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Text -- Isaiah 65:4-25 (NET)
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Names, People and Places, Dictionary Themes and Topics
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collapse allCommentary -- Word/Phrase Notes (per phrase)
Wesley -> Isa 65:4; Isa 65:4; Isa 65:4; Isa 65:5; Isa 65:6; Isa 65:7; Isa 65:7; Isa 65:8; Isa 65:8; Isa 65:8; Isa 65:9; Isa 65:9; Isa 65:10; Isa 65:11; Isa 65:11; Isa 65:11; Isa 65:11; Isa 65:12; Isa 65:12; Isa 65:12; Isa 65:12; Isa 65:15; Isa 65:15; Isa 65:16; Isa 65:16; Isa 65:17; Isa 65:17; Isa 65:18; Isa 65:20; Isa 65:20; Isa 65:23; Isa 65:24; Isa 65:24; Isa 65:25; Isa 65:25
Wesley: Isa 65:4 - -- They remained among the graves, there consulting with devils, who were thought to delight in such places; or to practice necromancy, all which were fo...
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Wesley: Isa 65:4 - -- Some interpret it of idol temples, some of caves and dens, in which the Heathens used to worship their idols.
Some interpret it of idol temples, some of caves and dens, in which the Heathens used to worship their idols.
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Of such flesh as was to the Jews unclean by the law.
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Wesley: Isa 65:5 - -- Thus they esteemed themselves holier than others, though all their holiness lay in rituals, and those too, such as God never commanded. Of these God s...
Thus they esteemed themselves holier than others, though all their holiness lay in rituals, and those too, such as God never commanded. Of these God saith, These are a smoak in my nostrils, a fire that burneth all the day; that is, a continual provocation to me: as smoak is an offence to our noses.
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Wesley: Isa 65:6 - -- They may think I take no notice of these things; but I will as certainly remember them, as princes or great men that record things in writing which th...
They may think I take no notice of these things; but I will as certainly remember them, as princes or great men that record things in writing which they would not forget.
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Wesley: Isa 65:7 - -- Yea, and when I reckon with them, I will punish them, not only for their personal sins, but for the sins of their parents, which they have made their ...
Yea, and when I reckon with them, I will punish them, not only for their personal sins, but for the sins of their parents, which they have made their own, by imitation.
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Wesley: Isa 65:7 - -- I will not only punish the late sins that they have committed, but the former sins of this kind, which those that went before did commit, and they hav...
I will not only punish the late sins that they have committed, but the former sins of this kind, which those that went before did commit, and they have continued in.
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Wesley: Isa 65:8 - -- _These word's may be conceived as a gracious answer from God to the prophet, pleading God's covenant with Abraham, Isaac, and Israel. To this God repl...
_These word's may be conceived as a gracious answer from God to the prophet, pleading God's covenant with Abraham, Isaac, and Israel. To this God replies, that he intended no such severity. His threatening should be made good upon the generality of this people.
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Wesley: Isa 65:8 - -- But yet, as in a vineyard, which is generally unfruitful, there may be some vine that brings forth fruit, and has the hopes of new wine in the cluster...
But yet, as in a vineyard, which is generally unfruitful, there may be some vine that brings forth fruit, and has the hopes of new wine in the cluster, and as to such, the gardener bids his servant destroy it not, for there is in them what speaks God's blessing.
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Wesley: Isa 65:8 - -- So (saith God) will I do for my servants sake, that I may not destroy them all, for the sake of my servants, Abraham, Isaac, and Jacob.
So (saith God) will I do for my servants sake, that I may not destroy them all, for the sake of my servants, Abraham, Isaac, and Jacob.
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Wesley: Isa 65:9 - -- God farther promises to bring out of Judah, an inheritor of his mountains which refers to the Jews return out of the captivity of Babylon to Jerusalem...
God farther promises to bring out of Judah, an inheritor of his mountains which refers to the Jews return out of the captivity of Babylon to Jerusalem, to worship God in his temple, upon mount Zion.
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Wesley: Isa 65:9 - -- My chosen ones. The term signifies such as are dignified with some special favour. The whole nation of the Jews are called a chosen people.
My chosen ones. The term signifies such as are dignified with some special favour. The whole nation of the Jews are called a chosen people.
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Wesley: Isa 65:10 - -- Sharon was a place of great fruitfulness for pastures. It was become like a wilderness, God here promises that it should again be a place for the floc...
Sharon was a place of great fruitfulness for pastures. It was become like a wilderness, God here promises that it should again be a place for the flocks.
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Wesley: Isa 65:11 - -- To forget God's holy mountains, signifies not to regard the true worship of God. God calls Zion his holy mountain.
To forget God's holy mountains, signifies not to regard the true worship of God. God calls Zion his holy mountain.
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Wesley: Isa 65:11 - -- The idols of the ten tribes, and of the Assyrians, were a troop, where as the God of Israel was one God. By preparing a table, here seems to be meant,...
The idols of the ten tribes, and of the Assyrians, were a troop, where as the God of Israel was one God. By preparing a table, here seems to be meant, the feasts they made upon their sacrifices in imitation of what the true God had commanded his people.
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Wesley: Isa 65:11 - -- God had appointed drink offerings for his honour, but the people had paid their homage to idols.
God had appointed drink offerings for his honour, but the people had paid their homage to idols.
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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. ...
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.
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By my prophets, you did not answer by doing the things which I enjoined.
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You sinned deliberately chusing sinful courses, the things which I hated.
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Wesley: Isa 65:15 - -- They shall use your names as examples, of the eminent wrath of God upon sinners.
They shall use your names as examples, of the eminent wrath of God upon sinners.
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Wesley: Isa 65:15 - -- He will not suffer his own people to be called by a name by which idolaters are known.
He will not suffer his own people to be called by a name by which idolaters are known.
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Because they shall see what God promised is fulfilled.
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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 a...
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.
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Wesley: Isa 65:17 - -- That state of things shall be so glorious, that the former state of my people shall not be remembered.
That state of things shall be so glorious, that the former state of my people shall not be remembered.
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The church, as well under the gospel, as under the law.
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Those that were now children, shall die at a great age.
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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 accurse...
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.
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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 befor...
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.
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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.
_God here promises to take off the fierceness of the spirits of his peoples enemies, so that they shall live quietly and peaceably together.
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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 m...
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 65:4; Isa 65:4; Isa 65:4; Isa 65:4; Isa 65:4; Isa 65:5; Isa 65:5; Isa 65:6; Isa 65:6; Isa 65:7; Isa 65:7; Isa 65:7; Isa 65:7; Isa 65:8; Isa 65:8; Isa 65:8; Isa 65:8; Isa 65:9; Isa 65:9; Isa 65:9; Isa 65:9; Isa 65:10; Isa 65:10; Isa 65:11; Isa 65:11; Isa 65:11; Isa 65:11; Isa 65:12; Isa 65:12; Isa 65:13; Isa 65:13; Isa 65:14; Isa 65:15; Isa 65:15; Isa 65:15; Isa 65:16; Isa 65:16; Isa 65:16; Isa 65:16; Isa 65:16; Isa 65:17; Isa 65:17; Isa 65:18; Isa 65:19; Isa 65:19; Isa 65:20; Isa 65:20; Isa 65:20; Isa 65:20; Isa 65:20; Isa 65:20; Isa 65:21; Isa 65:22; Isa 65:22; Isa 65:22; Isa 65:23; Isa 65:23; Isa 65:23; Isa 65:24; Isa 65:25; Isa 65:25; Isa 65:25; Isa 65:25; Isa 65:25
JFB: Isa 65:4 - -- Namely, for purposes of necromancy, as if to hold converse with the dead (Isa 8:19-20; compare Mar 5:3); or, for the sake of purifications, usually pe...
Namely, for purposes of necromancy, as if to hold converse with the dead (Isa 8:19-20; compare Mar 5:3); or, for the sake of purifications, usually performed at night among sepulchres, to appease the manes [MAURER].
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JFB: Isa 65:4 - -- Hebrew, "pass the night in hidden recesses," either the idol's inmost shrines ("consecrated precincts") [HORSLEY], where they used to sleep, in order ...
Hebrew, "pass the night in hidden recesses," either the idol's inmost shrines ("consecrated precincts") [HORSLEY], where they used to sleep, in order to have divine communications in dreams [JEROME]; or better, on account of the parallel "graves," sepulchral caves [MAURER].
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JFB: Isa 65:4 - -- To eat it at all was contrary to God's law (Lev 11:7), but it much increased their guilt that they ate it in idolatrous sacrifices (compare Isa 66:17)...
To eat it at all was contrary to God's law (Lev 11:7), but it much increased their guilt that they ate it in idolatrous sacrifices (compare Isa 66:17). VARRO (On Agriculture, 2.4) says that swine were first used in sacrifices; the Latins sacrificed a pig to Ceres; it was also offered on occasion of treaties and marriages.
