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Isaiah 66:24
Verse
Context
Final Judgments against the Wicked
23From one New Moon to another and from one Sabbath to another, all mankind will come to worship before Me,” says the LORD. 24“As they go forth, they will see the corpses of the men who have rebelled against Me; for their worm will never die, their fire will never be quenched, and they will be a horror to all mankind.”
Sermons
Keith Daniel
Vance Havner
Chuck Smith
J. Sidlow BaxterVance HavnerKeith Daniel
Mike BickleSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For their worm shall not die - These words of the prophet are applied by our blessed Savior, Mar 9:44, to express the everlasting punishment of the wicked in Gehenna, or in hell. Gehenna, or the valley of Hinnom, was very near to Jerusalem to the south-east: it was the place where the idolatrous Jews celebrated that horrible rite of making their children pass through the fire, that is, of burning them in sacrifice to Moloch. To put a stop to this abominable practice, Josiah defiled, or desecrated, the place, by filling it with human bones, Kg2 23:10, Kg2 23:14; and probably it was the custom afterwards to throw out the carcasses of animals there, when it also became the common burying place for the poorer people of Jerusalem. Our Savior expressed the state of the blessed by sensible images; such as paradise, Abraham's bosom, or, which is the same thing, a place to recline next to Abraham at table in the kingdom of heaven. See Mat 8:11. Coenabat Nerva cum paucis. Veiento proxies, atque etiam in sinu recumbebat. "The Emperor Nerva supped with few. Veiento was the first in his estimation, and even reclined in his bosom." Plin. Epist. 4:22. Compare Joh 13:23; for we could not possibly have any conception of it but by analogy from worldly objects. In like manner he expressed the place of torment under the image of Gehenna; and the punishment of the wicked by the worm which there preyed on the carcasses, and the fire that consumed the wretched victims. Marking however, in the strongest manner, the difference between Gehenna and the invisible place of torment; namely, that in the former the suffering is transient: - the worm itself which preys upon the body, dies; and the fire which totally consumes it, is soon extinguished: - whereas in the figurative Gehenna the instruments of punishment shall be everlasting, and the suffering without end; "for there the worm dieth not, and the fire is not quenched." These emblematical images, expressing heaven and hell, were in use among the Jews before our Savior's time; and in using them he complied with their notions. "Blessed is he that shall eat bread in the kingdom of God," says the Jew to our Savior, Luk 14:15. And in regard to Gehenna, the Chaldee paraphrase as I observed before on Isa 30:33, renders everlasting or continual burnings by "the Gehenna of everlasting fire." And before his time the son of Sirach, 7:17, had said, "The vengeance of the ungodly is fire and worms." So likewise the author of the book of Judith, chap. 16:17: "Wo to the nations rising up against my kindred: the Lord Almighty will take vengeance of them in the day of judgment, in putting fire and worms in their flesh;" manifestly referring to the same emblem. - L. Kimchi's conclusion of his notes on this book is remarkable: - "Blessed be God who hath created the mountains and the hills, And hath endued me with strength to finish the book of salvation: He shall rejoice us with good tidings and reports; He shall show us a token for good: - And the end of his miracles he shall cause to approach us." Several of the Versions have a peculiarity in their terminations: - And they shall be to a satiety of sight to all flesh. Vulgate. And thei schul ben into fyllyng of sigt to all fleshe. Old MS. Bible. And they shall be as a vision to all flesh. Septuagint. And the wicked shall be punished in hell till the righteous shall say, - It is enough. Chaldee. They shall be an astonishment to all flesh; So that they shall be a spectacle to all beings. Syriac. The end of the prophecy of Isaiah the prophet. Praise to God who is truly praiseworthy. Arabic. One of my old Hebrew MSS. after the twenty-first verse repeats the twenty-third: "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."
