Text -- Isaiah 65:12-25 (NET)

65:12 I predestine you to die by the sword, all of you will kneel down at the slaughtering block, because I called to you, and you did not respond, I spoke and you did not listen. You did evil before me; you chose to do what displeases me.” 65:13 So this is what the sovereign Lord says: “Look, my servants will eat, but you will be hungry! Look, my servants will drink, but you will be thirsty! Look, my servants will rejoice, but you will be humiliated! 65:14 Look, my servants will shout for joy as happiness fills their hearts! But you will cry out as sorrow fills your hearts; you will wail because your spirits will be crushed. 65:15 Your names will live on in the curse formulas of my chosen ones. The sovereign Lord will kill you, but he will give his servants another name. 65:16 Whoever pronounces a blessing in the earth will do so in the name of the faithful God; whoever makes an oath in the earth will do so in the name of the faithful God. For past problems will be forgotten; I will no longer think about them. 65:17 For look, I am ready to create new heavens and a new earth! The former ones will not be remembered; no one will think about them anymore. 65:18 But be happy and rejoice forevermore over what I am about to create! For look, I am ready to create Jerusalem to be a source of joy, and her people to be a source of happiness. 65:19 Jerusalem will bring me joy, and my people will bring me happiness. The sound of weeping or cries of sorrow will never be heard in her again. 65:20 Never again will one of her infants live just a few days or an old man die before his time. Indeed, no one will die before the age of a hundred, anyone who fails to reach the age of a hundred will be considered cursed. 65:21 They will build houses and live in them; they will plant vineyards and eat their fruit. 65:22 No longer will they build a house only to have another live in it, or plant a vineyard only to have another eat its fruit, for my people will live as long as trees, and my chosen ones will enjoy to the fullest what they have produced. 65:23 They will not work in vain, or give birth to children that will experience disaster. For the Lord will bless their children and their descendants. 65:24 Before they even call out, I will respond; while they are still speaking, I will hear. 65:25 A wolf and a lamb will graze together; a lion, like an ox, will eat straw, and a snake’s food will be dirt. They will no longer injure or destroy on my entire royal mountain,” says the Lord.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 65:12

A great number of you shall perish by the sword; or possibly the term number may refer to all in the next phrase, so that none of them should escape. God saith he will number them, tell them out one by one to the sword.

Wesley: Isa 65:12

As you have bowed down to idols.

Wesley: Isa 65:12

By my prophets, you did not answer by doing the things which I enjoined.

Wesley: Isa 65:12

You sinned deliberately chusing sinful courses, the things which I hated.

Wesley: Isa 65:15

They shall use your names as examples, of the eminent wrath of God upon sinners.

Wesley: Isa 65:15

He will not suffer his own people to be called by a name by which idolaters are known.

Wesley: Isa 65:16

Because they shall see what God promised is fulfilled.

Wesley: Isa 65:16

That is, they are at an end.

Wesley: Isa 65:17

I am about wholly to change the state not only of my people, but to bring a new face upon the world, which shall abide until a new heavens and earth appear, in which shall dwell nothing but righteousness.

Wesley: Isa 65:17

That state of things shall be so glorious, that the former state of my people shall not be remembered.

Wesley: Isa 65:18

The church, as well under the gospel, as under the law.

Wesley: Isa 65:20

Those that were now children, shall die at a great age.

Wesley: Isa 65:20

Yet none of these things shall be of any advantage to wicked men, but if any of them shall live to be an hundred years old, yet they shall die accursed.

Wesley: Isa 65:23

Is blessed with them.

Wesley: Isa 65:24

God promised, Isa 58:9, to answer them, when they called: here he promises to answer the words, as soon as they should be formed in their hearts before they could get them out of their lips.

Wesley: Isa 65:24

Yea, while they were speaking.

Wesley: Isa 65:25

_God here promises to take off the fierceness of the spirits of his peoples enemies, so that they shall live quietly and peaceably together.

Wesley: Isa 65:25

God promises a time of tranquility to his church under the metaphor of serpents eating the dust, their proper meat, Gen 3:14, instead of flying upon men: it signifies such a time, when wicked men shall no more eat up the people of God.

JFB: Isa 65:12

"doom" you. Alluding to the "number," as Meni (Isa 65:11) means. Retribution in kind, the punishment answering to the sin (compare 2Ch 36:14-17).

JFB: Isa 65:12

"I called," though "none had called" upon Me (Isa 64:7); yet even then none "answered" (Pro 1:24). Contrast with this God and His people's mutual fellowship in prayer (Isa 65:24).

JFB: Isa 65:13

Enjoy all blessings from me (Son 5:1).

JFB: Isa 65:13

(Amo 4:6; Amo 8:11). This may refer to the siege of Jerusalem under Titus, when 1,100,000 are said to have perished by famine; thus Isa 65:15 will refer to God's people without distinction of Jew and Gentile receiving "another name," namely, that of Christians [HOUBIGANT]. A further fulfilment may still remain, just before the creation of the "new heavens and earth," as the context, Isa 65:17, implies.

JFB: Isa 65:14

(Isa 15:2; Mat 8:12).

JFB: Isa 65:15

The name of "Jew" has been for long a formula of execration (compare Jer 29:22); if one wishes to curse another, he can utter nothing worse than this, "God make thee what the Jew is!" Contrast the formula (Gen 48:20) [MAURER].

JFB: Isa 65:15

The elect Church, gathered from Jews and Gentiles, called by "another name," Christians (Act 11:26). However (see on Isa 65:13), as "My chosen," or "elect," in Isa 65:3, refers to the "seed of Jacob," the believing Jews, hereafter about to possess their land (Isa 65:19, Isa 65:22), are ultimately meant by "My chosen," as contrasted with the unbelieving Jews ("ye"). These elect Jews shall be called by "another," or a new name, that is, shall no longer be "forsaken" of God for unbelief, but shall be His "delight" and "married" to Him (Isa 62:2, Isa 62:4).

JFB: Isa 65:15

Unbelieving Israel. Isaiah here speaks of God, whereas in the preceding sentences God Himself spake. This change of persons marks without design how completely the prophet realized God with him and in him, so that he passes, without formally announcing it, from God's words to his own, and vice versa, both alike being from God.

JFB: Isa 65:16

Rather, "he who," &c.

JFB: Isa 65:16

(Psa 72:17; Jer 4:2).

JFB: Isa 65:16

Very God, as opposed to false gods; Hebrew, Amen: the very name of Messiah (2Co 1:20; Rev 3:14), faithful to His promises (Joh 1:17; Joh 6:32). Real, substantial, spiritual, eternal, as opposed to the shadowy types of the law.

JFB: Isa 65:16

God alone shall be appealed to as God (Isa 19:18; Deu 6:13; Psa 63:11).

JFB: Isa 65:16

That is, sins, provocations [LOWTH]. Rather, calamities caused by your sins; so far from these visiting you again, the very remembrance of them is "hid from Mine eyes" by the magnitude of the blessings I will confer on you (Isa 65:17, &c.). [MAURER].

JFB: Isa 65:17

As Caleb inherited the same land which his feet trod on (Deu 1:36; Jos 14:9), so Messiah and His saints shall inherit the renovated earth which once they trod while defiled by the enemy (Isa 34:4; Isa 51:16; Isa 66:22; Eze 21:27; Psa 2:8; Psa 37:11; 2Pe 3:13; Heb 12:26-28 Rev 21:1).

JFB: Isa 65:17

See on Isa 65:16, note on "troubles"; the words here answer to "the former . . . forgotten," &c. The former sorrows of the earth, under the fall, shall be so far from recurring, that their very remembrance shall be obliterated by the many mercies I will bestow on the new earth (Rev. 21:4-27).

JFB: Isa 65:18

(Isa 51:11). "Everlasting joy . . . Zion." Spiritually (1Th 5:16).

JFB: Isa 65:19

(Isa 62:5).

JFB: Isa 65:19

(Isa 25:7-8; Isa 35:10; Rev 7:17; Rev 21:4), primarily, foretold of Jerusalem; secondarily, of all the redeemed.

JFB: Isa 65:20

The longevity of men in the first age of the world shall be enjoyed again.

JFB: Isa 65:20

From that time forward.

JFB: Isa 65:20

That is, an infant who shall only complete a few days; short-lived.

JFB: Isa 65:20

None shall die without attaining a full old age.

JFB: Isa 65:20

That is "he that dieth an hundred years old shall die a mere child" [LOWTH].

JFB: Isa 65:20

"The sinner that dieth at an hundred years shall be deemed accursed," that is, his death at so early an age, which in those days the hundredth year will be regarded, just as if it were mere childhood, shall be deemed the effect of God's special visitation in wrath [ROSENMULLER]. This passage proves that the better age to come on earth, though much superior to the present will not be a perfect state; sin and death shall have place in it (compare Rev 20:7-8), but much less frequently than now.

JFB: Isa 65:21

(See on Isa 62:8; Amo 9:14).

JFB: Isa 65:22

They shall not experience the curse pronounced (Lev 26:16; Deu 28:30).

JFB: Isa 65:22

Among the most long-lived of objects in nature. They shall live as long as the trees they "plant" (compare Isa 61:3, end of verse; Psa 92:12).

JFB: Isa 65:22

Hebrew, "consume," "wear out"; they shall live to enjoy the last of it (Isa 62:9).

JFB: Isa 65:23

Literally, "for terror," that is, "They shall not bring forth children for a sudden death" (Lev 26:16; Jer 15:8).

JFB: Isa 65:23

(Isa 61:9).

JFB: Isa 65:23

(Hos 9:12). "Their offspring shall be with themselves" [MAURER]; not "brought forth" only to be cut off by "sudden death" (see the parallel clause).

JFB: Isa 65:24

Contrast Isa 64:7, "none . . . calleth," &c.; and see on Isa 65:12, "I called, ye did not answer." MAURER translates, "They shall hardly (literally, "not yet") call, when (literally, "and") I will answer; they shall be still speaking, when I will hear" (Psa 32:5; Dan 9:20-21).

JFB: Isa 65:25

(See on Isa 11:6).

JFB: Isa 65:25

(See on Isa 11:7).

JFB: Isa 65:25

Rather, "but dust," &c. The curse shall remain on the serpent [HORSLEY], (Gen 3:14; Mic 7:17). "To lick the dust" is figurative of the utter and perpetual degradation of Satan and his emissaries (Isa 49:23; Psa 72:9). Satan fell self-tempted; therefore no atonement was contrived for him, as there was for man, who fell by his temptation (Jud 1:6; Joh 8:44). From his peculiar connection with the earth and man, it has been conjectured that the exciting cause of his rebellion was God's declaration that human nature was to be raised into union with the Godhead; this was "the truth" concerning the person of the Son of God which "he abode not in"; it galled his pride that a lower race was to be raised to that which he had aspired to (1Ti 3:6). How exultingly he might say, when man fell through him, "God would raise manhood into union with Himself; I have brought it down below the beasts by sin!" At that very moment and spot he was told that the seed of the abhorred race, man, should bruise his head (1Jo 3:8). He was raised up for this, to show forth God's glory (Exo 9:16; Rom 9:17). In his unfallen state he may have been God's vicegerent over the earth and the animal kingdom before man: this will account for his assuming the form of a serpent (Gen 3:1). Man succeeded to that office (Gen 2:19-20), but forfeited it by sin, whence Satan became "prince of this world"; Jesus Christ supplants the usurper, and as "Son of man" regains the lost inheritance (Psa 8:4-8). The steps in Satan's overthrow are these: he is cast out, first, from heaven (Rev 12:7-9) on earth; next, he is bound a thousand years (Rev 20:2-3); finally, he is cast into the lake of fire for ever (Rev 20:10).

JFB: Isa 65:25

(See on Isa 11:8).

JFB: Isa 65:25

(See on Isa 11:9).

This closing chapter is the summary of Isaiah's prophecies as to the last days, hence the similarity of its sentiments with what went before.

Clarke: Isa 65:12

Therefore will I number you - Referring to Meni, which signifies number "Rabbi Eliezar said to his disciples, Turn to God one day before you die. His disciples said, How call a man know the day of his death? He answered, Therefore it is necessary that you should turn to God to-day, for possibly ye may die to-morrow."

Clarke: Isa 65:13

My servants shalt eat, but ye shall be hungry - Rabbi Joachan ben Zachai said in a parable: There was a king who invited his servants, but set them no time to come to the feast. The prudent and wary who were among them adorned themselves; and, standing at the gate of the king’ s house, said, Is there any thing lacking in the king’ s house? i.e., Is there any work to be done in it? But the foolish which were among them went, and mocking said, When shall the feast be, in which there is no labor? Suddenly, the king sought out his servants: they who were adorned entered in, and they who were still polluted entered in also. The king was glad when he met the prudent, but he was angry when he met the foolish. Therefore he said, Let those sit down, and let them eat; but let these stand and look on

This parable is very like that of the wise and foolish virgins, Matthew 25, and that of the marriage of the king’ s son, Matthew 22.

Clarke: Isa 65:15

Shall slay thee "Shall slay you"- For והמיתך vehemithecha , shall slay thee, the Septuagint and Chaldee read והמיתכם vehemithechem , shall slay you, plural.

Clarke: Isa 65:17

I create new heavens and a new earth - This has been variously understood. Some Jews and some Christians understand it literally. God shall change the state of the atmosphere, and render the earth more fruitful. Some refer it to what they call the Millennium; others, to a glorious state of religion; others, to the re-creation of the earth after it shall have been destroyed by fire. I think it refers to the full conversion of the Jews ultimately; and primarily to the deliverance from the Babylonish captivity.

Clarke: Isa 65:18

Rejoice for ever in that which I create "Exult in the age to come which I create"- So in Isa 9:5 אבי עד abi ad , πατηρ του μελλοντος αιωνος, "the father of the age to come,"Sept. See Bishop Chandler, Defence of Christianity, p. 136.

Clarke: Isa 65:19

The voice of weeping, etc. - "Because of untimely deaths shall no more be heard in thee; for natural death shall not happen till men be full of days; as it is written, Isa 65:20 : There shall be no more thence an infant of days, i.e., the people shall live to three or five hundred years of age, as in the days of the patriarchs; and if one die at one hundred years, it is because of his sin; and even at that age he shall be reputed an infant; and they shall say of him, An infant is dead. These things shall happen to Israel in the days of the Messiah."- Kimchi.

Clarke: Isa 65:20

Thence "There"- For משם mishsham , thence, the Septuagint, Syriac, and Vulgate, read שם sham , there.

Clarke: Isa 65:22

They shall not build, and another inhabit - The reverse of the curse denounced on the disobedient, Deu 28:30 : "Thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not gather the grapes thereof.

Clarke: Isa 65:22

For as the days of a tree - It is commonly supposed that the oak, one of the most longlived of the trees, lasts about a thousand years; being five hundred years growing to full perfection, and as many decaying: which seems to be a moderate and probable computation. See Evelyn, Sylva, B. 3 chap. 3. The present emperor of China, in his very ingenious and sensible poem entitled Eloge de Moukden, a translation of which in French was published at Paris, 1770, speaks of a tree in his country which lives more than a hundred ages: and another, which after fourscore ages is only in its prime, pp. 37, 38. But his imperial majesty’ s commentators, in their note on the place, carry the matter much farther; and quote authority, which affirms, that the tree last mentioned by the emperor, the immortal tree, after having lived ten thousand years, is still only in its prime. I suspect that the Chinese enlarge somewhat in their national chronology, as well as in that of their trees. See Chou King. Preface, by Mons. de Guignes. The prophet’ s idea seems to be, that they shall live to the age of the antediluvians; which seems to be very justly expressed by the days of a tree, according to our notions. The rabbins have said that this refers to the tree of life, which endures five hundred years. - L.

Clarke: Isa 65:23

They shall not labor in vain "My chosen shall not labor in vain"- I remove בחירי bechirai , my elect, from the end of the twenty-second to the beginning of the twenty-third verse, on the authority of the Septuagint, Syriac, and Vulgate, and a MS.; contrary to the division in the Masoretic text. - L. The Septuagint is beautiful: My chosen shall not labor in vain, neither shall they beget children for the curse; for the seed is blessed of the Lord, and their posterity with them.

Nor bring forth for trouble "Neither shall they generate a short-lived race"- לבהלה labbehalah , in festinationem , "what shall soon hasten away."

ימיהם בהבל ויכל

yemeyhem	bahebel	vayechal
	בבהלה	ושנותם
	babbehalah	ushenotham

"And he consumed their days in vanity

And their years in haste.

μετα σπουδης, say the Septuagint. Jerome on this place of Isaiah explains it to the same purpose: " εις ανυπαρξιαν, hoc est, ut esse desistant ."

Clarke: Isa 65:24

Before they call, I will answer - I will give them all they crave for, and more than they can desire.

Clarke: Isa 65:25

The wolf and the lamb, etc. - The glorious salvation which Jesus Christ procures is for men, and for men only: fallen spirits must still abide under the curse: "He took not on him the nature of angels, but the seed of Abraham.

Clarke: Isa 65:25

Shall feed together - For כאחד keechad , as one, an ancient MS. has יחדו yachdav , together; the usual word, to the same sense, but very different in the letters. The Septuagint, Syriac, and Vulgate seem to agree with the MSS. - L.

Calvin: Isa 65:12

12.Therefore I will number you to the sword He alludes to the number of the gods; and the Lord declares that he will easily ascertain how numerous they are, for he “will number them to the sword.” And hence we see that the Prophet, in the preceding verse, does not speak of the two planets, Jupiter and Mercury, as some think, but means that they were not satisfied with one God, and collected for themselves various idols. It is an idle conjecture that the word מני ( meni) denotes Mercury, because מנה ( manah) signifies “to number,” and Mercury presided over numbers and merchants. ²¹⁰ The design of the Prophet is manifest, who declares that the people “shall be numbered to the sword,” because they delighted in a vast number of gods, and did not choose to rely on one God.

Because I called, and ye did not answer He heightens the extent and heinousness of that treason, by saying that the Jews sinned through deliberate malice, and on purpose, rather than through ignorance. They had been often instructed and warned, but had disdainfully rejected all warnings, and consequently were far less excusable than others, to whom no prophets were sent; for although ignorance cannot be pleaded as an excuse by any man, yet much less can it be pleaded by the Jews and those to whom the word of God is proclaimed, and who, on that account, will be condemned and punished more severely than others.

I spake, and ye did not hear He describes the manner of calling, namely, that he exhorted the people by the prophets; for by the word “speak” he twice repeats the same thing, as we have already stated to be the custom of Hebrew writers. To “hear” the Lord is to obey his word; for it would be a trivial matter to lend our ears, if we did not submit to the word; and it would then be with us as the proverb says, “They listen with the ears of an ass.” ²¹¹ God wishes to be heard sincerely, and does not approve of a pretended hearing; and he shews how it came that they rejected the calling. It was because they shut their ears to the doctrine of the prophets; for the beginning of obedience is to bring a desire to learn.

And ye did evil before mine eyes. The phrase, “before mine eyes,” is of the same import as “to my face;” a mode of expression which he made use of a little before. (Verse 3.) All men, indeed, sin “before the eyes” of the Lord, and none can withdraw from his presence. But in a peculiar sense we are said to sin “before his eyes,” when, having been called by him, we do not dread his presence; for he approaches nearer to those whom he calls by the prophets, and, so to speak, exhibits himself as present to them. Far more detestable, therefore, and worthy of severe chastisements, is the impiety of those who, laying aside all shame, despise and scorn God when he draws near to call and invite them.

And chose the things in which I took no pleasure From this concluding clause of the verse it is evident that they are condemned, not for gross crimes, but for foolish devotions, by which they corrupted the worship of God. Although they zealously devoted themselves to sacrifices contrived by themselves, because they thought that in this way they would become entitled to the favor of God; yet he declares that he abhors their wicked practices. It is not permitted that any person shall have a free choice to follow whatever he thinks fit, but all must observe what God approves, and must not turn aside from it in any way whatever. Now we see that it was not a fault peculiar to a single age that men should follow their own caprice in the worship of God, and should adore their own inventions instead of God; but whatever “pleasure” men “take in these things,” the Lord solemnly declares that he condemns and abhors them.

Calvin: Isa 65:13

13. and 14.Behold, my servants shall eat Here also the Prophet more deafly distinguishes between hypocrites, who held a place in the Church, and the true and lawful children; for, although all without distinction were called children, yet he skews that many shall be disowned as not belonging to the family, and that they who proudly and haughtily exalted themselves, under the name of the people of God, shall be disappointed of their hope, which is vain and false. We must carefully observe the highly emphatic contrast between “the servants of God,” and those who falsely pretend to his name; for he shews that empty titles, and false boasting, or vain confidence, shall avail them nothing.

Shall eat, shall drink By these words he denotes happiness and a prosperous condition of life; as if he had said, that he will take care that believers shall not be in want of anything. But the Lord promises to his servants something different from what he actually bestows; for they often “are hungry and thirsty,” (1Co 4:11,) while the wicked abound in enjoyments of every kind, and abuse them for luxury and intemperance. But it ought to be observed, that the kingdom of Christ is here described under figures; for otherwise we could not understand it. Accordingly, the Prophet draws comparisons from earthly kingdoms, in which, when the people abound in wealth and enjoy comforts of every kind, there is a visible display of the blessing of God from which we may judge of his fatherly love.

But since it is not proper that good men should have their minds engrossed by earthly advantages, it is enough that some taste of those advantages should support their faith. And if they are sometimes oppressed by hunger, yet, being satisfied with a moderate portion of good, they nevertheless acknowledge that God is their Father, and that he is kind to them, and in their poverty have greater riches than kings and nobles. On the other hand, the wicked, whatever may be their abundance of good things, cannot enjoy them with a good conscience, and therefore are the most wretched of all men. The Prophet, therefore, has in his eye the right use of the gifts of God; for they who serve God in a right manner receive, as children from the hand of a father, all that is necessary for this life, while others, like thieves and profane persons, take violent possession of it. Wicked men are never satisfied with any amount of wealth, however great; they have continual fear and trembling, and their conscience can never be at ease.

The Lord, therefore, does not promise here what he does not actually bestow; and this happiness must not be estimated by the outward condition of things. This is still more evident from what follows, where he speaks of joy and thanksgiving. The Prophet undoubtedly intends to state in a few words, that contentment does not lie in abundance of earthly enjoyments, but in calm peace of mind and spiritual joy; for unbelievers have no relish for such things, but to believers a persuasion of God’s fatherly love is more delightful than all earthly enjoyments. Yet let us observe that we ought to look for all prosperity from God alone, who will not permit his people to be in want of anything that belongs to a happy life.

Calvin: Isa 65:15

15.And ye shall leave your name for a curse ²¹² to my elect. He continues the same doctrine, and teaches that God will at length separate hypocrites from the true servants. And indeed we need not wonder that the Prophet dwells so much on this point; for there is nothing of which it is harder to convince hypocrites, who, puffed up with pride, deceive and blind themselves. He affirms that “their name” shall be “accursed,” because they thought that they were the holy seed, and that nothing else under heaven was worthy of being remembered. Such is also the import of the word “Leave;” as if he had said that false boasting, to which they were so strongly attached, shall be shaken off by violence; and therefore, that they may not flatter themselves with a glory that is temporal, and that shall speedily pass away, the Lord rebukes that haughtiness, and declares that he will have other servants, to whom they shall be a curse, so that even in solemn cursing this shall be taken as an example, “May God curse thee as he has cursed the Jews!”

And shall call his servants by another name He shews how ill-founded is the confidence of that nation, which thought that God would have no people, if he had not the posterity of Abraham; for he solemnly declares that he will adopt a new people, and that he is not confined to the Jews, so as not easily to find others whom he shall adorn with the “name” of his people. The opinion entertained by some, that by “another name” is meant the Christian name, is exceedingly unnatural; and even from the context it is evident that the Prophet had quite a different object in view; for, in consequence of the Jews boasting proudly of the antiquity of their name, and growing insolent at having been elected by God long ago, as if God could not do without them, he shews that he will elect and adopt another people, and yet that he cannot be accused of capriciousness or fickleness, as if he had changed his mind. He will execute his purpose and his righteous judgments against those who, under a false pretense of his name, obscure his glory and corrupt all godliness.