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JFB: Isa 65:4 - -- So called from the "pieces" (Margin) or fragments of bread over which the broth was poured [GESENIUS]; such broth, made of swine's flesh, offered in s...
So called from the "pieces" (Margin) or fragments of bread over which the broth was poured [GESENIUS]; such broth, made of swine's flesh, offered in sacrifice, was thought to be especially acceptable to the idol and was used in magic rites. Or, "fragments (pieces) of abominable foods," &c. This fourth clause explains more fully the third, as the second does the first [MAURER].
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JFB: Isa 65:4 - -- Rather, literally, "is their vessels," that is, constitute their vessels' contents. The Jews, in our Lord's days, and ever since the return from Babyl...
Rather, literally, "is their vessels," that is, constitute their vessels' contents. The Jews, in our Lord's days, and ever since the return from Babylon, have been free from idolatry; still the imagery from idolatrous abominations, as being the sin most loathsome in God's eyes and that most prevalent in Isaiah's time, is employed to describe the foul sin of Israel in all ages, culminating in their killing Messiah, and still rejecting Him.
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JFB: Isa 65:5 - -- (Mat 9:11; Luk 5:30; Luk 18:11; Jud 1:19). Applicable to the hypocritical self-justifiers of our Lord's time.
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JFB: Isa 65:5 - -- Alluding to the smoke of their self-righteous sacrifices; the fire of God's wrath was kindled at the sight, and exhibited itself in the smoke that bre...
Alluding to the smoke of their self-righteous sacrifices; the fire of God's wrath was kindled at the sight, and exhibited itself in the smoke that breathed forth from His nostrils; in Hebrew the nose is the seat of anger; and the nostrils distended in wrath, as it were, breathe forth smoke [ROSENMULLER] (Psa 18:8).
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JFB: Isa 65:6 - -- "it is decreed by Me," namely, what follows (Job 13:26), [MAURER]; or, their guilt is recorded before Me (compare Dan 7:10; Rev 20:12; Mal 3:16).
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JFB: Isa 65:6 - -- (Psa 79:12; Jer 32:18; Luk 6:38). The Orientals used the loose fold of the garment falling on "the bosom" or lap, as a receptacle for carrying things...
(Psa 79:12; Jer 32:18; Luk 6:38). The Orientals used the loose fold of the garment falling on "the bosom" or lap, as a receptacle for carrying things. The sense thus is: I will repay their sin so abundantly that the hand will not be able to receive it; it will need the spacious fold on the bosom to contain it [ROSENMULLER]. Rather it is, "I will repay it to the very person from whom it has emanated." Compare "God did render the evil of the men of Shechem upon their heads" (Jdg 9:57; Psa 7:16) [GESENIUS].
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JFB: Isa 65:7 - -- Their sin had been accumulating from age to age until God at last repaid it in full.
Their sin had been accumulating from age to age until God at last repaid it in full.
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JFB: Isa 65:7 - -- "Your" had preceded. From speaking to, He speaks of them; this implies growing alienation from them and greater distance.
"Your" had preceded. From speaking to, He speaks of them; this implies growing alienation from them and greater distance.
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JFB: Isa 65:8 - -- As if some grapes having good wine-producing juice in them, be found in a cluster which the vinedresser was about to throw away as bad, and one saith,...
As if some grapes having good wine-producing juice in them, be found in a cluster which the vinedresser was about to throw away as bad, and one saith, &c.
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JFB: Isa 65:8 - -- God will spare the godly "remnant," while the ungodly mass of the nation shall be destroyed (Isa 1:9; Isa 6:13; Isa 10:21; Isa 11:11-16).
God will spare the godly "remnant," while the ungodly mass of the nation shall be destroyed (Isa 1:9; Isa 6:13; Isa 10:21; Isa 11:11-16).
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The godly remnant. But HORSLEY, "for the sake of my servant, Messiah."
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JFB: Isa 65:9 - -- "the holy seed" (Isa 6:13), a posterity from Jacob, designed to repossess the Holy Land, forfeited by the sin of the former Jews.
"the holy seed" (Isa 6:13), a posterity from Jacob, designed to repossess the Holy Land, forfeited by the sin of the former Jews.
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JFB: Isa 65:9 - -- Jerusalem and the rest of Judea, peculiarly God's (compare Isa 2:2; Isa 11:9; Isa 14:32).
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JFB: Isa 65:10 - -- Meaning "trouble"; a valley near Jericho, so called from the trouble caused to Israel by Achan's sin (Jos 7:24). "The valley of Achor," proverbial for...
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JFB: Isa 65:11 - -- Rather "Gad," the Babylonian god of fortune, the planet Jupiter, answering to Baal or Bel; the Arabs called it "the Greater Good Fortune"; and the pla...
Rather "Gad," the Babylonian god of fortune, the planet Jupiter, answering to Baal or Bel; the Arabs called it "the Greater Good Fortune"; and the planet Venus answering to Meni, "the Lesser Good Fortune" [GESENIUS, KIMCHI, &c.]. Tables were laid out for their idols with all kinds of viands, and a cup containing a mixture of wine and honey, in Egypt especially, on the last day of the year [JEROME].
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JFB: Isa 65:11 - -- Rather, "Meni"; as goddess of fortune she was thought to number the fates of men. VITRINGA understands Gad to be the sun; Meni the moon, or Ashtaroth ...
Rather, "Meni"; as goddess of fortune she was thought to number the fates of men. VITRINGA understands Gad to be the sun; Meni the moon, or Ashtaroth or Astarte (1Ki 11:33).
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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).
"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).
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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 fell...
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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 re...
(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.
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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,...
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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 "e...
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).
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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 c...
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.
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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, ...
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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 "hi...
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].
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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 t...
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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, shal...
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).
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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.
(Isa 25:7-8; Isa 35:10; Rev 7:17; Rev 21:4), primarily, foretold of Jerusalem; secondarily, of all the redeemed.
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The longevity of men in the first age of the world shall be enjoyed again.
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That is, an infant who shall only complete a few days; short-lived.
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None shall die without attaining a full old age.
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That is "he that dieth an hundred years old shall die a mere child" [LOWTH].
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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 wi...
"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.
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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).
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JFB: Isa 65:22 - -- Hebrew, "consume," "wear out"; they shall live to enjoy the last of it (Isa 62:9).
Hebrew, "consume," "wear out"; they shall live to enjoy the last of it (Isa 62:9).
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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).
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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).
(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).
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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, "...
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).
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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 perpe...
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).
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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 w...
(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 65:4 - -- Which remain among the graves - "For the purpose of evoking the dead. They lodged in desert places that demons might appear to them; for demons do a...
Which remain among the graves - "For the purpose of evoking the dead. They lodged in desert places that demons might appear to them; for demons do appear in such places, to those who do believe in them."- Kimchi
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Clarke: Isa 65:4 - -- In the monuments "In the caverns"- בנצורים bannetsurim , a word of doubtful signification. An ancient MS. has בצורים batstsurim , ano...
In the monuments "In the caverns"-
Which eat swine’ s flesh - This was expressly forbidden by the law, Lev 11:7, but among the heathen was in principal request in their sacrifices and feasts. Antiochus Epiphanes compelled the Jews to eat swine’ s flesh, as a full proof of their renouncing their religion, 2 Maccabees 6:18 and 7:1. "And the broth of abominable meats,"for lustrations, magical arts, and other superstitious and abominable practices
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Clarke: Isa 65:4 - -- In their vessels - For כליהם keleyhem , a MS. had at first בכליהם bichleyhem . So the Vulgate and Chaldee, (and the preposition seems ...
In their vessels - For
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Clarke: Isa 65:5 - -- For I am holier than thou - So the Chaldee renders it
קדשתיך kedashticha is the same with קדשתי ממך kadashti mimmecha . In the sa...
For I am holier than thou - So the Chaldee renders it
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Clarke: Isa 65:6 - -- Behold, it is written before me - Their sin is registered in heaven, calling aloud for the punishment due to it
Behold, it is written before me - Their sin is registered in heaven, calling aloud for the punishment due to it
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Clarke: Isa 65:6 - -- I will - recompense into their bosom - The bosom is the place where the Asiatics have their pockets, and not in their skirts like the inhabitants of...
I will - recompense into their bosom - The bosom is the place where the Asiatics have their pockets, and not in their skirts like the inhabitants of the west. Their loose flowing garments have scarcely any thing analogous to skirts
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Clarke: Isa 65:6 - -- Into their bosom - For על al , ten MSS. and five editions have אל el . So again at the end of this verse, seventeen MSS. and four editions ha...
Into their bosom - For
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Clarke: Isa 65:7 - -- Your iniquities, and the iniquities of your fathers "Their iniquities, and the iniquities of their fathers"- For the pronoun affixed of the second p...
