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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 66:1–4.
Here, I. The temple is slighted in comparison with a gracious soul, Isa 66:1, Isa 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 (Psa 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 (Pro 15:8); this is largely shown here, v. 3, 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 (Mal 1:8, Mal 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, Deu 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 (Isa 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, Isa 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, Isa 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.
Historical interpretation
Four Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen. Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David; Who found favour before God, and desired to find a tabernacle for the God of Jacob. But Solomon built him an house. Howbeit the most High dwelleth not in temples made with hands; as saith the prophet, Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? Hath not my hand made all these things? [Isaiah 66:1-2]
He has not even built a house for himself! He has nothing to do with space. Even if it is written that “the heaven is his throne,” he is not contained as the words suggest.
“And worship his footstool for it is holy.” What is this footstool of Jesus that is holy? We read in another place: “The heavens are my throne, the earth is my footstool”; and here, “worship his footstool.” If earth is Jesus’ footstool, and the psalm says worship his footstool, then is earth to be adored? How, then, do we read in the apostle that we must worship the Creator, not the creature? In Scripture, adoration conveys two different notions: worship as an act toward God and worship in the sense of reverence. When we use the word worship in relation to God, we mean the adoration that is proper to God. When, however, we use the term with reference to a human being, as for example, Sarah worshiped Abraham and Elijah worshiped Ahab—a most ungodly king—it does not mean that Elijah worshiped Ahab as if he were God but that this worship was more like a greeting.Now, we are ready to examine the words “and worship his footstool,” and [we will] see in which way the word worship is intended. Do we adore God’s footstool just as we adore God or in the same sense that we worship and pay respect to a person? We have read in the Lamentations of Jeremiah and in another of the prophets, “How the Lord has hallowed his footstool!” In this passage, his footstool is Jerusalem, or the temple. And so, the reference is historical.
We shall now consider the verse “and worship his footstool” from another point of view. If feet rest on a footstool, the words “Let us worship in the place where his feet have stood” likewise refer to a footstool. In that event, we may hold to the letter and mean, for example, that place where he was born, where he was crucified, where he arose from the dead. This is the explanation for beginners.… [Or] Jesus’ footstool is the soul of the one who believes. Happy the person in whose heart Jesus sets his feet every day! If only he would set his feet in my heart! If only his footsteps would cling to my heart forever!
(Chapter 66, Verse 1) Thus says the Lord: Heaven is My throne, and the earth is the footstool for My feet. What is this house that you are building for Me, and what is this place of My rest? All these things My hand has made, and so all these things have come into being, says the Lord. Similarly, let us understand that Mount Zion is the holy mountain, and let us not be deceived by the Jewish error that believes that Jerusalem must be rebuilt and that all the promises of the Lord must be fulfilled there carnally. He takes away this suspicion from us and presents the testimony that Stephen, the first martyr in Christ, used against the Jewish contention (Acts 7). Solomon built him a house, doubtless for God; but he does not dwell in man-made structures, as the Prophet says: Heaven is my throne, and the earth is my footstool. And Paul in the same volume: God, who made the world and all things in it, does not dwell in temples made by hands (Acts 17:24). For if heaven is his throne, and the earth is his footstool, how can he be confined to a small space, who fills all things and in whom all things exist? And Moses also said: 'Lest thou shouldst say in thy heart: 'It is afar off,' God is in heaven above, and in the earth beneath: and there is no other God besides him (Deut. IV, 39).' And the Psalmist: 'Whither shall I go from thy spirit, or whither shall I flee from thy face? If I ascend into heaven, thou art there: if I descend into hell, thou art present (Psal. CXXXVIII, 7).' To whom Jeremiah also agrees, speaking in the person of God, saying: 'I am a God nigh at hand, and not a God afar off.' Can anyone hide in secret places where I cannot see them? Do I not fill heaven and earth? (Jeremiah 23:23-24) For in Him we live and move and have our being. (Acts 17) He says this to expose the error of the Jewish belief that God, who is invisible, incorporeal, and incomprehensible, can be confined to the temple in Jerusalem. Even Solomon, the builder of the temple, acknowledges this in his prayer to the Lord. (1 Kings 8) Lest we think that the magnitude of God should be measured in both heaven and earth, in another place we read about Him: He holds the heavens in the palm of His hand, and the earth in a fist. (Isaiah 40:12) Through this it is shown that God is both external and internal, infused and surrounding, as He is not contained by the surrounding throne, yet He is contained by a fist and a palm. He is not only the creator of heaven and earth, but also of the invisible beings, the angels and archangels, dominions and powers, and all mankind, as the Apostle speaks about them (Colossians 1). All of these things were made by the hand of God. Job and the Psalmist both mention this: Your hand made me and fashioned me (Job 10:18; Psalm 119:73). For everything was made through him, and without him nothing was made (John 1). He Himself spoke, and they were made; He commanded, and they were created (Psalm 33). And as the Scripture of Genesis demonstrates in mystical speech, God said, and God made (Genesis 1). For by the word of the Lord the heavens were made, and by the breath of his mouth all their host. There is no place of rest of the Lord, except the one that the Prophet mentions.
