Verse-by-Verse Bible Commentary
Isaiah 66:1

Clarke's Commentary

CHAPTER LXVI

This chapter treats of the same subject with the foregoing.

God, by his prophet, tells the Jews, who valued themselves much

on their temple and pompous worship, that the Most High

dwelleth not in temples made with hands; and that no outward

rites of worship, while the worshippers are idolatrous and

impure, can please him who looketh at the heart, 1-3. This leads to a threatening of vengeance for their guilt,

alluding to their making void the law of God by their

abominable traditions, their rejection of Christ, persecution

of his followers, and consequent destruction by the Romans. But

as the Jewish ritual and people shadow forth the system of

Christianity and its professors; so, in the prophetical

writings, the idolatries of the Jews are frequently put for the

idolatries afterwards practiced by those bearing the Christian

name. Consequently, if we would have the plenitude of meaning

in this section of prophecy, which the very content requires,

we must look through the type into the antitype, viz., the very

gross idolatries practised by the members of Antichrist, the

pompous heap of human intentions and traditions with which they

have encumbered the Christian system, their most dreadful

persecution of Christ's spiritual and true worshippers, and the

awful judgments which shall overtake them in the great and

terrible day of the Lord, 4-6. The mighty and sudden increase of the Church of Jesus Christ at

the period of Antichrist's fall represented by the very strong

figure of Sion being delivered of a man-child before the time

of her travail, the meaning of which symbol the prophet

immediately subjoins in a series of interrogations for the sake

of greater force and emphasis, 7-9. Wonderful prosperity and unspeakable blessedness of the world

when the posterity of Jacob, with the fulness of the Gentiles,

shall be assembled to Messiah's standard, 10-14. All the wicked of the earth shall be gathered together to the

battle of that great day of God Almighty, and the slain of

Jehovah shall be many, 15-18. Manner of the future restoration of the Israelites from their

several dispersions throughout the habitable globe, 19-21. Perpetuity of this new economy of grace to the house of Israel,

22. Righteousness shall be universally diffused in the earth; and

the memory of those who have transgressed against the Lord

shall be had in continual abhorrence, 23, 24. Thus this great prophet, after tracing the principal events of

time, seems at length to have terminated his views in eternity,

where all revolutions cease, where the blessedness of the

righteous shall be unchangeable as the new heavens, and the

misery of the wicked as the fire that shall not be quenched.

NOTES ON CHAP. LXVI

This chapter is a continuation of the subject of the foregoing. The Jews valued themselves much upon their temple, and the pompous system of services performed in it, which they supposed were to be of perpetual duration; and they assumed great confidence and merit to themselves for their strict observance of all the externals of their religion. And at the very time when the judgments denounced in verses Isaiah 66:6 and 12 of the preceding chapter Isaiah 65:6; Isaiah 65:12 were hanging over their heads, they were rebuilding, by Herod's munificence, the temple in a most magnificent manner. God admonishes them, that "the Most High dwelleth not in temples made with hands;" and that a mere external worship, how diligently soever attended, when accompanied with wicked and idolatrous practices in the worshippers, would never be accepted by him. This their hypocrisy is set forth in strong colours, which brings the prophet again to the subject of the former chapter; and he pursues it in a different manner, with more express declaration of the new economy, and of the flourishing state of the Church under it. The increase of the Church is to be sudden and astonishing. They that escape of the Jews, that is, that become converts to the Christian faith, are to be employed in the Divine mission to the Gentiles, and are to act as priests in presenting the Gentiles as an offering to God; see Romans 15:16. And both, now collected into one body, shall be witnesses of the final perdition of the obstinate and irreclaimable.

These two chapters manifestly relate to the calling of the Gentiles, the establishment of the Christian dispensation, and the reprobation of the apostate Jews, and their destruction executed by the Romans. - L.

Bridgeway Bible Commentary

Attitudes towards ritual (66:1-6)

This chapter continues the contrast between the majority of Israel who were the people of God in name only, and the godly minority who were his true people. The returning exiles were glad to hear that the temple was to be rebuilt, but the prophet reminds them that they are mistaken if they think that God’s sole dwelling place is a temple. God dwells everywhere. They are also mistaken if they think that God’s chief requirement for people is that they carry out religious ceremonies. What God most desires is their humble acknowledgment of sin and their genuine repentance (66:1-2).
Without this humble attitude of heart, killing an innocent animal in sacrifice is as bad as killing a person; presenting holy offerings is as bad as presenting unclean things; so-called worship of God is as bad as worship of idols. Correct religious ritual, without obedience in the common things of everyday life, will not help a person escape the judgment of God (3-4).
Genuine believers, who emphasize that to fear God is more important than to be ritually correct, are excluded from the religious ceremonies by the ritualists. They are mocked with the challenge to show openly that God is on their side (5). God’s judgment on these sinners will begin at the very place where they mock him, the temple (6).

