where he in a most illustrious manner displays his glory; and therefore we are to look upwards to God in heaven, and direct all our devotion to him there, and not imagine that he dwells in temples made with hands; or is confined to any place, and much less to any on earth, as the temple at Jerusalem, the Jews boasted of, and trusted in; and which were the unworthy notions they had of God in the times of Christ and his disciples; to confute which these words are here said, and for this purpose are quoted and applied by Stephen, Act 7:48. See Gill on Act 7:48, Act 7:49, Act 7:50, and the earth is my footstool: on which he treads, is below him, subject to him, and at his dispose; and therefore is not limited to any part of it, or included in any place in it; though he for a while condescended to make the cherubim his throne, and the ark his footstool, in the most holy place in the temple; which were all figurative of other and better things, and so no more used: where is the house that ye build unto me? what house can be built for such an immense Being? and how needless as well as fruitless is it to attempt it? where can a place be found to build one in, since the heaven is his throne, and the earth his footstool? and therefore, if any place, it must be some that is without them both, and that can hold both; but what space can be conceived of that can contain such a throne and footstool, and much less him that sits thereon? see Kg1 8:27, and where is the place of my rest? for God to take up his rest and residence in, as a man does in his house? no such place can be found for him, nor does he need any; indeed the temple was built for an house of rest for the ark of the Lord, which before was moved from place to place; but then this was merely typical of the church, which God has chosen for his rest, and where he will dwell, as well as of heaven, the resting place of his people with him to all eternity; no place on earth is either his rest or theirs.
Matthew Henry Bible Commentary
Here, I. The temple is slighted in comparison with a gracious soul, Isa 66:1, Isa 66:2. The Jews in the prophet's time, and afterwards in Christ's time, gloried much in the temple and promised themselves great things from it; to humble them therefore, and to shake their vain confidence, both the prophets and Christ foretold the ruin of the temple, that God would leave it and then it would soon be desolate. After it was destroyed by the Chaldeans it soon recovered itself and the ceremonial services were revived with it; but by the Romans it was made a perpetual desolation, and the ceremonial law was abolished with it. That the world might be prepared for this, they were often told, as here, of what little account the temple was with God. 1. That he did not need it. Heaven is the throne of his glory and government; there he sits, infinitely exalted in the highest dignity and dominion, above all blessing and praise. The earth is his footstool, on which he stands, over-ruling all the affairs of it according to his will. If God has so bright a throne, so large a footstool, where then is the house they can build unto God, that can be the residence of his glory, or where is the place of his rest? What satisfaction can the Eternal Mind take in a house made with men's hands? What occasion has he, as we have, for a house to repose himself in, who faints not neither is weary, who neither slumbers nor sleeps? Or, if he had occasion, he would not tell us (Psa 50:12), for all these things hath his hand made, heaven and all its courts, earth and all its borders, and all the hosts of both. All these things have been, have had their beginning, by the power of God, who was happy from eternity before they were, and therefore could not be benefited by them. All these things are (so some read it); they still continue, upheld by the same power that made them; so that our goodness extends not to him. If he required a house for himself to dwell in, he would have made one himself when he made the world; and, if he had made one, it would have continued to this day, as other creatures do, according to his ordinance; so that he had no need of a temple made with hands. 2. That he would not heed it as he would a humble, penitent, gracious heart. He has a heaven and earth of his own making, and a temple of man's making; but he overlooks them all, that he may look with favour to him that is poor in spirit, humble and serious, self-abasing and self-denying, whose heart is truly contrite for sin, penitent for it, and in pain to get it pardoned, and who trembles at God's word, not as Felix did, with a transient qualm that was over when the sermon was done, but with an habitual awe of God's majesty and purity and an habitual dread of his justice and wrath. Such a heart is a living temple for God; he dwells there, and it is the place of his rest; it is like heaven and earth, his throne and his