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This chapter begins with the words "Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee." The Latter Rain, the Spirit of God, and the glory of His power. The chapter tells of the ingathering in the time of harvest. A great multitude composed of all nations, and classes of people, rich and poor alike, from all walks of life; kings and rulers among them, and also the wealth of the Gentiles shall come to the church. The nation and the kingdom that will not serve them (the church) shall perish. The multitude gathered here are the ones with the palms in their hands. Rev. 7:9.
Isa. 60:19, 20, tell of the purity of God's church and His care over His people. Isa. 60:21, says, "Thy people also shall be all righteous." The unclean and unconverted will not be permitted in the church. "Awake awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: For henceforth there shall no more come unto thee the uncircumcised and the unclean." Isa. 52:1. "The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: For they shall feed and lie down, and none shall make them afraid." Zeph. 3:13. Verse 22, of Isaiah 60: mentions their success in winning souls to Christ.
The first verse and part of the second apply to Christ Himself at the beginning of His ministry. The Spirit of Prophecy says it will repeat itself with the people of God. This would find its fulfillment in the time of harvest, with the 144,000 (those who escape the ruin of Isaiah 59, and 63), by whose effort the great multitude of Rev. 7:9, is made.
Isa. 61:2, "To proclaim the acceptable year of the Lord, and the day of vengeance of our God." The acceptable year cannot be a prophetic time, for it would mean 365 years. It must be a literal year of twelve months. There is good reason for believing that this must be that year in which the lessons came, and the truth in them made known. Had this not been the prophetic year, the call would not have come, for God keeps accurate time. To Ninevah, God gave forty days to repent. Now to His people He gives one year to make good, otherwise He would have to spue them out of His mouth, and this applies to those upon whom the responsibility rests. "And unto the angel of the church of the Laodiceans write;...I know thy works, that thou art neither cold nor hot: I would that thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth." Rev. 3:14-16. "The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes, and trusted fully in the Lord, he would have honored them with bearing his standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them." Volume 5, page 82.
The day of vengeance in Isa. 61:2, follows the year. The day may be prophetic, which in that case, would mean a literal year. Thus, it would mean a year in each case. This year of vengeance is not the seven last plagues, nor is it the destruction of the wicked at the second coming of Christ. It takes place before the close of probation, for in Isa. 61:4 we read: "And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations." The meaning of this verse is to restore the truth of God which has been trodden down under foot for many generations. The 144,000--the true Israel of God--are the builders. Thus, we see that after the day of vengeance, God's truth is to be restored and revealed to the people. Therefore, it must be before the close of probation. The balance of the chapter confirms the same thought.
The "day of vengeance" is the same as in Ezekiel 9; Isaiah 63; and Isaiah 61; as previously explained. Isa. 61:6, meaning the 144,000, says they are priests, as explained on pages 37, 38.
In Volume 3, page 65, of "Isaiah the Gospel Prophet," we read: "I will not rest." God is speaking. He has determined that the righteousness of His people shall become evident, and He will not rest until it is accomplished. The words indicate not only determination, but also that there has been delay, that now the crisis has come, and that God is tremendously in earnest to see the work finished. God intends to exhibit His people to the world. He wants to demonstrate what can be done in human flesh; and He will not rest satisfied until His people reflect His image fully. When that is done, the earth will be lightened with the glory of God. Rev. 18:1."
Isa. 62:2: "A new name." Indicative of the new experience they have passed through, which is the separation, or sifting, as explained. God Himself with His own mouth gives the name so it can not be counterfeited. The time the name is received is at the end of the 430 year period as explained on the chart on pages 112-113. Thus, the church is reorganized under a new name. The old name, being polluted, could no longer be retained. There is no one to go by the old name, for the ones who were not worthy of having the new name have perished under the figure of the five men with the slaughter weapons of Ezekiel 9. The name only remains for a curse. In Isa. 65:15, we read: "And ye shall leave your name for a curse unto My chosen: For the Lord God shall slay thee, and call His servants by another name." The old order of things being changed. The watchmen who were unfaithful have perished.
"I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence." Isa. 62:6. (These are the watchmen under the new name.) Isa. 62:8 and 9, reveal God's care and protection over His church. In the 10th verse is God's command to His people: "Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people." In the 11th verse God says He has proclaimed to the people who shall live at the end of the world: "Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, His reward is with Him, and His work before Him."