Coffman's Commentaries on the Bible

"Thus saith Jehovah, Heaven is my throne, and the earth is my footstool: what manner of house will ye build unto me? and what place shall be my rest? For all these things hath my hand made, and so all these things came to be, saith Jehovah: but to this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word. He that killeth an ox is as he that slayeth a man; he that sacrificeth a lamb, as he that breaketh a dog's neck; he that offereth an oblation, as he that offereth swine's blood; he that burneth frankincense, as he that blesseth an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations: also I will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did that which was evil in mine eyes, and chose that wherein I delighted not."

"What manner of house will ye build me?" Some have construed this paragraph as revealing God's displeasure with the Jewish Temple. However that may be, there is no doubt that in Israel, the more discerning souls had long been familiar with the truth that "God dwelleth not in temples made with hands." The martyr Stephen quoted this passage (Acts 7:50-51); and Solomon, upon the dedication of the temple he built, said, "Will God indeed dwell on earth? Behold, the heaven and heavens of heavens cannot contain thee; how much less this house that I have builded" (1 Kings 8:27). Christ called it a "den of thieves and robbers"; and it will be recalled from 2 Samuel 7 that the idea of building God a temple was never God's idea, at all, but was associated altogether with human origin in David. If it had been God's design, he would never have commanded its destruction twice. And yet, in Haggai, we learn that God commanded the rebuilding of the temple, that, no doubt, being due to the fact that, in their condition, they needed such a device, because of their fanatical preference for such things.

"He that killeth an ox, as he that slew a man" This means that a man who is without poverty of spirit and not having a contrite heart who offers an ox, "is not any more pleasing to God than a murderer would be."Pulpit Commentary, Vol. II, p. 485. The following major clauses in Isaiah 66:3-4, are reiterations of the same thought in different terminology.

Kelley pointed out that there is another interpretation of this passage, making it, "The most violent rejection of the Temple cultus to be found in the Old Testament. It places the sacrifice of an ox, etc., on the parity with the murder of a man."Broadman Bible Commentary (Nashville: Broadman Press, 1971), p. 371. We reject this view, because God could not have been but pleased with one who offered an ox as a sacrifice, if offered from an humble and contrite heart and according to the Law of Moses. In our studies of the prophets, we have frequently encountered the writings of scholars who try to make it out that God cared nothing for the observance of forms, sacrifices and ceremonies, but only for "social justice." This is a false view. What God condemned was insincere and hypocritical worship. God indeed is concerned for "social justice"; but, in the final analysis, all moral and social justice derives from the holy commandments of God, properly honored, respected, and obeyed.

Barnes' Notes on the Whole Bible

The heaven is my throne - (See the notes at Isaiah 57:15). Here he is represented as having his seat or throne there. He speaks as a king. heaven is the place where he holds his court; from where he dispenses his commands; and from where he surveys all his works (compare 2 Chronicles 6:18; Matthew 5:34). The idea here is, that as God dwelt in the vast and distant heavens, no house that could be built on earth could be magnificent enough to be his abode.

The earth is my footstool - A footstool is that which is placed under the feet when we sit. The idea here is, that God was so glorious that even the earth itself could be regarded only as his footstool. It is probable that the Saviour had this passage in his eye in his declaration in the sermon on the mount, ‘Swear not at all; neither by heaven, for it is God’s throne; nor by the earth, for it is his footstool’ Matthew 5:34-35.

Where is the house that ye build unto me? - What house can you build that will be an appropriate dwelling for him who fills heaven and earth? The same idea, substantially, was expressed by Solomon when he dedicated the temple: ‘But will God indeed dwell on the earth? Behold, the heaven, and heaven of heavens cannot contain thee; how much less this house that I have builded!’ 1 Kings 8:27. Substantially the same thought is found in the address of Paul at Athens: ‘God, that made the world, and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands’ Acts 17:24.

And where is the place of my rest? - It has already been intimated (in the analysis) that this refers probably to the time subsequent to the captivity. Lowth supposes that it refers to the time of the rebuilding of the temple by Herod. So also Vitringa understands it, and supposes that it refers to the pride and self-confidence of those who then imagined that they were rearing a structure that was worthy of being a dwelling-place of Yahweh. Grotius supposes that it refers to the time of the Maccabees, and that it was designed to give consolation to the pious of those times when they were about to witness the profanation of the temple by Antiochus, and the cessation of the sacrifices for three years and a half. ‘God therefore shows,’ says he, ‘that there was no reason why they should be offended in this thing. The most acceptable temple to him was a pious mind; and from that the value of all sacrifices was to be estimated.’ Abarbanel supposes that it refers to the times of redemption.