Calvin: Isa 65:16

16.He who blesseth himself in the earth Here the whole world is contrasted with a corner of Judea, in which the worship of God might be said to be shut up. Since the time when God has been manifested everywhere, he is not now worshipped in one particular district, but in all places without distinction; as Christ also teacheth, (Joh 4:21,) “The hour cometh, when neither in this mountain, nor in Jerusalem, shall ye worship the Father;” and Paul also saith,

“I wish that men in every place may lift up clean hands, without wrath and disputing.”
(1Ti 2:8.)

Thus the word “earth,” by which he denotes, in this passage, the whole world, is employed by him in an indirect contrast with Judea.

Shall bless himself in the true God. Shall swear by the true God By “blessing” and “swearing” he denotes the whole of the worship of God. “Swearing,” as we have formerly seen, ²¹³ is a kind of worship of God; for by it we declare that all judgment belongs to God, and acknowledge that he is perfectly acquainted with all that we do. We “bless,” when we wish to obtain from him all prosperity, and render thanksgiving to him alone; and, in short, when we acknowledge that our prosperity comes from no other source than from his undeserved kindness. By “the true God” is meant that he is faithful to his promises and steadfast to his purpose; though perhaps there is an implied and indirect contrast between “the true God” and the false gods of the Gentiles.

For the former afflictions are surrendered to forgetfulness This promise relates to believers only. God declares that he will put an end to their afflictions and distresses, that the calamity of the Church may not be perpetual. This began to be accomplished when the people were brought out of Babylon; for, although they were afflicted in various ways both during the journey and at home, yet the severity of the punishments was mitigated; because the return to their native country, the rebuilding of the temple, the restoration of regular government, soothed their griefs, and supported their hearts by good hope till the coming of Christ.

Calvin: Isa 65:17

17.For, lo, I will create new heavens and a new earth By these metaphors he promises a remarkable change of affairs; as if God had said that he has both the inclination and the power not only to restore his Church, but to restore it in such a manner that it shall appear to gain new life and to dwell in a new world. These are exaggerated modes of expression; but the greatness of such a blessing, which was to be manifested at the coming of Christ, could not be described in any other way. Nor does he mean only the first coming, but the whole reign, which must be extended as far as to the last coming, as we have already said in expounding other passages.

Thus the world is (so to speak) renewed by Christ; and hence also the Apostle (Heb 2:5) calls it “a new age,” and undoubtedly alludes to this statement of the Prophet. Yet the Prophet speaks of the restoration of the Church after the return from Babylon. This is undoubtedly true; but that restoration is imperfect, if it be not extended as far as to Christ; and even now we are in the progress and accomplishment of it, and those things will not be fulfilled till the last resurrection, which has been prescribed to be our limit.

The former things shall not be remembered Some refer these words to heaven and earth; as if he had said that henceforth they shall have no celebrity and no name. But I choose rather to refer them to the former times; for he means that the joy at being restored shall be so great that they shall no longer remember their miseries. Or perhaps it will be thought preferable to view them as relating to benefits which, though they were worthy of being recorded, lost their name when God’s amazing- grace shone forth. In this sense the Prophet said elsewhere, “Remember ye not the former things.” (Isa 43:18.) Not that God wished the first deliverance to be set aside or blotted out of the hearts of believers; but because by comparison the one brought a kind of forgetfulness over the other, just as the sun, when he rises, deprives the stars of their brightness.

Let us remember that these things take place in us so far as we are renewed. But we are only in part renewed, and therefore we do not yet see a new heaven and a new earth. We need not wonder, therefore, that we continue to mourn and weep, since we have not entirely laid aside the old man, but many remains are still left. It is with us also that the renovation ought to begin; because we hold the first rank, and it is through our sin that “the creatures groan, and are subject to vanity,” as Paul shews. (Rom 8:20.) But when we shall be perfectly renewed, heaven and earth shall also be fully renewed, and shall regain their former state. And hence it ought to be inferred, as we have frequently remarked, that the Prophet has in his eye the whole reign of Christ, down to its final close, which is also called

“the day of renovation and restoration.” (Act 3:21.)

Calvin: Isa 65:18

18. But rejoice ye and be glad for ever. He exhorts believers to rejoice, in such a manner as they ought, on account of such a benefit bestowed by God. And this was added for the sake of amplification; because men do not adequately consider God’s other benefits, and especially that which is the highest and most excellent of all; for either they disregard them altogether, or value them less than they ought to do. On this account believers must be aroused and urged by such exhortations as these, that they may not chew themselves to be unthankful or unmindful, or think that it ought to be lightly passed by, that, having been redeemed by the hand of Christ, they carry in their hearts the pledge of eternal and heavenly life. That is the reason why Isaiah chews that believers do not give due praise for redemption in any other way than by continuing their joy through the whole course of their life, and employing themselves in celebrating the praises of God.

For, lo, I create Jerusalem a rejoicing, and her people a joy At first sight this might be thought harsh; but an excellent meaning is obtained, that the ground of joy in the deliverance of the Church shall be so great as to remove every cloud of sadness. And, indeed, since even afflictions aid our salvation, (Rom 8:28,) we have good reason for rejoicing in them.

Calvin: Isa 65:19

19.And I will be glad in Jerusalem He expresses more than in the preceding verse; for by these words he means that he not only will give to men ground for rejoicing, but even will be a partaker with them in that joy. So great is his love toward us, that he delights in our prosperity not less than if he enjoyed it along with us. And hence we obtain no small confirmation of our faith, when we learn that God is moved, and so powerfully moved, by such an affection toward us. If we are in painful and distressed circumstances, he says that he is affected by grief and sorrow; and, on the other hand, if our condition is pleasant and comfortable, he says that he takes great pleasure in our prosperity. Hence also we have formerly seen that “the Spirit of the Lord is sad and vexed,” (Isa 63:10,) when that order which he demands and approves is overturned and confounded; and in another passage he takes upon himself the character of a husband who is satisfied with the love of his wife. (Isa 62:5.)

Calvin: Isa 65:20

20.There shall be no more thence an infant of days Some think that this points out the difference between the Law and the Gospel; because “the Law, as a schoolmaster,” (Gal 3:24,) kept scholars in the first elements, but the Gospel leads us on to mature age. Others suppose it to mean that there will no longer be any distinction of age; because, where life is eternal, no line is drawn between the child and the old man. But I interpret the words of the Prophet in this manner, “Whether they are children or old men, they shall arrive at mature age so as to be always vigorous, like persons in the prime of life; and, in short, they shall always be healthful and robust;” for it is on account of our sins that we grow old and lose our strength. “All our days,” saith Moses, “pass away when thou art angry: we close our years quicker than a word. The days of our years in which we live are seventy years, or, at the utmost, eighty: what goeth beyond this in the strongest is toil and vexation; our strength passeth swiftly, and we fly away.” (Psa 90:9.) But Christ comes to repair our strength, and to restore and preserve our original condition.

For the son of a hundred years shall die young It is proper to distinguish between the two clauses; for, after having said that the citizens of the Church shall be long-lived, so that no one shall be taken out of the world till he has reached mature age and fully completed his course, he likewise adds that, even in old age, they shall be robust. Although the greater part of believers hardly support themselves through weakness, and the strength of others decays even before the time, yet that promise is not made void; for, if Christ reigned truly and perfectly in us, his strength would undoubtedly flourish in us, and would invigorate both body and soul. To our sins, therefore, it ought to be imputed, that we are liable to diseases, pains, old age, and other inconveniences; for we do not permit Christ to possess us fully, and have not advanced so far in newness of life as to lay aside all that is old. ²¹⁴

Here it ought also to be observed, that blessings either of soul or body are found only in the kingdom of Christ, that is, in the Church, apart from which there is nothing but cursing. Hence it follows that all who have no share in that kingdom are wretched and unhappy; and, however fresh and vigorous they may appear to be, they are, nevertheless, in the sight of God, rotten and stinking corpses.

Calvin: Isa 65:21

21 and 22. They shall build houses and inhabit them In these verses he mentions what is written in the Law; for these are the blessings of the Law, that they who have obeyed God shall dwell in the houses which they have built, and shall gather fruit from the trees which they have planted. (Lev 26:10.) On the other hand, the disobedient shall be expelled from the houses which they built, and shall give place to foreigners, and shall be deprived of the fruits of the trees which they planted. “The Lord,” saith Isaiah, “shall protect you from that curse, so as to enjoy your property.” Now the Prophets hold out those things which relate to the present life, and borrow metaphors from them; but it is in order that they may teach us to rise higher and to embrace eternal and blessed life. We must not fix our whole attention on these transitory blessings, but must make use of them as ladders, that, being raised to heaven, we may enjoy eternal and immortal blessings. To the Church, which has been renewed, and which rests on nothing but God’s good pleasure and undeserved favor, is justly promised the enjoyment of those blessings of which unbelievers had deprived themselves.

Calvin: Isa 65:22

According to the days of a tree Some think that this is a promise of eternal life; as if men had the tree of life; but that is forged ingenuity, and far removed from the Prophet’s meaning. And I do wonder that commentators give themselves so much trouble in explaining this passage; for the Prophet speaks, not only of life, but of a peaceful condition of life; as if he had said, “Ye shall plant vineyards, and shall eat the fruit of them; and ye shall not be removed from this life before receiving the fruit, which shall be enjoyed, not only by yourselves, but by your children and posterity. He employs the metaphor of a tree, because he had formerly spoken of planting vineyards; and accordingly he promises that the people shall peacefully enjoy both their houses and their vineyards, and shall not be molested by enemies or robbers, and this peaceful condition shall last as long as the life of a tree.

And my elect shall perpetually enjoy ²¹⁵ the work of their hands. A work is said to be continued or perpetuated when the result of it is prosperous; for otherwise men would subject themselves to long and severe toil, and all to no purpose, if God did not grant success. Enemies will either take away or destroy what we have begun, and the completion of it will be out of our power; and therefore it is strictly said to be continued, not when merely some progress is made, but when it is brought to a close. Here it ought to be observed, that we cannot possess our wealth and have the peaceful and lawful enjoyment of it in any other way than by dwelling in the kingdom of Christ, who is the only heir of the world, and without being ingrafted into his body. Wicked men may indeed enjoy, for many years, the good things of this life; but they will continually be uneasy, and will wretchedly devour themselves, so that even possession shall be destructive and deadly; for it is only by faith that we obtain all that belongs to a blessed life, and they who have not faith cannot be members of Christ.

Calvin: Isa 65:23

23.They shall not toil in vain He enumerates other kinds of blessings which God promises to the kingdom of Christ; for, although God always blessed his people, yet the blessings were in some measure suspended till the coming of Christ, in whom was displayed full and complete happiness. In a word, both Jews and Gentiles shall be happy, in all respects, under the reign of Christ. Now, as it is a token of God’s wrath and curse when we obtain no advantage front our labor, so, on the other hand, it is a token of blessing when we clearly see the fruit of our labor. For this reason he says that they who shall have returned from captivity, in order that they may obtain a true and complete deliverance, shall not spend their labor in vain or lose their pains. The Law threatens the death of relatives, destructive wars, losses of property, and terror in their hearts. (Lev 26:22; Deu 28:48.) Here, on the contrary, are promised fertility, peace, the fruit of labor, and repose. And blessings of this kind ought to be carefully observed; for there are few who, amidst their labors, think of the blessing of God, so as to ascribe everything to him alone, and to be fully convinced that they will accomplish nothing whatever unless the Lord grant to them a prosperous result. Wherefore, as every blessing should be sought from God, so, when it has been received, thanksgiving should be rendered for it to God alone.

And they shall not bring forth in terror When it is said that women “shall not bring forth in terror,” some explain it to mean, that they shall have no uneasiness or dread of childbirth, because they shall be free from pain. We know that this punishment was inflicted on the woman on account of sin, to bring forth with difficulty, and to be in danger of death. Children are brought into the world with fear and trembling, when there is any expectation of war; and it is probable that the Prophet rather looks to this, that there shall be such settled peace that neither women nor men shall have any reason to fear; for this must be viewed as relating to both parents, who will have no dread about their children, as commonly happens when any danger is threatened.

For they shall be the seed of the blessed of Jehovah This reason is highly appropriate; for whence come fears and terrors, whence come alarms, but from the curse of God? When the curse has been removed, the Prophet therefore says justly that parents, together with their offspring, shall be free from dread and anxious solicitude; because they shall be convinced that they shall always be safe and sound through the favor of God.

And their offspring with them This is contrasted with childlessness, which is reckoned in the number of the curses of God; and therefore it is the same as if he had said, “I will no longer deprive them of their children, but will cause them to enjoy them, along with the rest of the blessings which I shall bestow upon them.”

Calvin: Isa 65:24

24.Before they cry, I will listen A remarkable promise; for nothing is more desirable than to have God reconciled to us, and to have it in our power to draw near to him with freedom and boldness; for, although we are surrounded by innumerable distresses and calamities, yet we cannot be miserable so long as we are at liberty to betake ourselves to the Lord. Here therefore the Lord promises that we shall not pray in vain. Yet this was also promised to the fathers under the Law. It is certain that, since the beginning of the world, God listened to the fathers, to all that called upon him; for this is the most valuable fruit of faith. But he confirms this more and more. Because the Jews would be exiles for a long time, the Lord solemnly declares that he will not permit them any longer to languish in banishment, and will no longer delay his assistance, but will “listen to them even before they cry.”

This relates chiefly to the kingdom of Christ, through whom we are heard and have access to God the Father, as Paul admirably explains. (Eph 2:18.) The fathers indeed enjoyed the same access, and there was no other way in which they could be heard but through Christ; but the door was still narrow and might be said to be shut, whereas now it has been most widely and perfectly thrown open. Under the law the people were wont to stand at a distance in the porch; but now nothing hinders us from entering into the sanctuary itself, because

“the veil of the temple hath been rent.” (Mat 27:51.)

Thus we have admission into heaven through Christ,

“that we may approach with freedom and boldness to the throne of grace, to obtain mercy and find needful assistance.”
(Heb 4:16.)

A question will be put. “Are there no believers in the world, and is there no kingdom of Christ, in the present day? For it does not appear that God is so ready to render assistance, and there is no visible fruit of our prayers.” I reply. Though it becomes fully evident that we have been heard when the event actually proves it, yet God does not in the meantime overlook us; for he does not permit us to faint, but supports us by the power of his Spirit, that we may wait for him patiently. Nor does he delay, as men do, because he has need of time, but because he wishes to exercise and try our patience. In a word, there are two ways in which God listens to us; first, when he renders assistance openly; and secondly, when he aids us by the power of his Spirit, that we may not sink under the weight of afflictions. And if this doctrine were deeply fixed in the hearts of men, they would fly to God more readily and boldly, and would not dispute so eagerly about calling on saints. For how comes it that men contrive for themselves such a variety of intercessors, to whom they betake themselves rather than to Christ, but because they do not receive that doctrine, and because they reject such large and bountiful promises?

Calvin: Isa 65:25

25.The wolf and the lamb shall feed together He means that everything shall be fully restored, when Christ shall reign. And here it appears as if there were an implied comparison between Adam and Christ. We know that all the afflictions of the present life flowed from the sin of the first man; for at that time we were deprived of the dominion and sovereignty which God had given to man (Gen 1:28) over animals of every kind, all of which at first undoubtedly bowed cheerfully to the dominion of man, and were obedient to his will; but now the most of them rise up against man, and even carly on mutual war against each other. Thus, when wolves, bears, lions, and other savage animals of that kind, are hurtful to man and to other beasts from which we obtain some advantage, and when even animals which ought to have been useful to man are hostile to him, this ought to be imputed to his sin, because his disobedience overthrew the order of things. But since it is the office of Christ to bring back everything to its condition and order, that is the reason why he declares that the confusion or ruin that now exists in human affairs shall be removed by the coming of Christ; because at that time, corruptions having been taken away, the world shall return to its first origin.

And the lion shall eat straw like the ox “The lion” shall eat harmlessly, and shall no longer seek his prey. The serpent, satisfied with his dust, shall wrap himself in it, and shall no longer hurt by his envenomed bite. In a word, all that is disordered or confused shall be restored to its proper order. Yet beyond all controversy the Prophet speaks allegorically of bloody and violent men, whose cruel and savage nature shall be subdued, when they submit to the yoke of Christ. But first we must carefully consider that confusion which befell all the creatures in consequence of the fall of man; for if this were not taken into view, it would be impossible for us to have sufficiently just and correct views of this blessing of restoration. At the same time, we must keep in remembrance what we said in expounding a similar allegory in the eleventh chapter. ²¹⁶ Here we are taught what is the nature of men before the Lord convert them and receive them into his fold; for they are cruel and untamed beasts, and only begin to abstain from doing any injury, when the Lord subdues their wicked inclination and their furious desire to do harm.

In all my holy mountain This is added because, when rubbish and filth have been taken out of the way, the Lord will gather to himself a Church without spot. By the word all he means cleansing. Yet we ought not to think it strange that still so many are ferocious; for there are few that are the true inhabitants of God’s mountain, few that are upright and faithful, even among those who profess to be Christians. Seeing that the old man still reigns and is vigorous in them, contentions and wars must also exist and prevail amongst them.

Defender: Isa 65:17

The full description of the new ("renewed") heavens and earth is given in the Bible's last two chapters, but is first promised here (Rev 21:1; 2Pe 3:13). This final cosmos will continue forever, free of all sin and death."

Defender: Isa 65:18

This is the New Jerusalem (Rev 21:2), the holy city, specially created and prepared by Christ (Joh 14:3) to last eternally."

Defender: Isa 65:20

The prophecy intermingles here a description of the eternal state with that which foreshadows it - namely, the great millennial kingdom of Christ (Rev 20:6). During the coming thousand-year reign of Christ on this present earth, antediluvian conditions will be largely restored, and some people will live perhaps a full thousand years. However, as this verse reveals, there will still be sin and death present, so it cannot be the new earth. On the new earth, there will be no sin and death (Rev 21:4). These truths are not contradictory but complementary, the one being a type of the other. The millennial and antediluvian ages are similar, whereas the new earth represents restoration of paradise, before sin entered the world."

Defender: Isa 65:25

There will be herbivores in the millennial period as well as in the new earth, if animals are present there (a question which is left unanswered in Scripture). All carnivorous animals will revert to their Edenic state, when they were herbivores (Gen 1:30).

Defender: Isa 65:25

This future state of the animal kingdom is evidently presented as the ideal state. This fact can only mean that there was no struggle for existence and survival of the fittest in the originally created animal world. The evolutionary scenario, postulating a billion years of animal suffering and death before man evolved, is thus false and even blasphemous, charging God with deliberately creating such a monstrous system as His means of producing men and women (Isa 11:6-9)."

TSK: Isa 65:12

will I : Isa 3:25, Isa 10:4; Lev 26:25; Deu 32:25; Jer 18:21, Jer 34:17; Eze 14:17-21; Zep 1:4-6; Mat 22:7

because : Isa 50:2, Isa 66:4; 2Ch 36:15, 2Ch 36:16; Pro 1:24-33; Jer 7:13; Zec 7:7, Zec 7:11-13; Mat 21:34-43, Mat 22:3; Joh 1:11

did evil : Isa 65:3, Isa 1:16; Jer 16:17

and did : Isa 66:3, Isa 66:4; Pro 1:29

TSK: Isa 65:13

my servants shall eat : Psa 34:10, Psa 37:19, Psa 37:20; Mal 3:18; Luk 14:23, Luk 14:24, Luk 16:24, Luk 16:25

my servants shall rejoice : Isa 61:7, Isa 66:5, Isa 66:14; Dan 12:2

TSK: Isa 65:14

my servants : Isa 24:14, Isa 52:8, Isa 52:9; Job 29:13; Psa 66:4; Jer 31:7; Jam 5:13

ye shall : Mat 8:12, Mat 13:42, Mat 22:13; Luk 13:28; Jam 5:1

vexation : Heb. breaking

TSK: Isa 65:15

ye shall : Pro 10:7; Jer 29:22; Zec 8:13

my chosen : Isa 65:9, Isa 65:22

the Lord : Isa 65:12, Isa 66:15; Mat 21:41, Mat 22:7; 1Th 2:16

his servants : Isa 62:2; Act 11:26; Rom 9:26; 1Pe 2:9, 1Pe 2:10

TSK: Isa 65:16

he who : Psa 72:17; Jer 4:2

in the God : Deu 32:4; Psa 31:5, Psa 86:15; Jer 10:10; Joh 1:14, Joh 1:17, Joh 14:6; Heb 6:17, Heb 6:18

he that : Isa 19:18, Isa 45:23-25, Isa 48:1; Deu 6:13, Deu 10:20; Psa 63:11; Jer 12:16; Zep 1:5; Rom 14:11; Phi 2:11

because : Isa 65:19, Isa 11:16, Isa 12:1, Isa 35:10, Isa 54:4; Jer 31:12; Eze 36:25-27; Dan 12:1, Dan 12:11; Zep 3:14-20; Rev 20:4

TSK: Isa 65:17

I create : Isa 51:16, Isa 66:22; 2Pe 3:13; Rev 21:1-5

the former : Jer 3:16

into mind : Heb. upon the heart

TSK: Isa 65:18

Isa 12:4-6, Isa 42:10-12, Isa 44:23, Isa 49:13, Isa 51:11, Isa 52:7-10, Isa 66:10-14; Psa 67:3-5; Psa 96:10-13, Psa 98:1-9; Zep 3:14; Zec 9:9; 1Th 5:16; Rev 11:15-18; Rev 19:1-6

TSK: Isa 65:19

I will : Isa 62:4, Isa 62:5; Son 3:11; Jer 32:41; Zep 3:17; Luk 15:3, Luk 15:5

the voice of weeping : Isa 25:8, Isa 35:10, Isa 51:3, Isa 51:11, Isa 60:20; Jer 31:12; Rev 7:17, Rev 21:4

TSK: Isa 65:20

There shall : Deu 4:40; Job 5:26; Psa 34:12

but : Isa 3:11; Ecc 8:12; Rom 2:5-9

TSK: Isa 65:21

Isa 62:8, Isa 62:9; Lev 26:16; Deu 28:30-33; Jdg 6:1-6; Jer 31:4, Jer 31:5; Amo 9:14

TSK: Isa 65:22

for as : Isa 65:9, Isa 65:15; Gen 5:5, Gen 5:27; Lev 26:16; Psa 92:12-14; Rev 20:3-5

long enjoy : Heb. make them continue long, or, shall wear out

TSK: Isa 65:23

shall : Isa 49:4, Isa 55:2, Isa 61:9; Lev 26:3-10,Lev 26:20,Lev 26:22, Lev 26:29; Deu 28:3-12, Deu 28:38-42; Hos 9:11-14; Hag 1:6, Hag 2:19; Mal 3:10; 1Co 15:58

for : Isa 61:9; Gen 12:2, Gen 17:7; Psa 115:14, Psa 115:15; Jer 32:38, Jer 32:39; Zec 10:8, Zec 10:9; Act 2:39, Act 3:25, Act 3:26; Rom 4:16, Rom 9:7, Rom 9:8; Gal 3:29

TSK: Isa 65:24

Isa 58:9; Psa 32:5, Psa 50:15, Psa 91:15; Dan 9:20-23, Dan 10:12; Mar 11:24; Luk 15:18-20; Act 4:31, Act 10:30-32, Act 12:5-16; 1Jo 5:14, 1Jo 5:15

TSK: Isa 65:25

wolf : Isa 11:6-9, Isa 35:9; Act 9:1, Act 9:19-21; 1Co 6:9-11; Tit 3:3-7

dust : Gen 3:14, Gen 3:15; Rom 16:20; Rev 12:7-9, Rev 20:2, Rev 20:3

shall not : Isa 2:4, Isa 11:9; Mic 4:3

my : Isa 65:11; Eze 43:11; Zec 8:3, Zec 14:20,Zec 14:21; Rev 14:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 65:12

Therefore will I number you to the sword - There is undoubtedly an allusion here to the idol Meni mentioned in Isa 65:11, and a play upon the name, in accordance with a custom quite common in the sacred Scriptures. The word מניתי mâniytiy , ‘ I will number,’ is derived from מנה mânâh , the same word from which מני m^e nı̂y , is derived. The idea is, since they worshipped a god whose name denoted number - perhaps one who was supposed to number or appoint the fates of people - God would number them. He would determine their destiny. It would not be done by any idol that was supposed to preside over the destinies of people; not by blind fate, or by anyone of the heavenly bodies, but it would be by an intelligent and holy God. And thus numbering or determining their lot would not be in accordance with their expectations, imparting to them a happy fortune, but would be devoting them to the sword; that is, to destruction. The allusion is, probably, to the calamities which God afterward brought on them by the invasion of the Chaldeans.