footstool. II. Sacrifices are slighted when they come from ungracious hands. The sacrifice of the wicked is not only unacceptable, but it is an abomination to the Lord (Pro 15:8); this is largely shown here, v. 3, 4. Observe, 1. How detestable their sacrifices were to God. The carnal Jews, after their return out of captivity, though they relapsed not to idolatry, grew very careless and loose in the service of God; they brought the torn, and the lame, and the sick for sacrifice (Mal 1:8, Mal 1:13), and this made their services abominable to God; they had no regard to their sacrifices, and therefore how could they think God would have any regard to them? The unbelieving Jews, after the gospel was preached and in it notice given of the offering up of the great sacrifice, which put an end to all the ceremonial services, continued to offer sacrifices, as if the law of Moses had been still in force and could make the comers thereunto perfect: this was an abomination. He that kills an ox for his own table is welcome to do it; but he that now kills it, that thus kills it, for God's altar, is as if he slew a man; it is as great an offence to God as murder itself; he that does it does in effect set aside Christ's sacrifice, treads under foot the blood of the covenant, and makes himself accessory to the guilt of the body and blood of the Lord, setting up what Christ died to abolish. He that sacrifices a lamb, if it be a corrupt thing, and not the male in his flock, the best he has, if he think to put God off with any thing, he affronts him, instead of pleasing him; it is as if he cut off a dog's neck, a creature in the eye of the law so vile that, whereas an ass might be redeemed, the price of a dog was never to be brought into the treasury, Deu 23:18. He that offers an oblation, a meat offering or drink-offering, is as if he thought to make atonement with swine's blood, a creature that must not be eaten nor touched, the broth of it was abominable (Isa 65:4), much more the blood of it. He that burns incense to God, and so puts contempt upon the incense of Christ's intercession, is as if he blessed an idol; it was as great an affront to God as if they had paid their devotions to a false god. Hypocrisy and profaneness are as provoking as idolatry. 2. What their wickedness was which made their sacrifices thus detestable. It was because they had chosen their own ways, the ways of their own wicked hearts, and not only their hands did but their souls delighted in their abominations. They were vicious and immoral in their conversations, chose the way of sin rather than the way of God's commandments, and took pleasure in that which was provoking to God; this made their sacrifices so offensive to God, Isa 1:11-15. Those that pretend to honour God by a profession of religion, and yet live wicked lives, put an affront upon him, as if he were the patron of sin. And that which was an aggravation of their wickedness was that they persisted in it, notwithstanding the frequent calls given them to repent and reform; they turned a deaf ear to all the warnings of divine justice and all the offers of divine grace: When I called, none did answer, as before, Isa 65:12. And the same follows here that did there: They did evil before my eyes. Being deaf to what he said, they cared not what he saw, but chose that in which they knew he delighted not. How could those expect to please him in their devotions who took no care to please him in their conversations, but, on the contrary, designed to provoke him? 3. The doom passed upon them for this. Theychose their own ways, therefore, says God, I also will choose their delusions. They have made their choice (as Mr. Gataker paraphrases it), and now I will make mine; they have taken what course they pleased with me, and I will take what course I please with them. I will choose their illusions, or mockeries (so some); as they have mocked God and dishonoured him by their wickedness, so God will give them up to their enemies, to be trampled upon and insulted by them. Or they shall be deceived by those vain confidences with which they have deceived themselves. God will make their sin their punishment; they shall be beaten with their own rod and hurried into ruin by their own delusions. God will bring their fears upon them, that is, will bring upon them that which shall be a great terror to them, or that which they themselves have been afraid of and thought to escape by sinful shifts. Unbelieving hearts, and unpurified unpacified consciences, need no more to make them miserable than to have their own fears brought upon them.
Tyndale Open Study Notes
66:1 my throne . . . my footstool: God’s kingdom extends over all creation (see 40:22; Matt 5:34-35). • a temple . . . a resting place: Because the entire universe is God’s dwelling place, humans cannot limit him to a building (see 1 Kgs 8:27). • Stephen quoted Isa 66:1-2a in his last sermon (Acts 7:49-50).