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Text -- Isaiah 65:1-2 (NET)

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Context
The Lord Will Distinguish Between Sinners and the Godly
65:1 “I made myself available to those who did not ask for me; I appeared to those who did not look for me. I said, ‘Here I am! Here I am!’ to a nation that did not invoke my name. 65:2 I spread out my hands all day long to my rebellious people, who lived in a way that is morally unacceptable, and who did what they desired.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: SALVATION | Quotations and Allusions | Isaiah, The Book of | Isaiah | ISAIAH, 1-7 | God | Gentiles | GESTURE | Condescension of God | Church | CHILDREN OF GOD | Backsliders | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 65:1 - -- _This in the primary sense of this text, is a prophecy of the conversion of the Gentiles, upon the rejection of the Jews; for their contempt and cruci...

_This in the primary sense of this text, is a prophecy of the conversion of the Gentiles, upon the rejection of the Jews; for their contempt and crucifying of Christ, cannot be doubted by any, who will not arrogate to themselves a greater ability to interpret the prophesies of the Old Testament, than St. Paul had, who, Rom 10:20, expressly so interprets it, and applies it, which shews the vanity of the Jews in their other interpretations of it.

Wesley: Isa 65:1 - -- The word signifies properly a diligent enquiry in things relating to God.

The word signifies properly a diligent enquiry in things relating to God.

Wesley: Isa 65:1 - -- That in times past made no enquiry after me; l am now found by them that formerly sought me not.

That in times past made no enquiry after me; l am now found by them that formerly sought me not.

Wesley: Isa 65:1 - -- I invited whole nations by the preaching of my gospel to behold me, and that with importunity, doubling my words upon them, and this I did unto a nati...

I invited whole nations by the preaching of my gospel to behold me, and that with importunity, doubling my words upon them, and this I did unto a nation not called by my name, with whom I was not in covenant.

Wesley: Isa 65:2 - -- Applied to the Jews, Rom 10:21. I have stretched out my hands, I have used all means to reduce them, I have stretched out the hands of a passionate or...

Applied to the Jews, Rom 10:21. I have stretched out my hands, I have used all means to reduce them, I have stretched out the hands of a passionate orator to persuade them, of a liberal benefactor to load them with my benefits; this I have done continually in the whole course of my providence with them.

JFB: Isa 65:1 - -- Hebrew, "I have granted access unto Me to them," &c. (so Eze 14:3, "Should I be inquired of"; Eph 2:18).

Hebrew, "I have granted access unto Me to them," &c. (so Eze 14:3, "Should I be inquired of"; Eph 2:18).

JFB: Isa 65:1 - -- Rom 10:20 renders this, "I was made manifest." As an instance of the sentiment in the clause, "I am sought," &c., see Joh 12:21; of the sentiment in t...

Rom 10:20 renders this, "I was made manifest." As an instance of the sentiment in the clause, "I am sought," &c., see Joh 12:21; of the sentiment in this clause, Act 9:5. Compare as to the Gentile converts, Eph 2:12-13.

JFB: Isa 65:1 - -- (Isa 45:22).

JFB: Isa 65:1 - -- That is, the Gentiles. God retorts in their own words (Isa 63:19) that their plea as being exclusively "called by His name" will not avail, for God's ...

That is, the Gentiles. God retorts in their own words (Isa 63:19) that their plea as being exclusively "called by His name" will not avail, for God's gospel invitation is not so exclusive (Rom 9:25; Rom 1:16).

JFB: Isa 65:2 - -- Inviting them earnestly (Pro 1:24).

Inviting them earnestly (Pro 1:24).

JFB: Isa 65:2 - -- Continually, late and early (Jer 7:13).

Continually, late and early (Jer 7:13).

JFB: Isa 65:2 - -- Israel, whose rebellion was the occasion of God's turning to the Gentiles (Rom 11:11-12, Rom 11:15).

Israel, whose rebellion was the occasion of God's turning to the Gentiles (Rom 11:11-12, Rom 11:15).

JFB: Isa 65:2 - -- That is, the very reverse of good, very bad (Eze 36:31).