And ye shall all bow down to the slaughter - This is evidently strong, and probably hyperbolic language, meaning that a large portion of the nation would be cut off by the sword. The allusion here is, I think, to the slaughter of the Jewish people in the invasion of the Chaldeans. The evil of idolatry prevailed, in the time of Isaiah, under the reign of Manasseh; and in the time of Zedekiah it had increased so much even in Jerusalem, that it was said, ‘ All the chief priests and the people transgressed very much after all the abominations of the pagan; and polluted the house of the Lord which he had hallowed in Jerusalem .... And they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, until there was no remedy. Therefore he brought upon them the king of the Chaldeans, who killed their young people with the sword, in the house of their sanctuary, and had no compassion upon young man or maiden, old man or him that stooped for age; he gave them all into their hand 2Ch 36:14, 2Ch 36:16-17. It is possible, also, that this is intended to express a more general truth, and to intimate that when his people forsake him he will punish them; but the primary reference, it is proable, was to the slaughter caused by the Babylonians when they destroyed Jerusalem.

Because when I called - When I called you by the prophets to repentance and to my service (see Pro 1:24 ff.)

Ye did not answer - You showed the same disregard and contempt which a child does who suffers a parent to call him, and who pays no attention to it. One of the chief aggravations of human guilt is, that the sinner pays no attention to the calls of God. He pretends not to hear; or he hears to disregard it. No more decided contempt can be shown to the Almighty; no deeper proof of the stupidity and guilt of people can be furnished.

But did evil before mine eyes - (See the notes at Isa 65:3).

Barnes: Isa 65:13

Therefore, thus saith the Lord God - The design of this verse is to show what would be the difference between those who kept and those who forsook his commandments. The one would be objects of his favor, and have abundance; the other would be objects of his displeasure, and be subjected to the evils of poverty, grief, and want.

My servants shall eat - Shall have abundance. They shall be objects of my favor.

But ye - Ye who revolt from me, and who worship idols.

Shall be hungry - Shall be subjected to the evils of want. The idea is, that the one should partake of his favor; the other should be punished.

Barnes: Isa 65:14

Shall sing for joy of heart - They who serve me shall have abundant occasion of rejoicing. But ye - shall howl. You shall shriek under the anguish and distress that shall come upon you.

For vexation of spirit - Margin, as in Hebrew, ‘ Breaking.’ That is, your spirit shall be broken and crushed under the weight of the calamities that shall come upon you.

Barnes: Isa 65:15

And ye shall leave your name for a curse unto my chosen - To my people; to those whom I have selected to be my friends. The word rendered here ‘ curse’ ( שׁבועה sh^e bû‛âh ) means properly "an oath,"or "a swearing"; and then "an imprecation"or "a curse"(see Num 5:21; Dan 9:11). The sense here seems to be, that their punishment would be so great that it would become the subject of imprecation when others wished to bind themselves in the most solemn manner by an oath. The pious, who wished to confirm a promise or a covenant in the most solemn manner, would say, ‘ If we do not perform the promise, then let us experience the same punishment at the hand of God which they have done’ (compare Jer 29:22). Or it may mean, that their name would be used proverbially, like that of Sodom, as a signal example of wickedness and of the abhorrence of God.

And call his servants by another name - So disgraceful and dishonorable shall be that name, that Yahweh will apply another name to his people. Is there not an allusion here to the designed change of the name by which the people of God are known? Has it not been by the special providence of God that his true people are now known by another appellation? Is there any name on earth now that is more the subject of reproach and execration than all the appellations by which his ancient people were known? The name Jew - what ideas does it convey to all the nations of the earth? It is connected with reproach; a name regarded as belonging to a people accursed by God; a name more universally detested than any other known among people. And was it not because this name would be thus dishonored, reproached, and despised, that another was given to the true people of God - the name CHRISTIAN - an honored name - denoting true attachment to the Messiah?

Barnes: Isa 65:16

That he who blesseth himself in the earth - That is, he who shall invoke blessings on himself.

Shall bless himself in the God of truth - Or by the true God. He shall not seek a blessing from a false god; but he shall come before the true God, and seek a blessing at his hand.

And he that sweareth - Every oath that is taken in the land shall be by the true God. There shall be no swearing by idols; but the true God shall be everywhere acknowledged.

Because the former troubles are forgotten - The former punishments and calamities shall be passed away. The favor of God shall be restored. His pure worship shall be re-established, and his name shall be celebrated again in the land. The image here is one of returning prosperity and favor; a state when the happiness will be so great that all the former trials will be regarded as not worthy of recollection.

Barnes: Isa 65:17

For behold - The idea in this verse is, that there should be a state of glory as great as if a new heaven and a new earth were to be made.

I create new heavens - Calamity and punishment in the Bible are often represented by the heavens growing dark, and being rolled up like as a scroll, or passing away (see the notes at Isa 13:10; Isa 34:4). On the contrary, prosperity, happiness, and the divine favor, are represented by the clearing up of a cloudy sky; by the restoration of the serene and pure light of the sun; or, as here, by the creation of new heavens (compare the notes at Isa 51:16). The figure of great transformations in material things is one that is often employed in the Scriptures, and especially in Isaiah, to denote great spiritual changes (see Isa. 11; Isa 51:3; Isa 35:1-2, Isa 35:7; Isa 60:13, Isa 60:17). In the New Testament, the phrase used here is employed to denote the future state of the righteous; but whether on earth, after it shall have been purified by fire, or in heaven, has been a subject of great difference of opinion (see 2Pe 3:13; Rev 21:1).

The passage before us is highly poetical, and we are not required to understand it literally. There is, so far as the language is concerned, no more reason for understanding this literally than there is for so understanding the numerous declarations which affirm that the brute creation will undergo a change in their very nature, on the introduction of the gospel Isa. 11; and all that the language necessarily implies is, that there would be changes in the condition of the people of God as great as if the heavens, overcast with clouds and subject to storms, should be recreated, so as to become always mild and serene; or as if the earth, so barren in many places, should become universally fertile and beautiful. The immediate reference here is, doubtless, to the land of Palestine, and to the important changes which would be produced there on the return of the exiles; but it cannot be doubted that, under this imagery, there was couched a reference to far more important changes and blessings in future times under the Messiah - changes as great as if a barren and sterile world should become universally beautiful and fertile.

For the former shall not be remembered - That is, that which shall be created shall be so superior in beauty as entirely to eclipse the former. The sense is, that the future condition of the people of God would be as superior to what it was in ancient times as would be a newly created earth and heaven superior in beauty to this - where the heavens are so often obscured by clouds, and where the earth is so extensively desolate or barren.

Nor come into mind - Margin, as Hebrew, ‘ Upon the heart.’ That is, it shall not be thought of; it shall be wholly forgotten. On this verse, compare the notes at Isa 51:16.

Barnes: Isa 65:18

But be ye glad and rejoice - (See the notes at Isa 51:11).

Forever - It is not to be momentary happiness - like a bright morning that is soon overcast with clouds. The joy of God’ s people is to endure for ever, and they shall have ceaseless cause of praise and thanksgiving.

I create Jerusalem a rejoicing - A source of rejoicing; or a place of rejoicing.

And her people a joy - That is, in themselves joyful, and a source of joy to all others. The idea is, that the church would be a place of the highest happiness, and that they who were redeemed would have occasion of perpetual joy. The Saviour did not come to minister gloom, nor is the true effect of religion to make his people melancholy. Religion produces seriousness; but seriousness is not inconsistent with permanent happiness. Religion produces deep thought and soberness of deportment and conversation; but this is not inconsistent with a heart at ease, or with a good conscience, or with permanent joy. Religion fills the mind with hope of eternal life; and the highest happiness which the soul can know must be in connection with the prospect of unchanging blessedness beyond the grave.

Barnes: Isa 65:19

And I will rejoice in Jerusalem - (See the notes at Isa 62:5).

And the voice of weeping shall no more be heard - (See the notes at Isa 25:7-8).

Barnes: Isa 65:20

There shall be no more thence - The Septuagint, the Syriac, and the Vulgate, read this, ‘ There shall not be there.’ The change requires the omission of a single letter in the present Hebrew text, and the sense seems to demand it. The design of the prophet here is, to describe the times of happiness and prosperity which would succeed the calamities under which the nation had been suffering. This he does by a great variety of images, all denoting substantially the same thing. In Isa 65:17, the change is represented to be as great as if a new heaven and a new earth should be created; in this verse the image is, that the inhabitants would reach a great age, and that the comparatively happy times of the patriarchs would be restored; in Isa 65:21, the image is taken from the perfect security in their plans of labor, and the fact that they would enjoy the fruit of their toil; in Isa 65:25, the image employed is that taken from the change in the nature of the animal creation. All these are poetic images designed as illustrations of the general truth, and, like other poetic images, they are not to be taken literally.

An infant of days - A child; a sucking child. So the Hebrew word, עול ‛ûl , denotes. The Septuagint renders it, ‘ Nor shall there be there anymore an untimely birth ( ἄωρος aōros ) and an old man who has not filled up his time.’ The idea is not that there should be no infant in those future times - which would be an idea so absurd that a prophet would not use it even in poetic fiction - but that there will not be an infant who shall not fill up his days, or who will be short-lived. All shall live long, and all shall be blessed with health, and continual vigor and youth.

Nor an old man that hath not filled his days - They shall enjoy the blessings of great longevity, and that not a longevity that shall be broken and feeble, but which shall be vigorous and happy. In further illustration of this sentiment, we may remark,

1. That there is no reason to suppose that it will be literally fulfilled even in the millenium. If it is to be regarded as literally to be fulfilled, then for the same reason we are to suppose that in that time the nature of the lion will be literally changed, and that he will eat straw like the ox, and that the nature of the wolf and the lamb will be so far changed that they shall lie down together Isa 65:25. But there is no reason to suppose this; nor is there any good reason to suppose that literally no infant or child will die in those times, or that no old man will be infirm, or that all will live to the same great age.

2. The promise of long life is regarded in the Bible as a blessing, and is an image, everywhere, of prosperity and happiness. Thus the patriarchs were regarded as having been highly-favored people, because God lengthened out their days; and throughout the Scriptures it is represented as a proof of the favor of God, that a man is permitted to live long, and to see a numerous posterity (see Gen 45:10; Psa 21:4; Psa 23:6; Psa 128:6 (Hebrew); Psa 91:16; Pro 3:2-14; Pro 17:6.

3. No one can doubt that the prevalence of the gospel everywhere would greatly lengthen out the life of man. Let anyone reflect on the great number that are now cut off in childhood in pagan lands by their parents, all of whom would have been spared had their parents been Christians; on the numbers of children who are destroyed in early life by the effects of the intemperance of their parents, most of whom would have survived if their parents had been virtuous; on the numbers of young men now cut down by vice, who would have continued to live if they had been under the influence of the gospel; on the immense hosts cut off, and most of them in middle life, by war, who would have lived to a good old age if the gospel had prevailed and put a period to wars; on the million who are annually cut down by intemperance and lust, and other raging passions, by murder and piracy, or who are punished by death for crime; on the million destroyed by pestilential disease sent by offended heaven on guilty nations; and let him reflect that these sources of death will be dried up by the prevalence of pure virtue and religion, and he will see that a great change may yet take place literally in the life of man.

4. A similar image is used by the classic writers to denote a golden age, or an age of great prosperity and happiness. Thus the Sybil, in the Sybilline Oracles, B. vii., speaking of the future age, says, Στήσει δὲ τὸ γένος, ὡς πάρος ἦν σοι Stēsei de to genos , hōs paros ēn soi - ‘ A race shall be restored as it was in the ancient times.’ So Hesiod, describing the silver age, introduces a boy as having reached the age of an hundred years, and yet but a child:

Ἀλλ ̓ ἑκατόν μὲν παῖς ἔτεα παρὰ μητέρι κεδνρ,

Ἐτρέφετ ἀτάλλων υέγα νήπιος ὦ ἔνι οἴκῳ.

All' hekaton men tais etea para mēteri kednr ,

Etrephet atallōn mega nēpios ō eni oikō .

For the child shall die an hundred years old - That is, he that is an hundred years old when he dies, shall still be a child or a youth. This is nearly the same sentiment which is expressed by Hesiod, as quoted above. The prophet has evidently in his eye the longevity of the patriarchs, when an individual of an hundred years of age was comparatively young - the proportion between that and the usual period of life then being about the same as that between the age of ten and the usual period of life now. We are not, I apprehend, to suppose that this is to be taken literally, but it is figurative language, designed to describe the comparatively happy state referred to by the prophet, as if human life should be lengthened out to the age of the patriarchs, and as if he who is now regarded as an old man, should then be regarded as in the vigor of his days. At the same time it is true, that the influence of temperance, industry, and soberness of life, such as would exist if the rules of the gospel were obeyed, would carry forward the vigor of youth far into advancing years, and mitigate most of the evils now incident to the decline of life.

The few imperfect experiments which have been made of the effect of entire temperance and of elevated virtue; of subduing the passions by the influence of the gospel, and of prudent means for prolonging health and life, such as the gospel will prompt a man to use, who has any just view of the value of life, show what may yet be done in happier times. It is an obvious reflection here, that if such effects are to be anticipated from the prevalence of true religion and of temperance, then he is the best friend of man who endeavors most sedulously to bring others under the influence of the gospel, and to extend the principles of temperance and virtue. The gospel of Christ would do more to prolong human life than all other causes combined; and when that prevails everywhere, putting a period, as it must, to infanticide, and war, and intemperance, and murder, and piracy, and suicide, and duelling, and raging and consuming passions, then it is impossible for the most vivid imagination to conceive the effect which shall be produced on the health and long life, as well as on the happiness of mankind.

But the sinner being an hundred years old shall be accursed - The sense of this appears to be, ‘ not all who reach to a great age shall be judged to be the friends and favorites of God. Though a sinner shall reach that advanced period of life, yet he shall be cursed of God and shall be cut down in his sins. He shall be held to be a sinner and shall die, and shall be regarded as accursed.’ Other interpretations of this expression may be seen in Poole and in Vitringa. The above seems to me to be the true exposition.

Barnes: Isa 65:21

And they shall build houses - (See the notes at Isa 62:8-9).

Barnes: Isa 65:22

They shall not build, and another inhabit - Every man shall enjoy the avails of his labor.

For as the days I of a tree are the days of my people - That is, in that future time, such shall be the length of the lives of the people (see Isa 65:21). The Septuagint renders this, ‘ The days of the tree of life.’ The Syriac, ‘ As the days of trees.’ The Chaldee as the Septuagint. The idea is, that the lives of his people would be greatly prolonged (see the notes at Isa 65:20). A tree is among the most long-lived of material objects. The oak, the terebinth, the cypress, the cedar, the banyan, attain to a great age. Many trees also live to a much longer period than a thousand years. The Baobab tree of Senegal (Adansonia digitata) is supposed to attain the age of several thousand years. Adanson inferred that one which he measured, and found to be thirty feet in diameter, had attained the age of 5150 years. Having made an incision to a certain depth, he first counted three hundred rings of annual growth, and observed what thickness the tree had gained in that period. The average rate of growth of younger trees, of the same species, was then ascertained, and the calculation made according to a supposed mean rate of increase. De Candolle considers it not improbable that the celebrated Taxodium, of Chapultepec, in Mexico, which is 117 feet in circumference, may be still more aged. In Macartney’ s Embassy to China, i. 131, an account is given of a tree of this description, which was found to be at the base no less than fifty-six feet in girth. On the longevity of trees, see Bibliotheca Univ., May 1831, quoted in Lyell’ s Geology, ii. 261. The idea here is, simply, that his people would attain to an age like that of the trees of the forest; that is, that the state of things under the Messiah would be as if human life were greatly prolonged (see the notes at Isa 65:20).

And mine elect shall long enjoy the work of their hands - Margin, ‘ Make them continue long,’ or ‘ wear out.’ The word used here ( יבלוּ yeballû from בלה bâlâh ) means properly to fall, to fall away, to fail; to wear out, to wax old Deu 8:4; Deu 29:4; Isa 50:9; Isa 51:6; hence, in Piel, to consume. The idea here is, that they would live to consume; that is, to enjoy the productions of their own labor. Their property should not be wrested from them by injurious taxation, or by plunder; but they would be permitted long to possess it, until they should wear it out, or until it should be consumed. Vulgate, ‘ The works of their hands shall be of long continuance ( inveterabunt ),’ or shall be kept a long time. The Septuagint, ‘ For the works of their labors ( των πόνων tōn ponōn ) shall become old, or of long continuance ( παλαιώσου palaiōsousin ).’ See the notes at Isa 62:8-9.

Barnes: Isa 65:23

They shall not labor in vain - That is, either because their land shall be unfruitful, or because others shall plunder them.

Nor bring forth for trouble - Lowth renders this, ‘ Neither shall they generate a short-lived race.’ Noyes, ‘ Nor bring forth children for an early death.’ The Septuagint renders it, Οὐδὲ τεκνοποιήσουσιν εἰς κατάραν Oude teknopoiēsousin eis kataran - ‘ Nor shall they bring forth children for a curse.’ The Chaldee, ‘ Nor shall they nourish them for death.’ There can be no doubt that this refers to their posterity, and that the sense is, that they should not be the parents of children who would be subject to an early death or to a curse. The word rendered here ‘ bring forth’ ( ילדוּ yēl^e dû ) is a word that uniformly means to bear, to bring forth as a mother, or to beget as a father. And the promise here is, that which would be so grateful to parental feelings, that their posterity would be long-lived and respected. The word rendered here ‘ trouble’ ( בהלה behâlâh ) means properly "terror,"and then the effect of terror, or that which causes terror, sudden destruction. It is derived from בהל bâhal , to trouble, to shake, to be in trepidation, to flee, and then to punish suddenly; and the connection here seems to require the sense that their children should not be devoted to sudden destruction.

For they are the seed of the blessed of the Lord - (See the notes at Isa 59:21).

Barnes: Isa 65:24

Before they call, I will answer - That is, their desires shall be anticipated, God will see their needs, and he will impart to them the blessings which they need. He will not wait to be applied to for the blessing. How many such blessings do all his people receive at the hand of God! How ready is he to anticipate our needs! How watchful is he of our necessities; and how rich his benevolence in providing for us! Even the most faithful and prayerful of his people receive numerous favors and comforts at his hand for which they have not directly asked him. The prayer for the supply of our daily food, ‘ Give us this day our daily bread,’ God had anticipated, and had prepared the means of answering it, long before, in the abundant harvest. Had he waited until the prayer was offered, it could not have been answered without a miracle. Ever watchful, he anticipates our necessities, and in his providence and grace lays the foundation for granting the favor long before we ask him.

And while they are yet speaking, I will hear - So it was with Daniel (Dan 9:20-21; compare Psa 32:5). So it was with the early disciples when they were assembled in an upper room in Jerusalem, and when the Spirit of God descended with great power on the day of Pentecost Act 2:1-2. So when Paul and Silas, in the prison at Philippi, ‘ prayed and sang praises to God,’ he heard them and came for their rescue Act 16:25-26. So it has often been - and especially in revivals of religion. When his people have been deeply impressed with a sense of the languishing state of religion; when they have gone unitedly before God and implored a blessing; God has heard their prayers, and even while they were speaking has begun a work of grace. Hundreds of such instances have occurred, alike demonstrating the faithfulness of God to his promises, and suited to encourage his people, and to excite them to prayer. It is one of the precious promises pertaining to the blessings of the reign of the Messiah, that the answer of prayer shall be immediate - and for this his people should look, and this they should expect. God can as easily answer prayer at once as to delay it; and when the proper state of mind exists, he is as ready to answer it now as to defer it to a future time. What encouragement have we to pray! How faithful, how fervent should we be in our supplications! How full of guilt are we if one single blessing is witcheld from our world that might have been imparted if we had prayed as we ought; if one single soul shall be lost who might have been saved if we had not been unfaithful in prayer!

Barnes: Isa 65:25

The wolf and the lamb shall feed together - (See the notes at Isa. 11.)

And the lion shall eat straw - Shall eat hay or provender like the ox. The food of the lion now is flesh. Changes shall take place as great as if his nature were changed, and he should graze with the herds of the field. See a full illustration of this sentiment from the classic writors in the notes at Isa 11:6.

Like the bullock - Or the ox - the cattle that herd together - for so the Hebrew word ( בקר bâqâr ) means. The word may be app ied to a bullock, an ox, or a cow.

And dust shall be the serpent’ s meat - There is evidently here an allusion to the sentence pronounced on the serpent in Gen 3:14. The meaning of the declaration here is, probably, that dust should continue to be the food of the serpent. The sentence on him should be perpetual. He should not be injurious to man - either by tempting him again, or by the venom of his fangs. The state of security would be as great under the Messiah as if the most deadly and poisonous kinds of reptiles should become wholly innoxious, and should not attempt to prey upon people. It is to be remembered that many of the serpent kind included under the general word used here ( נחשׁ nāchâsh ), were dangerous to people; and indeed a large portion of them are deadly in their bite. But in future times there will be a state of security as great as if the whole serpent tribe were innocuous and should live on the dust alone. There can be no doubt that the prophet means here to describe the passions and evil propensities of people, which have a strong resemblance to the ferocity of the wolf, or the lion, and the deadly poison of the serpent, and to say that those passions would be subdued, and that peace and concord would prevail on the earth (see the notes at Isa 11:8).

They shall not hurt nor destroy - See this explained in the notes at Isa 11:9. All this is partially realized wherever the gospel prevails, but it will be more fully realized when that gospel shall exert its full power and shall be spread around the world.

Poole: Isa 65:12

You have offended in number, worshipping a multitude, a troop of idols; there shall be a great number of you perish by the sword; or possibly the term

number may refer to all in the next phrase, to let them know that none of them should escape. God saith he will number them , tell them out one by one to the sword.

You shall all bow down to the slaughter as you have bowed down to idols, Isa 44:17 , (which are mine enemies,) I will make you bow down to your enemy’ s swords. I called you by my prophets, Zec 7:7,11,12 : you did not answer by doing the things which I by them spoke to you for; but not considering that I saw you, or if considering it, yet not regarding it, you impudently did evil; yea, you sinned deliberately, choosing sinful courses, the things which I hated , which are (here as often) expressed by it meiosis, and called the things in which God delighteth not. In matters of worship we ought to choose nothing wherein God delighteth not; and reason as well as Scripture will assure us he can delight in nothing of that nature which himself hath not directed. It is observable, that ruin is here threatened to this people, not for their immoralities or lewd lives, but for their errors and superstitions in Divine worship. Other sins provoke God to wrath, but those of this nature alone are enough to ruin souls and nations.

Poole: Isa 65:13

As there are a party amongst you who, instead of serving God, are the servants of men, in complying with idolatry and superstition; so I have some servants amongst you who have distinguished themselves by keeping close to my institutions from the rest of you, I will distinguish them from you in the dispensations of my providence: those that have eat bread at their idol feasts shall be hungry; my people, that would not do so, they shall have enough: those who have furnished a drink offering to Meni , or that number of idols , shall want that drink by which they have so profaned my name; but

my servants from whose mouths you pulled the drink, because they would only furnish a drink-offering to me , they shall drink . My servants, whom now you make to mourn, and upon whom you pour shame and contempt, shall rejoice , and you shall be

ashamed you that now rejoice and shout, while my servants that cannot comply with you are afflicted, and by you made to mourn, you shall cry for sorrow, and howl through vexation, whilst my servants who keep close to my institutions shall sing for joy of heart. Those who in an hour of persecution for religion can have patience under the enemy’ s triumphs and rage, will find that the rod of the wicked shall not always rest upon the lot of the righteous .