Isa. 63:1-3, "Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat? I have trodden the winepress alone; and of the people there was none with Me: For I will tread them in mine anger, and trample them in My fury; and their blood shall be sprinkled upon My garments, and I will stain all My raiment."
The last part of the preceding chapter speaks of "the holy people, the redeemed of the Lord". The first part of this chapter concerns those who have rejected the Lord (those who are to leave the name for a curse). To them the day of vengeance has come. The picture is not a pleasant one to look at, but it is true. It is God's "strange work." Edom is another name for Esau. See Gen. 25:30. Esau had his name changed because he sold his birthright for a bowl of pottage. The class here are termed Edom because they have sold their birthright for self-gratification to satisfy lust, the god of appetite (disregard of health reform), as explained on pages 59, 60. "Bozrah" is the name of a city. The name means "sheepfold," a symbol of the church.
Isa. 63:4: "For the day of vengeance is in Mine heart, and the year of My redeemed is come." Note, "the day of vengeance" the Lord says is in His "heart", but the "year of His redeemed is come." Note the verb "come" is in present tense, just as in Rev. 14:7, "Saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come." We, as a people, hold that the verb "come" was inscribed in present tense because the judgment in heaven took place (at the end of the 2300 days of Daniel's prophecy) in 1844, but it was not understood until after the Prophetic period had passed, therefore God did not intend to make the judgment known until after the hour had come. For this reason Inspiration inscribed the occurrence in present tense, "is come," in order to be grammatically correct. Thus William Miller made the mistake of the event to transpire at the end of the 2300 days; namely, the sanctuary truth, Jesus entering the Most Holy place, and the beginning of judgment.
If the preceding scripture is true, then the one in Isa. 63:4, is just as dependable as any. This chapter, or the incident recorded in it, has never been understood, therefore God must have preserved the prophecy for a given time. Now the prophecy is understood and being in present tense, we must believe, then, that "the year of His redeemed is come." If one should disbelieve the interpretation given, then he means to say God has made a mistake in inscribing the verb in present tense. This may be said if not by words, then by action.
What is meant by "His redeemed"? "For the day of vengeance is in mine heart, and the year of my redeemed is come." Isa. 63:4. You are here referred to Ex. 15:13, which is the song that Moses and the children of Israel sang after being delivered out of Egypt and the Red Sea. "Thou in thy mercy hast led forth the people which thou has redeemed: Thou hast guided them in thy strength unto thy holy habitation." Ex. 15:13. Inspiration uses the same word "redeemed" in the song of deliverance. The experience of Israel being a type of Israel, the true, (the 144,000), and a duplicate of the church now, as explained in Section 4 we too, must be redeemed as well as they. For this reason, the prophet used the phrase "the year of my redeemed is come." According to the scripture, this must be the year (in which the lessons came--1929), when God began to deliver His people from the corruptions in the church. This is why they sing the song of Moses and the Lamb. Had this not been the prophetic year the call would not have come, for God keeps accurate time.
Quoting Ex. 15:14-16, "The people shall hear, and be afraid: Sorrow shall take hold on the inhabitants of Palestina. Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away. Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O Lord, till the people pass over, which thou hast purchased." The land of Canaan represents the land into which the church at this present time came into existence; namely, the United States of America. The name 'Palestina" means "land of strangers". The United States is composed of strangers; people from many nations, and races. "Dukes of Edom" refers to the same class as those mentioned in Isa. 63:1, as previously explained. The name "Moab" means "progeni," or forefathers.
Quoting Isa. 63:5, "And I looked, and there was none to help; and I wondered that there was none to uphold: Therefore mine own arm brought salvation unto me; and my fury, it upheld me." This part of the prophecy has surely met its fulfillment. The lessons came to the church through the proper channel, and were presented by the Sabbath School department, but they were rushed through. The sins mentioned were applied to other people, no corrections of any kind were made, and the lesson intended was lost. The entire thing is forgotten and no one cares, therefore, "there was none to help." God "wondered that there was none to uphold." We wonder too. The scripture is plain, and in the helps to the lesson was admitted that the slaughter is in the church before the second coming of Christ in the clouds. Read "Isaiah the Gospel Prophet," pages 49, 70-73; also the quarterly of the same lesson. If such a message as this would not arouse the people, then may the question be asked, What else could have done it? Thus heaven "wondered." Indeed, the people have said in their hearts, "The Lord hath forsaken the earth, and the Lord seeth not: He will do neither good nor evil."
