Ісая 66:15

The prophecy now takes a new turn with the thought expressed in the words, "and fiercely does He treat His enemies." The judgment of wrath, which prepares the way for the redemption and ensures its continuance, is described more minutely in Isa 66:15 : "For behold Jehovah, in the fire will He come, and His chariots are like the whirlwind, to pay out His wrath in burning heat, and His threatening passeth into flames of fire." Jehovah comes bâ'ēsh, in igne (Jerome; the lxx, on the contrary, render it arbitrarily ὡς πῦρ kâ'ēsh), since it is the fiery side of His glory, in which He appears, and fire pours from Him, which is primarily the intense excitement of the powers of destruction within God Himself (Isa 10:17; Isa 30:27; Psa 18:9), and in these is transformed into cosmical powers of destruction (Isa 29:6; Isa 30:30; Psa 18:13). He is compared to a warrior, driving along upon war-chariots resembling stormy wind, which force everything out of their way, and crush to pieces whatever comes under their wheels. The plural מרכּבתיו (His chariots) is probably not merely amplifying, but a strict plural; for Jehovah, the One, can manifest Himself in love or wrath in different places at the same time. The very same substantive clause מרכבתיו וכסופה occurs in Jer 4:13, where it is not used of Jehovah, however, but of the Chaldeans. Observe also that Jeremiah there proceeds immediately with a derivative passage from Hab 1:8. In the following clause denoting the object, אפּו בּחמה להשׁיב, we must not adopt the rendering, "to breathe out His wrath in burning heat" (Hitzig), for hēshı̄bh may mean respirare, but not exspirare (if this were the meaning, it would be better to read להשּׁיב from נשׁב, as Lowth does); nor "ut iram suam furore sedet" (Meier), for even in Job 9:13; Psa…

These verses, like the pillar of cloud and fire, have a dark side towards the enemies of God's kingdom and all that are rebels against his crown, and a bright side towards his faithful loyal subjects. Probably they refer to the Jews in captivity in Babylon, of whom some are said to have been sent thither for their hurt, and with them God here threatens to proceed in his controversy; they hated to be reformed, and therefore should be ruined by the calamity (Jer 24:9); others were sent thither for their good, and they should have the trouble sanctified to them, should in due time get well through it and see many a good day after it. Many of the expressions here used are accommodated to that glorious dispensation; but doubtless the prophecy looks further, to the judgment for which Christ did come once, and will come again, into this world, and to the distinction which his word in both makes between the precious and the vile. I. Christ will appear to the confusion and terror of all those that stand it out against him. Sometimes he will appear in temporal judgments. The Jews that persisted in infidelity were cut off by fire and by his sword. The ruin was very extensive; the Lord then pleaded with all flesh; and, it being his sword with which they are cut off, they are called his slain, sacrificed to his justice, and they shall be many. In the great day the wrath of God will be his fire and sword, with which he will cut off and consume all the impenitent; and his word, when it takes hold of sinners' consciences, burns like fire, and is sharper than any two-edged sword. Idolaters will especially be contended with in the day of wrath, Isa 66:17. Perhaps some of those who returned out of Babylon retained such instances of idolatry and superstition as are here mentioned, had thei…

66:15-16 the Lord is coming with fire: God will appear with furious judgment against his enemies (see Ps 7:13). By contrast, he will reveal his glory to his people (see Isa 40:5, 10). • God will judge all creation as a part of the process of renewing the earth (see 24:1-4; 65:17).