Poole: Isa 65:15

Your name shall rot , as Pro 10:7 , or only be used when men would curse others, saying, Let them be made like such persons. As the names of Leah and Rachel, Rth 4:11 , and others of God’ s servants, were used in blessing; so your names shall only be used in cursing ; or when men will curse themselves, they shall use your names as examples of the eminent wrath of God upon sinners. For you shall not perish by an ordinary hand, but by the hand of the

Lord God and as is the God, so is his justice, so is his strength; yea, God himself shall look upon your name as accursed, and not suffer his people to be called by it; they shall not be called Jews, but Christians, Act 11:26 , the children of God, Joh 1:12 . So detestable a sin is idolatry, that God will not suffer himself to be called by a name given to idols, how proper soever it be to express his perfection, Hos 2:16,17 ; nor yet suffer his own people to be called by a name by which idolaters are known.

Poole: Isa 65:16

I will bring it to pass, that over all the world, if any man bless himself , or bless another, it shall be in God Amen . So the Hebrew (we translate it the God of truth). Amen is a name given to Christ, Rev 3:14 , These things saith the Amen, the faithful and true witness ; being here applied to God, many think it makes a great proof of the Godhead of Christ, and judge the sense of this text to be, that under the times of the gospel men should not bless themselves (as before) in the names of Abraham, and Isaac, and Jacob, but in the name of Christ, in the God Amen; nor is this an improbable sense. Others taking it more appellatively, by Elohim Amen , here understand that God who shows himself true and faithful in his promises. In like manner it is prophesied, that those that swear (by which some understand worship God, others, calling God to be a witness) should swear by the

God of truth or in the God of truth; either worshipping God in Christ the Amen, or calling the faithful God to attest their sincerity, or swearing by that God who hath approved his truth and faithfulness by saving and delivering his people.

Because the former troubles are forgotten, and because they are hid from mine eyes because they shall see what God promised is fulfilled, the troubles of his people are at an end, and they are hid from God’ s eyes, that is, they are at an end.

Poole: Isa 65:17

For, behold I will tell you yet a more admirable thing, I am about wholly to alter and change the state not only of my people, who are now afflicted, restoring them to a more lightsome state, more free from trouble and afflictions; but

I create new heavens and a new earth bringing a new face upon the world, sending my Son to raise up a new church, and to institute a new worship, Joh 4:21,24 , and giving out my Spirit in a more plentiful manner, Act 2:17 , which new state shall abide until a new heaven and earth appear, in which shall dwell nothing but righteousness , 2Pe 3:13 Rev 21:1 . And that state of things shall be such, and so glorious, as the former state of my people shall not be remembered , nor come into mind. Whether this new heavens and new earth here promised signifies such a stale of the church wherein Christ shall personally reign upon earth over his saints, the wicked being destroyed, (as some have thought lie shall for a thousand years,) I very much doubt, and do not see how from this and the parallel texts any such thing can be concluded.

Poole: Isa 65:18

You that are my people, though you cannot rejoice with that degree of joy that attendeth a present fruition of good; yet be glad, and rejoice with the

rejoicing of hope for the thing is certain what I am already doing. Nor let your present state, or the discouragements you have from seeming improbabilities, spoil your joy; for it is not a work to be produced in an ordinary course, or by an ordinary power, but by the power of me, who bring something out of nothing, or out of what hath no fittedness to such a production; and I will create

Jerusalem a rejoicing, and her people a joy: by Jerusalem here must be meant the church, as well under the gospel as under the law (because the gospel church is grafted into that olive); or else this prophecy must be understood as fulfilled in the coming of Christ, Luk 2:10 ; or else it referreth to a more full calling of the Jews than we have yet seen or heard of.

Poole: Isa 65:19

The nature of joy lying in the satisfaction and. well pleasedness of the soul in the obtaining of the thing it hath willed, agreeth unto God, and joy and rejoicing are applied to him, Isa 62:5 , and in this text; so also Jer 32:41 Zep 3:17 .

The voice of weeping shall be no more heard in her, nor the voice of crying: such kind of promises are to be found Isa 35:10 51:11 Jer 31:12 Rev 21:4 , which must be understood either comparatively, they shall endure no such misery as formerly; or (if interpreted to a state in this life) as signifying only some long or eminent state of happiness; if as to another life, they may be taken strictly, as signifying perpetuity and perfection of joy and happiness.

Poole: Isa 65:20

Whereas God hath made many promises of long life to the Jews, they should all be fulfilled to God’ s people among them, so as there should be rare abortions among them, Exo 23:26 ; few infants should be carried out to burial, nor but few that should not have filled up their years; those that were now children should die at a great age; yet none of these things should be of any advantage to wicked men, but if, any of them should live to be.a hundred years old, yet they should die accursed. This seemeth to be the plain sense. If any desire to read more opinions of these words, he may find enough in the English Annotations.

Poole: Isa 65:21

The quite contrary to what is said of the slothful man, Pro 12:27 : see Job 27:13-17 .

Poole: Isa 65:22

Duration and perpetuity are promised to them in their happy estate.

Poole: Isa 65:23

And not only a blessing to them, but also to their offspring. But what is here promised which wicked men do not ofttimes enjoy, and God’ s people ofttimes want?

Answ 1. Wicked men may have them for their good parents’ sake, and good men may sometimes want them for evil parents’ sake.

2. Bad men may have some of these things, but they cannot expect them; good men may at present want them, but they may expect them from the hand of God if they be good for them.

3. Bad men may have them in wrath; the blessing of God gives them to good men, and adds no sorrow therewith.

Poole: Isa 65:24

God promised, Isa 58:9 , to answer them when they called ; here he promiseth to be so ready to answer, as to answer the words as soon as they should be formed in their hearts, before they should get them out of their lips, Psa 32:5 Dan 10:12 ; yea, while they were speaking, Dan 9:20,23 Ac 10:44 . Nor doth God say only they shall have the things they would have, (for so wicked men may sometimes have from the bountiful hand of Divine Providence,) but they shall have them as an answer or return unto their prayers.

Poole: Isa 65:25

This verse containeth a promise much like that Isa 11:6,9 , and relates to the ceasing of persecution. The people of God for their whiteness and innocency are often compared to lambs and sheep , wicked men to wolves and lions, for their antipathy to the seed of the woman: God here promiseth to take off the fierceness of the spirits of his people’ s enemies, so that they shall live quietly and peaceably together. Wicked men are compared to serpents , Mic 7:17 , compared with Psa 72:9 ; God promiseth a time of tranquillity to his church under the metaphor of serpents eating the dust , their proper meat, Gen 3:14 , instead of flying upon men: it signifies such a time when wicked men should mind their proper business, and not make it their work to eat up the people of God like bread. For the last phrase, see Isa 11:9 , what is there noted. But will some say, When shall these things be? The Scripture gives us no record of any such period of time yet past. And it is very probable that this is a promise yet to be fulfilled, and it is not for us to know the times and seasons, but in the mean time to let our faith and patience be seen. In the mean time, we may learn that it is God’ s work to restrain the wolves and serpents of the world, who would else be always doing what they are sometimes doing; and it is a sad sign that God is not yet at peace with that people, where we see wolves devouring lambs, and serpents destroying men instead of licking up dust, nor well-pleased with that part of his holy mountain where there is nothing but hurting and destroying , biting and devouring one another. When God shall be at peace with a people, these things shall not be found amongst them.

PBC: Isa 65:17

See WebbSr: QUESTIONS AND BRIEF ANSWERS

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Haydock: Isa 65:12

Chosen. Free-will is clearly expressed, as rewards are, ver. 13. (Worthington)

Haydock: Isa 65:13

Servants; Christians, (Calmet) particularly the elect. (Haydock) ---

When the Romans approached Jerusalem, the Christians retired to Pella, and had plenty. (Houbigant)

Haydock: Isa 65:15

Execration. They can wish to be preserved from nothing worse. ---

Name. The faithful shall be no longer called Jews. (Calmet) ---

They shall be hated, while the name of Christian shall point out God's servants. (Worthington)

Haydock: Isa 65:16

Amen, or "of truth." False gods shall be neglected. They shall not swear by them, as formerly, Sophonias i. 5. ---

Christ usually adopted the asseveration, Amen, Amen, to enforce his truths. (Haydock)

Haydock: Isa 65:17

New earth, in eternity, (Clarius) or here indeed, (2 Peter iii. 3., &c.; Houbigant) having purified the former by the general conflagration, which many assert will take place at the end of 6,000 years. (St. Jerome; St. Augustine, &c.) At the return of the captives, the country flourished again under the Machabees; (ver. 18.; Grotius) or rather the gospel changes the face of the earth, chap. lxvi. 22. (Calmet) (Forerius) ---

After the resurrection the qualities, and not the substance, of the world, will be changed. (Worthington)

Haydock: Isa 65:20

Fill up. To die soon was deemed a misfortune, Psalm liv. 24., and Exodus xx. 12. Virtue is the measure of the Christian's life, and God will reward those who labour even late, Matthew xx. 13. ---

Accursed. This age will not be spared. Both just and wicked shall be immortal in eternity. (Theodoret)

Haydock: Isa 65:22

A tree. Septuagint, "of the tree of life," Jeremias xviii. 8. (Calmet) ---

Continuance. Hebrew, "My elect shall long enjoy the works," &c. (Haydock) ---

They shall not build for others to enjoy.

Haydock: Isa 65:23

In. Hebrew, "for trouble." Chaldean, "death." Septuagint, "malediction." The children shall not be cut off; and baptism shall secure their salvation.

Haydock: Isa 65:25

Straw. People of the most perverse tempers shall become mild by the influence of the gospel, and shall dwell together in perfect concord. (Calmet) ---

Food, according to the sentence, Genesis iii. 14. (Menochius) ---

The devil's power is abridged, chap. xi. 6. (Calmet) ---

The proudest Gentiles are converted, and adopt the mild manners of Christians, in fasting and mortification. (Worthington)

Gill: Isa 65:12

Therefore will I number you to the sword,.... There is an elegancy in the expression, alluding to Meni, that number, they furnished a drink offering for, or trusted in; and since they did, God would number them, or appoint a number of them to the sword; or suffer them to be slain in great numbers, even from one end of their land to another, Jer 12:12, they should be numbered and told out, or care taken that none of them should escape the sword of the Romans, or not be taken by them:

and ye shall all bow down to the slaughter; be obliged to submit to the conqueror, and lay down their necks to be sacrificed by him:

because, when I called, ye did not answer; when I spoke, ye did not hear; when Christ called unto them personally, to come and hear him, they turned a deaf ear to this charmer, charming so wisely, and would not attend upon his ministry, Pro 1:24, and when he called to them in the ministry of his apostles, they rejected him and his word with contempt; they put it away from them, contradicting and blaspheming it, Act 13:45. The Targum is,

"because I sent my prophets, and ye turned not; they prophesied, and ye did not receive them:''

but did evil before mine eyes, and did choose that wherein I delighted not; adhered to the traditions of the elders, and taught for doctrines the commandments of men; and which they chose and preferred to the word of God, and the Gospel of Christ; and these were things the Lord delighted not in, yea, abhorred; and their embracing and cleaving to them were evil in his sight; see Mat 15:3.

Gill: Isa 65:13

Therefore thus saith the Lord God,.... This being the case, the following contrast is formed between those that believed in Christ, and those that rejected him:

behold, my servants shall eat, but ye shall be hungry: which has been verified in a literal sense; for the Christians, the Lord's righteous servants, as the Targum in the several clauses calls them, were, as Eusebius ^e relates, by a divine warning, directed to leave Jerusalem, before the destruction of it; when they removed to a place called Pella, beyond Jordan, where they had proper accommodations; while the unbelieving Jews were penned up in the city, and were starved, and multitudes of them died by famine: and in a figurative sense they had a famine, not of bread, or of water, but of hearing the word of the Lord; the Gospel being taken from them, and sent to another people, who received it, and ate it, and were nourished by it; which is bread that strengthens, meat that is savoury, milk that nourishes, honey that is sweet to the taste, delicious fruit, and all that is wholesome and healthful; Christ in the word particularly, who is the Lamb of God, the fatted calf, the hidden manna, the bread of life and spiritual meat, as his flesh is, is the food which believers eat by faith, and feed upon, and are nourished with; while others starve, feeding upon ashes and husks, on that which is not bread. Kimchi interprets this and the following clauses, figuratively, of the reward of the world to come, and of the delights and pleasures of the soul, signified by eating and drinking; and so, he says, their Rabbins interpret it; see Luk 14:15.

Behold, my servants shall drink, and ye shall be thirsty; which has the same sense as before, the same thing in different words. Particularly true believers in Christ drink of his blood by faith, which is drink indeed; and of the grace of Christ, which is the water of life, of which they may drink freely; and of the Gospel of Christ, which is as wine and milk, and as cold water to a thirsty soul; and of the love of Christ, which is better than wine; and they shall drink of new wine with him in the kingdom of his Father; while the wicked shall thirst after their sins and lusts now, and have no satisfaction in them, and hereafter will want a drop of water to cool their tongues.

Behold, my servants shall rejoice; in Christ, in his person, grace, and fulness; in his righteousness and salvation; and in hope of the glory of God by him:

but ye shall be ashamed; of their vain confidence; of their trust in their own righteousness, in their temple, and the service of it; in their troops and numbers, particularly when taken and carried captive; and more especially this will be their case at the great day of judgment, when they shall see him whom they have pierced.

Gill: Isa 65:14

Behold, my servants shall sing for joy of heart,.... The songs of electing, redeeming, and calling grace, with which they come to Zion now, and will hereafter; having their hearts filled with joy unutterable, and full of glory, under a sense of the great things which God has done for them:

but ye shall cry for sorrow of heart, and shall howl for vexation of spirit; under the sore judgments of God upon them, the sword and famine; more especially during the siege of Jerusalem, and when wrath came upon them to the uttermost, in the destruction of their city, temple, and nation, and they fell into the hands of the Romans, who carried them captive, and dispersed them in various places; and as the wicked will in hell to all eternity, where is nothing but weeping, wailing, and gnashing of teeth.

Gill: Isa 65:15

And ye shall leave your name for a curse unto my chosen,.... Execrable and abominable to them, as the name of a Jew is to this day, and in all places; for their unbelief and impenitence, for their perfidy and insincerity, for their tricking and covetousness, and other crimes they are addicted to; see Jer 24:9,

for the Lord God shall slay them; by the sword of the Romans, and by his judgments, which continue upon them; the Targum says, with the second death; and so Jarchi interprets it of eternal death, which is the just wages of sin:

and call his servants by another name; a new name, as the Septuagint and Arabic versions; the name of the people of God, the Gentiles formerly were not called by; but now all that believe in Christ, whether Jews or Gentiles, are his people; the name of the sons of God, a name better than that of sons and daughters of the greatest potentate; the name which the mouth of the Lord calls, "Hephzibah" and "Beulah", being delighted in by the Lord, and married to him; or rather the name of Christians, first given to the disciples of Christ at Antioch, and ever since continued, Act 11:26.

Gill: Isa 65:16

That he who blesseth himself in the earth,.... That is sensible he stands in need of blessings, and wishes for them, and prays he might have them; or that takes notice that he is blessed with them, and acknowledges them, and is thankful for them:

shall bless himself in the God of truth; shall pray to him for blessings he wants, and ascribe what he has unto him, and give him the praise and glory of them; by whom is meant, either God the Father, in opposition to idols, the fictitious deities of the Gentiles, those lying vanities, which were not gods by nature, and to whom the God of truth, or the true God, is often opposed, and whom the Targum here calls the living God; or rather the Messiah, our Lord Jesus Christ: for the words may be rendered, "shall bless himself in God Amen" ^f; that is, in God, who is the "Amen", which is one of the names of Christ, Rev 3:14 in whom believers are blessed with all spiritual blessings, and reckon themselves blessed in him, and ascribe blessing to him for them; in whom all the promises of God are yea and amen, and who is the true God, and eternal life, 2Co 1:20,

and he that sweareth in the earth shall swear by the God of truth; when an oath is necessary on any account, and it is proper to appeal to the supreme Being for the truth of anything, this, in Gospel times, should be done in the name of Christ; he, who is the Amen and faithful witness, is to be appealed unto, who is God omniscient, the discerner of the thoughts and intents of the heart. Of forms of swearing by Christ, see Rom 9:1. Besides, swearing, as it is a part of religious worship, may here be put for the whole; so it signifies, that as all blessings come from Christ, so all worship and duty should be performed unto him, and in his name.

Because the former troubles are forgotten, they are hid from mine eyes; which is to be understood not of afflictions and persecutions for the sake of Christ and his Gospel, for these, especially in the first times of it, were very great; though in the latter day they will cease, to which indeed this prophecy extends: but rather either of the idolatry and superstition of the Gentile world, which were troublesome and offensive to God, but now removed by the clear light of the Gospel, and so forgotten by him, and hid from his eyes; or the carnal ordinances of the legal dispensation, which gave great trouble to the worshippers then, and could not cleanse their consciences, and through the fear of death, on the breach of them, were all their lifetime subject to bondage; but now these are all done away by Christ, and in Gospel times forgotten by men, and hid from the sight of God, who regards them no more; see Jer 3:16, which sense suits with what follows.

Gill: Isa 65:17

For, behold, I create new heavens and a new earth,.... This prophecy began to have its accomplishment in the first times of the Gospel, when through the preaching of it there was a new face of things appeared in Judea, and in the Gentile world, so that the whole looked like a new world; and this was all the effect of creating power, of the mighty, powerful, and efficacious grace of God attending the word, to the conversion of many souls; a new church state was formed, consisting of persons gathered out of the world, the old national church of the Jews being dissolved, and Gospel churches everywhere set up; new ordinances appointed, to continue till Christ's second coming and the old ones abolished; a new way of worship observed, at least in a more spiritual and evangelic manner; a new covenant exhibited, or the covenant of grace held forth in a new form of administration, the former waxen old and vanished away; and the new and living way to the Father, through Christ, made more manifest: this will have a further accomplishment at the conversion of the Jews, which will be as life from the dead, and things will look like a new world with them; their blindness will be removed, the veil will be taken away from them; they will part with all their legal rites and ceremonies, and the traditions of the elders, and embrace the Messiah, and all his truths and ordinances; old things shall pass away, and all things become new: and it shall have its complete accomplishments in the New Jerusalem state, when not only Christ will appear, and make all things new in a spiritual sense, and that completely; but even in a literal sense there will be new heavens, and a new earth, which John in vision saw; and which Peter says he and other believers expected, according to the promise of God, when these heavens and earth shall be dissolved and pass away; and unless this passage is referred to by him, it will be difficult to find where this promise is; see Rev 21:1,

and the former shall not be remembered, nor come into mind; either the old heavens and earth, which shall pass away, and be no more seen; or the former state both of the Jewish, and Gentile world; or the former troubles, as in the preceding verse, taken in the sense of affliction and persecution; all antichristian troubles shall cease in the latter day, after the conversion of the Jews, and especially in the New Jerusalem state; see Isa 2:4.

Gill: Isa 65:18

But be you glad, and rejoice for ever in that which I create,.... This may refer either to persons converted, both at the beginning of the Gospel, and in the latter day, whether Jews or Gentiles; who are the Lord's creation, or new creatures, being made new men; having new hearts and spirits given them, or created within them; new principles of life, light, grace, and holiness, wrought in them, which are the produce of almighty and creating power; and all such instances are matter of joy, as to the angels in heaven, so to the saints on earth, and especially to the ministers of the Gospel; because of the grace bestowed on men, the glory brought to God, and their own ministry blessed and succeeded, and so their hands and hearts strengthened: or else this refers to the state of things under the Gospel dispensation, in every age of it, and especially in some periods of it, particularly the first and last; and the whole indeed is a new world or state of God's creating, and is matter of joy to all the people of God. The Targum renders it,

"rejoice in the world of worlds, which I create:''

agreeably to which is the version of Bishop Chandler ^g,

"rejoice for the age to come, that I create;''

the world to come, Heb 2:5, which Christ is said to be the father of, in the Septuagint version of Isa 9:6, the Gospel dispensation, the Messiah's future world, as opposed to the legal dispensation.

For, behold, I create Jerusalem a rejoicing, and her people a joy; that is, do that for them, through the mighty power of his grace, as will justly occasion joy to them, and to all others well affected to them; the conversion of the Jews will be matter of joy to the Gentiles; and that, and the bringing in of the fulness of the Gentiles, as well as the destruction of antichrist, which will occasion a new face of things in the world, will be matter of joy to the whole church; see Rev 18:20.

Gill: Isa 65:19

And I will rejoice in Jerusalem, and joy in my people,.... God himself rejoices in his people, as they are considered in Christ; so he did from all eternity, and so he does at the conversion of them; which is the day of their espousals, and when he manifests his love to them, and rejoices over them to do them good, and continues to do so; and he rejoices in the exercise of his own grace in them, and will do so throughout the New Jerusalem state, and to all eternity. This seems chiefly to respect the time of the Jews' conversion, and the latter day glory; and will have its most complete accomplishment when the tabernacle of God shall be with men, and he shall dwell among them. Rev 20:3, and then what follows will be perfectly fulfilled,

and the voice of weeping shall be no more heard in her, nor the voice of crying; either on account of outward afflictions and persecutions; or on account of inward darkness, desertion, and temptation, or the prevalence of corruptions, Rev 21:4.

Gill: Isa 65:20

There shall be no more thence an infant of days,.... That is, there shall no more be carried out from thence, from Jerusalem, or any other place where the church of God is, to the grave, in order to be interred, an infant that has lived but a few days, a very common thing now; but, in the latter day, such instances will be rare, or rather there will be none at all; every child born will live to the age of man, and not be cut off by any premature death, either by any natural disease, or by famine, or sword, or any other calamity, which will now have no place:

nor an old man that hath not filled his days; who, though he may in some sense, or in comparison of others, be said to be old, yet has not arrived to the full term of man's life, threescore years and ten, or more; for it seems, by what follows, as if the term of human life will be lengthened in the latter day, and reach in common to a hundred years; so that as long life is always reckoned a temporal happiness, among the rest that shall be enjoyed, this will be one in the latter day; and which is to be understood not of the Millennium state, in which there will be no death, Rev 21:4, which yet will be in this, as the following words show; but of the state preceding that, even the spiritual reign of Christ:

for the child shall die an hundred years old; not that that shall be reckoned a child that shall die at a hundred years of age ^h, the life of man being now, in these days of the Messiah, as long as they were before the flood, as the Jewish interpreters imagine; but the child that is now born, or he that is now a child, shall live to the age of a hundred years, and not die before: but lest this outward happiness should be trusted to, and a man should imagine that therefore he is in a happy state for eternity, being blessed with such a long life, it follows, "but" or

though the sinner, being an hundred years old; shall be accursed; for though this shall be common in this state to good men and bad men, to live a hundred years, yet their death will not be alike; the good man will be blessed, and enter into a happy state of joy and peace; but the wicked man, though he lives as long as the other in this world, shall be accursed at death, and to all eternity; see Ecc 8:12.

Gill: Isa 65:21

And they shall build houses, and inhabit them,.... In Jerusalem, and other parts of Judea: though this need not be limited to the Jews, but be considered as reaching to all the Lord's people, the Gentiles also; who will be in no fear of enemies, or ever be disturbed by them, but shall dwell in their own houses peaceably and quietly; this is the reverse of what is threatened to the wicked, Deu 28:30,

and they shall plant vineyards, and eat the fruit of them; they shall both live to dwell in their houses when built, and till their vineyards bring forth fruit, and then eat of them; and they shall be preserved from enemies breaking in upon them, and wasting their plantations.

