20 They shall bring all your brothers out of all the nations for an offering to Yahweh, on horses, and in chariots, and in litters, and on mules, and on dromedaries, to my holy mountain Jerusalem, says Yahweh, as the children of Israel bring their offering in a clean vessel into the house of Yahweh.
*Minor differences ignored. Grouped by changes, with first version listed as example.
And they shall bring. Here he clearly explains what was formerly said, namely, that all who shall escape and survive, though they be few in number, shall nevertheless be priests, who shall bring sacrifices to God from all places. He alludes to the ancient ceremony of the Law, though he points out the difference that will be between those oblations and the sacrifices of the ancient Law; for he appoints a new kind of punishment and new sacrifices. As he had said that he would gather all the nations, so he now shews that the priests, whom he had appointed, shall not labor in vain; for God will grant prosperity to their undertakings. All your brethren. He gives the name of "brethren" to those who formerly were strangers; for he has in his eye the new relation which arises from faith. We know that foreign nations were ingrafted by faith into the family of Abraham. Yet others bring out a different meaning, which I do not absolutely reject. "When God shall gather a new people to himself out of foreign nations, the Jews, who had been scattered in all directions, shall be brought into one place." This was also accomplished; but it seems more appropriate to refer it to the calling of the Gentiles, because at that time, by the removal of the difference, a brotherly relation began to be established among all whom God wished to adopt to be his children. Abraham was the father of one nation, and yet not all who were descended from him according to the flesh are accounted his children; for the Ishmaelites and the Edomites were rejected. (Romans 9:7.) The time when he became "the father of many nations" (Genesis 17:5; Romans 4:17) was when God adopted the Gentiles, and joined them to himself by a covenant, that they might follow the faith of Abraham. And thus we see the reason why the Prophet gives the name of "brethren" of the Jews to us, who formerly were aliens from the Church of God. It is because he had previously cast out of their place false and reprobate brethren. It is our duty to observe this fruit which is produced by the godly labors of those who faithfully serve the Lord, namely, that they "bring their brethren" from deadly errors to God, the fountain of life. By this consolation they ought to cheer their hearts, and to support them amidst the distresses and tribulations which they endure. The Lord does not suffer any of his own people to perish. Thus it is a high enjoyment and privilege, when he wishes to make use of our labors for delivering our "brethren." Out of all nations. He means that there shall no longer be any difference between Jews and Gentiles; because God will throw down "the partition-wall," (Ephesians 2:14,) and will form a Church "out of all nations." And thus was fulfilled the saying of David concerning Christ, "Ask of me; I will give thee the nations for thine inheritance, and the ends of the earth for thy possession." (Psalm 2:8.) When he speaks of the "holy mountain," he accommodates himself to the customs and usages of that period; for at Jerusalem God was worshipped in the temple. But now the temple is everywhere diffused; for everywhere we are at liberty to "lift up holy hands to God," (1-Timothy 2:8,) and there is no longer any distinction of places. He likewise mentions oblations and sacrifices, which were offered in the temple; although the sacrifices which are now to be offered differ widely from the ancient sacrifices. But the prophets, as we have frequently remarked, were under a necessity of borrowing comparisons from known and familiar objects. Formerly the sacrifices were taken from the flocks and herds; but the Apostles and other priests of Christ slew men themselves, and offered them as a living sacrifice to God by the Gospel. Paul testifies that he discharged the office of the priesthood, when he slew men by the sword of the Gospel, "that they might be an offering acceptable to God, sanctified by the Holy Spirit." (Romans 15:1 6.) It is not therefore a legal priesthood, and does not resemble that of the Papists, who say that they sacrifice Christ; [1] but it is the priesthood of the Gospel, by which men are slain, in order that, being renewed by the Spirit, they may be offered to the Lord. Thus, whomsoever we can gain to Christ, we offer in sacrifice, that they may be wholly consecrated to God. Moreover, every person sacrifices when he devotes and dedicates himself to God, and offers to him unreserved obedience; and this is the sacrifice which Paul calls "reasonable." (Romans 12:1.) The end of our calling is here pointed out to be, that, washing away our pollutions, and being dead to ourselves, we may learn to devote ourselves to the cultivation of holiness. With horses and chariots. There are some who endeavor to find an allegory here, and who think that the Prophet made use of the word "bring" on this account, that the Gospel does not constrain men by fear, but rather draws them gently, so that of their own accord they betake themselves to God, and run with cheerfulness and joy. But for my own part, I take a simpler view of this passage. Because this doubt might arise in the minds of many persons, "How is it possible that men shall come to us from countries so distant?" he replies, "Horses, chariots, and carriages shall not be wanting; for the Lord has at his command all that can be of service for assisting his people and conducting them to the end which he has in view." Yet I do not deny that the Gospel may be called a "chariot," because it conveys us to the hope of eternal life; but I think that the Prophet simply declares that nothing shall hinder God from gathering his Church, and that he will have at his command all the necessary means, that none of the elect whom he has called may fail in the middle of the course.