Your iniquities, and the iniquities of your fathers "Their iniquities, and the iniquities of their fathers"- For the pronoun affixed of the second person
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Clarke: Isa 65:8 - -- A blessing is in it - The Hebrews call all things which serve for food ברכה berachah , "a blessing."On this verse Kimchi remarks: "As the clust...
A blessing is in it - The Hebrews call all things which serve for food
For my servant’ s sakes "For the sake of my servant"- It is to be observed that one of the Koningsburg MSS. collated by Lilienthal points the word
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Clarke: Isa 65:9 - -- An inheritor of my mountains "An inheritor of my mountain"- הרי hari , in the singular number; so the Septuagint and Syriac; that is, of Mount S...
An inheritor of my mountains "An inheritor of my mountain"-
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Clarke: Isa 65:10 - -- Sharon - and the valley of Achor - Two of the most fertile parts of Judea; famous for their rich pastures; the former to the west, not far from Jopp...
Sharon - and the valley of Achor - Two of the most fertile parts of Judea; famous for their rich pastures; the former to the west, not far from Joppa; the latter north of Jericho, near Gilgal.
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Clarke: Isa 65:11 - -- That prepare a table for that troop "Who set in order a table for Gad"- The disquisitions and conjectures of the learned concerning Gad and Meni are...
That prepare a table for that troop "Who set in order a table for Gad"- The disquisitions and conjectures of the learned concerning Gad and Meni are infinite and uncertain: perhaps the most probable may be, that Gad means good fortune, and Meni the moon. "But why should we be solicitous about it?"says Schmidius. "It appears sufficiently, from the circumstances, that they were false gods; either stars, or some natural objects; or a mere fiction. The Holy Scriptures did not deign to explain more clearly what these objects of idolatrous worship were; but chose rather, that the memory of the knowledge of them should be utterly abolished. And God be praised, that they are so totally abolished, that we are now quite at a loss to know what and what sort of things they were."Schmidius on the place, and on Jdg 2:13, Bibl. Hallensia
Jerome, on the place, gives an account of this idolatrous practice of the apostate Jews, of making a feast, or a lectisternium , as the Romans called it, for these pretended deities. Est in cunctis urbibus, et maxime in Aegypto, et in Alexandria, idololatriae vetus consuetudo, ut ultimo die anni, et mensis ejus qui extremus est, ponant mensam refertam varii generis epulis, et poculum mulso mixtum; vel praeteriti anni vel futuri fertilitatem auspicantes. Hoc autem faciebant et Israelitae, omnium simulachrorum portenta venerantes; et nequaquam altari victimas, sed hujusmodi mensae liba fundebant . "In all cities, and especially in Egypt and Alexandria, it was an ancient idolatrous custom on the last day of the year, to spread a table covered with various kinds of viands, and a goblet mixed with new wine, referring to the fertility either of the past or coming year. The Israelites did the same, worshipping all kinds of images, and pouring out libations on such tables,"etc. See also Le Clerc on the place; and on Isa 66:17, and Dav. Millii Dissert. v
The allusion to Meni, which signifies number, is obvious. If there had been the like allusion to Gad, which might have been expected, it might perhaps have helped to let us into the meaning of that word. It appears from Jerome’ s version of this place, that the words
My Old MS. Bible translates: That putten the borde of fortune; and offreden licours upon it; and so the Vulgate
Septuagint
Ye have set up an aulter unto fortun
And geven rich drink offeringes unto treasure
Coverdale.
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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. Hi...
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."
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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 ...
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.
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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 thee "Shall slay you"- For
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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 t...
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.
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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 μελλο...
Rejoice for ever in that which I create "Exult in the age to come which I create"- So in Isa 9:5
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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...
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.
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Clarke: Isa 65:20 - -- Thence "There"- For משם mishsham , thence, the Septuagint, Syriac, and Vulgate, read שם sham , there.
Thence "There"- For
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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 s...
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.
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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 h...
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.
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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...
They shall not labor in vain "My chosen shall not labor in vain"- I remove
Nor bring forth for trouble "Neither shall they generate a short-lived race"-
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"And he consumed their days in vanity
And their years in haste.
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Clarke: Isa 65:24 - -- Before they call, I will answer - I will give them all they crave for, and more than they can desire.
Before they call, I will answer - I will give them all they crave for, and more than they can desire.
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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 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.
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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 d...
Shall feed together - For
Calvin: Isa 65:4 - -- 4.Who dwell in the graves He enumerates other kinds of superstitions; and although, in consequence of its brevity, the description is obscure, yet we...
4.Who dwell in the graves He enumerates other kinds of superstitions; and although, in consequence of its brevity, the description is obscure, yet we may easily learn from other passages what was the nature of them. For as necromancy was generally practiced among heathen nations, the Jews also consulted demons “in graves and deserts,” instead of consulting God alone, which they ought to have done; and, as if they were seeking answers from the dead, they took pleasure in being deceived by the illusions of demons. 200 How solemnly the Lord had forbidden it, appears very clearly from Deu 18:10, and other passages; and we have seen something of this kind in a former part of this book, (Isa 8:19.) In general we are taught that God demands nothing more than obedience, which he prefers to slain beasts and sacrifices. (1Sa 15:22.)
Who eat swine’s flesh Formerly he complained that the worship of God was polluted by strange inventions; and now he adds that they set aside every distinction, so that they do not distinguish between the clean and the unclean; and he brings forward a single instance, that they do not abstain from “swine’s flesh.” But it may be thought that this was a small matter. Very far from it; for we ought not to judge from our own opinion, but from that of the legislator, how heinous a sin it is; and nothing which the Lord has forbidden ought to be reckoned trivial. (Lev 11:7; Deu 14:8.) This related to the external profession of. faith, by which the Jews were in duty bound to testify how widely they differed from the pollution of the Gentiles. From that rule, therefore, which the Lord enjoins upon us, we must not swerve even a hair’s breadth. 201
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Calvin: Isa 65:5 - -- 5.Remain by thyself 202 He points out extreme impiety in the Jews, who obstinately and rebelliously opposed God’s worshippers, and refused to liste...
5.Remain by thyself 202 He points out extreme impiety in the Jews, who obstinately and rebelliously opposed God’s worshippers, and refused to listen to any warnings. There is some hope of repentance, so long as we lend an ear to warnings and reproofs; but if we reject them, our case is undoubtedly hopeless.
Though the words are apparently obscure, their meaning amounts to this, that hypocrites disdainfully and fiercely repel faithful advisers, because they either make false claims to holiness, or, on account of pride, do not suffer themselves to be reproved; for hypocrisy is never free from supercilious disdain and haughtiness. Let us not wonder, therefore, that those who are infected by this vice swell with insolent pretensions, and boast of their virtue and holiness, and value themselves more highly than all others; for Satan has blinded them to make an idle and ostentatious boast of what they call their devotions, and to despise the word of God.
Commentators think that this is a general statement; which reproves the Jews for refusing to submit to the prophets. But it appears to me that we ought to take into account a circumstance to which they do not attach sufficient weight, that this verse is in close and immediate connection with the preceding verses, and contains a sharp reproof of the Jews, for not only revolting from the true worship, but likewise following obstinately their own inventions, so as to turn with disdain from every one that did not flatter them; for that phrase, “Remain with thyself,” means nothing else than “Away with thee!” as if they declared that they would have nothing to do with honest instructors. 203
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Calvin: Isa 65:6 - -- 6.Lo, it is written before me He alludes to the ordinary custom of judges, who keep before them in writing the processes of investigation regarding a...
6.Lo, it is written before me He alludes to the ordinary custom of judges, who keep before them in writing the processes of investigation regarding any matter, together with the testimonies, acts, and everything of that nature, in order that, when it shall be found necessary to make use of them, the guilt of the culprit may be easily proved; for we write those things which we wish to be remembered by posterity The Lord therefore testifies that these things can never fade into oblivion, because they have been written; for, although for a time he pass them over in silence, yet the wicked shall not escape unpunished, but shall at length feel that he is a righteous judge.
Hence we ought to learn that we must not abuse God’s patience, because he bears with us long, and does not all at once stretch out his hand to punish us; for all our faults are nevertheless written before him, for which we must at length suffer punishment, if we do not repent. 204 True, indeed, the Lord has no need of writing as an aid to memory; but he makes use of this form of expression, that we may not think that he has forgotten anything, when he is slow in executing his judgments. Jeremiah even says expressly, that
“the sin of Judah is written with an iron pen and with the nail of a diamond.”
(Jer 17:1.)
To recompense into the bosom is a phrase frequently employed in Scripture; for men think either that their sins are concealed, or that they will not be called to account for them; but, hurried along by unbridled lust, or laying the blame on some other person, they drive fear to a distance from them. (Psa 79:12; Jer 32:18.) On this account the Lord threatens that he will “recompense into their bosom,” that they may consider who is the judge with whom they have to do.