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
They who go on pilgrimage to Jerusalem every new moon and Sabbath, see there with their own eyes the terrible punishment of the rebellious. "And they go out and look at the corpses of the men that have rebelled against me, for their worm will not die and their fire will not be quenched, and they become an abomination to all flesh." They perfects are perf. cons. regulated by the foregoing יבוא. ויצאוּ (accented with pashta in our editions, but more correctly with munach) refers to their going out of the holy city. The prophet had predicted in Isa 66:18, that in the last times the whole multitude of the enemies of Jerusalem would be crowded together against it, in the hope of getting possession of it. This accounts for the fact that the neighbourhood of Jerusalem becomes such a scene of divine judgment. בּ ראה always denotes a fixed, lingering look directed to any object; here it is connected with the grateful feeling of satisfaction at the righteous acts of God and their own gracious deliverance. דראון, which only occurs again in Dan 12:2, is the strongest word for "abomination." It is very difficult to imagine the picture which floated before the prophet's mind. How is it possible that all flesh, i.e., all men of all nations, should find room in Jerusalem and the temple? Even if the city and temple should be enlarged, as Ezekiel and Zechariah predict, the thing itself still remains inconceivable. And again, how can corpses be eaten by worms at the same time as they are being burned, or how can they be the endless prey of worms and fire without disappearing altogether from the sight of man? It is perfectly obvious, that the thing itself, as here described, must appear monstrous and inconceivable, however we may suppose it to be realized. The prophet, by the very mode of description adopted by him, precludes the possibility of our conceiving of the thing here set forth as realized in any material form in this present state. He is speaking of the future state, but in figures drawn from the present world. The object of his prediction is no other than the new Jerusalem of the world to come, and the eternal torment of the damned; but the way in which he pictures it, forces us to translate it out of the figures drawn from this life into the realities of the life to come; as has already been done in the apocryphal books of Judith (16:17) and Wisdom (7:17), as well as in the New Testament, e.g., Mar 9:43., with evident reference to this passage. This is just the distinction between the Old Testament and the New, that the Old Testament brings down the life to come to the level of this life, whilst the New Testament lifts up this life to the level of the life to come; that the Old Testament depicts both this life and the life to come as an endless extension of this life, whilst the New Testament depicts is as a continuous line in two halves, the last point in this finite state being the first point of the infinite state beyond; that the Old Testament preserves the continuity of this life and the life to come by transferring the outer side, the form, the appearance of this life to the life to come, the New Testament by making the inner side, the nature, the reality of the life to come, the δυνάμεις με λλοντος αἰῶνος, immanent in this life. The new Jerusalem of our prophet has indeed a new heaven above it and a new earth under it, but it is only the old Jerusalem of earth lifted up to its highest glory and happiness; whereas the new Jerusalem of the Apocalypse comes down from heaven, and is therefore of heavenly nature. In the former dwells the Israel that has been brought back from captivity; in the latter, the risen church of those who are written in the book of life. And whilst our prophet transfers the place in which the rebellious are judged to the neighbourhood of Jerusalem itself; in the Apocalypse, the lake of fire in which the life of the ungodly is consumed, and the abode of God with men, are for ever separated. The Hinnom-valley outside Jerusalem has become Gehenna, and this is no longer within the precincts of the new Jerusalem, because there is no need of any such example to the righteous who are for ever perfect. In the lessons prepared for the synagogue Isa 66:23 is repeated after Isa 66:24, on account of the terrible character of the latter, "so as to close with words of consolation." (Note: Isaiah is therefore regarded as an exception to the rule, that the prophets close their orations ותנחומים שבח בדברי (b. Berachoth 31a), although, on the other hand, this exception is denied by some, on the ground that the words "they shall be an abhorring" apply to the Gentiles (j. Berachoth c. V. Anf. Midras Tillim on Psa 4:8).) But the prophet, who has sealed the first two sections of these prophetic orations with the words, "there is no peace to the wicked," intentionally closes the third section with this terrible picture of their want of peace. The promises have gradually soared into the clear light of the eternal glory, to the new creation in eternity; and the threatenings have sunk down to the depth of eternal torment, which is the eternal foil of the eternal light. More than this we could not expect from our prophet. His threefold book is now concluded. It consists of twenty-seven orations. The central one of the whole, i.e., the fourteenth, is Isaiah 52:13-53:12; so that the cross forms the centre of this prophetic trilogy. Per crucem ad lucem is its watchword. The self-sacrifice of the Servant of Jehovah lays the foundation for a new Israel, a new human race, a new heaven and a new earth.