Isa. 63:6: "And I will tread down the people in Mine anger, and make them drunk in My fury, and I will bring down their strength to the earth." A.R.V., "poured out their life blood." Isa. 63:7-9, speak of the Lord's goodness, mercies, and multitude of loving kindnesses.
"In all their affliction He was afflicted." These verses bring to view the wonderful and blessed thought of God's suffering with His people. Isa. 63:10, draws out a comparison that when we rebel against God, He turns to be our enemy. From the 11th verse and onward, including chapter 64, is a prayer of someone of God s children. Seeing the evil approaching, he has poured out his soul to God in prayer, to save His people Remembering God's dealings with His chosen people and the wonderful deliverance of Israel out of Egypt, the one who offers the prayer evidently understands the situation.
The experience of Israel in Egypt is a duplicate, and the request is for a man like Moses. Isa. 63:11-13: "Then he remembered the days of old, Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? Where is he that put his holy Spirit within him? That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name? That led them through the deep, as an horse in the wilderness, that they should not stumble?"
Isa. 63:16 "Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O Lord, art our Father, our redeemer; Thy name is from everlasting." The language used in this verse proves beyond a doubt that the person is not an Israelite (Jew) after the flesh. The people in trouble here are not from the stock of Abraham, "though Abraham be ignorant of us and Israel acknowledge us not". It would have been impossible for the prophet Isaiah, or any other of his nation to utter the words while they boasted over the fact that they were of Israel, the stock of Abraham, which to them was a great honor.
Isa. 63:17: "O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance." This verse reveals the reason for God's displeasure with His people: Error; hard-hearted, not fearing God. "Why hast thou made us to err?" This is not a charge against God that He has caused them to sin, but rather a wish that God might have used even harsher punishment to bring them back to their senses.
Isa. 63:18: "The people of thy holiness have possessed it but a little while: Our adversaries have trodden down thy sanctuary." Their "adversaries": Isa. 59:18 tells that their adversaries are the Lord's adversaries. They have trodden down the sanctuary with the multitude of merchandise, laughter, whispering, common talking, manicuring, and other forms of idolatry to dishonor God to His face (in His church). Isa. 63:19: "We are thine: Thou never barest rule over them; they were not called by thy name." They have not followed God's instructions. Though they identify themselves among the people of God in His house of prayer, they are not in reality called by His name.
"Isaiah the Gospel Prophet", page 73 (Lessons for Today) commenting on "Verses 1-6," says, "These verses should bring serious thoughts to every soul. There is no more dreadful picture in all the Bible than this section presents. The figure of God's striding forth to tread the wine press of His wrath is an awful one. Yet it is true. Esau had all the opportunity that any one could have to know right from wrong. He willfully chose wrong, and became a persecutor of the true people of God. We conceive that there are none upon whom God's wrath will be visited more completely than upon those who have known the truth, are closely related to it, as it were, and yet turn from it to become persecutors of those who do right. Even as it is a blessed thing to accept the truth, so it is a fearful thing to reject it. And rejection need not include all truth. To reject a part may be just as fatal as to reject the whole. So all should beware." Read Volume 5, page 492; volume 8, pages 248-250; Volume 1, page 190; Volume 1, pages 471-472; Volume 5, pages 207-216; Testimonies to Ministers, page 380; Volume 2, page 708; Testimonies to Ministers, pages 206, 407, 408.
Isa. 65:1, "I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name." The language used in this verse is in the past tense. However, there is a chance for an argument as to whether it be in past or present tense, as it is translated in the King James' version. The following, which is altogether in past tense, is quoted from the Hebrew translation by Isaac Lesser. "I allowed myself to be sought by those that asked not; I let myself be found by those that sought me not: I said, here am I unto a nation that called itself not by my name." The Greek, also the Bulgarian are in past tense, but let us quote the same verse which was quoted by Paul to the Romans, as it is in the King James' version. Rom. 10:20, "But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me."