Gill: Isa 65:22

They shall not build, and another inhabit,.... As the Canaanites did, whose houses the Israelites inhabited; but they shall inhabit the houses they have built, and shall not be dispossessed by an enemy:

they shall not plant, and another eat; the fruit of the vines, olives, fig trees, or others, planted by them:

for as the days of a tree are the days of my people; not as of a leaf which falls every year, but as of a tree, and as of such that last long, as oaks, cedars, and the like; though perhaps a tree bearing fruit fit to eat is meant; and the sense be, that the Lord's people should live as long as the trees planted by them, and so should eat the fruit thereof, and not leave them to others to partake of. The Targum, Septuagint, and Arabic versions, render it,

"as the days of the tree of life;''

which, some of the Rabbins say, were five hundred years. The allusion may be to the tree of life in paradise, and may be expressive of the long life of good men in this state; and as the tree of life was typical of Christ, who is a tree of life to them that lay hold upon him, it may denote that eternal life his people have by him.

And mine elect shall long enjoy the work of their hands; what they have built and planted; they shall live long in their houses, and for many years partake of the fruit of their vineyards. The blessing of long life is carried on with the promises of all other instances of outward happiness.

Gill: Isa 65:23

They shall not labour in vain,.... As they do, who build houses, and enemies come and turn them out of them, and dwell in them themselves; or who plant vineyards, and sow their fields, and strangers come and devour them; or they are smitten with blasting and mildew:

nor bring forth for trouble; for death, as the Targum; or for a curse, as the Septuagint: the tense is, they shall not beget and bring forth children, that shall immediately die by some distemper or another, or be taken off by famine, sword, or pestilence, to the great grief and trouble of their parents; but these shall live, and outlive their parents, so that their death will never be a trouble to them:

for they are the seed of the blessed of the Lord, and their offspring with them; or, "they are a seed, the blessed of the Lord" ⁱ; or, "they are the seed blessed of God", or "the Lord", as the Septuagint, Syriac, and Arabic versions; or, as the Targum,

"a seed whom the Lord hath blessed;''

a spiritual seed of the church, a seed raised up to serve the Lord, whom he blesses with temporal and spiritual blessings; and their offspring also, being made a spiritual seed by the grace of God, and succeeding them in the church, and treading in their steps.

Gill: Isa 65:24

And it shall come to pass, that before they call, I will answer,.... The sense is, should they be attacked by any enemy, or fear that they shall be disturbed by them, and so bethink themselves of making application to the Lord for help; while they are preparing for prayer, stirring up one another to it, and appointing a season for it, to meet together on that account; before they are able to put up one petition in a regular way, the Lord will appear for them, and give an answer of peace:

and while they are yet speaking, I will hear; while they are praying to him, he hears and answers, and grants their requests, and more, as he did Daniel. This shows the readiness of the Lord to help and assist his people in any time of trouble, or when they may fear an enemy; and is a great encouragement to attend the throne of grace constantly.

Gill: Isa 65:25

The wolf and the lamb shall feed together,.... Or, "as one" ^k: as if they were one, of the same kind and nature, and lived upon the same food. The people of God are comparable to lambs, for their harmlessness and innocence; and wicked men to wolves, for their fierceness and cruelty; but, by the grace of God, the latter become as mild and as gentle as the former, and live upon the same spiritual food, and join with them in attendance on the word and ordinances, where they find spiritual refreshment and comfort together; such who have been persecutors of the church shall now become members of it; and many instances of this kind, as there were in the first times of the Gospel, so there shall be in the latter day:

and the lions shall eat straw like the bullock, or "ox"; to which creature the ministers of the Gospel are compared for their laboriousness, as wicked persecutors are to lions; and sometimes the latter have been so changed by the grace of God, as to become preachers of it, as Saul was, and very probably many will hereafter; however, there will be no persecution of the church after those days; wolves and lions will have their nature changed, and be in fellowship with the saints, and be better employed than before in persecuting them:

and dust shall be the serpent's meat; the meat of the old serpent, the devil, as was threatened, Gen 3:14 to which he shall now be confined; he shall not be able to bite the saints, being bruised under their feet; he shall only have power over carnal, worldly, earthly minded men; and shall not be able to give the church any trouble, by instigating men to persecute it:

they shall not hurt nor destroy in all my holy mountain, saith the Lord; that is, Satan and his emissaries; wicked men, comparable to lions and wolves, shall no more drink the blood of the saints, or persecute the church of God; after the calling of the Jews, and the bringing in the fulness of the Gentiles, and the destruction of antichrist, there will be no more persecution of the church of Christ, the mountain of God's holiness; he has said it, and we may be assured of the truth of it; See Gill on Isa 11:9.

(This verse may also apply to the Millenial state, in which the effects of the curse on the animals is to be removed. However, from this verse it seems that the curse on snakes is permanent. Editor.)

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 65:12

¹ tn Heb “I assign you to the sword.” Some emend the Qal verb form מָנִיתִי (maniti, “I assign”) to the Piel מִנִּיתִי (minniti, “ I ordain”). The verb sounds like the name of the god Meni (מְנִי, mÿni, “Destiny, Fate”). The sound play draws attention to the irony of the statement. The sinners among God’s people worship the god Meni, apparently in an effort to ensure a bright destiny for themselves. But the Lord is the one who really determines their destiny and he has decreed their demise.

² tn Or “at the slaughter”; NIV “for the slaughter”; NLT “before the executioner.”

³ tn Heb “that which is evil in my eyes.”

NET Notes: Isa 65:14

¹ tn Heb “from the good of the heart.”

² tn Heb “from the pain of the heart.”

³ tn Heb “from the breaking of the spirit.”

NET Notes: Isa 65:15

¹ tn Heb “you will leave your name for an oath to my chosen ones.”

sn For an example of such a curse formula see Jer 29:22.

NET Notes: Isa 65:16

¹ tn Or “in the land” (NIV, NCV, NRSV). The same phrase occurs again later in this verse, with the same options.

² tn Heb “will pronounce a blessing by the God of truth.”

³ tn Heb “will take an oath by the God of truth.”

⁴ tn Heb “for the former distresses will be forgotten, and they will be hidden from my eyes.”

NET Notes: Isa 65:17

¹ sn This hyperbolic statement likens the coming transformation of Jerusalem (see vv. 18-19) to a new creation of the cosmos.

² tn Or perhaps, “the former things” (so ASV, NASB, NIV, NRSV); TEV “The events of the past.”

³ tn Heb “and they will not come up on the mind.”

NET Notes: Isa 65:18

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² tn Heb “Jerusalem, joy.” The next verse suggests the meaning: The Lord will create Jerusalem to be a source of joy to himself.

³ tn Heb “her people, happiness.” See the preceding note.

NET Notes: Isa 65:19

¹ tn Heb “and I will rejoice in Jerusalem, and be happy in my people.”

NET Notes: Isa 65:20

¹ tn Heb “and there will not be from there again a nursing infant of days,” i.e., one that lives just a few days.

² tn Heb “or an old [man] who does not fill out his days.”

³ tn Heb “for the child as a son of one hundred years will die.” The point seems to be that those who die at the age of a hundred will be considered children, for the average life span will be much longer than that. The category “child” will be redefined in light of the expanded life spans that will characterize this new era.

⁴ tn Heb “the one who misses.” חָטָא (khata’) is used here in its basic sense of “miss the mark.” See HALOT 305 s.v. חטא. Another option is to translate, “and the sinner who reaches the age of a hundred will be cursed.”

NET Notes: Isa 65:22

¹ tn Heb “they will not build, and another live [in it].”

² tn Heb “they will not plant, and another eat.”

³ tn Heb “for like the days of the tree [will be] the days of my people.”

⁴ tn Heb “the work of their hands” (so KJV, NASB, NIV, NRSV); NLT “their hard-won gains.”

NET Notes: Isa 65:23

¹ tn Heb “and they will not give birth to horror.”

² tn Heb “for offspring blessed by the Lord they [will be], and their descendants along with them.”

NET Notes: Isa 65:24

¹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

NET Notes: Isa 65:25

¹ sn A similar statement appears in 11:6.

² sn These words also appear in 11:7.

³ sn Some see an allusion to Gen 3:14 (note “you will eat dirt”). The point would be that even in this new era the snake (often taken as a symbol of Satan) remains under God’s curse. However, it is unlikely that such an allusion exists. Even if there is an echo of Gen 3:14, the primary allusion is to 11:8, where snakes are pictured as no longer dangerous. They will no longer attack other living creatures, but will be content to crawl along the ground. (The statement “you will eat dirt” in Gen 3:14 means “you will crawl on the ground.” In the same way the statement “dirt will be its food” in Isa 65:25 means “it will crawl on the ground.”)

⁴ tn Heb “in all my holy mountain.” These same words appear in 11:9. See the note there.

sn As in 11:1-9 the prophet anticipates a time when the categories predator-prey no longer exist. See the note at the end of 11:8.

Geneva Bible: Isa 65:12

Therefore will I ^{( p )} number you to the sword, and ye shall all bow down to the slaughter: because when I called, ye did not answer; when I ^{( q )} spoke, ye did not hear; but did evil before my eyes, and did choose [that] in which I delighted not.

^{( p )} Seeing you cannot number your gods, I will number you with the sword.

^{( q )} By my prophets, whom you would not obey.

Geneva Bible: Isa 65:13

Therefore thus saith the Lord GOD, Behold, my servants shall ^{( r )} eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed:

^{( r )} By these words, eat and drink, he means the blessed life of the faithful, who have always had consolation and full contentment of all things in their God, though sometimes they lack these corporal things.

Geneva Bible: Isa 65:15

And ye shall leave your name for a curse to my ^{( s )} chosen: for the Lord GOD shall slay thee, and call his servants by ^{( t )} another name:

^{( s )} Meaning, that he would call the Gentiles, who would abhor even the very name of the Jews for their infidelities sake.

^{( t )} Than by the name of the Jews.

Geneva Bible: Isa 65:16

That he who blesseth himself in the ^{( u )} earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth; because the former ^{( x )} troubles are forgotten, and because they are hid from my eyes.

^{( u )} By blessing, and by swearing is meant the praising of God for his benefits, and the true worshipping of him, who will not be only in Judea, but through all the world.

^{( x )} I will no longer permit my Church to be desolate as in times past.

Geneva Bible: Isa 65:17

For, behold, I create ^{( y )} new heavens and a new earth: and the former shall not be remembered, nor come into mind.

^{( y )} I will so altar and change the state of my church, that it will seem to dwell in a new world.

Geneva Bible: Isa 65:20

There shall be no more from there an infant of days, nor an old man that hath ^{( z )} not filled his days: for the child shall die an hundred years old; but the sinner [being] ^{( a )} an hundred years old shall be accursed.

^{( z )} Meaning, in this wonderful restoration of the Church there would be no weakness of youth, nor infirmities of age, but all would be fresh and flourishing: and this is accomplished in the heavenly Jerusalem, when all sins will cease, and the tears will be wiped away.

^{( a )} By which he shows that the infidels and unrepentant sinners have no part of this benediction.

Geneva Bible: Isa 65:21

And they shall ^{( b )} build houses, and inhabit [them]; and they shall plant vineyards, and eat the fruit of them.

^{( b )} He proposes to the faithful the blessings which are contained in the law, and so under temporal things comprehends the spiritual promises.

Geneva Bible: Isa 65:25

The ^{( c )} wolf and the lamb shall feed together, and the lion shall eat straw like the ox: and dust [shall be] the serpent's food. They shall not hurt nor destroy in all my holy mountain, saith the LORD.

^{( c )} Read (Isa 11:6).

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 on the wicked, and blessings on the godly.

17 The blessed state of the new Jerusalem.

Maclaren: Isa 65:16

The God Of The Amen'

He who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth.' --Isaiah 65:16.

THE full beauty and significance of these remarkable words are only reached when we attend to the literal rendering of a part of them which is obscured in our version. As they stand in the original they have, in both cases, instead of the vague expression, The God of truth,' the singularly picturesque one, The God of the Amen.

I. Note the meaning of the name.

Now, Amen is an adjective, which means literally firm, true, reliable, or the like. And, as we know, its liturgical use is that, in the olden time, and to some extent in the present time, it was the habit of the listening people to utter it at the close of prayer or praise. But besides this use at the end of some one else's statement, which the sayer of the Amen confirms by its utterance, we also find it used at the beginning of a statement, by the speaker, in order to confirm his own utterance by it.

And these two uses of the expression reposing on its plain meaning, in the first instance signifying, I tell you that it is so ; and in the second instance signifying, So may it be! or, So we believe it is,' underlie this grand title which God takes to Himself here, the God of the Amen,' both His Amen and ours. So that the thought opens up very beautifully and simply into these two, His truth and our faith.

First, it emphasises the absolute truthfulness of every word that comes from His lips. There is implied in the title that He really has spoken, and declared to man something of His will, something of His nature, something of His purposes, something of our destiny. And now He puts, as it were, the broad seal upon the charter and says, Amen! Verily it is so, and My word of Revelation is no man's imagination, and My word of command is the absolute unveiling of human duty and human perfectness, and My word of promise is that upon which a man may rest all his weight and be safe for ever.' God's word is Amen!' man's word is perhaps.' For in regard to the foundation truths of man's belief and experience and need, no human tongue can venture to utter its own asseverations with nothing be hind them but itself, and expect men to accept them; but that is exactly what God does, and alone has the right to do. His word absolutely, and through and through, in every fibre of it, is reliable and true.

Now do not forget that there was one who came to us and said, Amen! Amen! I say unto you.' Jesus Christ, in all His deep and wonderful utterances, arrogated to Himself the right which God here declares to be exclusively His, and He said, I too have, and I too exercise, the right and the authority to lay My utterances down before you, and expect you to take them because of nothing else than because I say them.' God is the God of the Amen! The last book of Scripture, when it draws back the curtain from the mysteries of the glorified session of Jesus Christ at the right hand of God, makes Him say to us, These things saith the Amen! And if you want to know what that means, its explanation follows in the next clause, the faithful and true witness.

But then, on the other hand, necessarily involved in this title, though capable of being separately considered, is not only the absolute truthfulness of the divine word, but also the thorough-going reliance, on our parts, which that word expects and demands. God's Amen,' and Verily,' of confirmation, should ever cause the Amen of acceptance and assent to leap from our lips. If He begins with that mighty word, so soon as the solemn voice has ceased its echo should rise from our hearts. The city that cares for the charter which its King has given it will prepare a fitting, golden receptacle in which to treasure it. And the men who believe that God in very deed has spoken laws that illuminate, and commandments that guide, and promises that calm and strengthen and fulfil themselves, will surely prepare in their hearts an appropriate receptacle for those precious and infallible words. God's truth has corresponding to it our trust. God's faithfulness demands, and is only adequately met by, our faith. If He gives us the sure foundation to build upon, it will be a shame for us to bring wood, hay, stubble, and build these upon the Rock of Ages. The building should correspond with its foundation, and the faith which grasps the sure word should have in it something of the unchangeableness and certainty and absoluteness of that word which it grasps. If His revelation of Himself is certain, you and I ought to be certain of His revelation of Himself. Our certitude should correspond to its certainty.

He! my friend, what a miserable contrast there is between the firm, unshaken, solid security of the divine word upon which we say that we trust, and the poor, feeble, broken trust which we build upon it. Let not that man think that He shall receive anything of the Lord ; but let us expect, as well as ask, in faith, nothing wavering ; and let our Amen! ring out in answer to God's.

The Apostle Paul has a striking echo of the words of my text in the second Epistle to the Corinthians: All the promises of God in Him are yea! and through Him also is the Amen!' The assent, full, swift, frank--the assent of the believing heart to the great word of God comes through the same channel, and reaches God by the same way, as God's word on which it builds comes to us. The God of the Amen,' in both senses of the word, is the God and Father of our Lord Jesus Christ, who is the seal as well as the substance of the divine promises, and whose voice in us is the answer to, and the grasp of, the promises of which He is the substance and soul.

II. This God of the Amen by reason is the source of all blessing.

Now notice, next, how this God of the Amen is, by reason of that very characteristic, the source of all blessing.

He who blesseth himself in the earth shall bless himself in the God of Truth.' That phrase of blessing oneself in, which is a frequent Old Testament expression, is roughly equivalent to invoking, and therefore receiving, blessing from. You find it, for instance, in the seventy-second Psalm, in that grand burst which closes one of the books of the Psalter and hails the coming of the Messianic times, of which my text also is a prediction. Men shall be blessed in Him,' or rather, shall bless themselves in Him,' which is a declaration, that all needful benediction shall come down upon humanity through the coming Messias, as well as that men shall recognise in that Messias the source of all their blessing and good. So the text declares that, in those days that are yet to come, the whole earth shall be filled with men whose eyes have been purged from ignorance and sin, and from the illusions of sense and the fascinations of folly, and who have learned that only in the God of the Amen is the blessing of their life to be found.

Of course it is so. For only on Him can I lean all my weight and be sure that the stay will not give. All other bridges across the great abysses which we have to traverse or be lost in them, are like those snow-cornices upon some Alp, which may break when the climber is on the very middle of them, and let him down into blackness out of which he will never struggle. There is only one path clear across the deepest gulf, which we poor pilgrims can tread with absolute safety that it will never yield beneath our feet. My brother! there is one support that is safe, and one stay upon which a man can lean his whole weight and be sure that the staff will never either break or pierce his palm, and that is the faithful God, in whose realm are no disappointments, amongst whose trusters are no heart-broken and deceived men, but who gives bountifully, and over and above all that we are able to ask or think. They who have made experience, as we have all made experience, of the insufficiency of earthly utterances, of the doubtfulness of the clearest words of men, of the possible incapacity of the most loving, to be what they pledge themselves to be, and of the certainty that even if they are so for a while they cannot be so always--have surely learned one half, at least, of the lesson that life is meant to teach us; and it is our own fault if we have not bettered it with the better half, having uncoiled the tendrils of our hearts from the rotten props round which they have been too apt to twine themselves, and wreathed them about the pillars of the eternal throne, which can never shake nor fail. He that blesseth himself in the earth shall bless himself '--unless he is a fool, in the God of the Amen! and not in the man of the peradventure.'

III. Lastly, note how the God of the Amen should be the pattern of His servants.

He that sweareth in the earth shall swear by the God of truth,' or, of the Amen.' The prophet deduces from the name the solemn thought that those who truly feel its significance will shape their words accordingly, and act and speak so that they shall not fear to call His pure eyes to witness that there are neither hypocrisy, nor insincerity, nor vacillation, nor the hidden things of dishonesty, nor any of the skulking meannesses of craft and self-seeking in them. I swear by the God of the Amen, and call Thy faithfulness to witness that I am trying to be like Thee,' that is what we ought to do if we call ourselves Christians. If we have any hold at all of Him, and of His love, and of the greatness and majesty of His faithfulness, we shall try to make our poor little lives, in such measure as the dewdrops may be like the sun, radiant like His, and of the same shape as His, for the dewdrop and the sun are both of them spheres. That is exactly what the apostle does, in that same chapter in 2 Cor., to which I already referred. He takes these very thoughts of my text, and in their double aspect too, and says, Just because God is faithful, do you Corinthians think that, when I told you that I was coming to see you, I did not mean it?' He brings the greatest thought that He can find about God and God's truth, down to the settlement of this very little matter, the vindication of Himself from the charge, on the one hand, of facile and inconsiderate vacillation, and, on the other hand, of insincerity. So, we may say, the greatest thoughts should regulate the smallest acts. Though our maps be but a quarter of an inch to a hundred miles, let us see that they are drawn to scale. Let us see that He is our Pattern; and that the truthfulness, the simplicity, and faithfulness, which we rest upon as the very foundation of our intellectual as well as our moral and religious being, are, in our measure, copied in ourselves. As God is faithful,' said Paul, our word to you was not yea! and nay! And they-who are trusting to the God of the Amen! will live in all simplicity and godly sincerity; their yea will be yea, and their nay, nay.

THE END

Jeremiah

MHCC: Isa 65:11-16

Here the different states of the godly and wicked, of the Jews who believed, and of those who persisted in unbelief, are set against one another. They prepared a table for that troop of deities which the heathen worship, and poured out drink-offerings to that countless number. Their worshippers spared no cost to honour them, which should shame the worshippers of the true God. See the malignity of sin; it is doing by choice what we know will displease God. In every age and nation, the Lord leaves those who persist in doing evil, and despise the call of the gospel. God's servants shall have the bread of life, and shall want nothing good for them. But those who forsake the Lord, shall be ashamed of vain confidence in their own righteousness, and the hopes they built thereon. Wordly people bless themselves in the abundance of this world's goods; but God's servants bless themselves in him. He is their strength and portion. They shall honour him as the God of truth. And it was promised that in him should all the families of the earth be blessed. They shall think themselves happy in having him for their God, who made them forget their troubles.

MHCC: Isa 65:17-25

In the grace and comfort believers have in and from Christ, we are to look for this new heaven and new earth. The former confusions, sins and miseries of the human race, shall be no more remembered or renewed. The approaching happy state of the church is described under a variety of images. He shall be thought to die in his youth, and for his sins, who only lives to the age of a hundred years. The event alone can determine what is meant; but it is plain that Christianity, if universal, would so do away violence and evil, as greatly to lengthen life. In those happy days, all God's people shall enjoy the fruit of their labours. Nor will children then be the trouble of their parents, or suffer trouble themselves. The evil dispositions of sinners shall be completely moritified; all shall live in harmony. Thus the church on earth shall be full of happiness, like heaven. This prophecy assures the servants of Christ, that the time approaches, wherein they shall be blessed with the undisturbed enjoyment of all that is needful for their happiness. As workers together with God, let us attend his ordinances, and obey his commands.

Matthew Henry: Isa 65:11-16

Here the different states of the godly and wicked, of the Jews that believed and of those that still persisted in unbelief, are set the one over - against the other, as life and death, good and evil, the blessing and the curse.

I. Here is the fearful doom of those that persisted in their idolatry after the deliverance out of Babylon, and in infidelity after the preaching of the gospel of Christ. Observe,

1. What the doom is that is here threatened: " I will number you to the sword as sheep for the slaughter, and there shall be no escaping, no standing out; you shall all bow down to it, "Isa 65:12. God's judgments come, (1.) Regularly, and are executed according to the commission. Those fall by the sword that are numbered or counted out to it, and none besides. Though the sword seems to devour promiscuously one as well as another, yet it is made to know its number and shall not exceed. (2.) Irresistibly. The strongest and most stout-hearted sinners shall be forced to bow before them; for none ever hardened their hearts against God and prospered.

2. What the sins are that number them to the sword. (1.) Idolatry was the ancient sin (Isa 65:11): " You are those who, instead of seeking me and serving me as my people, forsake the Lord, disown him, and cast him off to embrace other gods, who forget my holy mountain (the privileges it confers and the obligations it lays you under) to burn incense upon the mountains of your idols (Isa 65:7), and have deserted the one only living and true God."They prepared a table for that troop of deities which the heathen worship and poured out drink-offerings to that numberless number of them; for those that thought one God too little never thought scores and hundreds sufficient, but were still adding to the number of them, till they had as many gods as cities and their altars were as thick as heaps in the furrows of the field, Hos 12:11. Some take Gad and Meni, which we translate a troop and a number, to be the proper names of two of their idols, answering to Jupiter and Mercury. Whatever they were, their worshippers spared no cost to do them honour; they prepared a table for them, and filled out mixed wine for drink-offerings to them; they would pinch their families rather than stint their devotions, which should shame the worshippers of the true God out of their niggardliness. (2.) Infidelity was the sin of the later Jews (Isa 65:12): When I called, you did not answer, which refers to the same that Isa 65:2 did ( I have stretched out my hands to a rebellious people ), and that is applied to those who rejected the gospel. Our Lord Jesus himself called (he stood and cried, Joh 7:37), but they did not hear, they would not answer; they were not convinced by his reasonings nor moved by his expostulations; both the fair warnings he gave them of death and ruin and the fair offers he made them of life and happiness were slighted and made no impression upon them. Yet this was not all: You did evil before my eyes, not by surprise, or through inadvertency, but with deliberation: You did choose that wherein I delighted not; he means that which he utterly detested and abhorred. It is not strange that those who will not be persuaded to choose that which is good persist in their choice and pursuit of that which is evil. See the malignity of sin; it is evil in God's eyes, highly offensive to him, and yet it is committed before his eyes, in his sight and presence, and in contempt of him; it is likewise a contradiction to the will of God; it is doing that, of choice, which we know will displease him.