His words are these: ‘I greatly wonder at the words of the learned interpreting this prophecy, when they say that the prophet in this accuses the people of his own time on account of sacrifices offered with impure hands, for lo! all these prophecies which the prophet utters in the end of his book have respect to future redemption.’ See Vitringa. That it refers to some future time when the temple should be rebuilt seems to me to be evident. But what precise period it refers to - whether to times not far succeeding the captivity, or to the times of the Maccabees, or to the time of the rebuilding of the temple by Herod, it is difficult to find any data by which we can determine. From the whole strain of the prophecy, and particularly from Isaiah 66:3-5, it seems probable that it refers to the time when the temple which Herod had reared was finishing; when the nation was full of pride, self-righteousness, and hypocrisy; and when all sacrifices were about to be superseded by the one great sacrifice which the Messiah was to make for the sins of the world. At that time, God says that the spirit which would be evinced by the nation would be abominable in his sight; and to offer sacrifice then, and with the spirit which they would manifest, would be as offensive as murder or the sacrifice of a dog (see the notes at Isaiah 66:3).

Calvin's Commentary on the Bible

1.This saith Jehovah. This discourse is different from the preceding one; for here the Prophet exclaims against the Jews, who, puffed up with vain confidence in the sacrifices and the temple, indulged freely in their pleasures, and flattered themselves in their sins under this pretense. He shews that this confidence is not only foolish and groundless, but diabolical and accursed; for they grossly mock God who endeavor to serve and appease him by outward ceremonies. Accordingly, he reproaches them with endeavoring to frame an idol in place of God, when they shut him up in the temple. Next, he speaks of the renovation of the Church, and of the extension of it throughout the whole world.

Heaven is my throne. His aim being to shake off the self-complancency of the pretended or hypocritical worshippers of God, he begins with his nature. By assigning “heaven” for his habitation, he means that the majesty of God fills all things, and is everywhere diffused; and that he is so far from being shut up in the temple, that he is not shut up or confined within any place whatever. The Scripture often teaches that God is in heaven; not that he is shut up in it, but in order that we may raise our minds above the world, and may not entertain any low, or carnal, or earthly conceptions of him; for the mere sight of heaven ought to carry us higher, and transport us into admiration. And yet, in innumerable passages, he protests that he is with us, that his power is everywhere diffused, in order that we may not imagine that he is shut up in heaven.

It may be thought that this is beyond all controversy, and was at that time acknowledged by all; for who did not know that heaven and earth are filled by the majesty of God? They might therefore object that there is no man who wishes to thrust God out of heaven, and that the Prophet has no good reason for waxing wroth and breaking out into such violent invective. And undoubtedly they rejected with great haughtiness this doctrine of the Prophet, and were highly irritated and enraged, as if great injury had been done to them. But it is easy to reply that, when men endeavor to appease God according to their own fancy, they frame an idol that is altogether contrary to his majesty, Relying on their useless ceremonies, they thought that they had performed their duty well when they went frequently to the temple, and offered in it prayers and sacrifices. The Prophet shews that the majesty of God must not be measured by this standard, and that all that they bring forward, unaccompanied by purity of heart, are absolute trifles; for since it is evident from his dwelling-place being in heaven that the nature of God is spiritual, if the worship do not correspond to that nature, it is undoubtedly wicked and corrupted.

Where is that house which ye will build for me? Under the word house or temple he includes all the ceremonies in which they thought that the worship of God consisted; and because they measured God and his worship by the temple as a standard, the Prophet shews that it is unworthy of God’s majesty to view his presence as confined to a visible and frail building. He does not argue merely about God’s essence, but at the same time discourses concerning his true worship, which he shews to be spiritual, in order that it may correspond to the nature of God, who “is a Spirit.” (John 4:24.) And if men diligently considered what is the nature of God, they would not contrive foreign and new modes of worship for him, or measure him by themselves. ⁽²¹⁷⁾ This common and often expressed sentiment is more weighty and energetic than if the Prophet had brought forward something new; for he shews that they are so stupid and dull as to be ignorant of that which was well known to the merest idiot, and that they resemble dumb beasts in imagining that God dwells and reposes in the temple. He therefore asks contemptuously, “Where is that house?” For it was absurd to think either that God dwells on the earth, or that he is concealed and shut up in a prison. Besides, the temple was built on a small mountain, and could not contain the glory of God within its limited dimensions.