Jamieson-Fausset-Brown Bible Commentary
go forth, and look--as the Israelites looked at the carcasses of the Egyptians destroyed at the Red Sea (Exo 14:30; compare Isa 26:14-19; Psa 58:10; Psa 49:14; Mal 4:1-3). carcasses, &c.-- (Isa 66:16), those slain by the Lord in the last great battle near Jerusalem (Zac 12:2-9; Zac 14:2-4); type of the final destruction of all sinners. worm . . . not die-- (Mar 9:44, Mar 9:46, Mar 9:48). Image of hell, from bodies left unburied in the valley of Hinnom (whence comes Gehenna, or "hell"), south of Jerusalem, where a perpetual fire was kept to consume the refuse thrown there (Isa 30:33). It shall not be inconsistent with true love for the godly to look with satisfaction on God's vengeance on the wicked (Rev 14:10). May God bless this Commentary, and especially its solemn close, to His glory, and to the edification of the writer and the readers of it, for Jesus' sake! Next: Jeremiah Introduction
John Gill Bible Commentary
And they shall go forth,.... That is, those constant and spiritual worshippers shall go forth from the holy mountain Jerusalem, the church of God, whither they are brought as an offering to the Lord, and where they worship him; for this is not to be understood of going out of Jerusalem literally, as Aben Ezra and Kimchi; or of their going out of their graves after the resurrection, as others; but either out of the Christian assemblies, or out of the houses of the saints, and the beloved city, when fire shall come down from heaven, and destroy the wicked, Rev 20:9, and look upon the carcasses of the men that have transgressed against me. The Targum is, "against my Word;'' against Christ, whose person they blasphemed, denying him to be God; whose office, as a Mediator and Saviour, they rejected; whose doctrines they contradicted; and whose ordinances they despised: these are not the carcasses of the camp of Gog and Magog, the Jews so call, as Kimchi interprets it; though it may have reference to the carcasses of Gog's army, the Turks, that will be slain in their attempt to recover Judea, Eze 38:1 or else the carcasses of those that will be slain at the battle at Armageddon, Rev 16:16 or the army of Gog and Magog, at the end of the thousand years, Rev 20:8. The Talmudists (t) observe from hence, that the wicked, even at the gate of hell, return not by repentance; for it is not said, that "have transgressed", but "that transgress"; for they transgress, and go on for ever; and so indeed the word may be rendered, "that transgress", or "are transgressing" (u); for they interpret it of the damned in hell, as many do; and of whom the following clauses may be understood: for their worm shall not die; with which their carcasses shall be covered, they lying rotting above ground; or figuratively their consciences, and the horrors and terrors that shall seize them, which they will never get rid of. The Targum is, "their souls shall not die;'' as they will not, though their bodies may; but will remain to suffer the wrath of God to all eternity: neither shall their fire be quenched; in hell, as Jarchi interprets it; those wicked men, the followers and worshippers of antichrist, will be cast into the lake which burns with fire and brimstone; they will for ever suffer the vengeance of eternal fire; and the smoke of their torment shall ascend for ever and ever, Rev 14:10, and they shall be an abhorring unto all flesh; the true worshippers of God, Isa 66:23 to whom their carcasses will be loathsome, when they look upon them; and their souls abominable, because of their wicked actions; and who cannot but applaud the justice of God in their condemnation; and admire distinguishing grace and mercy, that has preserved them from the like ruin and destruction. The Targum is, "and the ungodly shall be judged in hell, till the righteous shall say concerning them, we have seen enough;'' see Mar 9:44, where our Lord mentions and repeats some of the clauses of this, text, and applies them to the torments of hell. (t) T. Bab. Erubim, fol. 19. 1. R. Hona in Midrash Tillim in Psal. i. 6. (u) "praevaricantium in me", Pagninus, Montanus; "qui transgressi sunt contra me", Piscator; "deficientium a me", Cocceius. Next: Jeremiah Introduction
Tyndale Open Study Notes
66:24 Isaiah gives a final warning of the severity of God’s judgment. The book begins and ends with the condemnation of those who have rebelled (see 1:2-4). • The judgment of God on wicked humans will generate utter horror because such people will have no hope and no relief from suffering (see also Matt 5:22; 25:41; Mark 9:47-48; Rev 20:11-15).
Isaiah 66:24
Final Judgments against the Wicked
23From one New Moon to another and from one Sabbath to another, all mankind will come to worship before Me,” says the LORD. 24“As they go forth, they will see the corpses of the men who have rebelled against Me; for their worm will never die, their fire will never be quenched, and they will be a horror to all mankind.”