1 - "Qui se vantent de sacrifier Iesus Christ." "Who boast of sacrificing Jesus Christ."
And they shall bring all your brethren - That is, as great success shall attend them as if they should bring back all who had gone there when scattered abroad, and should present them as an offering to Yahweh. The image here is taken from the scene which would be presented, should the distant nations be seen bringing the scattered exiles in all lands on horses, and on palanquins, and on dromedaries, again to Jerusalem, and presenting them before Yahweh in the city where they formerly dwelt. It is the image of a vast caravan, conducted by the pagan world when they had become tributary to the people of God, and when they united to return them to their own land. The spiritual signification is, that all they who should be appropriately called, brethren,' all who should be the true friends of God, should be brought and offered to Yahweh; that is, there should be a great accession to the people of God from the pagan world.
For an offering unto the Lord. - Hebrew, מנחה minchāh - not a bloody offering or sacrifice: but an offering such as was made by flour, oil, etc. (see the notes at Isaiah 1:13.)
Out of all nations - The truth shall be proclaimed in all lands, and a vast accession shall be made from all parts of the world to the true church of God. To understand this description, we must form an idea of immense caravans proceeding from distant parts of the world to Jerusalem, bearing along the converts to the true religion to be dedicated to the service of Yahweh.
Upon horses - Horses were little used by the Hebrews (see the notes at Isaiah 2:7), but they are much used by the Arabs, and form an important part of the caravan that goes to distant places.
And in chariots - (Compare the notes at Isaiah 66:15). It is, however, by no means certain that the word used here refers to a wheeled vehicle, Such vehicles were not used in caravans. The editor of the Ruins of Palmyra tells us that the caravan they formed to go to that place, consisted of about two hundred persons, and about the same number of beasts of carriage, which were an odd mixture of horses, camels, mules, and asses; but there is no account of any vehicle drawn on wheels in that expedition, nor do we find an account of such things in other eastern journeys (Harmer). Coaches, Dr. Russel assures us, are not in use in Aleppo, nor are they commonly used in any of the countries of the East. The Hebrew word used here (רכב rekeb), means properly riding - riders, cavalry (see it explained in the notes at Isaiah 21:7); then any vehicle for riding - whether a wagon, chariot, or litter. Lowth renders it, 'In litters.' Pitts, in his account of the return from Mecca, describes a species of litter which was borne by two camels, one before and another behind, which was all covered over with searcloth, and that again with green broadcloth, and which was elegantly adorned. It is not improbable that some such vehicle is intended here, as it is certain that such things as wagons or chariots are not found in oriental caravans.
And in litters - Margin, 'Coaches.' But the word litters more properly expresses the idea. Lowth renders it, 'Counes.' Thevenot tells us that counes are hampers, or cradles, carried upon the backs of camels, one on each side, having a back, head, and sides, like great chairs. A covering is commonly laid over them to protect the rider from wind and rain. This is a common mode of traveling in the East. The coune, or hamper, is thrown across the back of the camel, somewhat in the manner of saddle-bags with us. Sometimes a person sits on each side, and they thus balance each other, and sometimes the end in which the person is placed is balanced by provisions, or articles of furniture in the other. 'At Aleppo,' says Dr. Russel, 'women of inferior condition in long journeys are commonly stowed, one on each side of a mule, in a sort of covered cradles.' The Hebrew word used here (צב tsab), means properly a litter, a sedan coach - what can be lightly or gently borne.