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Calvin: Isa 65:7 - -- 7.Your iniquities and the iniquities of your fathers together Isaiah enlarges on that, which he had expressed briefly in the preceding verse; for he ...
7.Your iniquities and the iniquities of your fathers together Isaiah enlarges on that, which he had expressed briefly in the preceding verse; for he shews that the Jews are not now, for the first time, guilty of this treason, but that there is the ancient example of the fathers, in whose footsteps they closely follow. In like manner the Lord formerly complained that he had borne long with that people, and was at length wearied with them. He therefore describes the aggravated heinousness of the offense, by saying that the Jews follow the example of their fathers; as if he had said, “They are very bad eggs of bad crows;” for the more frequently and the more earnestly that men have been warned, so much the more must they be condemned for obstinacy, if they do not repent. Thus he shews that they disregarded warnings and threatenings, and persevered for many years in their baseness and impiety; that they may no longer bring forward any excuse or pretense, but, on the contrary, may know that they deserve severe punishment.
Here we see that the corruption which has flowed from the fathers is so far from being an excuse to the children, (as is alleged by ignorant persons, who commonly make use of this shield,) that, on the contrary, they draw down on themselves severer judgment. He adds
“the son bears the iniquity of the father,” (Eze 18:20,)
and endures the punishment which the father deserved, but that, since they carry on the crimes of their fathers, they must be included and condemned in the same judgment, while obstinacy shews that their diseases are incurable.
Because they have offered incense on the mountains He glances at one kind of sin, under which, by a figure of speech in which a part is taken for the whole, he describes also the rest of their sins; for he means by it the whole of the revolt by which the people withdrew from the true worship, and devoted and gave themselves up to strange gods. This is the utmost verge of iniquities; for, when the fear of God has been taken away, we can have nothing sound or healthy in us. Thus he points out the source of all evils, which ought to be the more diligently observed, because men are highly pleased with themselves, and think that they deserve great praise, when they worship God according to their own fancy, and do not understand that nothing is more abominable in the sight of God than pretended worship, which proceeds from human contrivance. Beyond all doubt, the people desired to be acceptable to God by “offering incense on the mountains;” but it is not from the purpose of their mind, and from their intention, as they call it, that we must judge of their work. In preference to all men, we must listen to the voice of the Lord, who testifies that he is greatly dishonored, that we may not endeavor to defend ourselves by pleading our intention, which will render us doubly guilty before God.
Therefore I will measure back their ancient work The word
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Calvin: Isa 65:8 - -- 8.Thus saith Jehovah Here the Prophet softens the preceding statement; for otherwise it would have been very hard to say that the iniquities of the f...
8.Thus saith Jehovah Here the Prophet softens the preceding statement; for otherwise it would have been very hard to say that the iniquities of the fathers would be brought to remembrance in such a manner, that the Lord would destroy the fathers and the children along with them; and these things might strike believers with such horror as to lead them to think that their salvation was past all hope. We must therefore be carefully on our guard, and observe the reason why the Lord is angry with us; for he wishes to terrify us, so as to lead us to himself, and not so as to throw us into despair. For this reason he holds out hope to believers, that they may not lose courage; and, by exhibiting consolation, he encourages them to repentance. He confirms it by a comparison.
As if one found a grape in a cluster As if a person who has determined to root out a vine that is inconvenient or injurious to him, and finds a fruit-bearing branch, shall spare it; so the Lord will refrain from tearing up those in which he shall find no strength or flavor. Formerly he complained that the people were useless, and even that they yielded bitter fruits. (Isa 5:2.) Isaiah retains the same comparison, but applies it in a different manner. “Though the people may be said to be an unfruitful and degenerate vine, yet there are still left some fruit-bearing branches which the Lord will not suffer to perish.
But this may be understood in two ways; either that the Lord will preserve his people for the sake of the elect, or that, when the reprobate are destroyed, he will rescue believers from destruction. There is a wide difference between these two interpretations. As to the first, we know that the wicked are sometimes spared on account of good men, whom God does not wish to destroy or to involve in the same judgment, as various examples of Scripture sufficiently shew. The Lord would have spared Sodom, if he had found but ten good men in it. (Gen 18:32.) All who sailed along with Paul, to the number of “two hundred and seventy-six,” (Act 27:37,) were “given to him” and rescued from shipwreck, that the power which He manifested in his servant might be more illustriously displayed. (Act 27:24.) The Lord blessed the house of Potiphar, and made it to prosper in all things, for the sake of Joseph who was in his family. (Gen 39:5.) There are other examples of the same kind, which every one will easily collect for himself.
But I approve more highly of the other interpretation, that the Lord will punish the sins of his people in such a manner as to have regard nevertheless to his own, and not to involve all universally in the same destruction. Nor does he mean only that believers shall be saved, but that a people shall be left amongst whom men shall call on his name. And the comparison ought to be carefully observed; for he shews that the remnant will be small, as compared with the multitude which was at that time, as has been already explained. (Isa 1:9.)
Now, as to believers being often punished along with the reprobate, let us not think that it is wrong; for the Lord will often find in each of us enough of blame to afflict and punish us. Besides, he wishes to instruct and arouse us by his chastisements; and seeing that we have been joined to a certain people, and, as it were, ingrafted into their body, we undoubtedly ought not to think it strange if we, who may be said to be diseased members, shall share in the same strokes and pains. Yet the Lord moderates the punishment, so as not to tear up by the roots the elect plants.
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Calvin: Isa 65:9 - -- 9.And I will bring forth a seed out of Jacob He explains the preceding verse by other words, and shews that the Lord wishes to reserve for himself so...
9.And I will bring forth a seed out of Jacob He explains the preceding verse by other words, and shews that the Lord wishes to reserve for himself some “seed” that shall call upon him; for the Lord is wont to chastise his people in such a manner as to determine that the Church shall exist, in which his truth and the pure religion may be preserved, and which Paul for that very reason calls “the pillar and foundation of truth.” (1Ti 3:15.) We must not, therefore, judge of the Church from the present condition of things, (for nothing in this world can be permanent,) but from the purpose of God, which will not suffer it to be overturned or destroyed. This ought to be carefully remembered by us, that we may not be terrified by any calamities or ruins, or by any hideous desolation of the Church.
And out of Judah the heir of my mountains He gives the appellation of “heirs of the mountains” to those who, having returned from captivity, shall again inhabit their native land. Judea, as is well known, was a mountainous country. He again explains what might have appeared to be somewhat obscure.
And my elect shall possess it by inheritance He means that the Jews shall return to their original condition, that they may enjoy that country as their own inheritance, from which they had been driven out. Judea was soon afterwards reduced to the utmost desolation. The Lord testifies that this shall not be of long duration; and, in order to confirm it the more, he mentions in a compendious manner the covenant by which that land was destined for them, that they might possess it by the right of inheritance. Thus, although they were long in captivity, yet this word “inheritance” ought to arouse them to cherish the confident hope that they would at length regain the possession of it. But it ought to be observed that this grace is confined to the elect and true worshippers of God, that every one may not apply it to himself without distinction. 206
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Calvin: Isa 65:10 - -- 10.And Sharon shall be an abode of flocks By these figures he means nothing else than that the land, which was a desert, shall be again inhabited; fo...
10.And Sharon shall be an abode of flocks By these figures he means nothing else than that the land, which was a desert, shall be again inhabited; for there is an implied comparison. “Although, in consequence of the banishment of her inhabitants into a distant country, she shall be forsaken and desolate, yet she shall at length be inhabited, so as to abound in flocks and herds, and have lands that are fertile and that are fit for pasture, and supply abundantly everything that is necessary for the food and support of men.” Sharon was a place adapted to pasture, and so was Achor; but the former was adapted to flocks, and the latter to herds.
Here we see that the promises of God contain blessings not only of the future but also of the present life, that we may taste more and more his bounty and kindness; for by the latter 207 we are invited to the greater and more excellent blessings of the heavenly life. When the Lord extends his bounty to flocks and herds, this ought to confirm us the more and make us more certain of his fatherly care and anxiety about us; for if he pays attention to flocks which were created for our sake, much more will he supply us with all that is necessary
“for the life that now is, and for that which is to come.”
(1Ti 4:8.)
Yet we must likewise keep in view the spiritual meaning (of which we have spoken formerly) that leads us from God’s earthly blessing to Christ’s spiritual kingdom, which the prophets shadow out under that image.
For my people Here also he excludes the reprobate, who were not ashamed of glorying vainly and falsely of the name of God. Although they confidently boast of promises and sacraments, yet they have nothing in common with the children, and, having been shut out from all hope of God’s favors, they receive the reward of their iniquity. By adding, Who have sought me, he describes more plainly who are they that shall be partakers of these benefits, in order that, as has been already said, he may entirely cut off reprobates and hypocrites. The sure mark by which lambs are distinguished from kids, and lawful children from bastards, is to “seek” the Lord; for it is not enough to shelter ourselves under a name and title, but we must seek the Lord with a pure conscience, that we may cleave to him with the whole heart. (Deu 6:5.)