- Scripture
- Sermons
- Commentary
A Wounded Spirit and Destroyed Life's
By Keith Daniel5.5K1:08:22ISA 66:24
This sermon emphasizes the importance of addressing the destructive impact of neglect, negativity, and lack of compassion within families, highlighting the need for repentance, forgiveness, and healing. It stresses the responsibility parents have in shaping their children's lives, the power of God's grace to overcome past hurts, and the necessity of rejecting negative thoughts and words to experience true peace and joy.
Old Time Religion
By Vance Havner4.4K20:50RighteousnessEXO 20:3ISA 66:24MAT 12:30MRK 9:43LUK 11:23In this sermon, the speaker reflects on the state of society and the abundance of leisure time that people have. He emphasizes the importance of knowing certain truths rather than being unsure about many things. The speaker firmly believes in the Bible as the word of God and highlights the significance of love and following the Ten Commandments. He also mentions the idea that one cannot break the law of God, but rather, they break themselves against it. The sermon concludes with the notion that true goodness lies in salvation rather than in one's own goodness or badness.
(Through the Bible) Isaiah 63-66
By Chuck Smith1.5K1:04:20ISA 65:16ISA 66:24MRK 9:43REV 14:9REV 14:14In this sermon, the preacher discusses the concept of worshiping the beast and receiving his mark. He emphasizes that those who engage in such worship will face the wrath of God, being tormented with fire and brimstone. The preacher also mentions that the image of the beast is connected to genetic engineering and the proposed ideas of scientists in that field. He explains that the image will have power and influence over the world, leading people to worship it. The sermon also touches on the imagery of the sickle and the reaping of the earth, symbolizing the judgment and wrath of God. The preacher concludes by referencing the book of Revelation, describing the vision of a white horse and the righteous judgment of God.
The Centrality of the Lamb - Part 2
By J. Sidlow Baxter1.3K48:02Lamb Of GodISA 48:22ISA 53:7ISA 53:10ISA 57:21ISA 66:24In this sermon, the preacher emphasizes the importance of recognizing the sinful nature of humanity and the need for a savior. He notes that there is a growing interest in the Bible among people who are disillusioned with false teachings. The preacher shares a personal story of someone who was influenced by their godly father's example and reading of Isaiah 53. He then discusses three key passages in the Bible that highlight the centrality of the Lamb, emphasizing the significance of understanding the complete message conveyed in these passages.
What Can the Righteous Do?
By Vance Havner1.1K24:00Christian LifeISA 66:24MAT 5:20MAT 7:21LUK 13:3JHN 3:161CO 6:10REV 21:8In this sermon, the preacher highlights the current state of the world, describing it as a hopeless mess in various areas such as government, law observance, morality, and family life. He emphasizes the dependence of mankind on simple things like the sun, air, and water, despite the advancements in technology. The preacher expresses his concern about the shift in focus from God to worldly pursuits and the disregard for moral values. He also criticizes the idea of progress without acknowledging the consequences of sin. Throughout the sermon, the preacher refers to the Bible and its commandments as a guide for righteous living.
Separated From Our Loved Ones!
By Keith Daniel9601:21:17SeparationISA 55:6ISA 66:24MIC 7:6MAT 10:34MRK 9:44LUK 12:51LUK 14:26In this sermon, the preacher emphasizes the urgency of seeking God's mercy and salvation. He shares personal experiences and illustrations of people who died suddenly, emphasizing the uncertainty of life and the need to make a choice for eternity. The preacher warns against delaying the decision to follow God, citing the verse "Seek ye the Lord while he may be found." He also highlights the consequences of not choosing God, referencing the story of the rich man and Lazarus in the Bible. The sermon concludes with a call to be watchful and prepared for the return of Christ, as described in various biblical passages.
12 the Forerunner Message in Isaiah 34-35
By Mike Bickle191:19:54God's JudgmentThe Joy of SalvationPSA 2:1PSA 16:11ISA 34:1ISA 35:1ISA 66:24EZK 39:14JOL 2:20ZEC 4:14MAT 11:28REV 19:19Mike Bickle emphasizes the contrasting messages in Isaiah 34 and 35, illustrating that God's judgments serve to remove obstacles to love, while His ultimate goal is to fill the earth with joy and gladness. He explains that the intense negative events described in Isaiah 34 highlight the necessity of understanding the positive outcomes in Isaiah 35. Bickle encourages listeners to recognize the importance of both chapters in grasping the full narrative of God's plan for the end times, which includes the removal of evil leaders and the establishment of His kingdom filled with love and righteousness. He calls for messengers to share this biblical narrative, strengthening others in their faith amidst fear and uncertainty.
