Isaiah 66:7

Before she travailed, she brought forth; before her pain came, she was delivered of a man child.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(7) Before she travailed . . .—The mother, as the next verse shows, is Zion; the man-child, born at last without the travail-pangs of sorrow, is the new Israel, the true Israel of God. The same figure has met us in Isaiah 49:17-21; Isaiah 54:1, and is implied in Matthew 24:8. Its antithesis is found in Isaiah 37:3.

Benson Commentary

Isaiah 66:7-8. Here begins a new paragraph of the prophet’s discourse, containing a description of the sudden and great increase of the Christian Church, upon God’s rejecting the Jews, and destroying their temple and worship: “the very destruction of the Jewish polity making way for the reception and spread of the gospel, inasmuch as it abated that opposition which the Jewish zealots all along made to its progress; and the abolishing the Jewish worship contributed very much to the abrogating the law of Moses, and burying it with silence and decency.” See Romans 11:11, and Lowth. This paragraph, however, is not unconnected with what precedes. “It is,” as Vitringa observes, “another consolatory argument, directed to those who reverenced the word of Jehovah, and formed the true Zion, taken from the rapid and wonderful increase of the church among the Gentiles, superior to all human thought, all expectation. For when in the former section Isaiah had done two things; first, had predicted the calling of the Gentiles, (chap. 65:1,) and then the punishment of the ungodly, and such as rejected the gospel; in this section, after he had repeated the indignation conceived by God against the hypocrites and those who did not obey the gospel, he in the same manner comforts the pious Jews, from the unexpected event of the most wished-for success of the calling of the Gentiles, who, joined with them in one body, should form one church, and inherit the earth.” Before she travailed she brought forth — The church is represented here as a travailing woman, the mother of all true believers: see Isaiah 54:1; Galatians 4:26. The whole verse is expressive of a great and sudden salvation which God would work for his church, like the delivery of a woman, and that before her travail, and without pain, of a man-child. It undoubtedly refers to the introduction of the gospel, and its rapid and unexpected progress. Who hath heard such a thing? — The prophet here calls either to the whole world, or to such as feared God among the Jews, to admire his stupendous work of providence and grace, in the sudden erection and wonderful enlargement of the gospel church. Who hath seen such things? — Who hath witnessed such an extraordinary event? Shall the earth be made to bring forth in one day, or shall a nation, &c. — “The suddenness of this event is as surprising as if the fruits of the earth, which are brought to perfection by slow degrees, should blossom and ripen all in one day. And the fruitfulness of this spiritual increase is as wonderful as if a whole nation were born at once, or by one woman.” For as soon as Zion travailed — As soon as the fulness of time came for erecting the gospel church; she brought forth her children — In great multitudes, without pain or difficulty, no inauspicious circumstance occurring to prevent their birth: see Acts 2:41; and Acts 4:4.

Matthew Henry's Concise Commentary

66:5-14 The prophet turns to those that trembled at God's word, to comfort and encourage them. The Lord will appear, to the joy of the humble believer, and to the confusion of hypocrites and persecutors. When the Spirit was poured out, and the gospel went forth from Zion, multitudes were converted in a little time. The word of God, especially his promises, and ordinances, are the consolations of the church. The true happiness of all Christians is increased by every convert brought to Christ. The gospel brings with it, wherever it is received in its power, such a river of peace, as will carry us to the ocean of boundless and endless bliss. Divine comforts reach the inward man; the joy of the Lord will be the strength of the believer. Both God's mercy and justice shall be manifested, and for ever magnified.

Barnes' Notes on the Bible

Before she travailed, she brought forth - That is, Zion. The idea here is, that there would be a great and sudden increase of her numbers. Zion is here represented, as it often is, as a female (see Isaiah 1:8), and as the mother of spiritual children (compare Isaiah 54:1; Isaiah 49:20-21). The particular idea here is, that the increase would be sudden - as if a child were born without the usual delay and pain of parturition. If the interpretation given of Isaiah 66:6 be correct, then this refers probably to the sudden increase of the church when the Messiah came, and to the great revivals of religion which attended the first preaching of the gospel. Three thousand were converted on a single day Acts 2, and the gospel was speedily propagated almost all over the known world. Vitringa supposes that it refers to the sudden conversion of the Gentiles, and their accession to the church.

She was delivered of a man child - Jerome understands this of the Messiah. who was descended from the Jewish church. Grotius supposes that the whole verse refers to Judas Maccabeus, and to the liberation of Judea under him before anyone could have hoped for it! Calvin (Commentary in loc.) supposes that the word male here, or manchild, denotes the manly or generous nature of those who should be converted to the church; that they would be vigorous and active, not effeminate and delicate (generosam prolem, non mollem aut effeminatam). Vitringa refers it to the character and rank of those who should be converted, and applies it particularly to Constantine, and to the illustrious philosophers, orators, and senators, who were early brought under the influence of the gospel. The Hebrew word probably denotes a male, or a man-child, and it seems to me that it is applied here to denote the character of the early converts to the Christian faith. They would not be feeble and effeminate; but vigorous, active, energetic. It may, perhaps, also be suggested, that, among the Orientals, the birth of a son was deemed of much more importance, and was regarded as much more a subject of congratulation than the birth of a female. If an allusion be had to that fact, then the idea is, that the increase of the church would be such as would be altogether a subject of exultation and joy.