“Heaven is my throne, while the earth is my footstool.” … Haven’t you also read that other text, “Who measured the heaven with the palm of his hand?” … Whoever sat in the palm of his own hand?…Does the same heaven become wide when he is sitting in it and narrow when he is measuring it? Or is God the same size in his seat as he is in his palm? If that is the case, God did not make us in his own likeness, because we have palms that are much narrower than the part of the body we sit with. But if he is as broad in the palm as he is broad in the beam, then he made very unequal parts for us. No, that is not where the likeness lies. Such an idol should be ashamed of itself in a Christian mind.
So then, take “heaven” as standing for all the saints, since earth too stands for all who are on the earth, “Let all the earth worship you.”
In hesitation I turn to Christ, since I am herein seeking him; and I discover how the earth may be worshiped without impiety, how his footstool may be worshiped without impiety. For he took on himself earth from earth, and he received flesh from the flesh of Mary. And because he walked here in very flesh and gave that very flesh to us to eat for our salvation, and no one eats that flesh unless he has first worshiped, we have found out in what sense such a footstool of our Lord may be worshiped, and not only that we do not sin in worshiping it but that we sin in not worshiping.
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Summary
Isaiah 66:1 opens the final chapter of the book with a majestic declaration of God's universal sovereignty and omnipresence, asserting that the Creator of the heavens and the earth cannot be confined to any man-made structure. Through powerful imagery and rhetorical questioning, the verse challenges humanity's limited perceptions of the divine dwelling place, setting the stage for a profound exploration of true worship that transcends mere ritualism and external observance, emphasizing God's immeasurable greatness.
Context
Literary Context
Isaiah 66:1 stands as the climactic opening of the book's final chapter, serving as a powerful summary and culmination of many preceding themes. Chapters 65 and 66 form a distinct literary unit, sharply contrasting God's impending judgment upon the rebellious and hypocritical with the glorious restoration and abundant blessings promised to the humble and obedient. This verse immediately follows a vivid depiction of God's creation of "new heavens and a new earth" for His faithful servants, as detailed in Isaiah 65:17. It directly confronts the human inclination to build a physical temple for God, an act which, while seemingly pious, could inadvertently become a substitute for genuine heart devotion. The profound rhetorical questions posed in this verse prepare the reader for the subsequent verses, which articulate what God truly desires: a humble and contrite spirit, and one who trembles at His word, as highlighted in Isaiah 66:2.
Historical & Cultural Context
The historical backdrop for Isaiah 66:1 is the post-exilic period, or at least a prophetic anticipation of it. Following the devastating destruction of the First Temple and the subsequent Babylonian exile, the returning Jewish community faced the monumental task of rebuilding Jerusalem and, most significantly, the Temple. This rebuilding effort, which eventually led to the construction of the Second Temple, was central to their re-establishment of national and religious identity. In this crucial context, the prophetic word delivered in Isaiah 66:1 functions as a vital theological corrective. While the Temple was undeniably important as a designated place of worship and sacrifice, there was a real danger that the people might come to view it as a means to contain or even manipulate God, or that its construction would become an end in itself, overshadowing the spiritual condition of the worshippers. This verse serves as a potent reminder that the God of Israel is fundamentally different from the pagan deities, who were often believed to reside exclusively within their temples and could therefore be localized or contained by human efforts.
Key Themes
This verse powerfully introduces and reinforces several pivotal theological and narrative themes central to the book of Isaiah and to broader biblical theology. Firstly, it emphatically underscores God's Infinite Sovereignty and Transcendence, portraying Him as utterly beyond human limitation, containment, or comprehension. The majestic imagery of heaven as His throne and earth as His footstool vividly communicates His absolute dominion over all creation, emphasizing His immeasurable power, authority, and cosmic scale. Secondly, it highlights The Inadequacy of Human Constructs to truly house or define the Almighty. The rhetorical questions "where is the house that ye build unto me? and where is the place of my rest?" serve as a direct and challenging critique of the notion that any physical structure, no matter how grand or sacred, could ever be a fitting dwelling for the Creator of the universe. This profound theme resonates throughout Scripture, notably in Solomon's prayer at the dedication of the First Temple and later powerfully reiterated in the New Testament by Stephen in Acts 7:48 and Paul in Acts 17:24. Finally, the verse implicitly introduces the critical theme of True Worship versus Ritualism, setting the theological groundwork for the subsequent verses that clarify God's profound preference for a humble and contrite heart over mere external religious observance.