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Calvin: Isa 65:11 - -- 11.But ye forsakers of Jehovah, who forget the mountain of my holiness That hypocrites may not abuse these promises, or think that what is said about...
11.But ye forsakers of Jehovah, who forget the mountain of my holiness That hypocrites may not abuse these promises, or think that what is said about the restoration of the people relates to them, he again addresses them by these words, and calls them “forsakers,” 208 because they “have forgotten” Mount Zion; that is, have revolted from the true worship of God. By “the mountain of holiness” he denotes figuratively the rule of a holy life which had been laid down in the word of the Lord; for the temple had been built by the command of the Lord, that these men might call upon him; and likewise the altar on which the Lord wished that sacrifices should be offered. Thus those sacrifices and oblations were impure which were offered in other places, or to other gods, or in any way different from the strict observance of the ceremonies of the Law. It is not lawful for men to undertake anything at their own suggestion; for the Lord demands nothing but obedience, (1Sa 15:22,) and there is no obedience without faith; and there is no faith without the word, (Rom 10:17,) by which alone we are at liberty to inquire or think concerning God.
Who prepare a table for the army 209 He enumerates their superstitions. The word
And fill an oblation to the number To fill may here be taken in two senses; either that they supplied everything largely and bountifully for the worship of idols; (for superstition has no limit or measure, and they who are niggardly in the worship of God very cheerfully spend all that they have for the sake of idols;) or that they passed by no idol to which they did not render their worship. I prefer the latter meaning; for idolaters do not think that they have done enough, if they do not give honor to each of the saints; and the more numerous the saints whom they have honored, they think that they will have better success. We have too great experience of this every day in the Papists.
By “number” he means the same thing as he formerly meant by “army;” for it is a repetition which is very customary among Hebrew writers. He means, therefore, that “a table is prepared,” that is, sacrifice is offered, not to a single idol, but to a great number of idols; in order to shew clearly how grievous are the punishments which they have deserved.
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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 th...
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
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.
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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...
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.
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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 hypocrite...
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.
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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 sh...
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.
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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 b...
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.)
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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 G...
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.
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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 groun...
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.)
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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,...
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.
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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,...
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.
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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 f...
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.
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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 h...
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.”
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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 ...
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?
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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 the...
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 65:8 - -- Note that "new wine" is not intoxicating wine, for it is the juice still in "the cluster" of grapes."
Note that "new wine" is not intoxicating wine, for it is the juice still in "the cluster" of grapes."
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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 3:1...
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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."
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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...
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."
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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 Sc...
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).
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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 an...
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 65:4 - -- remain : Num 19:11, Num 19:16-20; Deu 18:11; Mat 8:28; Mar 5:2-5; Luk 8:27
which eat : Isa 66:3, Isa 66:17; Lev 11:7; Deu 14:8
broth : or, pieces, Exo...
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TSK: Isa 65:5 - -- Stand : Mat 9:11; Luk 5:30, Luk 7:39, Luk 15:2, Luk 15:28-30, Luk 18:9-12; Act 22:21, Act 22:22; Rom 2:17-29; Jud 1:19
These : Pro 6:16, Pro 6:17, Pro...
Stand : Mat 9:11; Luk 5:30, Luk 7:39, Luk 15:2, Luk 15:28-30, Luk 18:9-12; Act 22:21, Act 22:22; Rom 2:17-29; Jud 1:19
These : Pro 6:16, Pro 6:17, Pro 10:26, Pro 16:5; Jam 4:6; 1Pe 5:5
nose : or, anger
a fire : Deu 29:20, Deu 32:20-22
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TSK: Isa 65:6 - -- it is : Exo 17:14; Deu 32:34; Psa 56:8; Mal 3:16; Rev 20:12
I will : Isa 42:14, Isa 64:12; Psa 50:3, Psa 50:21
but : Psa 79:12; Jer 16:18; Eze 11:21, ...
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TSK: Isa 65:7 - -- Your iniquities : Exo 20:5; Lev 26:39; Num 32:14; Psa 106:6, Psa 106:7; Dan 9:8; Mat 23:31-36
burned : Isa 57:7; 1Ki 22:43; 2Ki 12:3, 2Ki 14:4, 2Ki 15...
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TSK: Isa 65:8 - -- Isa 6:13; Jer 30:11; Joe 2:14; Amo 9:8, Amo 9:9; Mat 24:22; Mar 13:20; Rom 9:27-29; Rom 11:5, Rom 11:6, Rom 11:24-26
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TSK: Isa 65:9 - -- I will : Isa 10:20-22, Isa 11:11-16, Isa 27:6; Jer 31:36-40, Jer 33:17-26; Eze 36:8-15, Eze 36:24; Eze 37:21-28, Eze 39:25-29; Amo 9:11-15; Oba 1:17-2...
I will : Isa 10:20-22, Isa 11:11-16, Isa 27:6; Jer 31:36-40, Jer 33:17-26; Eze 36:8-15, Eze 36:24; Eze 37:21-28, Eze 39:25-29; Amo 9:11-15; Oba 1:17-21; Zep 3:20; Zec 10:6-12
mine elect : Isa 65:15, Isa 65:22; Mat 24:22; Rom 11:5-7, Rom 11:28
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TSK: Isa 65:10 - -- Sharon : Isa 33:9, Isa 35:2; Eze 34:13, Eze 34:14
and the : Jos 7:24-26; Hos 2:15
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TSK: Isa 65:11 - -- they that : Isa 1:28; Deu 29:25; 1Ch 28:9; Jer 17:13
my holy : Isa 65:25, Isa 2:2, Isa 11:9, Isa 56:7, Isa 57:13; Psa 132:13; Heb 12:22; Rev 21:2, Rev...
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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, 2C...
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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, Is...
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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
vex...
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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 :...
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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 19:1...
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
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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
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
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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 5:1...
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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...
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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
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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
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
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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;...
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
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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
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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 no...
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collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Isa 65:4 - -- Which remain among the graves - That is, evidently for purposes of necromancy and divination. They do it to appear to hold converse with the de...
Which remain among the graves - That is, evidently for purposes of necromancy and divination. They do it to appear to hold converse with the dead, and to receive communications from them. The idea in necromancy was, that departed spirits must be acquainted with future events, or at least with the secret things of the invisible world where they dwelt, and that certain persons, by various arts, could become intimate with them, or ‘ familiar’ with them, and, by obtaining their secrets, be able to communicate important truths to the living. It seems to have been supposed that this acquaintance might be increased by lodging in the tombs and among the monuments, that they might thus be near to the dead, and have more intimate communion with them (compare the notes at Isa 8:19-20). It is to be recollected, that tombs among the ancients, and especially in Oriental countries, were commonly excavations from the sides of hills, or frequently were large caves. Such places would furnish spacious lodgings for those who chose to reside there, and were, in fact, often resorted to by those who had no houses, and by robbers (see Mat 8:28; Mar 5:3).
And lodge in the monuments - Evidently for some purpose of superstition and idolatry. There is, however, some considerable variety in the exposition of the word rendered here ‘ monuments,’ as well as in regard to the whole passage. The word rendered ‘ lodge’ (
- huc dona sacerdos
Cum tulit, et caesarum ovium sub nocte silenti
Pellibus incubuit stratis, somnosque petivit:
Multa modis simulacra videt volitantia miris,
Et varias audit voces, fruiturque Deorum,
Colloquio, atque imis Acheronta affatur Avernis.
AEaeid, vii. 86-91.
‘ Here in distress the Italian nations come,
Anxious to clear their doubts and earn their doom;
First on the fleeces of the slaughter’ d sheep,
By night the sacred priest dissolves in sleep;
When in a train before his slumbering eye,
Their airy forms and wondrous visions fly:
He calls the powers who guard the infernal floods,
And talks inspired familiar with the gods.’