Despair
By Thomas Brooks0DespairEternal JudgmentPSA 9:17ISA 66:24MAT 13:50MAT 25:46MRK 9:48LUK 16:26ROM 6:232TH 1:9HEB 10:27REV 20:10Thomas Brooks preaches about the despair that accompanies eternal damnation, emphasizing that the wicked are imprisoned in hell due to their inability to pay the price for their sins. He describes despair as an inevitable companion of the damned, who face hopelessness and the certainty of their eternal punishment. The sermon highlights the irreversible nature of God's justice, leaving the sinner in a state of utter misery with no hope of escape from hell. Brooks illustrates the profound anguish of those who realize their fate and the great gulf that separates them from salvation.
2 Peter 2:17
By John Gill0Spiritual DiscernmentFalse TeachersISA 66:24MAT 7:15MRK 9:442CO 11:14GAL 1:6EPH 4:141TI 4:12TI 4:32PE 2:17JUD 1:12John Gill expounds on 2 Peter 2:17, illustrating the deceptive nature of false teachers who appear promising but ultimately provide nothing of substance, likening them to dry wells and clouds without rain. He emphasizes their ability to mislead through their outward appearances and empty promises, leading many into spiritual darkness and despair. Gill warns of their eventual judgment, which is described as a mist of darkness reserved for them forever, highlighting the seriousness of their error and the consequences of their actions. The sermon serves as a cautionary reminder of the importance of discernment in faith and the dangers posed by those who distort the truth.
The Punishment of the Wicked Dreadful and Interminable.
By Edward Payson0PSA 9:17PRO 24:20ISA 66:24MAT 10:28MAT 25:46MRK 9:442TH 1:9HEB 10:31REV 14:11Edward Payson preaches a powerful sermon on the eternal punishment that awaits impenitent sinners in a future state, emphasizing the importance of preaching the whole truth of the Bible, including the doctrine of future punishment. He vividly describes the sufferings of the soul, including the gnawing worm of passions and desires, and the torment of conscience, as well as the unquenchable fire of God's presence and displeasure. Payson stresses the endless nature of these sufferings, urging both sinners and professing Christians to heed the warnings and turn to Christ for salvation.
The Eternal Torment of the Wicked
By Robert Murray M'Cheyne0Divine JusticeEternal JudgmentEXO 15:1PSA 16:11PRO 1:26ISA 66:24MAT 25:31LUK 13:28LUK 16:22REV 7:9REV 14:10REV 19:1Robert Murray M'Cheyne delivers a sobering sermon on 'The Eternal Torment of the Wicked', emphasizing that the eternal punishment of the wicked will be a source of joy and praise for the redeemed in heaven. He explains that the inhabitants of heaven will rejoice over the destruction of Babylon and the downfall of Antichrist, singing 'Alleluia' as they witness the eternal torment of the wicked. M'Cheyne asserts that this joy will not stem from a desire to see suffering, but from a shared divine perspective that recognizes God's righteous judgment. He warns the unrepentant that there will be no pity for them in hell, neither from God nor from the redeemed, who will instead celebrate God's justice. The sermon serves as a call to repentance, urging listeners to embrace the grace offered by Christ before it is too late.
A House Without Light!
By Thomas Brooks0HellDivine JudgmentISA 66:24MAT 25:30MRK 9:44LUK 16:23JHN 8:12COL 1:132PE 2:17JUD 1:6JUD 1:13REV 21:8Thomas Brooks emphasizes the terrifying reality of hell as a 'house without light,' where the unprofitable servant is cast into utter darkness, devoid of any comfort or hope. He contrasts the burning fire of hell, which inflicts pain without the relief of light, with earthly fire that provides both heat and illumination. Brooks highlights the eternal chains of darkness that bind the damned, illustrating the extreme miseries and torments they endure. The absence of light in hell serves as a profound reminder of the divine wrath and the eternal separation from God. He concludes with the hope found in Colossians 1:13, where believers are rescued from darkness and brought into the light of Christ's kingdom.