Exposition and Analysis
Key Word Analysis
Meaning "properly, covered, i.e. a throne (as canopied); seat, stool, throne." In this context, "throne" signifies God's supreme authority, royal dominion, and absolute rule over all creation. It emphasizes His position as the sovereign King of the universe, from whom all power, judgment, and cosmic order flow. The heaven being His throne communicates His boundless majesty and the spiritual nature of His reign.
Meaning "from an unused root meaning to stamp upon; a foot stool." Combined with H7272 (regel, "foot"), this term vividly illustrates God's immense scale and power. If the entirety of heaven serves as His throne, then the vastness of the earth, which appears immense to humanity, is merely a humble platform for His feet. This powerful imagery underscores His transcendence, His complete dominion over the physical world, and the relative insignificance of human constructs in comparison to His infinite majesty.
Meaning "probably from בָּנָה abbreviated; a house (in the greatest variation of applications, especially family, etc.); court... temple." Here, "house" specifically refers to a temple or dwelling place built by human hands for God. The rhetorical question concerning this "house" highlights the futility and presumption of attempting to contain the infinite God within a finite, man-made structure. It challenges the anthropocentric view that God needs a physical abode provided by humanity.
Verse Breakdown
"Thus saith the LORD,"
This opening phrase serves as a powerful divine imprimatur, establishing the absolute authority and undeniable truth of the declaration that follows. It signals that these are not human conjectures or prophetic musings, but the direct, authoritative words of Yahweh (H3068, Yᵉhôvâh), the self-existent, eternal, and covenant-keeping God of Israel. This phrase demands immediate and reverent attention from the audience.
"The heaven [is] my throne, and the earth [is] my footstool:"
This is a profound and foundational statement of God's universal dominion, cosmic scale, and inherent transcendence. The imagery vividly portrays God as a cosmic monarch whose majestic throne encompasses the entirety of the heavens, both the physical sky and the spiritual realm, and whose feet rest upon the vastness of the earth. This asserts His omnipresence, His uncontainable nature, and His absolute sovereignty over all creation, emphasizing that He is not confined by space, time, or any earthly limitation.
"where [is] the house that ye build unto me?"
This is a potent rhetorical question that challenges the human presumption of being able to construct a dwelling place truly fitting for God. It implicitly conveys that no structure, no matter how grand, sacred, or meticulously crafted, can genuinely contain or adequately honor the infinite Creator. The question critiques the human tendency to limit God to a physical location or to believe that external acts of construction are sufficient or even necessary expressions of true devotion.
"and where [is] the place of my rest?"
This second rhetorical question serves to reinforce and amplify the first, further emphasizing God's inherent self-sufficiency and His inability to be confined or defined by human efforts. It suggests that God does not require a "place of rest" provided by human hands, as His true rest and dwelling are found in His own infinite being and sovereign domain. Alternatively, it subtly points towards the idea that God's true "rest" is found not in a building, but in the hearts and lives of those who genuinely seek Him and live in humble obedience to His word.
Literary Devices
Isaiah 66:1 masterfully employs several powerful literary devices to convey its profound theological message. The most prominent is Anthropomorphism, where God is described using human-like physical attributes, specifically a "throne" and a "footstool." However, this is not meant to imply that God literally possesses a physical body, but rather to communicate His immense power, supreme authority, and cosmic scale in terms comprehensible to human understanding. The sheer scale of these attributes—heaven as a throne and earth as a footstool—elevates the anthropomorphism to Hyperbole and Metaphor, emphasizing God's immeasurable greatness and transcendence beyond any earthly measure or human capacity for containment. Furthermore, the verse brilliantly utilizes Rhetorical Questions ("where is the house that ye build unto me? and where is the place of my rest?"). These are not questions posed to elicit a direct answer, but rather to provoke deep theological reflection, expose the inherent futility and presumption of human attempts to contain the divine, and powerfully underscore God's uncontainable and transcendent nature. This questioning serves as a profound critique of external religious formalism, effectively redirecting the focus from physical structures to the spiritual reality of God's boundless presence and His desire for genuine, heart-felt worship.
Theological and Thematic Connections
Isaiah 66:1 serves as a foundational declaration of God's absolute transcendence and omnipresence, a truth echoed consistently throughout the biblical narrative. It challenges any human attempt to confine or define God within physical boundaries, asserting that His dwelling is the entirety of creation. This perspective fundamentally shifts the focus from external, physical worship spaces to the internal disposition of the worshipper, highlighting that true devotion lies not in grand constructions but in a humble and contrite heart. The verse sets the stage for a New Covenant understanding of worship, where God is Spirit and seeks worshippers who worship in spirit and truth, recognizing that His presence is not limited to a temple made with hands but indwells His people.