Jamieson-Fausset-Brown Bible Commentary

7. she—Zion.

Before … travailed … brought forth—The accession of numbers, and of prosperity to her, shall be sudden beyond all expectation and unattended with painful effort (Isa 54:1, 4, 5). Contrast with this case of the future Jewish Church the travail-pains of the Christian Church in bringing forth "a man child" (Re 12:2, 5). A man child's birth is in the East a matter of special joy, while that of a female is not so; therefore, it here means the manly sons of the restored Jewish Church, the singular being used collectively for the plural: or the many sons being regarded as one under Messiah, who shall then be manifested as their one representative Head.

Matthew Poole's Commentary

The whole verse is expressive of a great and sudden salvation, which God would work for his church, like the delivery of a woman, and that of a

man child, before her travail, and without pain. The only doubt is, whether it referreth to the deliverance of the people out of Babylon, or the world’s surprisal with the Messiah, and the sudden and strange propagation of the gospel, and it is a question not easily determined. The delivery of the Jews out of Babylon, indeed, was without strugglings or any pain; not like their deliverance from Egypt, after the wasting of their enemies by ten successive plagues, but by the kind proclamation of Cyrus. But it seems not to have been sudden, only as to the day, and hour, and manner; for Daniel understood by books that the time was come, Daniel 9:2, and the people had a prospect of it seventy years before, Jeremiah 25:12 29:10. The prophecy therefore seems rather to refer to the coming of Christ, and the sudden propagation of the gospel. The popish interpreters applying it to the Virgin Mary bringing forth Christ, is like other of their fond dreams.

Gill's Exposition of the Entire Bible

Before she travailed, she brought forth,.... That is, Zion, as appears from the following verse: lest it should be thought that the interest of Christ would be swallowed up and lost in the destruction of the Jews, this, and what follows, are said concerning the conversion of many of that people, both in the first times of the Gospel, and in the latter day, as well as concerning the calling of the Gentiles, and the uniting of both in one church state. Zion, or the church of God, is here compared to a pregnant woman, that brings forth suddenly and easily, without feeling any pain, or going through any travail, or having any birth throes; at least, feeling very little pain and travail, and having very few pangs, and those, as soon as they come, are gone, and an immediate delivery ensues:

before her pain came, she was delivered of a man child; like a woman before she is scarcely sensible of any pain; as soon as ever she perceives the least uneasiness of this kind, is delivered of a son, to her great joy, and the joy of all about her. This is to be understood, not of the sudden and easy deliverance of the Jews from the Babylonish captivity, by the proclamation of Cyrus, which occasioned great joy; much less of the birth of Christ, of the Virgin Mary at the inn, and in the stable, which is the sense of some Popish interpreters; much better do some Jewish writers interpret it of the birth and appearance of Christ, before the troubles of their nation came on; so the Targum,

"before distress comes to her, she shall be redeemed; and before trembling comes upon her, her King shall be revealed;''

that is, the King Messiah; and so some copies have it, according to Galatinus (r); who also makes mention of another exposition of this passage, by R. Moses Haddarsan, if it may be depended on,

"before he should be born that should bring Israel into the last captivity, the Redeemer should be born;''

that is, as he explains it, before the birth of Titus, who destroyed the temple and city of Jerusalem, the Messiah should be born; but the passage refers not to his natural but mystical birth, or the regeneration of a spiritual seed in his church; or of the conversion of the first Christians both in Judea and in the Gentile world; who were like a man child, strong and robust, able to bear and did endure great hardships for the sake of Christ, and do him much work and service, in which they persevered to the end; see Galatians 4:26, as the first Christians did through various persecutions, until the times of Constantine, by whom they were delivered from them, and who is prophesied of as the church's man child, as in Revelation 12:2.

(r) De Arcan. Cathol. Ver. I. 4. c. 11. p. 219.

Geneva Study Bible

Before {h} she travailed, she brought forth; before her pain came, she was delivered of a male child.

(h) Meaning, that the restoration of the church would be so sudden and contrary to all men's opinions as when a woman is delivered before she looked for it, and without pain in travail.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

7–9. The sudden repopulation of the city by her children. The figure is taken from ch. Isaiah 49:17-21, Isaiah 54:1; the fact set forth being the instantaneous return of the exiled Israelites, by which, without effort, the poor and struggling Jewish community becomes at once a great nation.