II. The aggravation of this doom, from the consideration of the happy state of those that were brought to repentance and faith.

1. The blessedness of those that serve God, and the woeful condition of those that rebel against him, are here set the one over - against the other, that they may serve as a foil to each other, Isa 65:13-16. (1.) God's servants may well think themselves happy, and for ever indebted to that free grace which made them so, when they see how miserable some of their neighbours are for want of that grace, who are hardened, and likely to perish for ever in unbelief, and what a narrow escape they had of being among them. See Isa 66:24. (2.) It will add to the grief of those that perish to see the happiness of God's servants (whom they had hated, and vilified, and looked upon with the utmost disdain), and especially to think that they might have shared in their bliss if it had not been their own fault. It made the torment of the rich man in hell the more grievous that he saw Abraham afar off and Lazarus in his bosom, Luk 16:23. See Luk 13:28. Sometimes the providence of God makes such a difference as this between good and bad in this world, and the prosperity of the righteous becomes a grievous eye-sore and vexation of heart to the wicked (Psa 112:10), and it will certainly be so in the great day. We fools counted his life madness and his end without honour; but now how is he numbered with the saints and his lot is among the chosen. Now,

2. The difference of their states lies in two things: -

(1.) In point of comfort and satisfaction. [1.] God's servants shall eat and drink; they shall have the bread of life to feed, to feast upon, continually, shall be abundantly replenished with the goodness of his house, and shall want nothing that is good for them. Heaven's happiness will be to them an everlasting feast; they shall be filled with that which now they hunger and thirst after. But those who set their hearts upon the world, and place their happiness in that, shall be hungry and thirsty, always empty, always craving; for it is not bread; it surfeits, but it satisfies not. In communion with God, and dependence upon him, there is full satisfaction; but in sinful pursuits there is nothing but disappointment. [2.] God's servants shall rejoice and sing for joy of heart. They have constant cause for joy, and there is nothing that may be an occasion of grief to them but they have an allay sufficient for it; and, as far as faith is in act and exercise, they have a heart to rejoice, and their joy is their strength. They shall rejoice in their hope, because it shall not make them ashamed. Heaven will be a world of everlasting joy to all that are now sowing in tears. But, on the other hand, those that forsake the Lord shut themselves out from all true joy, for they shall be ashamed of their vain confidence in themselves, and their own righteousness, and the hopes they had built thereon. When the expectations of bliss wherewith they had flattered themselves are frustrated, O what confusion will fill their faces! Then shall they cry for sorrow of heart, and howl for vexation of spirit, perhaps in this world, when their laughter shall be turned into mourning and their joy into heaviness, and certainly in that world where the torment will be endless, easeless, and remediless - nothing but weeping, and wailing, and gnashing of teeth, to eternity. Let these two be compared, Now he is comforted and thou art tormented, and which of the two will we choose to take our lot with?

(2.) In point of honour and reputation, Isa 65:15, Isa 65:16. The memory of the just is, and shall be, blessed, but the name of the wicked shall rot. [1.] The name of the idolaters and unbelievers shall be left for a curse, shall be loaded with ignominy and made for ever infamous. It shall be used in giving bad characters - Thou art as cruel as a Jew; and in imprecation - God make thee as miserable as a Jew. It shall be for a curse to God's chosen, that is, for a warning to them; they shall be afraid of falling under the curse upon the Jewish nation, of perishing after the same example of unbelief. The curse of those whom God rejects should make his chosen stand in awe. The Lord God shall slay thee; he shall quite extirpate the Jews and cut them off from being a people; they shall no longer live as a nation, nor ever be incorporated again. [2.] The name of God's chosen shall become a blessing: He shall call his servants by another name. The children of the covenant shall no longer be called Jews, but Christians; and to them, under that name, all the promises and privileges of the new covenant shall be secured. This other name shall be an honourable name; it shall not be confined to one nation, but with it men shall bless themselves in the earth, all the world over. God shall have servants out of all nations who shall all be dignified with this new name. They shall bless themselves in the God of truth. First, They shall give honour to God both in their prayers and in their solemn oaths, in their addresses for his favour as their felicity and their appeals to his justice as their Judge. This is a part of the homage we owe to God; we must bless ourselves in him, that is, we must reckon that we have enough to make us happy, that we need no more, and can desire no more, if we have him for our God. It is of great consequence what we bless ourselves in, what we most please ourselves with and value ourselves by our interest in. Worldly people bless themselves in the abundance they have of this world's goods (Psa 49:18; Luk 12:19); but God's servants bless themselves in him, as a God all-sufficient for them. He is their crown of glory and diadem of beauty, their strength and portion. By him also they shall swear, and not by any creature or any false god. To his judgment they shall refer their cause, from whom every man's judgment doth proceed. Secondly, They shall give honour to him as the God of truth, the God of the Amen (so the word is); some understand it of Christ who is himself the Amen, the faithful witness (Rev 3:14), and in whom all the promises are yea and amen, 2Co 1:20. In him we must bless ourselves, and by him we must swear unto the Lord and covenant with him. He that is blessed in the earth (so some read it) shall be blessed in the true God, for Christ is the true God and eternal life, 1Jo 5:20. And it was promised of old that in him all the families of the earth should be blessed, Gen 12:3. Some read it, He shall bless himself in the God of the faithful people, in God as the God of all believers, desiring no more than to share in the blessings wherewith they are blessed, to be dealt with as he deals with them. Thirdly, They shall give him honour as the author of this blessed change which they have the experience of; they shall think themselves happy in having him for their God who has made them to forget their former troubles, the remembrance of them being swallowed up in their present comforts: Because they are hidden from God's eyes, that is, they are quite taken away; for, if there were any remainder of their troubles, God would be sure to have his eye upon it, in compassion to them and concern for them. They shall no longer feel them; for God will no longer see them. He is pleased to speak as if he would make himself easy by making them easy; and therefore they shall with a great deal of satisfaction bless themselves in him.

Matthew Henry: Isa 65:17-25

If these promises were in part fulfilled when the Jews, after their return out of captivity, were settled in peace in their own land and brought as it were into a new world, yet they were to have their full accomplishment in the gospel church, militant first and at length triumphant. The Jerusalem that is from above is free and is the mother of us all. In the graces and comforts which believers have in and from Christ we are to look for this new heaven and new earth. It is in the gospel that old things have passed away and all things have become new, and by it that those who are in Christ are new creatures, 2Co 5:17. It was a mighty and happy change that was described Isa 65:16, that the former troubles were forgotten; but here it rises much higher: even the former world shall be forgotten and shall no more come into mind. Those that were converted to the Christian faith were so transported with the comforts of it that all the comforts they were before acquainted with became as nothing to them; not only their foregoing griefs, but their foregoing joys, were lost and swallowed up in this. The glorified saints will therefore have forgotten this world, because they will be entirely taken up with the other: For, behold, I create new heavens and a new earth. See how inexhaustible the divine power is; the same God that created one heaven and earth can create another. See how entire the happiness of the saints is; it shall be all of a piece; with the new heavens God will create them (if they have occasion for it to make them happy) a new earth too. The world is yours if you be Christ's, 1Co 3:22. When God is reconciled to us, which gives us a new heaven, the creatures too are reconciled to us, which gives us a new earth. The future glory of the saints will be so entirely different from what they ever knew before that it may well be called new heavens and a new earth, 2Pe 3:13. Behold, I make all things new, Rev 21:5.

I. There shall be new joys. For, 1. All the church's friends, and all that belong to her, shall rejoice (Isa 65:18): You shall be glad and rejoice for ever in that which I create. The new things which God creates in and by his gospel are and shall be matter of everlasting joy to all believers. My servants shall rejoice (Isa 65:13), at last they shall, though now they mourn. Enter thou into the joy of thy Lord. 2. The church shall be the matter of their joy, so pleasant, so prosperous, shall her condition be: I create Jerusalem a rejoicing and her people a joy. The church shall not only rejoice but be rejoiced in. Those that have sorrowed with the church shall rejoice with her. 3. The prosperity of the church shall be a rejoicing to God himself, who has pleasure in the prosperity of his servants (Isa 65:19): I will rejoice in Jerusalem's joy, and will joy in my people; for in all their affliction he was afflicted. God will not only rejoice in the church's well-doing, but will himself rejoice to do her good and rest in his love to her, Zep 3:17. What God rejoices in it becomes us to rejoice in. 4. There shall be no allay of this joy, nor any alteration of this happy condition of the church: The voice of weeping shall be no more heard in her. If this relate to any state of the church in this life, it means no more than that the former occasions of grief shall not return, but God's people shall long enjoy an uninterrupted tranquillity. But in heaven it shall have a full accomplishment, in respect both of the perfection and the perpetuity of the promised joy; there all tears shall be wiped away.

II. There shall be new life, Isa 65:20. Untimely deaths by the sword or sickness shall be no more known as they have been, and by this means there shall be no more the voice of crying, Isa 65:19. When there shall be no more death there shall be no more sorrow, Rev 21:4. As death has reigned by sin, so life shall reign by righteousness, Rom 5:14, Rom 5:21. 1. Believers through Christ shall be satisfied with life, though it be ever so short on earth. If an infant end its days quickly, yet it shall not be reckoned to die untimely; for the shorter its life is the longer will its rest be. Though death reign over those that have not sinned after the similitude of Adam's transgression, yet they, dying in the arms of Christ, the second Adam, and belonging to his kingdom, are not to be called infants of days, but even the child shall be reckoned to die a hundred years old, for he shall rise again at full age, shall rise to eternal life. Some understand it of children who in their childhood are so eminent for wisdom and grace, and by death nipped in the blossom, that they may be said to die a hundred years old. And, as for old men, it is promised that they shall fill their days with the fruits of righteousness, which they shall still bring forth in old age, to show that the Lord is upright, and then it is a good old age. An old man who is wise, and good, and useful, may truly be said to have filled his days. Old men who have their hearts upon the world have never filled their days, never have enough of this world, but would still continue longer in it. But that man dies old, and satur dierum - full of days, who, with Simeon, having seen God's salvation, desires now to depart in peace. 2. Unbelievers shall be unsatisfied and unhappy in life, though it be ever so long. The sinner, though he live to a hundred years old, shall be accursed. His living so long shall be no token to him of the divine favour and blessing, nor shall it be any shelter to him from the divine wrath and curse. The sentence he lies under will certainly be executed, and his long life is but a long reprieve; nay, it is itself a curse to him, for the longer he lives the more wrath he treasures up against the day of wrath and the more sins he will have to answer for. So that the matter is not great whether our lives on earth be long or short, but whether we live the lives of saints or the lives of sinners.

III. There shall be a new enjoyment of the comforts of life. Whereas before it was very uncertain and precarious, their enemies inhabited the houses which they built and ate the fruit of the trees which they planted, now it shall be otherwise; they shall build houses and inhabit them, shall plant vineyards and eat the fruit of them, Isa 65:21, Isa 65:22. Their intimates that the labour of their hands shall be blessed and be made to prosper; they shall gain what they aimed at, and what they have gained shall be preserved and secured to them; they shall enjoy it comfortably, and nothing shall embitter it to them, and they shall live to enjoy it long. Strangers shall not break in upon them, to expel them, and plant themselves in their room, as sometimes they have done: My elect shall wear out, or long enjoy, the work of their hands; it is honestly got, and it will wear well; it is the work of their hands, which they themselves have laboured for, and it is most comfortable to enjoy that, and not to eat the bread of idleness, or bread of deceit. If we have a heart to enjoy it, that is the gift of God's grace (Ecc 3:13); and, if we live to enjoy it long, it is the gift of God's providence, for that is here promised: As the days of a tree are the days of my people; as the days of an oak (Isa 6:13), whose substance is in it, though it cast its leaves; though it be stripped every winter, it recovers itself again, and lasts many ages; as the days of the tree of life; so the Septuagint. Christ is to them the tree of life, and in him believers enjoy all those spiritual comforts which are typified by the abundance of temporal blessings here promised; and it shall not be in the power of their enemies to deprive them of these blessings or disturb them in the enjoyment of them.

IV. There shall be a new generation rising up in their stead to inherit and enjoy these blessings (Isa 65:23): They shall not labour in vain, for they shall not only enjoy the work of their hands themselves, but they shall leave it with satisfaction to those that shall come after them, and not with such a melancholy prospect as Solomon did, Ecc 2:18, Ecc 2:19. They shall not beget and bring forth children for trouble; for they are themselves the seed of the blessed of the Lord, and there is a blessing entailed upon them by descent from their ancestors which their offspring with them shall partake of, and shall be, as well as they, the seed of the blessed of the Lord. They shall not bring forth for trouble; for, 1. God will make their children that rise up comforts to them; they shall have the joy of seeing them walk in the truth. 2. He will make the times that come after comfortable to their children. As they shall be good, so it shall be well with them; they shall not be brought forth to days of trouble; nor shall it ever be said, Blessed is the womb that bore not. In the gospel church Christ's name shall be borne up by a succession. A seed shall serve him (Psa 22:30), the seed of the blessed of the Lord.

V. There shall be a good correspondence between them and their God (Isa 65:24): Even before they call, I will answer. God will anticipate their prayers with the blessings of his goodness. David did but say, I will confess, and God forgave, Psa 32:5. The father of the prodigal met him in his return. While they are yet speaking, before they have finished their prayer, I will give them the thing they pray for, or the assurances and earnests of it. These are high expressions of God's readiness to hear prayer; and this appears much more in the grace of the gospel than it did under the law; we owe the comfort of it to the mediation of Christ as our advocate with the Father and are obliged in gratitude to give a ready ear to God's calls.

VI. There shall be a good correspondence between them and their neighbours (Isa 65:25): The wolf and the lamb shall feed together, as they did in Noah's ark. God's people, though they are as sheep in the midst of wolves, shall be safe and unhurt; for God will not so much break the power and tie the hands of their enemies as formerly, but he will turn their hearts, will alter their dispositions by his grace. When Paul, who had been a persecutor of the disciples (and who, being of the tribe of Benjamin, ravened as a wolf, Gen 49:27) joined himself to them and became one of them, then the wolf and the lamb fed together. So also when the enmity between Jews and Gentiles was slain, all hostilities ceased, and they fed together as one sheepfold under Christ the great Shepherd, Joh 10:16. The enemies of the church ceased to do the mischief they had done, and its members ceased to be so quarrelsome with and injurious to one another as they had been, so that there was none either from without or from within to hurt or destroy, none to disturb it, much less to ruin it, in all the holy mountain; as was promised, Isa 11:9. For, 1. Men shall be changed: The lion shall no more be a beast of prey, as perhaps he never would have been if sin had not entered, but shall eat straw like the bullock, shall know his owner, and his master's crib, as the ox does. When those that lived by spoil and rapine, and coveted to enrich themselves, right or wrong, are brought by the grace of God to accommodate themselves to their condition, to live by honest labour, and to be content with such things as they have - when those that stole steal no more, but work with their hands the thing that is good - then this is fulfilled, that the lion shall eat straw like the bullock. 2. Satan shall be chained, the dragon bound; for dust shall be the serpent's meat again. That great enemy, when he has been let loose, has glutted and regaled himself with the precious blood of saints, who by his instigation have been persecuted, and with the precious souls of sinners, who by his instigation have become persecutors and have ruined themselves for ever; but now he shall be confined to dust, according to the sentence, On thy belly shalt thou go, and dust shalt thou eat, Gen 3:14. All the enemies of God's church, that are subtle and venomous as serpents, shall be conquered and subdued, and be made to lick the dust, Christ shall reign as Zion's King till all the enemies of his kingdom be made his footstool, and theirs too. In the holy mountain above, and there only, shall this promise have its full accomplishment, that there shall be none to hurt nor destroy.

Keil-Delitzsch: Isa 65:11-12

The prophecy now turns again to those already indicated and threatened in Isa 65:1-7. "And ye, who are enemies to Jehovah, O ye that are unmindful of my holy mountain, who prepare a table for Gad, and fill up mixed drink for the goddess of destiny - I have destined you to the sword, and ye will all bow down to the slaughter, because I have called and ye have not replied, I have spoken and ye have not heard; and ye did evil in mine eyes, and ye chose that which I did not like." It may be taken for granted as a thing generally admitted, that Isa 65:11 refers to two deities, and to the lectisternia (meals of the gods, cf., Jer 7:18; Jer 51:44) held in their honour. שׁלחן ער ך is the other side of the lectum sternere , i.e., the spreading of the cushions upon which the images of the gods were placed during such meals of the gods as these. In the passage before us, at any rate, the lectus answering to the shulchân (like the sella used in the case of the goddesses) is to be taken as a couch for eating, not for sleeping on. In the second clause, therefore, ממס ך למני והממלאי ם (which is falsely accentuated in our editions with tifchah m ercha silluk , instead of m ercha tifchah silluk ), ממסך מלּא signifies to fill with mixed drink, i.e., with wine mixed with spices, probably oil of spikenard. מלּא may be connected not only with the accusative of the vessel filled, but also with that of the thing with which it is filled (e.g., Exo 28:17). Both names have the article, like הבּעל . הגּד is perfectly clear; if used as an appellative, it would mean "good fortune."The word has this meaning in all the three leading Semitic dialects, and it also occurs in this sense in Gen 30:11, where the chethib is to be read בּגד (lxx ἐν τύχῃ ). The Aramaean definitive is גּדּא (not גּדא ), as the Arabic 'gadd evidently shows. The primary word is גּדד (Arab. 'gadda ), to cut off, to apportion; so that Arab. jaddun , like the synonymous ḥaḍḍun , signifies that which is appointed, more especially the good fortune appointed. There can be no doubt, therefore, that Gad , the god of good fortune, more especially if the name of the place Baal - Gad is to be explained in the same way as Baal - hammân , is Baal ( Bel ) as the god of good fortune. Gecatilia ( Mose ha-Cohen ) observes, that this is the deified planet Jupiter. This star is called by the Arabs "the greater luck"as being the star of good fortune; and in all probability it is also the rabb - el - bacht (lord of good fortune) worshipped by the Ssabians (Chwolsohn, ii. 30, 32). It is true that it is only from the passage before us that we learn that it was worshipped by the Babylonians; for although H. Rawlinson once thought that he had found the names Gad and Menni in certain Babylonian inscriptions ( Journal of the Royal Asiatic Society , xii. p. 478), the Babylonian Pantheon in G. Rawlinson's Monarchies contains neither of these names. With this want of corroborative testimony, the fact is worthy of notice, that a Rabbi named 'Ulla , who sprang from Babylon, explains the דרגשׁ of the Mishna by דגדא ערסא (a sofa dedicated to the god of prosperity, and often left unused) (b. Nedarim 56 a ; cf., Sanhedrin 20 a ).

(Note: The foreign formula of incantation given in b. Sabbath 67 a , ובושכי עושדי ל וסינוק ידג דג (according to the glosses, "O Fortune, give good fortune, and be not tardy day and night"), also belongs here; whereas the name of a place not far from Siloah, called Gad - yavan (Gad of Greece), contains some allusion to the mythology of Greece, which we are unable to trace. In the later usage of the language Gad appears to have acquired the general meaning of numen (e.g., b. Chullin 40 a ; דהר גד , the mountain-spirit); and this helps to explain the fact that in Pehlewi גדמן signifies majesty in a royal, titular sense (see Vuller's Lex. ; and Spiegel in the Indische Studien , 3, 412).)

But if Gad is Jupiter, nothing is more probable than that Meni is Venus; for the planet Venus is also regarded as a star of prosperity, and is called by the Arabs "the lesser luck."The name Meni in itself, indeed, does not necessarily point to a female deity; for m ^e ni from m ânâh , if taken as a passive participial noun (like גּרי בּריה , a creature), signifies "that which is apportioned;"or if taken as a modification of the primary form many , like גּדי , טלי , צבי , and many others, allotment, destination, fate. We have synonyms in the Arabic mana -n and meniye , and the Persian bacht (adopted into the Arabic), which signify the general fate, and from which bago -bacht is distinguished as signifying that which is exceptionally allotted by the gods. The existence of a deity of this name m ^e ni is also probably confirmed by the occurrence of the personal name עבדמני on certain Aramaeo-Persian coins of the Achaemenides,

(Note: See Rödiger in the concluding part of the thes. p. 97.)

with which Fürst associates the personal name Achiman (see his Lex .), combining מן with Μήν , and מני with Μήνη , as Movers ( Phönizier , i. 650) and Knobel have also done. מן and מני would then be Semitic forms of these Indo-Germanic names of deities; for Μήν is Deus Lunus , the worship of which in Carrae ( Charran ) is mentioned by Spartian in chapter vi. of the Life of Caracalla , whilst Strabo (xii. 3, 31, 32) speaks of it as being worshipped in Pontus, Phrygia, and other places; and Μήνη is Dea Luna (cf., Γενείτη Μάνη in Plut. quaest. rom. 52, Genita Mana in Plin. h. n. 29, 4, and Dea Mena in Augustine, Civ . 4, 11), which was worshipped, according to Diodorus (iii. 56) and Nonnus ( Dionys . v. 70 ss.), in Phoenicia and Africa. The rendering of the lxx may be quoted in favour of the identity of the latter with מני ( ἑτοιμάζοντες τῷ δαιμονίῳ (another reading δαίμονι τράπεζαν καὶ πληροῦντες τῇ τύχῃ κέρασμα ), especially if we compare with this what Macrobius says in Saturn . i. 19, viz., that "according to the Egyptians there are four of the gods which preside over the birth of men, Δαίμων Τύχη ̓́Ερωσ ̓Ανάγκη . Of these Daimōn is the sun, the author of spirit, of warmth, and of light. Tychē is the moon, as the goddess through whom all bodies below the moon grow and disappear, and whose ever changing course accompanies the multiform changes of this mortal life."

(Note: See Ge. Zoega's Abhandlungen , edited by Welcker (1817), pp. 39, 40.)

In perfect harmony with this is the following passage of Vettius Valens , the astrologer of Antioch, which has been brought to light by Selden in his Syntagma de Diis Syris : Κλῆροι τῆς τύχης καὶ τοῦ δαίμονος σημαίνουσιν (viz., by the signs of nativity) ἣλιον τε καὶ σελήνην . Rosenmüller very properly traces back the Sept. rendering to this Egyptian view, according to which Gad is the sun-god, and M^e ni the lunar goddess as the power of fate. Now it is quite true that the passage before us refers to Babylonian deities, and not to Egyptian; at the same time there might be some relation between the two views, just as in other instances ancient Babylonia and Egypt coincide.

But there are many objections that may be offered to the combination of מני ( Meni ) and Μήνη : (1.) The Babylonian moon-deity was either called Sı̄n , as among the ancient Shemites generally, or else by other names connected with ירח ( ירח ) and c hâmar . (2.) The moon is called m âs is Sanscrit, Zendic m âo , Neo-Pers. m âh ( m ah ); but in the Arian languages we meet with no such names as could be traced to a root m ân as the expansion of m â (to measure), like μ ήν μ ήνη ), Goth. m ena ; for the ancient proper names which Movers cites, viz., ̓Αριαμένησ ̓Αρταμένης , etc., are traceable rather to the Arian m anas = μ ένος , mens, with which Minerva ( Menerva , endowed with mind) is connected. (3.) If m ^e ni were the Semitic form of the name for the moon, we should expect a closer reciprocal relation in the meanings of the words. We therefore subscribe to the view propounded by Gesenius, who adopts the pairing of Jupiter and Venus common among the Arabs, as the two heavenly bodies that preside over the fortunes of men; and understands by M^e ni Venus, and by Gad Jupiter. There is nothing at variance with this in the fact that 'Ashtoreth ( Ishtar , with ' Ashērâh ) is the name of Venus (the morning star), as we have shown at Isa 14:12. M^e ni is her special name as the bestower of good fortune and the distributor of fate generally; probably identical with Manât , one of the three leading deities of the prae-Islamitish Arabs.