That is, the very reverse of good, very bad (Eze 36:31).

Clarke: Isa 65:1 - -- I am sought of them that asked not for me "I am made known to those that asked not for me"- נדרשתי nidrashti , εμφανης εγενομη...

I am sought of them that asked not for me "I am made known to those that asked not for me"- נדרשתי nidrashti , εμφανης εγενομην, the Septuagint, Alexandrian, and St. Paul, Rom 10:20; who has however inverted the order of the phrases, εμφανης εγενομην, "I was made manifest, "and ευρεδην, "I was found, "from that which they have in the Septuagint. נדרשתי nidrashti means, "I am sought so as to be found."Vitringa. If this be the true meaning of the word, then שאלו shaalu , "that asked,"which follows, should seem defective, the verb wanting its object: but two MSS., one of them ancient, have שאלוני shealuni , "asked me;"and another MS. שאלו לי shealu li , "asked for me;"one or other of which seems to be right. But Cocceius in Lex., and Vitringa in his translation, render נדרשתי nidrashti , by "I have answered;"and so the verb is rendered by all the ancient Versions in Eze 20:3, Eze 20:31. If this be right, the translation will be, "I have answered those that asked not."I leave this to the reader’ s judgment; but have followed in my translation the Septuagint and St. Paul, and the MSS. above mentioned. בקשני bikeshuni is written regularly and fully in above a hundred MSS. and in the oldest edition, בקשוני bikeshuni . - L.

Calvin: Isa 65:1 - -- 1.I have manifested myself The Prophet now passes on to another doctrine; for he shews that God has good reason for rejecting and casting off the Jew...

1.I have manifested myself The Prophet now passes on to another doctrine; for he shews that God has good reason for rejecting and casting off the Jews. It is because they have profited nothing by either warnings or threatenings to be brought back from their errors into the right way. But that they might not think that the Lord’s covenant would on that account be made void, he adds that he will have another people which formerly was no people, and that where he was formerly unknown, his name Shall be well known and highly celebrated. The Jews looked on this as monstrous, and reckoned it to be altogether inconsistent with the covenant which the Lord made with Abraham, (Gen 17:7,) if such a benefit were extended to any others than his posterity. But the Prophet intended to strip them of the foolish confidence of imagining that God was bound to the posterity of Abraham; for the Lord had not restricted himself to them but on an absolute condition, and if this were violated by them, they would be deprived, like covenant-breakers and traitors, of all the advantage derived from the covenant. Nor was this promise made to Abraham alone, and to those who were descended from him, but to all who should be ingrafted by faith into his family. But it will be more convenient to begin with the second verse, in which he explains the cause of the rejection, that we may more fully understand the Prophet’s design. 198

Calvin: Isa 65:2 - -- 2.I have stretched out my hands He accuses the Jews, and complains of their ingratitude and rebellion; and in this manner he proves that there is no ...

2.I have stretched out my hands He accuses the Jews, and complains of their ingratitude and rebellion; and in this manner he proves that there is no reason why they should say that the Lord does them wrong if he bestow his grace on others. The Jews conducted themselves proudly and insolently toward God, as if they had been elected through their own merit. On account of their ingratitude and insolence the Lord rejects them as unworthy, and complains that to no purpose did he “stretch out his hands” to draw and bring them back to him.

By “the stretching out of the hands” he means the daily invitation. There are various ways in which the Lord “stretches out his hands to us;” for he draws us to him, either effectually or by the word. In this passage it must relate chiefly to the word. The Lord never speaks to us without at the same time “stretching out his hand” to join us to himself, or without causing us to feel, on the other hand, that he is near to us. He even embraces us, and shews the anxiety of a father, so that, if we do not comply with his invitation, it must be owing entirely to our own fault. The heinousness of the guilt is greatly aggravated by long continuance, that, during a long succession of ages, God did not cease to send one Prophet after another, and even, as he says elsewhere, to rise early in the morning and continue the same care till the evening. (Jer 7:13.)