Certainly no one can dispute the language used by Paul, for he was well educated in both Hebrew and Latin tongues. Furthermore, Paul made the translation under the inspiration of the Holy Spirit, therefore we must believe this scripture as it is translated by him--from the Hebrew to the Greek,--in past tense. We shall speak of Isa. 65:2, and then come back with the thought. "I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts." Note that while the first verse is in Past tense, the second is in present. Paul applies the first verse to the Gentiles in his time, but the second to Israel,--after the flesh. Here is an opportunity for concentration of thought upon the subject. Paul is applying the scripture in past tense to present time in his day, but the scripture in present tense he applies to a people in the past. The way the application was made certainly does not sound grammatically correct, but we cannot say Paul made a mistake. The application and translation must be right, as well as grammatically correct.
The wisdom used in this scripture is amazing, and it should cause us to give glory to our God. Paul, under the Spirit of Inspiration made the application, so as to clear the scripture from the apparent complication. The chapter was not written for Israel, nor for the Gentiles in Paul's day, but directly for the church at the present time. If this can be proven, we must accept it as present truth direct from God. The scripture being grammatically incorrect of the application proves that the time for this chapter was not yet ripe, the same as other scriptures and prophecies. It could not be understood, nor correctly applied until the time appointed. Then God reveals His Word to His people in the manner He will choose, but it may come in an unexpected way.
The first verse rightfully applies to the Gentiles, the second was applied to Israel after the flesh, which is a type of Israel by the promise (144,000, the church at this present time; namely, the Seventh-day Adventist). For this reason, Paul had to apply the scripture to the type, for the true was not yet in existence. Now, the time being ripe, the scripture is grammatically correct, the first verse in past tense to the Gentiles in Paul's time, the second to the church at this present time, in present tense. Thus we have the positive proof of the application and the time to which this scripture applies. This should turn our hearts to God, and cause us to search diligently the prophecy contained in this chapter.
Space will not permit to present here all this chapter contains. Only an outline of some of the things will be given. The charge against the church is not a pleasant one, but it ought not to discourage any one of us, for our God is merciful and willing to forgive us of our sins if we would but acknowledge our guilt. Had it not been so, He would not have sent the message. The last part of Isa. 65:3, is quoted here: "That sacrificeth in gardens and burneth incense upon altars of brick." We must understand that these are symbols but they are not hard to decipher. Had it been impossible to be understood, no one could profit by it, therefore the symbol would not have been used in the chapter. "Gardens" are used for a display. "Sacrifice" is the same as gift. "Incense," according to Rev. 8:3, 4, is the way prayers are sent to God. Nowhere in the Bible can we read of any of God's people building altars of brick. Altars to God were always built with stones.
The difference between brick and stone will now be considered.
Brick is the product of man, but stone is the workmanship of God. Let us now consider the lesson intended here. "Gardens," display; "Sacrifice," gifts; "Incense," prayers; "Bricks," man-made proposition. The charge is, we sacrifice for display we offer our prayers to God (upon altars of brick); we follow after man instead of God's pure word, as given to the church.
Isa. 65:4: "Which remain among the graves, and lodge in the monuments, which eat swine's flesh, and broth of abominable things is in their vessels." "In the graves;" "in the monuments," meaning man-made devices of which there is no resurrection. "Swine's flesh," "broth of abominable things:" Means disregard of health reform; man eats whatever his lustful appetite craves for.
Isa. 65:5: "Which say, Stand by thyself, come not near to me; for I am holier than thou." While this class is not living the truth, yet they think they are better than others, and being so high-minded, by their action they say, "we are holier than thou." In the 6th verse, God says, He will "recompense into their bosom." By the information already given, the reader can determine the meaning of the seventh verse.
Isa. 65:8: "Thus saith the Lord, As the new wine is found in the cluster, and one saith, Destroy it not; for a blessing is in it: so will I do for my servants' sakes, that I may not destroy them all." "Cluster" is composed of many grapes and is a symbol of the church as a body The Lord says He will not destroy them all. The "wine" in the cluster represents the blood of Christ, and for this reason, all are not destroyed. The tenth verse speaks of the promise to those who shall escape. The 11th and 12th verses speak of the class that shall perish. The slaughter here is the same as that of Ezekiel 9. Quoting Isa. 65:12,--"Therefore will I number you to the sword, and ye shall all bow down to the slaughter: Because when I called, ye did not answer; when I spake, ye did not hear; but did evil before Mine eyes, and did choose that wherein I delighted not."