Who Hath Despised the Day of Small Things
By A.B. Simpson0ISA 66:24MAT 12:20EPH 6:161TH 5:19HEB 11:34Greek Word Studies delves into the meaning of 'sbennumi,' which refers to quenching, putting out, or extinguishing, especially in the context of a fire or light. In Ephesians 6:16, Paul uses 'sbennumi' metaphorically to describe how the shield of faith can extinguish all the fiery attacks of the devil, preventing them from spreading. This concept is further explored in various Old Testament and New Testament passages, emphasizing the believer's ability to counteract and block the schemes of the enemy through faith and the power of God.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For their worm shall not die - These words of the prophet are applied by our blessed Savior, Mar 9:44, to express the everlasting punishment of the wicked in Gehenna, or in hell. Gehenna, or the valley of Hinnom, was very near to Jerusalem to the south-east: it was the place where the idolatrous Jews celebrated that horrible rite of making their children pass through the fire, that is, of burning them in sacrifice to Moloch. To put a stop to this abominable practice, Josiah defiled, or desecrated, the place, by filling it with human bones, Kg2 23:10, Kg2 23:14; and probably it was the custom afterwards to throw out the carcasses of animals there, when it also became the common burying place for the poorer people of Jerusalem. Our Savior expressed the state of the blessed by sensible images; such as paradise, Abraham's bosom, or, which is the same thing, a place to recline next to Abraham at table in the kingdom of heaven. See Mat 8:11. Coenabat Nerva cum paucis. Veiento proxies, atque etiam in sinu recumbebat. "The Emperor Nerva supped with few. Veiento was the first in his estimation, and even reclined in his bosom." Plin. Epist. 4:22. Compare Joh 13:23; for we could not possibly have any conception of it but by analogy from worldly objects. In like manner he expressed the place of torment under the image of Gehenna; and the punishment of the wicked by the worm which there preyed on the carcasses, and the fire that consumed the wretched victims. Marking however, in the strongest manner, the difference between Gehenna and the invisible place of torment; namely, that in the former the suffering is transient: - the worm itself which preys upon the body, dies; and the fire which totally consumes it, is soon extinguished: - whereas in the figurative Gehenna the instruments of punishment shall be everlasting, and the suffering without end; "for there the worm dieth not, and the fire is not quenched." These emblematical images, expressing heaven and hell, were in use among the Jews before our Savior's time; and in using them he complied with their notions. "Blessed is he that shall eat bread in the kingdom of God," says the Jew to our Savior, Luk 14:15. And in regard to Gehenna, the Chaldee paraphrase as I observed before on Isa 30:33, renders everlasting or continual burnings by "the Gehenna of everlasting fire." And before his time the son of Sirach, 7:17, had said, "The vengeance of the ungodly is fire and worms." So likewise the author of the book of Judith, chap. 16:17: "Wo to the nations rising up against my kindred: the Lord Almighty will take vengeance of them in the day of judgment, in putting fire and worms in their flesh;" manifestly referring to the same emblem. - L. Kimchi's conclusion of his notes on this book is remarkable: - "Blessed be God who hath created the mountains and the hills, And hath endued me with strength to finish the book of salvation: He shall rejoice us with good tidings and reports; He shall show us a token for good: - And the end of his miracles he shall cause to approach us." Several of the Versions have a peculiarity in their terminations: - And they shall be to a satiety of sight to all flesh. Vulgate. And thei schul ben into fyllyng of sigt to all fleshe. Old MS. Bible. And they shall be as a vision to all flesh. Septuagint. And the wicked shall be punished in hell till the righteous shall say, - It is enough. Chaldee. They shall be an astonishment to all flesh; So that they shall be a spectacle to all beings. Syriac. The end of the prophecy of Isaiah the prophet. Praise to God who is truly praiseworthy. Arabic. One of my old Hebrew MSS. after the twenty-first verse repeats the twenty-third: "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."