Pitt
In the temples of Serapis and AEsculapius, it was common for the sick and infirm who came there to be cured, to sleep there, with the belief that the proper remedy would be communicated by dreams. ‘ The following places may also be referred to as illustrating this custom: Pausan. Phoc. 31; Cic. Divin. i. 43; Strabo vi. 3, 9; S. H. Meibom. De incubatione in fanta Deorum olim facta. Helmst. 1659, 4. Lowth and Noyes render it, ‘ In caverns.’ The Chaldee renders it, ‘ Who dwelt in houses which are built of the dust of sepulchres, and abide with the dead bodies of dead people.’ There can be no doubt that the prophet here alludes to some such custom of sleeping in the tombs, for the alleged purpose of conversing with the dead, or in temples for the purpose of communion with the idols by dreams, or with the expectation that they would receive responses by dreams (compare the notes at Isa 14:9)
Which eat swine’ s flesh - This was expressly forbidden by the Jewish law Lev 11:7, and is held in abomination by the Jews now. Yet the flesh of the swine was freely eaten by the pagan; and when the Jews conformed to their customs in other respects, they doubtless forgot also the law commanding a distinction to be made in meats. Antiochus Epiphanes compelled the Jews to eat swine’ s flesh as a token of their submission, and of their renouncing their religion. The case of Eleazer, who chose to die as a martyr, rather than give such a proof that he had renounced his religion, and who preferred death rather than to dissemble, is recorded in 2 Macc. 6:19-31. See also the affecting case of the mother and her seven sons, who all died in a similar manner, in 2 Macc. 7. Yet it seems that, in the time of Isaiah, they had no such devotedness to their national religion. They freely conformed to the nations around them, and thus gave public demonstration that they disregarded the commands of Yahweh. It is also to be observed, that swine were often sacrificed by the pagan, and were eaten in their feasts in honor of idols. The crime here referred to, therefore, was not merely that of partaking of the flesh, but it was that of joining with the pagan in idolatrous sacrifices. Thus Ovid says:
Prima Ceres avidae gavisa est sanguine porcae,
Ulta suas merita caede nocentis opes .
Fastor, i. 349
So Horace:
- immolet aequis
Hic porcum Laribus -
Serm. ii. 164
Thus, Varro (De Re Rustic. ii. 4), says ‘ The swine is called in Greek
And broth of abominable things - Margin, ‘ Pieces.’ Lowth says that this was for ‘ lustrations, magical arts, and other superstitious and abominable practices.’ The word rendered here ‘ broth,’ and in the margin ‘ pieces’ (
1. Witch: Where hast thou been, sister?
2. Witch: Killing swine.
Act i. Sc. 3.
Hec: Your vessels and your spells provide,
Your charms, and everything beside.
Act iii. Sc. 5.
1. Witch: Round about the caldron go,
In the poison’ d entrails throw,
Toad that under the cold stone,
Days and nights hath thirty-one,
Fillet of a finny snake,
In the caldron boil and bake,
Eye of newt, and toe of frog,
Wool of bat, and tongue of dog,
Adder’ s fork, and blind worm’ s sting,
Lizard’ s leg, and howlet’ s wing,
For a charm of powerful trouble,
Like a hell-broth boil and bubble.
Act iv. Sc. 1.
It seems probable that some such magical incantations were used in the time of Isaiah. Such things are known to have been practiced in regions of idolatry (see Marco Polo, De Region. Orient., iii. 24). ‘ When the priests of the idol,’ says he, ‘ wish to engage in sacred things, they call the consecrated girls, and with them, in the presence of the idols, they engage in the dance, and sing aloud. These girls bear with them vessels of food, which they place on the table before the idols, and they entreat the gods to eat of the food, and particularly they pour out broth made of flesh before them, that they may appease them.’ The whole scene here described by the prophet is one connected with idolatry and magical incantations; and the prophet means to rebuke them for having forsaken God and fallen into all the abominable and stupid arts of idolaters. It was not merely that they had eaten the flesh of swine, or that they had made broth of unclean meats - which would have been minor, though real offences - it was that they had fallen into all the abominable practices connected with idolatry and necromancy.
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Barnes: Isa 65:5 - -- Which say, Stand by thyself - Who at the time that they engage in these abominations are distinguished for spiritual pride. The most worthless ...
Which say, Stand by thyself - Who at the time that they engage in these abominations are distinguished for spiritual pride. The most worthless people are commonly the most proud; and they who have wandered farthest from God have in general the most exalted idea of their own goodness. It was a characteristic of a large part of the Jewish nation, and especially of the Pharisees, to be self-righteous and proud. A striking illustration of this we have in the following description of the Hindu yogis, by Roberts: ‘ Those men are so isolated by their superstition and penances, that they hold but little contact with the rest of mankind. They wander about in the dark in the place of burning the dead, or "among the graves;"there they affect to hold converse with evil and other spirits; and there they pretend to receive intimations respecting the destinies of others. They will eat things which are religiously clean or unclean; they neither wash their bodies, nor comb their hair, nor cut their nails, nor wear clothes. They are counted to be most holy among the people, and are looked upon as beings of another world.’
These are a smoke in my nose - Margin, ‘ Anger.’ The word rendered ‘ nose’ (
A fire that burneth all the day - The idea here probably is, that their conduct kindled a fire of indignation that was continually breathed out upon them. A similar figure occurs in Deu 32:22 : ‘ For a fire is kindled in mine anger,’ or in my nose (
There went up a smoke out of his nostrils,
And fire out of his mouth devoured.
Compare Eze 38:18.
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Barnes: Isa 65:6 - -- Behold, it is written before me - That is, the crimes of which they had been guilty, or the sentence which would be consequent thereon. The all...
Behold, it is written before me - That is, the crimes of which they had been guilty, or the sentence which would be consequent thereon. The allusion is to the custom of having the decrees of kings recorded in a volume or on a table, and kept in their presence, so that they might be seen and not forgotten. An allusion to this custom of opening the books containing a record of this kind on trials, occurs in Dan 7:10, ‘ The judgment was set, and the books were opened.’ So also Rev 20:12, ‘ And I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which is the book of life, and the dead were judged out of those things which were written in the books, according to their works.’ So here. An impartial record had been made, and God would recompense them according to their deeds.
I will not keep silence - Nothing shall compel me to desist from declaring a sentence which shall be just and right.
But will recompense, even recompense - That is, I will certainly requite them. The word is repeated in accordance with the usual manner in Hebrew to denote emphasis.
Into their bosom - (See Psa 79:12; Jer 32:18; Luk 6:38). The word bosom, here refers to a custom among the Orientals of making the bosom or front of their garments large and loose, so that articles could be carried in them, answering the purpose of our pockets (compare Exo 4:6-7; Pro 6:27). The sense here is, that God would abundantly punish them for their sins.
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Barnes: Isa 65:7 - -- Your iniquities - Their idolatry and their forsaking God, and their arts of necromancy. And the iniquities of your fathers together - The...
Your iniquities - Their idolatry and their forsaking God, and their arts of necromancy.
And the iniquities of your fathers together - The consequences of your own sins, and of the long defection of the nation from virtue and pure religion, shall come rushing upon you like accumulated floods. This is in accordance with the Scripture doctrine everywhere, that the consequences of the sins of ancestors pass over and visit their posterity (see Exo 20:5; Exo 34:7; Num 14:18; Job 21:19; Luk 11:50-51; the notes at Rom 5:19). The case here was, that the nation had been characteristically prone to wander from God, and to fall into idolatry. Crime had thus been accumulating, like pent-up waters, for ages, and now it swept away every barrier. So crime often accumulates in a nation. Age after age rolls on, and it is unpunished, until it breaks over every obstacle, and all that is valuable and happy is swept suddenly away.
Which have burnt incense upon the mountains - (See the notes at Isa 65:3).
And blasphemed me upon the hills - That is, they have dishonored me by worshipping idols, and by denying me in that public manner. Idols were usually worshipped on high places.
Will I measure their former work - I will recompense them; I will pour the reward of their work or of their doings into their bosom.
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Barnes: Isa 65:8 - -- Thus saith the Lord - This verse is designed to keep their minds from utter despair, and to assure them that they should not be utterly destroy...
Thus saith the Lord - This verse is designed to keep their minds from utter despair, and to assure them that they should not be utterly destroyed. See the analysis of the chapter.
As the new wine - The Hebrew word used here (
Is found in the cluster - Expositors have differed in the interpretation of this passage. The true image seems to be taken from collecting grapes when a large part of them were in some way damaged or spoiled - either by the quality of the vine, or by a bad season, or by having been gathered too early, or being suffered to remain too long in a heap. In such a case the vine-dresser would be ready to throw them away. But in the mass he would find a few that were ripe and good. While he was throwing away the mass, someone would say that a part was good, and would entreat him not to destroy it. So with the Jews. The mass was corrupt, and was to be cut off. But still a portion should be left. This is in accordance with the doctrine everywhere occurring in Isaiah and elsewhere in the Scriptures, that the whole Jewish nation should not be cut off, but that a remnant should be preserved (see the notes at Isa 6:13; compare Isa 1:9; Isa 7:3; Isa 10:21; Isa 11:11-16).
For a blessing - That which is regarded as a blessing; that is wine (compare Jdg 9:13).
So will I do - The whole nation shall not be cut off, but a remnant shall be kept and saved.
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Barnes: Isa 65:9 - -- And I will bring forth a seed - I will give descendants to Jacob, who shall share my favor and repossess the land. An inheritor of my moun...
And I will bring forth a seed - I will give descendants to Jacob, who shall share my favor and repossess the land.
An inheritor of my mountains - The mountains of Palestine - Jerusalem and the vicinity - called the mountains of God because he claimed that land as his special residence, and the place where his holy religion was established.