Isa. 65:13 and 14, show God's care over His people and the suffering of the other class. Isa. 65:15: "And ye shall leave your name for a curse unto My chosen: For the Lord God shall slay thee, and call his servants by another name." This verse has been previously explained in connection with the 62nd chapter, page 155. The class mentioned here is the same as in Volume 5, page 82: "The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes, and trusted fully in the Lord, he would have honored them with bearing his standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them."
Isa. 65:16: "That he who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hid from Mine eyes." "Bless himself in the God of truth: Many people will bless themselves, but not in the God of truth. That is, they obtain riches, or some other blessing but not by honesty. Some "sweareth," but not by the God of truth. That is, they will tell a falsehood, but after God purifies His church all these things shall pass away, and be forgotten.
Isa. 65:17-19, speak of the new earth. Isa. 65:20, is here quoted from the Hebrew translation by Isaac Lesser. "There shall no more thence an infant of few days, nor an old man that shall not have the full length of his days; for as a lad shall one die a hundred years old; and as a sinner shall be accursed he who (dieth) at a hundred years old." It seems this translation makes the meaning of the verse just a little plainer than the King James'. The scripture speaks of the time at the end of the 1000 years (millennium) after the resurrection of the wicked. At that time there will not be any births to infants. "There shall no more thence an infant of days." The lesson therefore is not so difficult for one to comprehend. All the wicked are called forth in the second resurrection, whether old or young (at the time of death). All come up at the same time. This hour becomes the birth of all the wicked in the second life. There is to be no natural, or unnatural death, for all must live to the time of the second death, which is by "fire come down from God out of heaven and devoured them." Read Rev. 20:7-10. "And as a sinner shall be accursed he who (dieth) at an hundred years old." This scripture predicts the span of life of the wicked after they are resurrected as being 100 years. "For as a lad shall one die a hundred years old; and as a sinner shall be accursed he who (dieth) at a hundred years old." During this 100 year period, the wicked make preparation for their attack on the holy city. Read Rev. 20:8, 9.
Isa. 65:21-25, speak of the saints in the earth made new. Here is another evidence that the chapter is intended for the people at the time of the end, for the closing verses speak of the earth made new.
Isa. 66:1: "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?" The house mentioned here is a spiritual house as in Eph. 2:20-22, of which Solomon's temple was a symbol. The following quotation is found in Prophets and Kings, pages 35, 36: "Thus as the building on Mt. Moriah was noiselessly upreared with 'stone made ready before it was brought thither: So that there was neither hammer nor ax nor any tool of iron heard in the house, while it was in building', the beautiful fittings were perfected according to the patterns committed by David to his son."
The lesson intended here is that the spiritual stones (the members of the church) are to be made ready before they are brought thither. Why, then, are candidates so often granted baptism and membership in the church without being instructed in all the advent truth? It is surprising to know the large number of so-called Seventh-day Adventists who do not believe in the writings of the Spirit of Prophecy, and altogether ignorant of the truth in health reform. Are not these the fundamental principles in the church? Is not health reform the right hand and arm of the third angels message? Has not this continual practice drifted the church into the world?
That beautiful temple reveals God's desire for His church. For this reason, God lavished so much wealth upon this palatial structure upon Mt. Moriah. According to estimates given in the monthly bulletin of the Illinois Society of Architects, it reached the tremendous total of more than eighty-seven billion dollars. The several estimates show the total cost to have been $87,212,210,840. This sum represents a nation's wealth. The question is, How did Israel ever raise such an enormous sum of money to lavish on one single structure? God never asks us to do anything unless He Himself makes it possible.
The tremendous amount of wealth expended on this magnificent temple represents God's care and love for His people, as well as the glory of the church. Solomon recognized that this temple was but a symbol of a temple which he was not able to build. In 2 Chron. 2:6, we read: "But who is able to build him an house, seeing the heaven and the heaven of heavens cannot contain him? Who am I then, that should build Him an house, save only to burn sacrifice before him?" God asks His people at this present time, "Where is the house which ye build unto me?" (Isa. 66:1). Douay version reads: "That ye will build to me?" The Hebrew translation reads: "A house that ye can build unto me?"