(Note: See Krehl, Religion der vorislamischen Araber , p. 78. Sprenger in his Life of Mohammad , 1862, compares the Arabic Manât with מני .)

The address proceeds with umânı̄thı̄ (and I have measured), which forms an apodosis and contains a play upon the name of Meni , Isa 65:11 being as it were a protasis indicating the principal reason of their approaching fate. Because they sued for the favour of the two gods of fortune (the Arabs call them es -sa'dâni , "the two fortunes") and put Jehovah into the shade, Jehovah would assign them to the sword, and they would all have to bow down ( כּרע as in Isa 10:4). Another reason is now assigned for this, the address thus completing the circle, viz., because when I called ye did not reply, when I spake ye did not hear (this is expressed in the same paratactic manner as in Isa 5:4; Isa 12:1; Isa 50:2), and ye have done, etc.: an explanatory clause, consisting of four members, which is repeated almost word for word in Isa 66:4 (cf., Isa 56:4).

Keil-Delitzsch: Isa 65:13-16

On the ground of the sin thus referred to again, the proclamation of punishment is renewed, and the different fates awaiting the servants of Jehovah and those by whom He is despised are here announced in five distinct theses and antitheses. "Therefore thus saith the Lord, Jehovah: Behold my servants will eat, but ye will hunger; behold my servants will drink, but ye will thirst; behold my servants will rejoice, but ye will be put to shame; behold my servants will exult for delight of heart, but ye will cry for anguish of heart, and ye will lament for brokenness of spirit. And ye will leave your name for a curse to my chosen ones, and the Lord, Jehovah, will slay thee; but His servants He will call by another name, to that whoever blesseth himself in the land will bless himself by the God of truthfulness, and whoever sweareth in the land will swear by the God of truthfulness, because the former troubles are forgotten, and because they have vanished from mine eyes." The name Adonai is connected with the name Jehovah for the purpose of affirming that the God of salvation and judgment has the power to carry His promises and threats into execution. Starving, confounded by the salvation they had rejected ( תּבשׁוּ as in Isa 66:5), crying and wailing ( תּילילוּ , fut. hiph. as in Isa 15:2, with a double preformative; Ges. §70, 2 Anm.) for sorrow of heart and crushing of spirit (shebher , rendered very well by the lxx συντριβή , as in Isa 61:1, συντετριμμένους ), the rebellious ones are left behind in the land of captivity, whilst the servants of Jehovah enjoy the richest blessings from God in the land of promise (Isa 62:8-9). The former, perishing in the land of captivity, leave their name to the latter as sh^e bhū‛âh , i.e., to serve as a formula by which to swear, or rather to execrate or curse (Num 5:21), so that men will say, "Jehovah slay thee, as He slew them."This, at any rate, is the meaning of the threat; but the words וגו והמית ך cannot contain the actual formula, not even if we drop the Vav , as Knobel proposes, and change לבחירי into לבחיריו ; for, in the first place, although in the doxologies a Hebrew was in the habit of saying " b^e rūkh sh^e mō "(bless his name) instead of y^e hı̄ sh^e mō bârukh (his name be blessed), he never went so far as the Arab with his Allâh tabâr , but said rather יתברך . Still less could he make use of the perfect (indicative) in such sentences as "may he slay thee,"instead of the future (voluntative) ימית ך , unless the perfect shared the optative force of the previous future by virtue of the consecutio temporum . And secondly, the indispensable כּהם or כּאלּה would be wanting (see Jer 29:22, cf., Gen 48:20). We may therefore assume, that the prophet has before his mind the words of this imprecatory formula, though he does not really express them, and that he deduces from it the continuation of the threat. And this explains his passing from the plural to the singular. Their name will become an execration; but Jehovah will call His servants by another name (cf., Isa 62:2), so that henceforth it will be the God of the faithfully fulfilled promise whose name men take into their mouth when they either desire a blessing or wish to give assurance of the truth ( hithbâr b^e , to bless one's self with any one, or with the name of any one; Ewald, §133, Anm. 1). No other name of any god is now heard in the land, except this gloriously attested name; for the former troubles, which included the mixed condition of Israel in exile and the persecution of the worshippers of Jehovah by the despisers of Jehovah, are now forgotten, so that they no longer disturb the enjoyment of the present, and are eve hidden from the eyes of God, so that all thought of ever renewing them is utterly remote from His mind. This is the connection between Isa 65:16 and Isa 65:13-15. אשׁר does not mean eo quod here, as in Gen 31:49 for example, but ita ut , as in Gen 13:16. What follows is the result of the separation accomplished and the promise fulfilled. For the same reason God is called Elohē' âmēn , "the God of Amen,"i.e., the God who turns what He promises into Yea and Amen (2Co 1:20). The epithet derived from the confirmatory Amen, which is thus applied to Jehovah, is similar to the expression in Rev 3:14, where Jesus is called "the Amen, the faithful and true witness."The explanatory kı̄ (for) is emphatically repeated in וכי , as in Gen 33:11 and 1Sa 19:4 (compare Job 38:20). The inhabitants of the land stand in a close and undisturbed relation to the God who has proved Himself to be true to His promises; for all the former evils that followed from the sin have entirely passed away.

Keil-Delitzsch: Isa 65:17-19

The fact that they have thus passed away is now still further explained; the prophet heaping up one kı̄ (for) upon another, as in Isa 9:3-5. "For behold I create a new heaven and a new earth; and men will not remember the first, nor do they come to any one's mind. No, be ye joyful and exult for ever at that which I create: for behold I turn Jerusalem into exulting, and her people into joy. And I shall exult over Jerusalem, and be joyous over my people, and the voice of weeping and screaming will be heard in her no more." The promise here reaches its culminating point, which had already been seen from afar in Isa 51:16. Jehovah creates a new heaven and a new earth, which bind so fast with their glory, and which so thoroughly satisfy all desires, that there is no thought of the former ones, and no one wishes them back again. Most of the commentators, from Jerome to Hahn, suppose the ri'shōnōth in Isa 65:16 to refer to the former sorrowful times. Calvin says, "The statement of the prophet, that there will be no remembrance of former things, is supposed by some to refer to the heaven and the earth, as if he meant, that henceforth neither the fame nor even the name of either would any more be heard; but I prefer to refer them to the former times."But the correctness of the former explanation is shown by the parallel in Jer 3:16, which stands in by no means an accidental relation to this passage, and where it is stated that in the future there will be no ark of the covenant, "neither shall it come to mind, neither shall they remember it,"inasmuch as all Jerusalem will be the throne of Jehovah, and not merely the capporeth with its symbolical cherubim. This promise is also a glorious one; but Jeremiah and all the other prophets fall short of the eagle-flight of Isaiah, of whom the same may be said as of John, "volat avis sine meta ." Luther (like Zwingli and Stier) adopts the correct rendering, "that men shall no more remember the former ones (i.e., the old heaven and old earth), nor take it to heart."But ‛ âlâh ‛al - lēbh signifies to come into the mind, not "to take to heart,"and is applied to a thing, the thought of which "ascends"within us, and with which we are inwardly occupied. There is no necessity to take the futures in Isa 65:17 as commands (Hitzig); for אם־שׂישׂוּ כּי ( כי with m uach , as in Ven. 1521, after the Masora to Num 35:33) fits on quite naturally, even if we take them as simple predictions. Instead of such a possible, though not actual, calling back and wishing back, those who survive the new times are called upon rather to rejoice for ever in that which Jehovah is actually creating, and will have created then. אשׁר , if not regarded as the accusative-object, is certainly regarded as the object of causality, "in consideration of that which"(cf., Isa 31:6; Gen 3:17; Jdg 8:15), equivalent to, "on account of that which"(see at Isa 64:4; Isa 35:1). The imperatives sı̄sū v^e gı̄lū are not words of admonition so much as words of command, and kı̄ gives the reason in this sense: Jehovah makes Jerusalem gı̄lâh and her people m âsōs (accusative of the predicate, or according to the terminology adopted in Becker's syntax, the "factitive object,"Ges. §139, 2), by making joy its perpetual state, its appointed condition of life both inwardly and outwardly. Nor is it joy on the part of the church only, but on the part of its God as well (see the primary passages in Deu 30:9). When the church thus rejoices in God, and God in the church, so that the light of the two commingle, and each is reflected in the other; then will no sobbing of weeping ones, no sound of lamentation, be heard any more in Jerusalem (see the opposite side as expressed in Isa 51:3 ).

Keil-Delitzsch: Isa 65:20

There will be a different measure then, and a much greater one, for measuring the period of life and grace. "And there shall no more come thence a suckling of a few days, and an old man who has not lived out all his days; for the youth in it will die as one a hundred years old, and the sinner be smitten with the curse as one a hundred years old." Our editions of the text commence Isa 65:20 with לא־יהיה , but according to the Masora (see Mas. finalis , p. 23, col. 7), which reckons five ולא־יהיה at the commencement of verses, and includes our v. among them, it must read ולא־יהיה , as it is also rendered by the lxx and Targum. The meaning and connection are not affected by this various reading. Henceforth there will not spring from Jerusalem (or, what hâyâh really means, "come into existence;""thence," m isshâm , not "from that time,"but locally, as in Hos 2:17 and elsewhere, cf., Isa 58:12) a suckling (see p. 90) of days, i.e., one who has only reached the age of a few days (yâmı̄m as in Gen 24:55, etc.), nor an old man who has not filled his days, i.e., has not attained to what is regarded as a rule as the full measure of human life. He who dies as a youth, or is regarded as having died young, will not die before the hundredth year of his life; and the sinner ( והחוטא with seghol , as in Ecc 8:12; Ecc 9:18; Ges. §75, Anm. 21) upon whom the curse of God falls, and who is overwhelmed by the punishment, will not be swept away before the hundredth year of his life. We cannot maintain with Hofmann ( Schriftbeweis , ii. 2, 567), that it is only in appearance that less is here affirmed than in Isa 25:8. The reference there is to the ultimate destruction of the power of death; here it is merely to the limitation of its power.

Keil-Delitzsch: Isa 65:21-23

In the place of the threatened curses of the law in Lev 26:16 (cf., Deu 28:30), the very opposite will now receive their fullest realization. "And they will build houses and inhabit them, and plant vineyards and enjoy the fruit thereof. They will not build and another inhabit, nor plant and another enjoy; for like the days of trees are the days of my people, ad my chosen ones will consume the work of their hands. They will not weary themselves in vain, nor bring forth for sudden disaster; for they are a family of the blessed of Jehovah, and their offspring are left to them." They themselves will enjoy what they have worked for, without some one else stepping in, whether a countryman by violence or inheritance, or a foreigner by plunder or conquest (Isa 62:8), to take possession of that which they have built and planted (read יטעוּ without dagesh ); for the duration of their life will be as great as that of trees (i.e., of oaks, terebinths, and cedars, which live for centuries), and thus they will be able thoroughly to enjoy in their own person what their hands have made. Billâh does not mean merely to use and enjoy, but to use up and consume. Work and generation will be blessed then, and there will be no more disappointed hopes. They will not weary themselves ( יגעוּ with a preformative י without that of the root) for failure, not get children labbehâlâh , i.e., for some calamity to fall suddenly upon them and carry them away (Lev 26:16, cf., Psa 78:33). The primary idea of bâhal is either acting, permitting, or bearing, with the characteristic of being let loose, of suddenness, of overthrow, or of throwing into confusion. The lxx renders it εἰς κατάραν , probably according to the Egypto-Jewish usage, in which behâlâh may have signified cursing, like bahle , buhle in the Arabic (see the Appendices ). The two clauses of the explanation which follows stand in a reciprocal relation to the two clauses of the previous promise. They are a family of the blessed of God, upon whose labour the blessing of God rests, and their offspring are with them, without being lost to them by premature death. This is the true meaning, as in Job 21:8, and not "their offspring with them,"i.e., in like manner, as Hitzig supposes.

Keil-Delitzsch: Isa 65:24

All prayer will be heard then. "And it will come to pass: before they call, I will answer; they are still speaking, and I already hear." The will of the church of the new Jerusalem will be so perfectly the will of Jehovah also, that He will hear the slightest emotion of prayer in the heart, the half-uttered prayer, and will at once fulfill it (cf., Isa 30:19).

Keil-Delitzsch: Isa 65:25

And all around will peace and harmony prevail, even in the animal world itself. "Wolf and lamb then feed together, and the lion eats chopped straw like the ox, and the serpent-dust is its bread. They will neither do harm not destroy in all my holy mountain, saith Jehovah." We have frequently observed within chapters 40-66 (last of all at Isa 65:12, cf., Isa 66:4), how the prophet repeats entire passages from the earlier portion of his prophecies almost word for word. Here he repeats Isa 11:6-9 with a compendious abridgment. Isa 65:25 refers to the animals just as it does there. But whilst this custom of self-repetition favours the unity of authorship, כּאחד for יחדּו = unâ , which only occurs elsewhere in Ezra and Ecclesiastes (answering to the Chaldee כּחדה ), might be adduced as evidence of the opposite. The only thing that is new in the picture as here reproduced, is what is said of the serpent. This will no longer watch for human life, but will content itself with the food assigned it in Gen 3:14. It still continues to wriggle in the dust, but without doing injury to man. The words affirm nothing more than this, although Stier's method of exposition gets more out, or rather puts more in. The assertion of those who regard the prophet speaking here as one later than Isaiah, viz., that Isa 65:25 is only attached quite loosely to what precedes, is unjust and untrue. The description of the new age closes here, as in chapter 11, with the peace of the world of nature, which stands throughout chapters 40-66 in the closest reciprocal relation to man, just as it did in chapters 1-39. If we follow Hahn, and change the animals into men by simply allegorizing, we just throw our exposition back to a standpoint that has been long passed by. But to what part of the history of salvation are we to look for a place for the fulfilment of such prophecies as these of the state of peace prevailing in nature around the church, except in the millennium? A prophet was certainly no fanatic, so that we could say, these are beautiful dreams. And if, what is certainly true, his prophecies are not intended to be interpreted according to the letter, but according to the spirit of the letter; the letter is the sheath of the spirit, as Luther calls it, and we must not give out as the spirit of the letter what is nothing more than a quid-pro-quo of the letter. The prophet here promises a new age, in which the patriarchal measure of human life will return, in which death will no more break off the life that is just beginning to bloom, and in which the war of man with the animal world will be exchanged for peace without danger. And when is all this to occur? Certainly not in the blessed life beyond the grave, to which it would be both absurd and impossible to refer these promises, since they presuppose a continued mixture of sinners with the righteous, and merely a limitation of the power of death, not its utter destruction. But when then? This question ought to be answered by the anti-millenarians. They throw back the interpretation of prophecy to a stage, in which commentators were in the habit of lowering the concrete substance of the prophecies into mere doctrinal loci communes . They take refuge behind the enigmatical character of the Apocalypse, without acknowledging that what the Apocalypse predicts under the definite form of the millennium is the substance of all prophecy, and that no interpretation of prophecy on sound principles is any longer possible from the standpoint of an orthodox antichiliasm, inasmuch as the antichiliasts twist the word in the mouths of the prophets, and through their perversion of Scripture shake the foundation of all doctrines, every one of which rests upon the simple interpretation of the words of revelation. But one objection may be made to the supposition, that the prophet is here depicting the state of things in the millennium; viz., that this description is preceded by an account of the creation of a new heaven and a new earth. The prophet appears, therefore, to refer to that Jerusalem, which is represented in the Apocalypse as coming down from heaven to earth after the transformation of the globe. But to this it may be replied, that the Old Testament prophet was not yet able to distinguish from one another the things which the author of the Apocalypse separates into distinct periods. From the Old Testament point of view generally, nothing was known of a state of blessedness beyond the grave. Hades lay beyond this present life; and nothing was known of a heaven in which men were blessed. Around the throne of God in heaven there were angels and not men. And, indeed, until the risen Saviour ascended to heaven, heaven itself was not open to men, and therefore there was no heavenly Jerusalem whose descent to earth could be anticipated then. Consequently in the prophecies of the Old Testament the eschatological idea of the new Cosmos does unquestionably coincide with the millennium. It is only in the New Testament that the new creation intervenes as a party-wall between this life and the life beyond; whereas the Old Testament prophecy brings down the new creation itself into the present life, and knows nothing of any Jerusalem of the blessed life to come, as distinct from the new Jerusalem of the millennium. We shall meet with a still further illustration in chapter 66 of this Old Testament custom of reducing the things of the life to come within the limits of this present world.

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 living out the righteousness of God (cf. Rom. 12-16). These chapters emphasize what the characteristics of the servants of the Lord should be. Again, the focus is on Israel primarily but not exclusively. All God's people are in view, though God's will for Israel and His promises to Israel were Isaiah's chief concerns.⁶³³

"These chapters are about the internalization of the law by means of an intimate relationship with the God who alone can enable people to live holy lives."⁶³⁴

This section also clarifies the relationship between works and grace, both of which Isaiah spoke of as essential in his earlier chapters.

The structure of this section is as follows.⁶³⁵

A Foreign worshipers 56:1-8

B Ethical righteousness 56:9-59:15a

C The divine warrior 59:15b-21

D Eschatological hope chs. 60-62

C' The divine warrior 63:1-6

B' Ethical righteousness 63:7-66:17

A' Foreign worshipers 66:18-24

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 book (chs. 56-66) returns to many of the themes in the first subdivision (chs. 56-59). However, the structure of this subdivision is the mirror opposite of that one.

"Whereas chs. 56-59 begin with a discussion of the foreign converts (56:1-8) and end with a description of the Divine Warrior who battles alone for his people (59:15b-21), this final subdivision (63:1-6) begins with the description of the Divine Warrior (using some of the same language as a previous one), and ends with a treatment of foreign converts (66:18-24). But beyond that, in each case the central section deals with the inability of the people to produce the ethical righteousness called for (56:8-59:15a; 63:7-66:17)."⁷⁰⁰

In chapters 56-59 the major emphasis was on human inability to produce the righteousness that God requires, and the minor emphasis was on God's power to enable humans to live righteously. In chapters 63-66 the opposite pattern of emphases exists. Both sections, of course, flank chapters 60-62 with its emphasis on future eschatological glory.

Constable: Isa 63:1--65:17

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

Isaiah proceeded to glorify the faithfulness of God by painting it against the dark background of Israel's unfaithfulness. Even though people cannot attain righteousness on their own, God makes it available to them through the work of His Servant.

Constable: Isa 65:1-16

The divine response 65:1-16

The Lord responded, through the prophet, to the viewpoint expressed in the preceding prayer (63:7-64:12).

Constable: Isa 65:8-16

Consistent faithfulness 65:8-16

The Lord proceeded to explain that even though He would destroy the ungodly, He would also spare the truly godly among His people (cf. Gen. 18:23-25).

65:8 Yahweh promised not to destroy the whole nation (cluster of grapes) but just the sinners among them (the bad grapes). The whole nation constituted His servants, but most of them were unprofitable servants.

"Reading chs. 40-55 alone might give one the impression that all that is necessary to be part of the remnant is to believe God's promises to deliver. Chs. 56-66 make plain that those who are truly the servants of God are those who believe his promises enough to obey his covenant."⁷¹⁹

65:9 God would preserve a godly remnant from among His people who would inherit His promises to the patriarchs concerning His land and kingdom. Messiah was one of these descendants (cf. Mic. 5:2) but not the only one.

65:10 The faithful who truly sought the Lord would inhabit the fertile western coastal plain and the barren eastern area west of Jericho, in other words, the whole land. Those who sought the Lord were not necessarily those who engaged in religious activity but those who obeyed His covenant requirements.

65:11 In contrast to these faithful were those who forsook the Lord, who forgot Jerusalem as the specified place of His worship, and who participated in ritual meals to the gods of fortune and destiny (cf. 1 Cor. 10:21-22). Isaiah was using examples of idolatry that were present in his generation of Israelites to represent the idolatry that would exist after the exile. "Fortune" was an Aramean god (cf. Josh. 11:17; 15:37), and "destiny" means apportionment (of fate) and may have a connection with the goddess Manat of Arabian mythology.⁷²⁰

65:12 These Israelite hypocrites would be the objects of His judgment because when He had called they had not responded with obedience (cf. 64:12). Far from controlling their own fortune and destiny, Yahweh would control it. They had chosen the things in which the Lord did not delight--they had rebelled--so He would bring discipline on them (cf. Matt. 22:7; 23:37; Luke 19:27; Acts 13:46).

65:13-14 The Sovereign Lord's true servants, those in Israel who obeyed His covenant, would enjoy blessings of body and spirit, all types of blessings, whereas those who rebelled would experience all types of curses.

65:15-16 The reputation (name) of the rebellious Israelites would remain as a curse to all the Israelites, and Sovereign Yahweh would slay them. This is not a replacement of all Israel by the church, but a replacement of all who depended on formal worship for their relationship with God by those who genuinely loved and obeyed God. But those who faithfully served the Lord by keeping His covenant would have another reputation, namely, the reputation of the God of truth (lit. amen). People would bless and swear by this God, whom the godly served. Their godly conduct would give testimony to their solidarity with Him. In contrast to those whom He would slay (v. 15), the faithful would be those whom He had forgiven.

Constable: Isa 65:17--Jer 1:1

2. The culmination of Israel's future 65:17-66:24

As the book opened with an emphasis on judgment (chs. 1-5), so it closes with an emphasis on hope (65:17-66:24). Amid judgment, Israel could have hope. Reference to new heavens and a new earth form an inclusio for this final section of the book (65:17; 66:22).

Constable: Isa 65:17-25

New heavens and a new earth 65:17-25

God not only will be faithful to His promises in spite of Israel's unfaithfulness (63:1-65:16), but He will demonstrate His ability and desire to provide righteousness for sinful humankind by creating new heavens and a new earth. Most of this section describes God's renovation of creation during the Millennium.

65:17 This verse is an overview of what follows. God announced, in substantiation of everything He had said since 56:1, that He would create a restored and renovated universe. Things will be so much better than they are now that people then will not even think about things as they used to be (cf. Rom. 6:14; Rev. 21:4). This should motivate God's people to obey Him in the present. Not only would God perform another Exodus, bringing Israel out of Babylon and into the Promised Land, but He would also create another Creation.

Isaiah described the future generally as a new heaven and a new earth. In the New Testament, we have further particularization of what this will involve: the making of all things new for those in Christ presently (Gal. 2:20), the millennial kingdom (Rev. 20:4-6), and the "eternal state" (2 Pet. 3:13; Rev. 21:1). Thus Isaiah's use of "new heavens and a new earth" is not identical with the Apostle John's (Rev. 21:1). What Isaiah wrote about this new creation is true of various segments of it at various stages in the future; it is not all a description of what John identified as "new heavens and a new earth," namely, the eternal state.

"The designation new heavens and a new earth is applied to the Millennial kingdom only as a stage preliminary to the eternal glories of heaven (the New Jerusalem of Rev 21; 22)--just as Pentecost was to be regarded (Acts 2:17) as ushering in the last days,' although it occurred at least nineteen centuries before the Second Advent."⁷²¹

65:18 This new creation is a cause for ceaseless hope and rejoicing among God's people. The new Jerusalem would be a place of rejoicing in contrast to present mourning, and its people would be eternally happy (cf. Rev. 21:9-22:5).

65:19 God Himself would also rejoice in the new city and in the new people in that new city. Isaiah wrote many times that God presently lamented over old Jerusalem and her inhabitants (e.g., 24:7-12). Weeping and crying would end in that new city (Rev. 21:4).

65:20 Specifically, death will not have the power that it has had. Infant mortality will be virtually unknown, and people's life spans will be much longer. This seems to describe a return to conditions before the Flood, when people lived hundreds of years (Gen. 5). In short, one of the sources of sorrow and weeping, namely, death, will suffer defeat. Christians need not fear the second death even now. Believers alive in the Millennium will live longer on this earth than they do now, but they will die.⁷²² And in the eternal state even physical death will be gone.