To a rebellious people First, he calls them “rebellious” or disobedient, but immediately afterwards he declares what is the nature of that rebellion, namely, that the people walk after their own thoughts. Nothing is more displeasing to God than for men to be αὐθάδεις “self-willed,” (2Pe 2:10;) that is, devoted to their own inclinations; for he commands us to surrender our own judgment, that we may be capable of receiving the true doctrine. The Lord therefore testifies that it was not owing to him that he did not retain and continue to exercise towards them his wonted favor, but that they alienated themselves through their own madness, because they chose to abide by their own natural inclinations rather than to follow God as their leader.

Having pointed out the cause of this rejection, we must come to the calling of the Gentiles, who succeeded in the room of the Jews; for that is undoubtedly the subject treated in the first verse. The Lord had long ago foretold it by Moses, so that they ought not to have thought that there was anything new in this prediction.

“They have provoked me by that which is not God; they have moved me to anger by their vanities; and I also will provoke them by that which is not a people, by a foolish nation I will enrage them.” (Deu 32:21.)

Finally, the Prophet now threatens the same thing which was afterwards foretold by Christ when that blinding was at hand.

“The kingdom of God shall be taken from you, and shall be given to a nation which shall bring forth fruit.” (Mat 21:43.)

1.To them that asked not 199 When he says that God manifested himself “to them that asked not,” he shews that the Gentiles were anticipated by the grace of God, and that they brought no merit or excellence as an inducement to God to give it to them. This obviously agrees with that passage which we quoted, in which Moses calls them “a foolish nation.” (Deu 32:21.) Thus, under a universal type, he describes what is the nature of men before the Lord anticipates them by his mercy; for they neither call on the Lord, nor seek him, nor think about him. And this passage ought to be carefully observed, in order to establish the certainty of our calling, which may be said to be the key that opens to us the kingdom of heaven; for by means of it peace and repose are given to our consciences, which would always be in doubt and uncertainty if they did not rest on such testimonies. We see, therefore, that it did not happen accidentally or suddenly that we were called by God and reckoned to be his people; for it had been predicted long before in many passages. From this passage Paul earnestly contends for the calling of the Gentiles, and says that Isaiah boldly exclaims and affirms that the Gentiles have been called by God, because he spoke more clearly and loudly than the circumstances of Ms own time required. Here we see, therefore, that we were called by an eternal purpose of God long before the event happened.

Behold I, behold I By repeating these words twice, he confirms still more the declaration that God hath manifested himself in so friendly a manner to foreign and heathen nations, that they do not doubt that he dwells in the midst of them. And, indeed, that sudden change needed to be confirmed, because it was difficult to be believed; although by that very novelty the Prophet intended to magnify the unexpected grace of God. The meaning may be thus summed up: “When the Lord shall have offered himself to the Gentiles, and they shall have been joined to the holy family of Abraham, there will be some Church in the world, after the Jews have been driven out.” Now we see that all that is here predicted by the Prophet was fulfilled by the Gospel, by which the Lord actually offered and manifested himself to foreign nations. Whenever, therefore, this voice of the Gospel is sounded in our ears, or when we record the word of the Lord, let us know that the Lord is present, and offers himself, that we may know him familiarly, and may call on him boldly and with assured confidence.

TSK: Isa 65:1 - -- I am sought : Isa 2:2, Isa 2:3, Isa 11:10, Isa 55:5; Psa 22:27; Rom 9:24-26, Rom 9:30, Rom 10:20; Eph 2:12, Eph 2:13 Behold : Isa 40:9, Isa 41:27, Isa...

TSK: Isa 65:2 - -- spread : Pro 1:24; Mat 23:37; Luk 13:34, Luk 19:41, Luk 19:42; Rom 10:21 a rebellious : Isa 1:2, Isa 63:10; Deu 9:7, Deu 31:27; Jer 5:23; Eze 2:3-7; A...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 65:1 - -- I am sought of them that asked not for me - That is, by the Gentiles. So Paul applies it in Rom 10:20. Lowth translates the word which is rende...