"The heaven is my throne, and the earth is my footstool." This scripture shows the impossibility for a human mortal to do anything for God, except He does it through him. How offensive it must be to heaven when we say we are to finish God's work in this generation, or attempt to build Him a house by the plans of men. We have said it, and have acted like it, but we have failed. Now God asks us "Where is the house that ye will build unto me?" One may say, See this great denomination we have built. If there is any greatness about it, it is not to man's credit. Though we have boasted much of our efforts, God lets us go on according to our supposed wise judgment until we fall and discover our mistake. True, it is a great denomination, but God does not see it the way we do. At the rate we are going it would take us hundreds of years to finish the work, and the fact of the matter is, we never can. Furthermore, as great a denomination as it is, it is not ready for translation therefore we can ask ourselves, Where is the house we have built? The thirteenth chapter of Ezekiel is written for the church at this present time from which we quote Ezek. 13:5: "Ye have not gone up into the gaps neither made up the hedge for the house of Israel to stand in the battle in the day of the Lord."
"And where is the place of my rest?" We call ourselves Sabbath keepers and boast much of keeping the commandments of God, but here we are asked "where is the place of my rest?" We have polluted God's holy day, and desecrated the Sabbath with merchandise, as previously explained on Pages 147-148. See also page 124. A good minister of God, after being questioned as to the authority in selling our publications on the Sabbath day in the house of God, said, "It is a question just how much of our publications are to be sold on the Sabbath." The confliction in this minister's mind was answered in three short words: "None of it." But this answer did not satisfy the man in the sacred position, and he added, "Ancient Israel killed the lamb and sacrificed it on the Sabbath. Therefore, we can sell our books." The answer given to this was, "If Israel did sacrifice the lamb on the seventh-day Sabbath they were told to do so, but you are told not to, and that is the difference." The fact of the matter is that God did not give the seventh-day Sabbath to ancient Israel for sacrifices, but for a day of rest. Monthly Sabbaths were added for the sacrifices. Read Lev. 23.
In the second verse of Isaiah 66, God tells us that all these things which we boast of, He has made and they have been, "but to this man will I look, even to him that is poor and of a contrite [penitent] spirit, and trembleth at my word." Isa. 66:3: "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." The scripture is unmistakably plain that our sacrifices, offerings, prayers, and whatever form of religion we may have, is not only an abomination to Him, but it is most offensive. "Yea, they have chosen their own ways, and their soul delighteth in their abominations."
Isa. 66:4: "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." God did call for these lessons when they came to the church through the Sabbath School department, but they came and went, and are forgotten. So then, because they have chosen their own ways, and did evil before God, and delighted not in following the instructions given to the church, now, He says He will choose their delusions, and will bring their fear upon them. It is a fearful thing to turn a deaf ear to the voice of God. While this verse speaks of a class who are determined to follow their own choice in preference to God's way, the next verse speaks of a class who do fear God and dare serve Him. Thus, it is unmistakably clear that there are two classes of people in the church.
Isa. 66:5: "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." This verse shows that though the call in the lessons was turned down by those in responsible positions, God's Word never returns void to Him, for the class in this verse fear God, and tremble at His Word, and the result is that there is division in the church. The class who are in opposition to God are either the majority, or, those who have a stronger influence upon the members of the church, for the verse says they cast out their brethren (the godly class) for His name's sake. The class who are casting out God's people think they are doing His service, for the scripture reads: [they] "Said, Let the Lord be glorified."
It is bad enough for one to turn down God's Word, but it is far worse when such a one is so blinded, that by turning down the heavenly call, thinks he is doing God's service. The verse holds an encouraging promise for the God-fearing ones, for it says, "He shall appear to your joy," and when the Lord fulfills His promise, the oppressors of God shall be ashamed". It has been one of Satan's tricks throughout the history of the church to flood her with his agents, and unconverted, so that when truth comes to the church, as soon as God's people respond to the call, he stands ready to vote them out by the majority of his followers. The result has been that necessity gave birth to a new movement or denomination, but, according to Isa. 66:4 and 6, God is to deal entirely different in this instance. The reason being, because God organized this denomination Himself by a prophet, and has given us special light of present truth. Thus, it leaves us without excuse and God deals accordingly with the people.