And where is this place of my rest? And yet the Lord had said of the temple, “This is my rest for ever; here will I dwell, for I have chosen it,.” (Psalms 132:14.) In another passage it was said, “Enter, O Lord, into thy rest.” (2 Chronicles 6:41.) Besides, we have seen, in a former part of this book, that “the Lord’s rest shall be glorious in it.” (Isaiah 11:10.) Finally, this was the ordinary designation of the temple, and yet the Prophet now finds fault with it. I reply, the temple is called God’s rest, because he gave the token of his presence in the temple; for he had chosen it as the place where men should call upon him, and from which he would give a display of his strength and power. But he did not command it to be built in order that men might conceive of his majesty according to their own fancy, ⁽²¹⁸⁾ but rather that, reminded by the outward signs of God’s presence, they might raise their minds higher and rise to heaven, and acknowledge that God is greater and more excellent than the whole world. Yet, as the minds of men are prone to superstition, the Jews converted into obstacles to themselves those things which were intended to be aids; and when they ought to have risen by faith to heaven, they believed that God was bound to them, and worshipped him only in a careless, manner, or rather made sport of worshipping him at their own pleasure.

This passage is very appropriately quoted by Stephen, (Acts 7:49,) and is indirectly accommodated by Paul to the sense which we have now stated; for they shew that those persons are grievously deceived and far astray who bring to God carnal ceremonies, as if pure worship and religion consisted of them, or who wickedly and profanely disfigure his worship by statues and images. Stephen addresses the Jews, who, being attached to the figures of the Law, disregarded true godliness; while Paul, speaking to the Gentiles, affirms that “God dwelleth not in temples made with hands.” (Acts 17:24.)

(217) “Et ne mesureroyent sa grandeur infinie a leur petitesse.” “And would not measure his infinite greatness by their littleness.”

(218) “Afin que les hommes creussent de sa majeste tout ce que bon leur sembleroit.” “In order that men might believe concerning his majesty whatever they thought fit.”

Smith's Bible Commentary

Chapter 66

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

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

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

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

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

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

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

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

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

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

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

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

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

God's speaking again of the day of vengeance and judgment that is going to come. People will be judged for their abominations. "For I know their works,"

and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles [or the coasts that are] afar off, that have not seen or heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD. And I will also take of them for priests and for Levites, saith the LORD. For as the new heavens and the new earth, which I will make, shall remain before me, [they will be eternal] saith the LORD, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD ( Isaiah 66:18-23 ).

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

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

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

And they shall go forth, and look upon the carcasses of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh ( Isaiah 66:24 ).

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

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

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

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

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

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

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

Dr. Constable's Expository Notes

Yahweh reminded His people that He is sovereign over His universe (cf. Isaiah 65:17). They should not assign too much importance to the temple and its service, since they built the temple for God (cf. 2 Samuel 7:4-14; 1 Kings 8:27; Psalms 11:4; Psalms 103:19; Jeremiah 7:12-14; Jeremiah 23:24; Matthew 5:34-35). It was a symbol of Him. They should consider more important that He had created all things Himself (cf. Acts 7:48-50). It is people who are not self-assertive or preoccupied with their own rights, but rather who delight in the Lord’s Word, that He favors (cf. Exodus 20:18-21; Luke 18:9-14; Luke 23:39-43).

"If cult is performed to curry favor with God, to satisfy God’s supposed needs, and thereby get something for ourselves from him, we should shut the doors of the temple at once and abandon the whole thing. But if our attitude in worship is the opposite of such arrogance as to think we can do something for God, and is instead the humble recognition that we can do nothing either for or to him (afflicted), the awareness that we deserve nothing but destruction from him (broken in spirit), and the desire to do nothing other than what he commands (trembles at my word), then the expression of such a spirit through the medium of ritual and symbolic worship is entirely pleasing to God." [Note: Oswalt, The Book . . . 40-66, p. 667.]

"The Lord’s priority is the individual who has a trembling reverence for his word." [Note: Motyer, p. 532. Cf. Ortlund, p. 449.]

Dr. Constable's Expository Notes

Humility rather than sacrifice 66:1-6

This section introduces judgment into the mood of hope that pervades this section describing Israel’s glorious future (Isaiah 65:17 to Isaiah 66:24). Oppressors of the godly remnant will not prosper, nor will those who depend on externals for their relationship to God.

Gill's Exposition of the Whole Bible

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, Acts 7:48.

Acts 7:48- :,

Acts 7:48- :,

Acts 7:48- ::

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 1 Kings 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.

Henry's Complete Commentary on the Bible

      1 Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?   2 For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.   3 He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog's neck; he that offereth an oblation, as if he offered swine's blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations.   4 I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.

      Here, I. The temple is slighted in comparison with a gracious soul, Isaiah 66:1; Isaiah 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 (Psalms 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 (Proverbs 15:8); this is largely shown here, Isaiah 66:3; Isaiah 66:4. 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 (Malachi 1:8; Malachi 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, Deuteronomy 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 (Isaiah 65:4; Isaiah 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, Isaiah 1:11-15; Isaiah 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, Isaiah 65:12; Isaiah 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.