I am sought of them that asked not for me - That is, by the Gentiles. So Paul applies it in Rom 10:20. Lowth translates the word which is rendered, ‘ I am sought,’ by ‘ I am made known.’ Noyes, ‘ I have heard.’ The Septuagint renders it, Ἐμφανὴς ἐγενήθην Emphanēs egenēthēn - ‘ I became manifest.’ Jerome, ‘ They sought me who had not before inquired for me.’ The Chaldee, ‘ I am sought in my word by those who had not asked me before my face.’ The Hebrew word דרשׁ dârash means properly "to frequent a place, to search or seek"; and in the Niphal - the form used here - "to be sought unto, to grant access to anyone; hence, to hear and answer prayer"Eze 14:3; 20:3-31. Here there is not only the idea that he was sought, but that they obtained access to him, for he listened to their supplications. The phrase, ‘ That asked not for me,’ means that they had not been accustomed to worship the true God. The idea is, that those had obtained mercy who had not been accustomed to call upon him.

I am found of them - Paul has rendered this Rom 10:20, Ἐμφανὴς ἐγενόμην Emphanēs egenomēn - ‘ I was made manifest.’ The idea is, that they obtained his favor.

I said, Behold me, behold me - I offered them my favor, and invited them to partake of salvation. Paul has omitted this in his quotation.

Unto a nation - This does not refer to any particular nation, but to people who had never been admitted to favor with God.

That was not called by my name - (See the notes at Isa 63:19).

Barnes: Isa 65:2 - -- I have spread out my hands - To spread out the hands is an action denoting invitation or entreaty Pro 1:24. The sense is, that God had invited ...

I have spread out my hands - To spread out the hands is an action denoting invitation or entreaty Pro 1:24. The sense is, that God had invited the Jews constantly to partake of his favors, but they had been rebellious, and had rejected his offers.

All the day - I have not ceased to do it. The Chaldee renders this, ‘ I sent my prophets all the day to a rebellious people.’

Unto a rebellious people - (See the notes at Isa 1:2). Paul renders this, Πρὸς λαον ἀπειθοῦντα καὶ ἀντιλέγοντα Pros laon apeithounta kai antilegonta - ‘ Unto a disobedient and gainsaying people;’ but the sense is substantially preserved.

Which walketh - In what way they did this, the prophet specifies in the following verse. This is the general reason why he had rejected them, and why he had resolved to make the offer of salvation to the Gentiles. This, at first, was a reason for the calamities which God had brought upon the nation in the suffering of the exile, but it also contains a general principle of which that was only one specimen. They had been rebellious, and God had brought this calamity upon them. It would be also true in future times, that he would reject them and offer salvation to the pagan world, and would be found by those who had never sought for him or called on his name.

Poole: Isa 65:1 - -- I am sought: the word signifies properly a diligent inquiry in things relating to God, 2Ch 14:4 Psa 34:4 Jer 37:7 . I am diligently inquired of by t...

I am sought: the word signifies properly a diligent inquiry in things relating to God, 2Ch 14:4 Psa 34:4 Jer 37:7 . I am diligently inquired of by them that asked not for me ; that in times before made no inquiry after me (as the Gentiles, who are said to be without God in the world , Eph 2:12 ). As seeking may more strictly relate to prayer, as the word is used, Isa 55:6 , so this word translated asked may also be so taken, and is so, 1Sa 1:20 22:13 , but (possibly) it is better interpreted more generally.

I am found of them that sought me not yea, I was found of them before they sought me; those who formerly did not seek me now seek me; but they were found of me before they

sought me I prevented them by my grace, sending my Son to preach peace to those that were afar off , Eph 2:17 , and my apostles to entreat them to be reconciled to God, 2Co 5:20 , and my Spirit to convince the world of sin, righteousness, and judgment , Joh 16:8 .

I said, Behold me, behold me, unto a nation that was not called by my name I invited whole nations by the preaching of my gospel to behold me; and I invited them with importunity, doubling my words upon them; and this I did unto a

nation not called by my name with whom I was not in covenant, and which did not profess any relation to me, which none of the Gentiles could pretend unto. The prophet speaks of a thing to come many years after as if it were a thing then done, to signify the certainty of it. God doth the same thing yet in every soul that is converted. But the text is manifestly to be interpreted of the conversion of the Gentiles.