Pulpit Commentary

Verses 7, 8. - Before she travailed, etc. Without any long delay, without any labour pains, Zion will bring forth a man-child - a whole nation, which wilt be born at once, and not grow up by slow degrees. The occupation of Jerusalem by the great body of the returned exiles (Ezra 2:1; Ezra 3:1) is intended. Such a second birth of a nation was strange, and without precedent (comp. Isaiah 42:9; Isaiah 43:19). Shall the earth be made to bring forth in one day? rather, can a land be brought forth in one day? It is not only a people, but a country, that is born anew; not only the Jews, but Judaea. Isaiah 66:7

Keil and Delitzsch Biblical Commentary on the Old Testament

All of these fall victims to the judgment; and yet Zion is not left either childless or without population. "Before she travailed she brought forth; before pains came upon her, she was delivered of a boy. Who hath heard such a thing? Who hath seen anything like it? Are men delivered of a land in one day? or is a nation begotten at once? For Zion hath travailed, yea, hath brought forth her children. Should I bring to the birth, and not cause to bring forth? saith Jehovah: or should I, who cause to bring forth, shut it? saith thy God." Before Zion travaileth, before any labour pains come upon her (chēbhel with tzere), she has already given birth, or brought with ease into the world a male child (hı̄mlit like millēt, in Isaiah 34:15, to cause to glide out). This boy, of whom she is delivered with such marvellous rapidity, is a whole land full of men, an entire nation. The seer exclaims with amazement, like Zion herself in Isaiah 49:21, "who hath heard such a thing, or seen anything like it? is a land brought to the birth (hăyūchal followed by 'erets for hăthūchal, as in Genesis 13:6; Isaiah 9:18; Ges. 147), i.e., the population of a whole land (as in Judges 18:30), and that in one day, or a nation born all at once (yivvâlēd, with munach attached to the kametz, and metheg to the tzere)? This unheard-of event has taken place now, for Zion has travailed, yea, has also brought forth her children," - not one child, but her children, a whole people that calls her mother.

(Note: There is a certain similarity in the saying, with which a talmudic teacher roused up the sleepy scholars of the Beth ha-Midrash: "There was once a woman, who was delivered of 600,000 children in one day," viz., Jochebed, who, when she gave birth to Moses, brought 600,000 to the light of freedom (Exodus 12:37).)

"For" (kı̄) presupposes the suppressed thought, that this unexampled event has now occurred: yâledâh follows châlâh with gam, because chı̄l signifies strictly parturire; yâl, parere. Zion, the mother, is no other than the woman of the sun in Revelation 12; but the child born of her there is the shepherd of the nations, who proceeds from her at the end of the days, whereas here it is the new Israel of the last days; for the church, which is saved through all her tribulations, is both the mother of the Lord, by whom Babel is overthrown, and the mother of that Israel which inherits the promises, that the unbelieving mass have failed to obtain. Isaiah 66:9 follows with an emphatic confirmation of the things promised. Jehovah inquires: "Should I create the delivery (cause the child to break through the matrix) and not the birth (both hiphil, causative), so that although the child makes an effort to pass the opening of the womb, it never comes to the light of day? Or should I be one to bring it to the birth, and then to have closed, viz., the womb, so that the word of bringing forth should remain ineffectual, when all that is required is the last effort to bring to the light the fruit of the womb?" From the expression "thy God," we see that the questions are addressed to Zion, whose faith they are intended to strengthen. According to Hofmann (Schriftbeweis, ii. 1, 149, 150), the future יאמר affirms what Jehovah will say, when the time for bringing forth arrives, and the perfect אמר what He is saying now: "Should I who create the bringing forth have shut up?" And He comforts the now barren daughter Zion (Isaiah 54:1) with the assurance, that her barrenness is not meant to continue for ever. "The prediction," says Hofmann, "which is contained in ה יאמר, of the ultimate issue of the fate of Zion, is so far connected with the consolation administered for the time present, that she who is barren now is exhorted to anticipate the time when the former promise shall be fulfilled." But this change in the standpoint is artificial, and contrary to the general use of the expression ה יאמר elsewhere (see at Isaiah 40:1). Moreover, the meaning of the two clauses, which constitute here as elsewhere a disjunctive double question in form more than in sense, really runs into one. The first member affirms that Jehovah will complete the bringing to the birth; the second, that He will not ultimately frustrate what He has almost brought to completion: an ego sum is qui parere faciat et (uterum) occluserim (occludam)? There is no other difference between יאמר and אמר, than that the former signifies the word of God which is sounding at the present moment, the latter the word that has been uttered and is resounding still. The prophetic announcement of our prophet has advanced so far, that the promised future is before the door. The church of the future is already like the fruit of the body ripe for the birth, and about to separate itself from the womb of Zion, which has been barren until now. The God by whom everything has been already so far prepared, will suddenly cause Zion to become a mother - a boy, viz., a whole people after Jehovah's own heart, will suddenly lie in her lap, and this new-born Israel, not the corrupt mass, will build a temple for Jehovah.