And mine elect - They who have been chosen by me to maintain my religion in the world.
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Barnes: Isa 65:10 - -- And Sharon - Sharon was properly a district south of Mount Carmel, along the coast of the Mediterranean, and extending from. Caesarea to Joppa....
And Sharon - Sharon was properly a district south of Mount Carmel, along the coast of the Mediterranean, and extending from. Caesarea to Joppa. In the Scripture, this is almost a proverbial name to denote extraordinary beauty and fertility (see the notes at Isa 30:9; Isa 32:5).
Shall be a fold of flocks - At the time contemplated here by the prophet - the close of the exile - that whole country would have lain waste about seventy years. Of course, during that long period it would be spread over with a wild luxuriance of trees and shrubs. Once it was celebrated pasture-ground, and was exceedingly beautiful as a place for flocks and herds. Such a place it would be again When the exiles should return, and cultivate their native land. The following description of Sharon, in the spring of 1824, by Mr. Thompson, an American Missionary, will give an idea of the natural appearance of that part of Palestine. The view taken was from a high tower in Ramla. ‘ The whole valley of Sharon, from the mountains of Jerusalem to the sea, and from the foot of Carmel to the hills of Gaza, is spread before you like a painted map, and is extremely beautiful, especially at evening, when the last rays of the setting sun gild the distant mountain tops, the weary farmer returns from his labor, and the bleating flocks come frisking and joyful to their fold. At such a time I saw it, and lingered long in pensive meditation, until the stars looked out from the sky, and the cool breezes of evening began to shed soft dews on the feverish land. What a paradise was here when Solomon reigned in Jerusalem, and sang of the roses of Sharon!’
And the valley of Achor - This was a valley near to Jericho, and was distinguished as the place where Achan was put to death by stoning Jos 7:24; Jos 15:7; Hos 2:15. The word Achor (
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Barnes: Isa 65:11 - -- But ye are they that forsake the Lord - Or rather, ‘ Ye who forsake Yahweh, and who forget my holy mountain, I will number to the sword....
But ye are they that forsake the Lord - Or rather, ‘ Ye who forsake Yahweh, and who forget my holy mountain, I will number to the sword.’ The design of this verse is to remind them of their idolatries, and to assure them that they should not escape unpunished.
That forget my holy mountain - Mount Moriah, the sacred mountain on which the temple was built.
That prepare a table - It was usual to set food and drink before idols - with the belief that the gods consumed what was thus placed before them (see the notes at Isa 65:4). The meaning here is, that the Jews had united with the pagan in thus ‘ preparing a table;’ that is, setting it before the idols referred to, and placing food on it for them.
For that troop - Margin, ‘ Gad.’ Perhaps there is nowhere a more unhappy translation than this. It has been made evidently because our translators were not aware of the true meaning of the word, and did not seem to understand that it referred to idolatry. The translation seems to have been adopted with some reference to the paronomasia occurring in Gen 49:19; ‘ Gad, a troop shall overcome him’ -
On this passage the reader may consult the Dissertation el David Mills, De Gad et Meni, and also the Dissertation of Jo. Goth. Lakemacher, De Gad et Meni, both of which are to be found in Ugolin’ s Thesaurus, xxiii. pp. 671-718, where the subject is examined at length. Mills supposes that the names Gad and Meni are two names for the moon - sidus bonum , and
1. The circumstance mentioned of their preparing a table for them, and pouring out a drink-offering, is expressive of idolatry.
2. The connection implies this, as the reproof in this chapter is to a considerable extent for their idolatry.
3. The universal opinion of expositors, though they have varied in regard to the idols intended, proves this.
Aben Ezra, Kimchi, and the rabbis generally suppose that by Gad the planet Jupiter was intended, which they say was worshipped throughout the East as the god of fortune, and this is now the prevalent opinion. The word
That it was customary to place a table before the idol has been already remarked, and is expressly affirmed by Jerome. ‘ In all cities,’ says he, ‘ and especially in Egypt, and in Alexandria, it was an ancient custom of idolatry, that on the last day of the year, and of the last month, they placed a table filled with food of various kinds, and a cup containing wine and honey mixed together - poculum mulso mistum - either as an expression of thankfulness for the fertility of the past year, or invoking fertility for the coming year.’ Thus Herodotus (iii. 18) also describes the celebrated table of the sun in Ethiopia. ‘ What they call the table of the sun was this: A plain in the vicinity of the city was filled, to the height of four feet, with roasted flesh of all kinds of animals, which was carried there in the night under the inspection of magistrates; during the day, whoever pleased was at liberty to go and satisfy his hunger. The natives of the place affirm that the earth spontaneously produces all these viands; this, however, is what they call the table of the sun.’
And that furnish the drink-offering - In all ancient worship, it was customary to pour out a libation, or a drink-offering. This was done among idolaters, to complete the idea of a repast. As they placed food before the idols, so they also poured out wine before them, with the idea of propitiating them (see the notes at Isa 57:6).
To that number - Margin, ‘ Meni.’ The phrase, ‘ to that number’ evidently conveys no idea, and it would have been much better to have retained the name Meni, without any attempt to translate it. The rendering, ‘ to that number’ was adopted because the word
The goddess Ashtaroth or Astarte, was a goddess of the Sidonians, and was much worshipped in Syria and Phenicia. Solomon introduced her worship in Jerusalem 1Ki 11:33. Three hundred priests were constantly employed in her service at Hierapolis in Syria. She was called ‘ the queen of heaven;’ and is usually mentioned in connection with Baal. Gesenius supposes that the planet Venus is intended, regarded as the source of good fortune, and worshipped extensively in connection with the planet Jupiter, especially in the regions of Babylonia. It seems to be agreed that the word refers to the worship of either the moon or the planet Venus, regarded as the goddess of good fortune. It is not very material which is intended, nor is it easy to determine. The works referred to above may be consulted for a more full examination of the subject than is consistent with the design of these notes. The leading idea of the prophet is, that they were deeply sunken and debased in thus forsaking Yahweh, and endeavoring to propitiate the favor of idol-gods.
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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 n...
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
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).
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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 fors...
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.
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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 angu...
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.
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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 ...
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’ (
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?
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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 - ...
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.
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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. ...
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.
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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 ...
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.
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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...
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).
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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 requ...
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,
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,
Ἐτρέφετ ἀτάλλων υέγα νήπιος ὦ ἔνι οἴκῳ.
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.
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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 ...
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 (
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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 for...
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,
For they are the seed of the blessed of the Lord - (See the notes at Isa 59:21).
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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 blessin...
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!
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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 th...
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 (
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 (
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 65:4 - -- They remained among the graves either there expecting revelations by dreams, or there consulting with devils, who were thought to delight in such pla...
They remained among the graves either there expecting revelations by dreams, or there consulting with devils, who were thought to delight in such places; or to practise necromancy, all which were forbidden, Deu 18:11 Isa 8:19 . And they
lodged in the monuments the Hebrew word here used gives advantage to interpreters to vary in their senses. The word signifies only places kept or observed; some interpret it of idol temples; some of caves and dens, in which the heathens used to worship their idols; some of tombs or monuments for dead persons: besides the idolatry of the thing, there was in it a sinful imitation of the heathens, and a swerving from the rule which God had given them. They also ate
swine’ s flesh contrary to the Divine law, Lev 11:7 Deu 14:8 ; and they endured in their vessels
broth of abominable things so the word is used, Jud 6 19,23 : others read it, parts or pieces of abominable things ; that is, broth, or pieces of such flesh as was to the Jews unclean by the law, Le 11 . Every creature of God is good, but God’ s prohibition had made the flesh of divers creatures an abominable thing to the Jews, they might not touch their flesh, Lev 11:28 ; but they, taking the measures of their duty from their appetite, or from their reason, concluding from natural principles, made no conscience of the positive law of God. This was their iniquity, which is further aggravated in the next verse.
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Poole: Isa 65:5 - -- Though they were so exceedingly guilty, yet they pretended to a singular sanctity, so as they would not suffer others to come near or touch them. Th...
Though they were so exceedingly guilty, yet they pretended to a singular sanctity, so as they would not suffer others to come near or touch them. The Samaritans are usually charged with this uncharitableness, and the use of this form of words; but as some do more excuse the Samaritans than the other Jews as to this rigour, so it may be questioned whether they were not at this time carried into captivity; and certain it is, that among the Jews there was such a generation from whom the Pharisees in our Saviour’ s time were derived, and this was the reason of their not eating, except they washed, when they came from the market , Mar 7:4 , lest peradventure they should there have touched some heathen, or some person who was legally unclean. Thus they esteemed themselves holier than others, though all their holiness lay in these rituals, and those too such as God never commanded. And indeed those who most exceed in such ritual holiness (lying merely in a separation from others, by the usage of some unwritten traditions) come most short in moral and true holiness; for of these God saith,
These are a smoke in my nostrils, a fire that burneth all the day that is, a continual provocation to me; as smoke is an offence to our noses , Pro 10:26 ; which seemeth to be the sense rather than what some make, who make it a threatening of God’ s wrath smoking against them, which is sufficiently expressed in the following verses.