Poole: Isa 65:2 - -- I have spread out my hands applied to the Jews, Rom 10:21 , I have stretched out my hands ; that is, I have used all probable means to reduce them, ...

I have spread out my hands applied to the Jews, Rom 10:21 , I have stretched out my hands ; that is, I have used all probable means to reduce them, I have stretched out the hands of a passionate orator to persuade them, of a tender mother to protect and defend them, of a liberal benefactor to lead them with my benefits; this I have done continually in the whole course of my providence with them, yet they are a rebellious people . Paul expounded it by, apeiyounta kai antigegonta , a people not persuaded, not believing, but contradicting the will of God.

Which walketh in a way that was not good that term, is not good , often signifies what is very bad: see 1Sa 2:21 Pro 24:23 28:21 Psa 36:4 . Though all sins be not equal, yet what is not good is bad.

After their own thoughts: what is here called after their own thoughts , is elsewhere called a walking after the imaginations of their hearts ; an ordinary phrase, by which sins (especially sins in the matter of the worship of God) are expressed. Eight times, in the prophet Jeremiah sinning is thus expressed, Jer 3:17 7:24 9:14 11:8 13:10 16:12 18:12 23:17 ; so also Deu 29:19 . Errors in matter of worship are ordinarily thus expressed, certainly to let us know that all worship must be according to God’ s revealed will , and of such errors this text seemeth, by what followeth, to speak; though indeed the reason of all sin is men’ s fondness of their own imaginations in opposition to God’ s revealed will, whence it is that self-denial is made the law of a discipleship to Christ.

Haydock: Isa 65:1 - -- Plains. Hebrew Sharon, in the land of Basan. --- Achor, near Jericho, called after Achan, (Calmet) who perhaps was more correctly styled Achor, ...

Plains. Hebrew Sharon, in the land of Basan. ---

Achor, near Jericho, called after Achan, (Calmet) who perhaps was more correctly styled Achor, Josue vii. 26., and Osee ii. 15. (Haydock)

Haydock: Isa 65:1 - -- Me. God answers the preceding prayer, and announces the rejection of the synagogue, alluding to the armies which prevailed in the days of the Machab...

Me. God answers the preceding prayer, and announces the rejection of the synagogue, alluding to the armies which prevailed in the days of the Machabees. ---

Not. St. Paul explains this of the conversion of the Gentiles, Romans x. 20. (Calmet) ---

It cannot regard the Jews, who are spoken of in the next verse. (Worthington)

Gill: Isa 65:1 - -- I am sought of them that asked not for me,.... That this is a prophecy of the calling and conversion of the Gentiles is not to be doubted, since the A...

I am sought of them that asked not for me,.... That this is a prophecy of the calling and conversion of the Gentiles is not to be doubted, since the Apostle Paul has quoted it, and applied it to that case, Rom 10:20 and is here mentioned as an aggravation of the sin of the Jews, in rejecting Christ, when the Gentiles received him; and was the reason of their being rejected of God, and the Gospel being taken away from them, and given to another people, and of the Lord's removing his presence from the one to the other. The Gentiles are described as those that "asked not for" Christ, or after him, as the apostle supplies it; they had not asked for him, nor after him, nor anything about him; nor of him "before" this time, as the Vulgate Latin version renders it; they were without Christ, the promises and prophecies concerning him; and so had no knowledge of him, nor made any inquiry about him, who or what he was; they did not ask after his coming, or for it; did not desire it, or him, and were in no expectation of it; they asked no favour of him, nor saw any need of him, or worth in him; and yet now he was "sought of them"; or, as the apostle has it, "was made manifest unto them"; and so the Septuagint version; that is, he was manifested to them in the Gospel, and by the ministry of it; which is a revelation of him, of salvation by him, of justification by his righteousness, of peace and pardon by his blood, of atonement by his sacrifice, and of eternal life through him; and the words will bear to be rendered, "I was preached unto them": for from this word are derived others g, which signify an expounder, and an interpretation, or exposition; and this was matter of fact, that Christ was preached to the Gentiles upon the Jews' rejection of him, which is one branch of the mystery of godliness, 1Ti 3:16 and upon this he was sought of them: they sought him early and earnestly, and desired to have him and his Gospel preached to them again and again, Act 13:42 they sought after the knowledge of him, and for an interest in him, and for all grace from him, righteousness, salvation, and eternal life; and for all the supplies of grace, as all sensible sinners do; this they did as soon as he was made manifest to them by the word, and especially as soon as he was revealed in them, or made manifest in their hearts by his Spirit:

I am found of them that sought me not; that had not sought him before the Gospel came to them; they sought the world, and the thing, of it, "for after all these things do the Gentiles seek"; they sought after the wisdom of the world, the vain philosophy of it; "the Greeks seek after wisdom"; and at most and best they only sought after morality and outward righteousness, but not after Christ, till he was set up in the Gospel as an ensign to them, Isa 11:10, but being preached in it, they were set a seeking after him, and "found" him in it, of whom it is full; in the doctrines, promises, and ordinances of it; in whom they found righteousness, life, and salvation, food, and plenty of it, rest, spiritual and eternal, and everlasting glory and happiness:

I said, behold me, behold unto a nation that was not called by my name; which still describes the Gentiles, who formerly were not called the people of God, even those who now are, Hos 2:23, this Christ says to them in the Gospel, whose eyes he opens by his Spirit, to behold the glory of his person, the riches of his grace, his wondrous love and condescension, the abundance of blessings in him, and the complete salvation he has wrought out for sinners; and the words are repeated to show that Christ is only to be beheld, and is always to be looked unto; as well as it declares the heartiness of Christ, and his willingness that sinners should look unto him, and be saved; and all this is a proof of the preventing grace of God in the conversion of men, he is first in it; before they ask anything of him, or about him, or his Son, he manifests himself; he reveals Christ, bestows his grace, and presents them with the blessings of his goodness. R. Moses the priest, as Aben Ezra observes, interprets this of the nations of the world; and that the sense is,

"even to the Gentiles that are not called by my name I am preached;''

which agrees with the apostle's sense of them; See Gill on Rom 10:20.

Gill: Isa 65:2 - -- I have spread out mine hands all the day unto a rebellious people,.... Meaning Israel, as the apostle explains it, Rom 10:21, whom he calls a "disobed...

I have spread out mine hands all the day unto a rebellious people,.... Meaning Israel, as the apostle explains it, Rom 10:21, whom he calls a "disobedient and gainsaying people"; who believed not in Christ, obeyed not his Gospel, but contradicted and blasphemed it; and were rebellious against him, would not have him to reign over them, nor submit to his ordinances; though he most affectionately invited them, earnestly pressed and urged them, and that daily and frequently, to attend his ministry; and used all human methods to gain audience of them, and acceptance with them, but all to no purpose; see Mat 23:37, they remained obstinate and inflexible, and so they did under the ministry of his apostles; for, notwithstanding their ill usage of him, he ordered the Gospel to be first preached to them, as it was, till they treated it with such indignity and contempt, that the apostles turned away from them to the Gentiles, as they were bid; see Act 13:46. The Targum is,

"I sent my prophets every day, &c.''

which walketh in a way that was not good, after their own thoughts; in their own way, of their own devising, choosing, and approving, and which was a wicked one; and after their own imaginations and inventions; after the traditions of the elders the doctrines and commandments of men; and after a righteousness of their own, which they sought by the works of the law, and so submitted not to, but rejected the righteousness of Christ.

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Commentary -- Verse Notes / Footnotes

NET Notes: Isa 65:1 Heb “call out in”; NASB, NIV, NRSV “call on.”

NET Notes: Isa 65:2 Heb “who walked [in] the way that is not good, after their thoughts.”

Geneva Bible: Isa 65:1 I am sought by [them that] ( a ) asked not [for me]; I am found by [them that] sought me not: I said, Behold me, behold me, to a nation [that] was not...

Geneva Bible: Isa 65:2 I have ( b ) spread out my hands all the day to a rebellious people, which walketh in a way [that is] not good, after their own ( c ) thoughts; ( b )...