The Septuagint renders it, Ἐν λαμπήναις ἡμιόνων μετὰ σκιαδίων En lampēnais hēmionōn meta skiadiōn - 'In litters of mules, with shades or umbrellas.' Perhaps the following description of a scene in the khan at Acre, will afford an apt illustration of this passage. 'The bustle was increased this morning by the departure of the wives of the governor of Jaffa. They set off in two coaches of a curious description, common in this country. The body of the coach was raised on two parallel poles, somewhat similar to those used for sedan chairs only that in these the poles were attached to the lower par; of the coach - throwing consequently the center of gravity much higher, and apparently exposing the vehicle, with its veiled tenant, to an easy overthrow, or at least to a very active jolt. Between the poles strong mules were harnessed, one before and one behind; who, if they should prove capricious, or have very uneven or mountainous ground to pass, would render the situation of the ladies still more critical.' (Jowett's Christian Researches in Syria, pp. 115, 116, Amos Ed.)
And upon swift beasts - Dromedaries. So Lowth and Noyes render it; and so the word used here - כרכרות kirekârôt - properly denotes. The word is derived from כיר kārar, to dance; and the name is given to them for their bounding or dancing motion, their speed being also sometimes accelerated by musical instruments (Bochart, Hieroz. i. 2, 4). For a description of the dromedary, see the notes at Isaiah 60:6.
As the children of Israel - As the Jews bear an offering to Yahweh in a vessel that is pure, The utmost attention was paid to the cleanliness of their vessels in their public worship.
And in chariots "And in counes" - There is a sort of vehicle much used in the east, consisting of a pair of hampers or cradles, thrown across a camel's back, one on each side; in each of which a person is carried. They have a covering to defend them from the rain and the sun. Thevenot calls them counes, 1 p. 356. Maillet describes them as covered cages hanging on both sides of a camel. "At Aleppo," says Dr. Russell, "women of inferior condition in longer journeys are commonly stowed, one on each side of a mule, in a sort of covered cradles." Nat. Hist. of Aleppo, p. 89. These seem to be what the prophet means by the word צבים tsabbim. Harmer's Observations, 1 p. 445.
And they shall bring all your (f) brethren [for] an offering to the LORD out of all nations upon (g) 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.
(f) That is the Gentiles, who by faith will be made the children of Abraham as you are.
(g) By which he means that no necessary means will want, when God will call the Gentiles to the knowledge of the gospel.
And they shall bring all your brethren, for an offering unto the Lord, out of all nations,.... This is not said of the Jews, either with respect to the first times of the Gospel; not of the devout men of all nations that heard the apostles on the day of Pentecost; nor of those the Gospel met with in the Gentile world, by the ministry of the apostles, to whom Peter and James write their epistles; or, in the latter day, such who remain in the several nations after the general conversion of that people; but this is to be understood of the Gentiles, and of the bringing in the fulness of them, by means of those who shall escape the calamities of those times, the destruction of the eastern and western antichrist; some of which will become preachers of the word, and be the instruments of doing this work: here the Gentiles are called the brethren of the converted Jews, as all the Lord's people are brethren one of another, be they of what nation they will; they are all in a spiritual sense the seed and children of Abraham, who is the father of all that believe; and so all believers are brethren, Jews and Gentiles; yea, they are all the children of God, who is the one God and Father of all, in the covenant of grace, which is common to them all; and by adoption, and through regeneration, the evidence of it. Christ stands in the relation of an elder brother to them all; and the church universal, the Jerusalem above, is the mother of them all; they are mother's children, and so brethren; they are partakers of the same blessings and privileges, and heirs of the same promises, grace, and glory: now all those that are predestinated to the adoption of sons, that are the children of God scattered abroad, and whom God has promised to call by his grace, shall be brought in; not one shall be left behind; such is the will of God, which cannot be resisted; such their election of grace, which stands firm on the sovereign will of God, and, always obtains; such the suretyship of Christ, and the purchase of his blood, which make the bringing of them absolutely necessary; and the Lord knows where they are, and will send his Gospel and ministers to them, to fetch them in, let them be in ever such distant and obscure places: and these shall be brought,