". . . verse 20 expresses a double thought: death will have no more power and sin no more presence."⁷²³

"This prediction requires the conditions of an earthly city, where babies are born and older people die (even though the average lifespan [sic] is to be much prolonged)."⁷²⁴

65:21-22 Likewise there will be abundant safety and plenty when God brings new life to the world (cf. 17:11; Lev. 26:16; Deut. 28:15-46; Amos 5:11; Zeph. 1:13). Again, people will live longer, longer than other of God's creations such as trees and their own "creations" such as buildings and bridges that normally outlive them (cf. 40:6-8).

"What a promise, to have the time to do something right and then the opportunity to enjoy it to the full!"⁷²⁵

Note that people will continue to work. The blessing of work will characterize the messianic age, though people will not have to labor as they did under the curse (Gen. 3:17-19).

65:23 Life will not be futile or frustrating, labor will amount to something, and children will be born for productive lives rather than for tragedy. This is true in one sense for the Christian now (cf. Rom. 8:28; 1 Cor. 15:58), but it will be true in a larger sense for all the redeemed in the future. Isaiah identified three generations of the blessed of the Lord in this glorious future state. This reflects the truth that the basic unit of society is the male and female couple, not the individual (cf. Gen. 2:18, 23-24).

65:24 Perfect communication with God will be another blessing of this peaceable kingdom. Christians already enjoy good communication with Him (Matt. 6:8; 1 John 5:14-15), but in the future it will be even better.

"What greater privilege than to have a God whose love is so great that He answers before one calls to Him!"⁷²⁶

65:25 Another cause of present weeping that will end is nature, which is sometimes harmful. In the future it will not be harmful because the effects of the Fall will have been erased. Nature will no longer be man's enemy. The Lord's curse on the snake, which has only been fulfilled figuratively so far--snakes do not literally feed on dust now but on plants and animals--, will find complete fulfillment (cf. Gen. 3:14).⁷²⁷ This is a hint that the change will come because of the "seed of the woman" described earlier in Isaiah as the Servant, Messiah (cf. 11:6-9).

"The only point in the whole of the new creation where there is no change (cf. verse 20fg [sic]) is in the curse pronounced on sin, which still stands (cf. Gn. 3:14)."⁷²⁸

No evil or harm will come to anyone or anything in all God's holy kingdom (cf. 66:22).

Isaiah revealed several new things for Jerusalem in this section. Joy would replace weeping and crying (vv. 18-19). Longevity would replace sorrow and death (vv. 20-23). Answered prayer would replace God's previous silence (v. 24). And universal peace would replace violence (v. 25).⁷²⁹

The kingdom in view in this passage, and in chapter 66, is not just the millennial kingdom. It is the kingdom that God will bring into existence through the redemptive work of His Servant. Since the King has come, some features of this kingdom are present in the world today. But since the King has yet to come to accomplish fully His work of redemption, many features described here will be seen after His second advent. Part of these changes will take place on this earth during the Millennium. Other changes will happen when the Lord creates completely new heavens and a new earth (Rev. 21:1). How do we know that all that Isaiah predicted is not fulfilled in the present age through the church, or in the Millennium, or in the eternal state? The New Testament provides a more specific description of which of these promises will be fulfilled when and in what ways.

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 sees the shallow repentance of the remnant.

I was sought by those who did not ask for Me; I was found by those who did not seek Me. I said, "Here I am, here I am," to a nation that was not called by My name. I have stretched out My hands all day long to a rebellious people, who walk in a way that is not good, according to their own thoughts; a people who provoke Me to anger continually to My face; who sacrifice in gardens, and burn incense on altars of brick; who sit among the graves, and spend the night in the tombs; who eat swine's flesh, and the broth of abominable things is in their vessels; who say, "Keep to yourself, do not come near me, for I am holier than you!" These are smoke in My nostrils, a fire that burns all the day. "Behold, it is written before Me: I will not keep silence, but will repay; even repay into their bosom; your iniquities and the iniquities of your fathers together," says the LORD, "Who have burned incense on the mountains and blasphemed Me on the hills; therefore I will measure their former work into their bosom."

a. Isaiah 63:7 through 64:12 is the prayer of the remnant, voiced through the prophet Isaiah. It is one of the most beautiful and moving prayers in the Bible. Yet it does not seem to be representative of the heart of the Jewish exiles in Babylon. Here, God speaks to that heart, a heart with a shallow repentance.

b. I was sought by those who did not ask for Me: The Jewish exiles in Babylon were examples of those who did ask for the LORD; but they would not find Him, because for the most part they sought Him insincerely. Yet, God would be found by those who did not seek Him - namely, the Gentiles.

i. Paul quotes this passage in Romans 10:20-21: But Isaiah is very bold and says: "I was found by those who did not seek Me; I was made manifest to those who did not ask for Me." But to Israel he says: "All day long I have stretched out My hands to a disobedient and contrary people." These were bold words indeed from Isaiah, "so bold, say Origen and others, that for this cause, among others, he was sawn asunder by his unworthy countrymen." (Trapp)

c. I have stretched out My hands all day long to a rebellious people: It wasn't that the LORD had ignored the Jewish exiles in Babylon, and other like them. He stretched out His hands all day long to them. Some responded (like Daniel, or like the one prophetically praying in Isaiah 63:7 through 64:12), but most were a rebellious people.

d. Who walk in a way that is not good, according to their own thoughts: This defines what it is to be a rebellious people - simply, to walk in a way . . . according to their own thoughts. To trust in our own wisdom, our own judgment, our own thinking, is to be among the rebellious people.

i. This idea is repeated in several different places in Scripture. The phrase in the book of Judges that characterized the wickedness of that age shows it: everyone did what was right in his own eyes (Judges 17:6, 21:25). Proverbs expresses the idea like this: There is a way that seems right to a man, but its end is the way of death (Proverbs 14:12, 16:25). To live according to their own thoughts may sound like freedom, but really it is bondage. God's solution to living according to our own thoughts is revealed in Romans 12:2, to be transformed by the renewing of your mind.

e. A people who provoke Me to anger continually to My face: The walk of these people, according to their own thoughts, expresses itself in the most offensive and unholy ways before the LORD. The people sacrifice in gardens to idols. They sit among the graves, breaking the commands against contact with the dead (Numbers 19:11). They eat swine's flesh, and drink the broth of abominable things.

i. Each of these sins were grossly offensive to the LORD. It is tragic, but true, that walking according to our own thoughts will always lead us in to direct, blatant, opposition to the LORD.

f. Yet all the while, even in the midst of such extreme offense before God, they can say, "Keep to yourself, do not come near me, for I am holier than you!" No wonder God considers such people as smoke in My nostrils. Therefore, judgment is promised to them: I will not keep silence, but will repay . . . your iniquities and the iniquities of your fathers together.

i. How could anyone think "I am holier than you!" when the are steeped in the sins described in this passage? This is a dramatic display of the blindness pride brings. They could say, "I am holier than you!" and really mean it, because of their deep blindness.

ii. Charles Spurgeon preached a sermon titled Self Righteousness - A Smoldering Heap of Rubbish on this text. In it, he describes how dangerous and insidious self righteousness is. "Moreover, self-righteous men, like foxes, have many tricks and schemes. They condemn in other people what they consider to be very excusable in themselves. They would cry out against others for a tenth part of the sin which they allow in themselves: certain constitutional tendencies, and necessities of circumstances, and various surroundings, all serve as ample apologies. Besides this, if it be admitted that they are wrong upon some points, yet in other directions they are beyond rebuke. If they drink, they do not swear; and if they swear, they do not steal: they make a great deal out of negatives: if they steal, they are not greedy and miserly, but spend their gains freely. If they practice fornication, yet they do not commit adultery; if they talk filthily, yet they boast they do not lie. They would be counted well because they are not universally bad. They do not break every hedge, and therefore they plead that they are not trespassers. As if a debtor for a hundred pounds should claim to be excused because he does not owe two hundred: or, as if a highwayman should say, 'I did not stop all the travelers on the road; I only robbed one or two, and therefore I ought not to be punished.' If a man should willfully break the windows of your shop, I warrant you, you would not take it as an excuse if he pleaded, 'I did not break them all; I only smashed one sheet of plate glass.' Pleas which would not be mentioned in a human court are thought good enough to offer to God. O the folly of our race!" (Spurgeon)

ii. Spurgeon also focused his attention of the most religious of the self-righteous: "Those who come with the language of repentance but without the spirit of it, are sometimes the most self-righteous of all, for they say 'I am all right because I am not self-righteous.' They make a self-righteousness out of the supposed absence of self-righteousness. 'Thank God,' say they, 'we are not as other men are, nor even as these self-righteous people.' Hypocrites all the way through."

iii. Man is so corrupt that he can be self-righteous over almost anything. "This weed of self-righteousness will grow on any dunghill. No heap of rubbish is too rotten for the accursed toadstool of proud self to grow upon." (Spurgeon)

2. (8-16) A promise of blessing for the true servants of the LORD, and a promise of chastisement for the false or shallow servants of God.

Thus says the LORD: "As the new wine is found in the cluster, and one says, 'Do not destroy it, for a blessing is in it,' so will I do for My servants' sake, that I may not destroy them all. I will bring forth descendants from Jacob, and from Judah an heir of My mountains; My elect shall inherit it, and My servants shall dwell there. Sharon shall be a fold of flocks, and the Valley of Achor a place for herds to lie down, for My people who have sought Me. But you are those who forsake the LORD, who forget My holy mountain, who prepare a table for Gad, and who furnish a drink offering for Meni. Therefore I will number you for the sword, and you shall all bow down to the slaughter; because, when I called, you did not answer; when I spoke, you did not hear, but did evil before My eyes, and chose that in which I do not delight." Therefore thus says the Lord GOD: "Behold, My servants shall eat, but you shall be hungry; behold, My servants shall drink, but you shall be thirsty; behold, My servants shall rejoice, but you shall be ashamed; behold, My servants shall sing for joy of heart, but you shall cry for sorrow of heart, and wail for grief of spirit. You shall leave your name as a curse to My chosen; for the Lord GOD will slay you, and call His servants by another name; so that he who blesses himself in the earth shall bless himself in the God of truth; and he who swears in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hidden from My eyes.

a. "Do not destroy it, for a blessing is in it," so will I do for My servants' sake: Despite the unholy rebellion and pride of some of the remnant, God still has His servants, and He will bless and restore them. The will be regathered into His land, for He says: "My elect shall inherit it, and My servants shall dwell there." He has a special place for My people who have sought Me.

i. The picture of Isaiah 65:8 is striking. The idea is that God finds a few "good grapes" among the corrupt cluster of His people. It is for the sake of these - for My servants' sake - that the Lord shows blessing and restores. "Found suggests that the grapes were oozing as they were picked and that this was specially prized. Hence there is some good . . . Marvellously, then, the Lord finds his people a blessing, and he prizes and guards them." (Motyer)

ii. "If the Church had clearly understood this simple example, then, it would not have dared to teach Israel's total rejection. Even as He would have saved Sodom for the sake of five righteous people, so He will spare Israel, His vine, for the sake of His servants, the cluster of good grapes." (Bultema)

b. But you are those who forsake the LORD: Not all are numbered among the servants of the LORD. They are destined for judgment, because, when I called, you did not answer; when I spoke, you did not hear, but did evil before My eyes, and chose that in which I do not delight. On top of all their other sins is the sin of simply refusing to listen to God's correction.

i. It is one thing for us to fall into sin through weakness or ignorance; such sin is indeed sin, and God must deal with it as such. But refusing to respond to the conviction of the Holy Spirit is far worse. It is bad enough to be speeding down the highway; it is worse to ignore the flashing red lights in your rearview mirror.

ii. Wolf on Gad and Meni: "They were presenting offerings to the gods 'Fortune' and 'Destiny,' so their destiny would be the sword."

c. Behold, My servants shall eat, but you shall be hungry: Because of this, the true servants of God among the remnant will be blessed, but the false servants will be cursed. Why? It is necessary, so that he who blesses himself in the earth shall bless himself in the God of truth. If God does not reward His true servants, and curse His false servants, then God is not shown to be the God of truth.

i. The God of truth is literally "the God of (the) Amen . . . the God who says 'amen' to all his promises, affirming their reality and his trustworthiness to keep them." (Motyer)

B. The ultimate answer: The LORD will redeem and remake all of creation.

1. (17-19) The promise of a new heavens and a new earth.

For behold, I create new heavens and a new earth; and the former shall not be remembered or come to mind. But be glad and rejoice forever in what I create; for behold, I create Jerusalem as a rejoicing, and her people a joy. I will rejoice in Jerusalem, and joy in My people; the voice of weeping shall no longer be heard in her, nor the voice of crying.

a. Behold, I create new heavens and a new earth: As the ultimate answer to the problem of man's sin, God will create a new heavens and a new earth. This takes place after the millennium, the glorious thousand-year reign of Jesus Christ, when this very earth and sky is done away with and God makes a new heavens and a new earth.

i. Peter used this promise to encourage believers to holy living: Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells (2 Peter 3:13). In the book of Revelation, John also sees this: And I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea (Revelation 21:1).

ii. From John's context we see that this new heavens and a new earth comes after the Great White Throne judgment (Revelation 20:11-15) and is connected not with the millennial earth, but with the eternal state. If all we had to go by was Isaiah's statement, we would automatically connect this new heavens and a new earth with the millennial earth, because immediately after Isaiah 65:17-19, we clearly find the millennial earth described. But based on what we find in 2 Peter and Revelation, we must see that Isaiah is in the prophetic habit of switching quickly from one time frame to another, speaking of the eternal state in Isaiah 65:17, and of the millennial earth in Isaiah 65:20-25.

b. And the former shall not be remembered or come to mind: This is another indication that Isaiah 65:17 does not speak of the millennial earth. Other passages of Scripture referring to the millennium show that there will be definite remembrance of former times on the earth. The whole temple ritual existing in the millennial earth (Ezekiel 40-46) will be a remembrance of the former days of Levitical sacrifice. The former nations of the world will remain (after judgment), and will serve the LORD and Israel (Psalm 72).

c. I create Jerusalem as a rejoicing: There will be a Jerusalem in the eternal state, in the new heavens and a new earth. Revelation describes - in stunning imagery - the descent of the New Jerusalem from heaven to the new earth (Revelation 21:2-27). It is in this Jerusalem, the eternal New Jerusalem, that the voice of weeping shall no longer be heard in her, nor the voice of crying.

i. John clearly connects this promise to the New Jerusalem: And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying; and there shall be no more pain, for the former things have passed away (Revelation 21:4).

2. (20-25) The blessed state of the millennial earth.

No more shall an infant from there live but a few days, nor an old man who has not fulfilled his days; for the child shall die one hundred years old, but the sinner being one hundred years old shall be accursed. They shall build houses and inhabit them; they shall plant vineyards and eat their fruit. They shall not build and another inhabit; they shall not plant and another eat; for as the days of a tree, so shall be the days of My people, and My elect shall long enjoy the work of their hands. They shall not labor in vain, nor bring forth children for trouble; for they shall be the descendants of the blessed of the LORD, and their offspring with them. "It shall come to pass that before they call, I will answer; and while they are still speaking, I will hear. The wolf and the lamb shall feed together, the lion shall eat straw like the ox, and dust shall be the serpent's food. They shall not hurt nor destroy in all My holy mountain," says the LORD.

a. No more shall an infant from there live but a few days . . . for the child shall die one hundred years old: Quickly - as is the prophetic habit - Isaiah shifts gears, and now speaks not of the eternal state, but of the millennial earth. There will be death in the millennial earth, but in the transformed biology and ecology of the world under the reign of Jesus Christ, people will live incredibly longer, as they did in the days before the flood.

i. In the millennial earth, people will live so long that if someone dies being one hundred years old, people will consider that one accursed.

b. They shall build houses and inhabit them; they shall plant vineyards and eat their fruit: The millennial reign of Jesus Christ will not only be a time of biological transformation, it will also be a time of social transformation, when perfect justice reigns over the earth. Never again will someone be robbed of the fruits of their labor. If you build a house, no one will steal it from you. You will inhabit that house. If you plant vineyards, no one will steal the fruit of it. You will eat their fruit. God gloriously promises, My elect shall long enjoy the work of their hands.

i. This may not sound like much, but for those who live in profoundly unjust times, this simple justice sounds like a miracle.

ii. One significant reason there will be such justice on the millennial earth is because Satan will be bound for these 1,000 years, unable to work his destructive mischief on the earth (Revelation 20:1-3).

c. They shall not labor in vain, nor bring forth children for trouble; for they shall be the descendants of the blessed of the LORD, and their offspring with them: There will be babies born and children raised in the millennial earth, and this is another indication that we are not in the eternal state. In the eternal state, we neither marry nor are given in marriage, but are like angels of God in heaven (Matthew 22:30). In the millennial earth, those allowed to enter are blessed of the LORD, and they and their descendants will populate the earth.

d. It shall come to pass that before they call, I will answer; and while they are still speaking, I will hear: The millennial reign of Jesus Christ will not only be a time of biological and social transformation. It will also be a time of profound spiritual transformation and intimacy. There will be an immediate and constant sense of the presence of God, and His knowledge will cover the earth (Isaiah 11:9).

i. This does not mean that every on the millennial earth will be saved; only that the opportunity for such close relationship will be widely enjoyed. We know that not all will be saved during the millennial earth because:

· At the conclusion of the time of the millennial earth, Satan is released from his confinement and finds many willing servants on the earth (Revelation 20:7-9), whom he gathers for one last - and strikingly futile - rebellion against God.

· Zechariah 14:16-19 and Psalm 2 describe the firm rule of the Messiah during the millennial earth, dealing decisively with those who do not surrender to His reign, enforcing righteousness all over the earth.

ii. Though not all will be saved on the millennial earth, we may suppose that the proportions will be reversed. Today, it is but a remnant that are saved, because many are called but few are chosen (Matthew 22:14) and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it (Matthew 7:13-14). In the millennial earth, the few will be those who don't know the LORD and are not saved.

iii. One of the reasons why most are saved and know the LORD on the millennial earth is because not all survivors of the Great Tribulation are allowed to populate the millennial earth. After the Great Tribulation - which in judgment reduces the population of the earth by at least a third (Revelation 9:15, 18) - Jesus Christ will return to the earth, and in the judgment of the nations, determine who will be allowed to populate the millennial earth (Matthew 25:32-34). The millennial earth will have a "screened" population, that in terms of righteousness, will not be perfect, but better than the present earth.

e. The wolf and the lamb shall feed together: The millennial earth will also see a remarkable ecological transformation. No longer will predators stalk their victims. Instead, even the wolf and the lamb will get along, and the lion shall eat straw like the ox.

f. "They shall not hurt nor destroy in all My holy mountain," says the LORD: This is the glorious result of the transformation that happens during the millennial earth. The world will be different biologically, spiritually, socially, and ecologically.

i. The Bible speaks powerfully to other aspects of the millennial earth. Tragically, the Church through history has often ignored or denied the promise of the millennial reign of Jesus Christ. The early church until Augustine almost universally believed in an earthly, historical reign of Jesus, initiated by His return. Tyconius (in the late 300's) was the first to influentially champion a spiritualized interpretation, saying that this Millennium is now (amillennialism). His view was adopted by Augustine, the Roman Catholic Church and most Reformation theologians. Growing out of amillennialism is the doctrine of postmillennialsim is an outgrowth of amillennialism, saying the millennium will happen in this age, before Jesus' return - but that the church will bring it to pass. But the clear teaching of the Bible isn't amillennialism or postmillennialism, but what is called premillennialism - the teaching that Jesus Christ will return to this earth before the millennial earth, and He is establish and govern it directly. There are more than 400 verses in more than 20 different passages in the Old Testament which deal with this time when Jesus Christ rules and reigns personally over planet earth.

· King David will have a prominent place in the millennial earth (Isaiah 55:3-5, Jeremiah 30:4-11, Ezekiel 34:23-31, Ezekiel 37:21-28, Hosea 3:5).

· There will be blessing and security for national Israel in the millennial earth (Amos 9:11-15).

· The Millennium a time of purity and devotion to God (Zechariah 13:1-9).

· Israel will be a nation of prominence in the millennial earth (Ezekiel 17:22-24).

· There will be a rebuilt temple and restored temple service on the millennial earth (Ezekiel 40-48, Ezekiel 37:26-28, Amos 9:11, Ezekiel 20:39-44).

· The New Testament specifically promises a literal reign of Jesus Christ (Luke 1:32-33).

· In their resurrected state, the saints will be given responsibility in the Millennial Earth according to their faithful service (Luke 19:11-27, Revelation 20:4-6, Revelation 2:26-28; 3:12,22, 1 Corinthians 6:2-3).

© 2001 David Guzik - No distribution beyond personal use without permission

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 degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

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 possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

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 advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

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 shall be saved; Isa 65:11, Judgments on the wicked, and blessings on the godly; Isa 65:17, The blessed state of the new Jerusalem.

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 were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

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 be saved, Isa 65:8-10 . Judgments on the wicked, and blessings on the godly, Isa 65:11-16 . The flourishing and peaceable state of the new Jerusalem, Isa 65:17-25 .

That in the primary sense of this text it 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 prophecies of the Old Testament than Paul had, who, Rom 10:20 , expressly so interpreteth it, and applieth it, which showeth the vanity of the Jews in their other interpretations of it.

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 full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

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 upon the wicked.

(Isa 65:17-25) The future happy and flourishing state of the church.

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, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

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 heavens and the new earth, the new world which the gospel dispensation should bring in, and the separation that should by it be made between the precious and the vile. " For judgment" (says Christ) " have I come into this world." And why should it seem absurd that the prophet here should speak of that to which all the prophets bore witness? 1Pe 1:10, 1Pe 1:11. The rejection of the Jews, and the calling in of the Gentiles, are often mentioned in the New Testament as that which was foreseen and foretold by the prophets, Act 10:43; Act 13:40; Rom 16:26. In this chapter we have, I. The anticipating of the Gentiles with the gospel call (Isa 65:10). II. The rejection of the Jews for their obstinacy and unbelief (Isa 65:2-7). III. The saving of a remnant of them by bringing them into the gospel church (Isa 65:8-10). IV. The judgments of God that should pursue the rejected Jews (Isa 65:11-16). V. The blessings reserved for the Christian church, which should be its joy and glory (Isa 65:17-25). But these things are here prophesied of under the type and figure of the difference God would make between some and others of the Jews after their return out of captivity, between those that feared God and those that did not, with reproofs of the sins then found among them and promises of the blessings then in reserve for them.

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

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Copyright 2003 by Thomas L. Constable

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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 the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

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 the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

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 are given by the Lord for suffering such calamities as are before mentioned to come upon the Jewish nation; particularly their rejection of the Gospel as preached by Christ and his apostles, and cleaving to the traditions of the fathers, and to their own righteousness; which disobedience and rebellion are aggravated by the Gentiles quick reception of the Gospel, as soon as preached to them, Isa 65:1 as also the idolatry of their fathers, their impurity and breach of the divine laws, Isa 65:3, as well as their own pride, hypocrisy, and self-confidence, Isa 65:5 all which being observed by the Lord was highly provoking to him; and he was determined to recompense into their bosoms their own sins, and the sins of their fathers, whose measure they filled up, Isa 65:6, nevertheless he would have a regard to a remnant among them, in whom the true grace of God would be found, and who should have a name and a place in the Gospel church state, and be preserved from the general destruction, Isa 65:8, but as for the unbelieving Jews, they should be punished with the sword, with famine, with disgrace, with distress, vexation, and a curse; when the servants of the Lord should have food, and joy, and honour, and bless themselves in the Lord, and serve him, Isa 65:11 and the chapter is concluded with promises of a new and happy state to the Jews upon their conversion in the latter day; which will be attended with much spiritual joy, with abundance of outward felicity, with great safety and security, and with the presence of God, Isa 65:17.