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Commentary -- Verse Range Notes

TSK Synopsis: Isa 65:1-25 - --1 The calling of the Gentiles, and the rejection of the Jews, for their incredulity, idolatry, and hypocrisy.8 A remnant shall be saved.11 Judgments o...

MHCC: Isa 65:1-7 - --The Gentiles came to seek God, and find him, because they were first sought and found of him. Often he meets some thoughtless trifler or profligate op...

Matthew Henry: Isa 65:1-7 - -- The apostle Paul (an expositor we may depend upon) has given us the true sense of these verses, and told us what was the event they pointed at and w...

Keil-Delitzsch: Isa 65:1-2 - -- After the people have poured out their heart before Jehovah, He announces what they may expect from Him. But instead of commencing with a promise, a...

Constable: Isa 56:1--66:24 - --V. Israel's future transformation chs. 56--66 The last major section of Isaiah deals with the necessity of livin...

Constable: Isa 63:1--66:24 - --C. Recognition of divine ability chs. 63-66 The third and final subdivision of this last part of the boo...

Constable: Isa 63:1--65:17 - --1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16 Isaiah proceeded to glorify...

Constable: Isa 63:7--65:1 - --The delayed salvation 63:7-64:12 If the Lord was capable of defeating Israel's enemies, ...

Constable: Isa 65:1-16 - --The divine response 65:1-16 The Lord responded, through the prophet, to the viewpoint ex...

Constable: Isa 65:1-7 - --Superficial righteousness 65:1-7 65:1 God replied that He had been gracious in allowing a nation to call on Him and to obtain responses from Him since...

Guzik: Isa 65:1-25 - --Isaiah 65 - The LORD Answers the Prayer of the Remnant A. The immediate answer: The LORD will indeed bless His genuine servants. 1. (1-7) The LORD ...

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Introduction / Outline

JFB: Isaiah (Book Introduction) ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher deg...

JFB: Isaiah (Outline) PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30) SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of posses...

TSK: Isaiah (Book Introduction) Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the a...

TSK: Isaiah 65 (Chapter Introduction) Overview Isa 65:1, The calling of the Gentiles, and the rejection of the Jews, for their incredulity, idolatry, and hypocrisy; Isa 65:8, A remnant...

Poole: Isaiah (Book Introduction) THE ARGUMENT THE teachers of the ancient church were of two sorts: 1. Ordinary, the priests and Levites. 2. Extraordinary, the prophets. These we...

Poole: Isaiah 65 (Chapter Introduction) CHAPTER 65 The calling of the Gentiles, Isa 65:1 . The Jews, for their incredulity, idolatry, and hypocrisy, rejected, Isa 65:2-7 . A remnant shall...

MHCC: Isaiah (Book Introduction) Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and...

MHCC: Isaiah 65 (Chapter Introduction) (Isa 65:1-7) The calling of the Gentiles, and the rejection of the Jews. (Isa 65:8-10) The Lord would preserve a remnant. (Isa 65:11-16) Judgments u...

Matthew Henry: Isaiah (Book Introduction) An Exposition, With Practical Observations, of The Book of the Prophet Isaiah Prophet is a title that sounds very great to those that understand it, t...

Matthew Henry: Isaiah 65 (Chapter Introduction) We are now drawing towards the conclusion of this evangelical prophecy, the last two chapters of which direct us to look as far forward as the new ...

Constable: Isaiah (Book Introduction) Introduction Title and writer The title of this book of the Bible, as is true of the o...

Constable: Isaiah (Outline) Outline I. Introduction chs. 1-5 A. Israel's condition and God's solution ch. 1 ...

Constable: Isaiah Isaiah Bibliography Alexander, Joseph Addison. Commentary on the Prophecies of Isaiah. 1846, 1847. Revised ed. ...

Haydock: Isaiah (Book Introduction) THE PROPHECY OF ISAIAS. INTRODUCTION. This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from t...

Gill: Isaiah (Book Introduction) INTRODUCTION TO ISAIAH This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only t...

Gill: Isaiah 65 (Chapter Introduction) INTRODUCTION TO ISAIAH 65 This chapter contains an answer to the prayer begun Isa 63:15, and continued in the preceding chapter; in which reasons a...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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