for an offering to the Lord; which shall be offered to him, either by the persons that bring them, the ministers of the Gospel, who are the priests of the Lord, Isaiah 66:21 and who offer, not slain beasts, as under the law, but living persons, men and women, converted under their ministry; whom they bring to the Lord, and to his house, as trophies of his victorious grace, to serve and glorify him. The Apostle Paul seems to allude to this passage, and to give the sense of it, Romans 15:16 or else by themselves that are brought; who shall present their souls and bodies a living, holy, and acceptable sacrifice unto God, as their reasonable service; not to atone for their sins, but in gratitude to the Lord, as being his, and not their own, Romans 12:1 the means by which they shall be brought follows:
upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts; which Kimchi and Aben Ezra interpret of camels, the better sort of them; but the Targum renders it, with praises; and so Jarchi understands it of the songs of those that skip and dance for joy; see 1-Samuel 6:16, which carriages are not to be understood literally, but figuratively, expressive of the Gospel ministry, which is the vehicle of salvation, and in which souls are brought to Christ, and to his church; and various sorts being mentioned, may signify the multitudes that shall be gathered in, and the different accommodations made, according to different circumstances; some that are strong and eager, and impatient of church communion, are brought on more speedily, on horses, and swift beasts; and others more weakly, and can move but slowly, in chariots and litters; and all denote the safe and honourable way and manner in which they are conducted, as well as the welcome they may expect to have in the churches of Christ; since all manner of help is afforded to them. The horse is an emblem of the Gospel ministry, and so is the chariot, Revelation 6:2 the place they will be brought unto is,
to my holy mountain Jerusalem, saith the Lord; not Jerusalem literally taken, though it is highly probable it will be at this time a place of great resort of all Christians; but the church, often called by this name in this prophecy, and in this chapter; a "mountain", for height, visibility, and especially for firmness and immovableness; a "holy" one, where holy things, words, and ordinances are ministered, holy persons meet, and none else should be members of it; hither converted persons are brought, to partake of those holy things, and have communion with holy persons, by means of the ministers of the Gospel, who invite, exhort, encourage, and persuade, and use the most forcible arguments they can, but after all are but instruments, God is the cause; it is he that brings souls to Zion, Jeremiah 3:14 the manner follows:
as the children of Israel bring an offering in a clean vessel into the house of the Lord; just as the "minchah", or meat offering, was brought in a pure and clean vessel into the sanctuary of the Lord, and there presented before him; as all the vessels there were Holy Ones, Ezra 8:28 denoting who those should be that should be brought and offered; persons whose hearts were purified by faith in the blood of Christ; called with a holy calling; sanctified by the Holy Ghost; and appearing in the beauties of holiness of heart and life. The Septuagint version renders it, "with psalms"; and the Arabic version, "with a jubilee"; suggesting they should be brought with joy and gladness; see Psalm 45:15. The ancient Jews (p) interpret all this of the gifts brought to the King Messiah in his days.
(p) Midrash Tillim apud Yalkut in Psal. Ixxxvii. 4.
they--the Gentiles (Isaiah 66:19).
bring . . . your brethren--the Jews, back to the Holy Land (Isaiah 49:22). It cannot mean the mere entrance of the Jews into the Christian Church; for such an entrance would be by faith, not upon "horses, litters, and mules" [HOUBIGANT]. "Offering" is metaphorical, as in Romans 15:16.
horses--not much used by the Jews. The Gentiles are here represented as using their modes of conveyance to "bring" the Jews to Jerusalem.
chariots--as these are not found in Oriental caravans, translate, "vehicles," namely, borne, not drawn on wheels.
litters--covered sedans for the rich.
upon swift beasts--dromedaries: from Hebrew root, "to dance," from their bounding motion, often accelerated by music [BOCHART]. Panniers were thrown across the dromedaries' back for poorer women [HORSLEY].
Your brethren - Those who are the children of Abraham, not considered as the father of the Jewish nation only, but considered as the father of many nations, and as the father of the faithful, and so are your brethren, shall be brought out of all nations for an offering to the Lord. Holy mountain - And they shall be brought into the church, which began at Jerusalem. As - And they shall come with as much joy and gladness, with as much sincerity and holiness, as the Godly Jews do when they bring their offerings in clean vessels.
*More commentary available at chapter level.