Quoting Volume 3, page 265: "But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past, the Lord shows the necessity of purifying the church from wrongs." The "voice of noise", the sixth verse, has reference to the class who have chosen their own way in preference to the Lord's way, whom He calls His enemies.
Isa. 66:7 and 8: "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." In these two verses a comparison is made with the church at the first coming of Christ (Jewish), and the church just prior to His second coming. "Before she travailed,...before her pain came." This refers to the church at the time Christ came. She did not expect Him (travailed not), nor did she feel, or know when He came. Though she was not worthy, "she was delivered of a man child."
The church referred to in the eighth verse is the opposite of the one in the seventh verse. The time is ripe for a mighty movement, in which thousands will be converted in a day. This is the church in the time of the latter rain, the loud cry of the third angel's message. The church is become thoroughly in earnest. As soon as there is a real travail for purity of sinners, the work is finished, almost at once. "Shall the earth bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children."
The ninth verse shows that God is the one who does the work. The tenth verse says those who love her (the church) and mourn for her now, will rejoice and be glad. The eleventh verse shows why they will rejoice and be delighted: Because of truth and light in God's Word which will come to the church represented by the milk. "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." Isa. 66:11. Isa. 66:12-14, tell of God's care over His people, and the church's love for her members, the Lord's favor toward His servants, and indignation toward His enemies.
Isa. 66:15-17: "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. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine's flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord." The coming of the Lord "with fire....to render His anger with fury," is not the coming of Christ in the clouds to receive His people. It is before the close of probation, and in the time of the purification of the church. See Mal. 3:1-3. He comes with vengeance to those who claim His name, but follow man instead of Christ, and the result is that they do not keep His truth. (The class who do not investigate for themselves but accept the decisions of others who are following after man, and are in the clutches of the devil.)
"Behind one tree": Margin reads, "one after another." The reading here justifies the translation: "Following the leader." That is, people are inclined to follow a man in high position instead of searching in the Word for themselves and demand a "thus saith the Lord." "In the gardens behind one tree": This phrase also suggests the "tree of knowledge of good and evil." The partaking of the forbidden fruit in the garden of Eden brought sin into existence. The charge here is similar, only worse. Men have chosen for their food the things God has forbidden, and "spend money for that which is not bread." "By His sword will the Lord plead with all flesh." This has no reference to those outside the church, for we read in Isa. 66:19, "And I will set a sign among them, and I will send those that escape of them unto the nations." Last part: "And they shall declare my glory among the Gentiles." It is plain here that those who shall escape the ruin, God shall send to all the nations, and declare His glory to the Gentiles. Therefore, it must be in the church only, and some length of time before the close of probation. The "nations" mentioned in the 19th verse is simply to show the large territory covered by His servants (in all nations).
The destruction mentioned in Isa. 66:15-17, and Isaiah 63, is the same. Thus, God makes them an example, or sign to all nations, for we read in the last part of the eighteenth verse, and the first part of the nineteenth: "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."
Isa. 66:20: "And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord." This verse shows the ingathering of the Gentiles to the church by His servants (the 144,000). "His holy mountain" means His denomination; "Jerusalem" means the leading part.
Isa. 66:21: "And I will also take of them for priests and for Levites, saith the Lord." We have previously explained that the 144,000 are to be priests and Levites, but in this verse the Lord says He will take also of the Gentiles "for priests and Levites." The reason for this is given in the next two verses. Isa. 66:23: "And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord." There is to be a system of worship, therefore a need of priests and Levites.
Isa. 66:24: "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." "For their worm shall not die, neither
shall their fire be quenched:" Man's body is consumed by worms and the
meaning is that these consuming worms will not die until the body is reduced
to dust. Neither will the fire be quenched till "the carcasses" are reduced
to ashes. The reason why the worm and fire are mentioned here is told in
the sixteenth verse: "For by fire and by his sword will the Lord plead
with all flesh." The destruction is accomplished by both, and where the
sword is used, the worm will do its work. "The worm shall not die....the
fire shall not be quenched", means that the prophecy is sure, and the destruction
foretold will be accomplished.