Reflection and Application
Isaiah 66:1 calls us to a profound re-evaluation of our understanding of God and our approach to worship. In a world that often values visible achievements, grand structures, and tangible expressions of faith, this verse serves as a powerful reminder that the Almighty cannot be contained or impressed by our physical efforts alone. It challenges us to move beyond a superficial, ritualistic faith that might seek to compartmentalize God within a building, a specific time slot, or a set of prescribed actions. Instead, it invites us to recognize God's boundless presence permeating every aspect of creation and our daily lives. True worship, then, is not confined to a church building or a Sunday service, but permeates every moment, every decision, and every relationship. It is a continuous posture of humility, reverence, and obedience that acknowledges God's infinite majesty and our utter dependence on Him. This verse encourages us to cultivate a heart that is sensitive to God's word and responsive to His will, understanding that our lives themselves are meant to be living temples where His Spirit dwells, reflecting His glory in all we do.
Questions for Reflection
FAQ
Does Isaiah 66:1 mean that building churches or temples is wrong?
No, this verse does not forbid the construction of sacred spaces for worship. Throughout biblical history, God commanded and approved the building of the Tabernacle and the Temple as central places for His people to gather, worship, and offer sacrifices. However, the verse serves as a crucial corrective to the attitude behind such construction. It warns against the presumption that God can be contained within any man-made structure or that the physical building itself is what makes worship valid or God's presence guaranteed. The emphasis is on God's transcendence—He is infinitely greater than any building—and the necessity of genuine heart-worship over mere external ritual. The physical space is a tool for gathering and devotion, but God's presence is not limited to it, nor is it a means to manipulate Him.
What is the significance of God saying "heaven is my throne, and the earth is my footstool"?
This powerful imagery underscores God's absolute and universal sovereignty. A "throne" signifies kingship, authority, and dominion. By stating that "heaven is my throne," God declares His supreme rule over the celestial realm, the spiritual dimension, and all cosmic order. The "earth is my footstool" further emphasizes His immense scale and power, implying that even the vastness of the earth is merely a small platform beneath His feet. This metaphor vividly communicates His omnipresence, His uncontainable nature, and His ultimate control over all creation. It means that God is not just a local deity to be confined to a specific land or temple, but the sovereign Lord of all, whose dominion extends infinitely.
How does this verse relate to God's desire to dwell among His people?
While Isaiah 66:1 asserts that God cannot be contained by a physical structure, it does not negate His desire to dwell among His people. Rather, it refines and elevates our understanding of that dwelling. In the Old Testament, God's presence was manifested in the Tabernacle and Temple, but even Solomon, at the dedication of the First Temple, acknowledged that "heaven and the heaven of heavens cannot contain thee" (1 Kings 8:27). In the New Testament, this concept evolves profoundly and finds its ultimate realization. God's ultimate dwelling among humanity is fully realized in the person of Jesus Christ, Emmanuel, meaning "God with us" (Matthew 1:23). Furthermore, through the Holy Spirit, God now indwells believers individually and collectively, making the Church the new "temple" where God's Spirit dwells (1 Corinthians 3:16). Thus, God's desire is not for a building to contain Him, but for a people to host His Spirit, live in communion with Him, and reflect His glory to the world.
Christ-Centered Fulfillment
Isaiah 66:1, with its profound declaration of God's uncontainable majesty and the inherent inadequacy of human-built temples, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The Old Testament Temple, for all its splendor and divine design, was always a shadow, a temporary dwelling place pointing to the true and eternal dwelling of God. In Jesus, God's infinite, transcendent nature became perfectly immanent, as "the Word became flesh and dwelt among us" (John 1:14), making God fully accessible and visible. Jesus Himself is the true Temple, the very place where God perfectly meets humanity, where atonement is made, and where true worship is offered. He prophetically declared, "Destroy this temple, and in three days I will raise it up," speaking not of the stone edifice but of the temple of His own body (John 2:19-21). His crucifixion and resurrection established a new reality where God's presence is no longer confined to a physical structure in Jerusalem, but is universally accessible through faith in Him. Furthermore, Jesus's ascension to the right hand of the Father signifies His enthronement, fulfilling the "heaven is my throne" imagery, as He now reigns as King of kings and Lord of lords, with all authority in heaven and on earth (Matthew 28:18). The ancient promise that all things will ultimately be made His "footstool" (Psalm 110:1, quoted in Hebrews 10:12-13) points to His ultimate cosmic dominion and the final subjugation of all enemies. Through Christ's redemptive work, the Spirit of God now indwells believers, making their bodies "temples of the Holy Spirit" (1 Corinthians 6:19), and collectively, the Church becomes the spiritual house, built on the foundation of apostles and prophets, with Christ Jesus himself as the cornerstone (Ephesians 2:19-22). Thus, the uncontainable God of Isaiah 66:1 now dwells fully in Christ, and through Christ, in His redeemed people, forming a living temple of worship and presence.