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
They who go on pilgrimage to Jerusalem every new moon and Sabbath, see there with their own eyes the terrible punishment of the rebellious. "And they go out and look at the corpses of the men that have rebelled against me, for their worm will not die and their fire will not be quenched, and they become an abomination to all flesh." They perfects are perf. cons. regulated by the foregoing יבוא. ויצאוּ (accented with pashta in our editions, but more correctly with munach) refers to their going out of the holy city. The prophet had predicted in Isa 66:18, that in the last times the whole multitude of the enemies of Jerusalem would be crowded together against it, in the hope of getting possession of it. This accounts for the fact that the neighbourhood of Jerusalem becomes such a scene of divine judgment. בּ ראה always denotes a fixed, lingering look directed to any object; here it is connected with the grateful feeling of satisfaction at the righteous acts of God and their own gracious deliverance. דראון, which only occurs again in Dan 12:2, is the strongest word for "abomination." It is very difficult to imagine the picture which floated before the prophet's mind. How is it possible that all flesh, i.e., all men of all nations, should find room in Jerusalem and the temple? Even if the city and temple should be enlarged, as Ezekiel and Zechariah predict, the thing itself still remains inconceivable. And again, how can corpses be eaten by worms at the same time as they are being burned, or how can they be the endless prey of worms and fire without disappearing altogether from the sight of man? It is perfectly obvious, that the thing itself, as here described, must appear monstrous and inconceivable, however we may suppose it to be realized. The prophet, by the very mode of description adopted by him, precludes the possibility of our conceiving of the thing here set forth as realized in any material form in this present state. He is speaking of the future state, but in figures drawn from the present world. The object of his prediction is no other than the new Jerusalem of the world to come, and the eternal torment of the damned; but the way in which he pictures it, forces us to translate it out of the figures drawn from this life into the realities of the life to come; as has already been done in the apocryphal books of Judith (16:17) and Wisdom (7:17), as well as in the New Testament, e.g., Mar 9:43., with evident reference to this passage. This is just the distinction between the Old Testament and the New, that the Old Testament brings down the life to come to the level of this life, whilst the New Testament lifts up this life to the level of the life to come; that the Old Testament depicts both this life and the life to come as an endless extension of this life, whilst the New Testament depicts is as a continuous line in two halves, the last point in this finite state being the first point of the infinite state beyond; that the Old Testament preserves the continuity of this life and the life to come by transferring the outer side, the form, the appearance of this life to the life to come, the New Testament by making the inner side, the nature, the reality of the life to come, the δυνάμεις με λλοντος αἰῶνος, immanent in this life. The new Jerusalem of our prophet has indeed a new heaven above it and a new earth under it, but it is only the old Jerusalem of earth lifted up to its highest glory and happiness; whereas the new Jerusalem of the Apocalypse comes down from heaven, and is therefore of heavenly nature. In the former dwells the Israel that has been brought back from captivity; in the latter, the risen church of those who are written in the book of life. And whilst our prophet transfers the place in which the rebellious are judged to the neighbourhood of Jerusalem itself; in the Apocalypse, the lake of fire in which the life of the ungodly is consumed, and the abode of God with men, are for ever separated. The Hinnom-valley outside Jerusalem has become Gehenna, and this is no longer within the precincts of the new Jerusalem, because there is no need of any such example to the righteous who are for ever perfect. In the lessons prepared for the synagogue Isa 66:23 is repeated after Isa 66:24, on account of the terrible character of the latter, "so as to close with words of consolation." (Note: Isaiah is therefore regarded as an exception to the rule, that the prophets close their orations ותנחומים שבח בדברי (b. Berachoth 31a), although, on the other hand, this exception is denied by some, on the ground that the words "they shall be an abhorring" apply to the Gentiles (j. Berachoth c. V. Anf. Midras Tillim on Psa 4:8).) But the prophet, who has sealed the first two sections of these prophetic orations with the words, "there is no peace to the wicked," intentionally closes the third section with this terrible picture of their want of peace. The promises have gradually soared into the clear light of the eternal glory, to the new creation in eternity; and the threatenings have sunk down to the depth of eternal torment, which is the eternal foil of the eternal light. More than this we could not expect from our prophet. His threefold book is now concluded. It consists of twenty-seven orations. The central one of the whole, i.e., the fourteenth, is Isaiah 52:13-53:12; so that the cross forms the centre of this prophetic trilogy. Per crucem ad lucem is its watchword. The self-sacrifice of the Servant of Jehovah lays the foundation for a new Israel, a new human race, a new heaven and a new earth.
Jamieson-Fausset-Brown Bible Commentary
go forth, and look--as the Israelites looked at the carcasses of the Egyptians destroyed at the Red Sea (Exo 14:30; compare Isa 26:14-19; Psa 58:10; Psa 49:14; Mal 4:1-3). carcasses, &c.-- (Isa 66:16), those slain by the Lord in the last great battle near Jerusalem (Zac 12:2-9; Zac 14:2-4); type of the final destruction of all sinners. worm . . . not die-- (Mar 9:44, Mar 9:46, Mar 9:48). Image of hell, from bodies left unburied in the valley of Hinnom (whence comes Gehenna, or "hell"), south of Jerusalem, where a perpetual fire was kept to consume the refuse thrown there (Isa 30:33). It shall not be inconsistent with true love for the godly to look with satisfaction on God's vengeance on the wicked (Rev 14:10). May God bless this Commentary, and especially its solemn close, to His glory, and to the edification of the writer and the readers of it, for Jesus' sake! Next: Jeremiah Introduction
John Gill Bible Commentary
And they shall go forth,.... That is, those constant and spiritual worshippers shall go forth from the holy mountain Jerusalem, the church of God, whither they are brought as an offering to the Lord, and where they worship him; for this is not to be understood of going out of Jerusalem literally, as Aben Ezra and Kimchi; or of their going out of their graves after the resurrection, as others; but either out of the Christian assemblies, or out of the houses of the saints, and the beloved city, when fire shall come down from heaven, and destroy the wicked, Rev 20:9, and look upon the carcasses of the men that have transgressed against me. The Targum is, "against my Word;'' against Christ, whose person they blasphemed, denying him to be God; whose office, as a Mediator and Saviour, they rejected; whose doctrines they contradicted; and whose ordinances they despised: these are not the carcasses of the camp of Gog and Magog, the Jews so call, as Kimchi interprets it; though it may have reference to the carcasses of Gog's army, the Turks, that will be slain in their attempt to recover Judea, Eze 38:1 or else the carcasses of those that will be slain at the battle at Armageddon, Rev 16:16 or the army of Gog and Magog, at the end of the thousand years, Rev 20:8. The Talmudists (t) observe from hence, that the wicked, even at the gate of hell, return not by repentance; for it is not said, that "have transgressed", but "that transgress"; for they transgress, and go on for ever; and so indeed the word may be rendered, "that transgress", or "are transgressing" (u); for they interpret it of the damned in hell, as many do; and of whom the following clauses may be understood: for their worm shall not die; with which their carcasses shall be covered, they lying rotting above ground; or figuratively their consciences, and the horrors and terrors that shall seize them, which they will never get rid of. The Targum is, "their souls shall not die;'' as they will not, though their bodies may; but will remain to suffer the wrath of God to all eternity: neither shall their fire be quenched; in hell, as Jarchi interprets it; those wicked men, the followers and worshippers of antichrist, will be cast into the lake which burns with fire and brimstone; they will for ever suffer the vengeance of eternal fire; and the smoke of their torment shall ascend for ever and ever, Rev 14:10, and they shall be an abhorring unto all flesh; the true worshippers of God, Isa 66:23 to whom their carcasses will be loathsome, when they look upon them; and their souls abominable, because of their wicked actions; and who cannot but applaud the justice of God in their condemnation; and admire distinguishing grace and mercy, that has preserved them from the like ruin and destruction. The Targum is, "and the ungodly shall be judged in hell, till the righteous shall say concerning them, we have seen enough;'' see Mar 9:44, where our Lord mentions and repeats some of the clauses of this, text, and applies them to the torments of hell. (t) T. Bab. Erubim, fol. 19. 1. R. Hona in Midrash Tillim in Psal. i. 6. (u) "praevaricantium in me", Pagninus, Montanus; "qui transgressi sunt contra me", Piscator; "deficientium a me", Cocceius. Next: Jeremiah Introduction
Tyndale Open Study Notes
66:24 Isaiah gives a final warning of the severity of God’s judgment. The book begins and ends with the condemnation of those who have rebelled (see 1:2-4). • The judgment of God on wicked humans will generate utter horror because such people will have no hope and no relief from suffering (see also Matt 5:22; 25:41; Mark 9:47-48; Rev 20:11-15).