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Poole: Isa 65:6 - -- They may think that I take no notice of these things, or if I take any notice, I will forget them, or at least not enter into judgment with them for...
They may think that I take no notice of these things, or if I take any notice, I will forget them, or at least not enter into judgment with them for them; but I as certainly know and will remember them, as princes or great men that record things in writing which they would not forget. And they shall know that I know and take notice of and will remember them; for
I will not keep silence I will not long neglect the punishment of them, though for a while I have delayed it, like a man who bites in his wrath, for some wise reasons which are known unto himself best, Psa 50:21 .
Will recompense into their bosom my punishment of them shall be severe and certain, but yet it shall be just, but a giving them what is their own, as they are obnoxious to my justice, Deu 7:10 Jer 32:18 ; like the payment of an ox for an ox, Exo 21:36 (where the same word is used); they have been froward against me and I will show myself froward against them , Psa 18:26 .
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Poole: Isa 65:7 - -- Yea, and when I reckon with them, I will punish them, not only for their personal sins, but for the sins of their parents, which they have testified...
Yea, and when I reckon with them, I will punish them, not only for their personal sins, but for the sins of their parents, which they have testified their approbation of by continuing in them, and so made them their own, by an apish, sinful imitation.
Which have burnt incense upon the mountains: their fathers burnt incense upon the mountains, there performing to idols that homage which I obliged them to pay unto me; or if any of them pretend it was to me, though before an image, yet it was in a way which I directed them not, who had appointed them the place where I would be worshipped.
And blasphemed me upon the hills so as that, instead of blessing, they indeed blasphemed me upon the hills; instead of speaking well, they spake ill of my name, worshipping me in a way which I had not appointed, and for which they only took their copy from idolaters.
Therefore will I measure their former work into their bosom therefore I will punish them, and that justly, as he that rendereth another his due by
measure giving measure for measure, and weight for weight ; only they must expect that I should not only punish the late sins that have committed of this nature, but the former sins of this kind which those in this nation, that went before this present generation, did commit, and the present age hath continued in the guilt of.
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Poole: Isa 65:8 - -- These words must be conceived as a gracious answer from God to the prophet, saying as Abraham, Gen 18:23,25 , or as Moses, Exo 32:11-13 , pleading G...
These words must be conceived as a gracious answer from God to the prophet, saying as Abraham, Gen 18:23,25 , or as Moses, Exo 32:11-13 , pleading God’ s covenant with Abraham, Isaac, and Israel. To this God replieth that he intended no such severity, the unfaithfulness of men should not make his promise of no effect, Rom 3:3 . His threatening should be made good upon the generality of this people, whose vine was of Sodom , and of the fields of Gomorrah , Deu 32:32 . But yet, as in a vineyard which is generally unfruitful, there may be some particular vine that brings forth fruit; or, as in a vine which is full of luxuriant branches that bring forth no fruit, there may be here and there a branch that bringeth forth fruit, and hath the hopes of new wine in the cluster ; and as to such, the gardener bids his servant
Destroy it not or them not , for they are fruitful; there is in them what speaketh God’ s blessing , or what may be of use, and do us good.
So (saith God)
will I do for my servants’ sake, that I may not destroy them all either for the sake of my servants, Abraham, Isaac, and Jacob, with whom I anciently made a covenant; or for my servant David’ s sake; or for the sake of such as are my elect at this time amongst them: see Jer 30:11 Amo 9:1 .
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Poole: Isa 65:9 - -- I will bring forth a seed out of Jacob no seed beareth a proportion to the tree or plant that it produceth, but in comparison with that is very littl...
I will bring forth a seed out of Jacob no seed beareth a proportion to the tree or plant that it produceth, but in comparison with that is very little; yet it is enough, through the virtue which the God of nature hath put into it, to preserve and uphold the species to which it doth relate. They are but a remnant (saith God) that shall be saved; see Rom 11:5 ; but a small number that shall come out of the captivity of Babylon: or, (which I rather choose) they will be but a few that shall believe in my Son. yet they shall be enough for my promise to live in: this Paul argueth, Ro 11 . As the plant yet lives in the seed, when the root is plucked up, the leaves dropped off, and the stalk is burnt up; so the promise of God lives in a few, when the generality of the people for their sins are cast off and destroyed. The favour of God to men, and the promise of God to good men, lived in one family of Lot, when the five cities were burned, and in the one family of Noah, when the world was drowned; the favour and promise of God to Abraham, Isaac, and Jacob, and David lived in the few that returned out of Babylon, and in those few who under the gospel received Christ, and believed in him, though the generality of them rejected the counsel of God against themselves. God further promiseth to bring out of
Judah an inheritor of his mountains which the most and best interpreters do interpret of the Jews’ return out of the captivity of Babylon to Jerusalem, and into their own country, and particularly to worship God in his temple upon Mount Zion. My mountains : the country of Judea was a mountainous country, Eze 36:1,8 . The mountains were round about Jerusalem , Psa 125:2 . See also Eze 38:8 . God calls these mountains his mountains, because he had chosen that country before all others, and was once truly worshipped there.
Mine elect signifieth here God’ s chosen ones, as in Psa 106:23 Isa 48:10 . The term doth not always signify such as belong to the
election of grave but such as are dignified with some special favour. The whole nation of the Jews are called a chosen people . But possibly this promise is to be interpreted with relation to the sincerer part of that people, after that the others should be wasted by the captivity.
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Poole: Isa 65:10 - -- Sharon was a place of great fruitfulness for pastures. David’ s herds were kept there, 1Ch 27:29 . It was become like a wilderness, Isa 33:9 ; G...
Sharon was a place of great fruitfulness for pastures. David’ s herds were kept there, 1Ch 27:29 . It was become like a wilderness, Isa 33:9 ; God here promiseth that it should again be a
place for the flocks Jer 31:27 , God promiseth to sow again the house of Judah with the seed of man, and with the seed of beast . The valley of Achor had its name from the stoning of Achan there, Jos 7:26 . It is thought to have been the first place the Jews set foot in when they had passed Jordan; hence, Hos 2:15 , God promised to make it a door of hope ; and here the text saith, the flocks shall lie down . But lest the wicked, idolatrous Jews should apply this promise to themselves, God limiteth it in the last words to the people that had sought him ; that is, that had truly worshipped him, according to his own institution; and that the words have the force of such a limitation appeareth from what followeth.
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Poole: Isa 65:11 - -- Do not you that are idolaters think that these promises belong to you,
ye are they that forsake the Lord that is, the way of the Lord; it is a phr...
Do not you that are idolaters think that these promises belong to you,
ye are they that forsake the Lord that is, the way of the Lord; it is a phrase opposed to a walking with God . Our walking with God is in the way of his statutes, forsaking of him signifieth a declining or turning aside from that way.
To forget God’ s holy mountain signifies not to regard the true worship of God, or not to mind it. God calleth Zion his holy mountain , Joe 3:17 , and Jerusalem is called God’ s holy mountain . The hill of Zion is called the mountain of God’ s holiness , Psa 48:1 ; as the temple is called the beauty of holiness , Psa 29:2 96:9 : their not regarding the worship of God there, but worshipping God or idols in gardens , amongst the graves and monuments , is what is here called a forgetting his holy mountain . Isaiah prophesied in the time of Ahaz, Isa 1:1 ; of whom it is said, 2Ch 28:23-25 , that he sacrificed to the gods of Damascus, that he cut in pieces the vessels of the Lord’ s house, shut the doors of the house of the Lord, and made him altars in every corner of Jerusalem; and in every several city of Judah he made high places to burn incense to other gods . See also more of his practices 2Ch 28:2-4 , and 2Ki 16:3,10-12 . And there were certainly many of his people that joined with him in his worship, who are all here said to forget God’ s holy mountain, and to prepare a table for that troop ; the idols of the ten tribes , 2Ki 16:3 , and of the Assyrians, 2Ch 28:23 , which were a troop , whereas the God of Israel was one God . And as God had altars , which are sometimes called a table , as in Eze 41:22 ; so they prepared altars for the idols , as may be read in the aforementioned story of Ahaz; though by preparing a table here seems rather to be meant the feasts they made upon their sacrifices in their festival days , which was in imitation of what the true God had commanded his people, Deu 16:14,15 . Idolaters also made feasts in honour to their idols, as appears from Jud 9:27 Eze 18:6,11 Am 2:8 1Co 8:10 . Nor did they only feast in honour to the idols, but they
furnished drink-offerings unto their number God had appointed drink-offerings for his honour, and as a piece of homage to him, Exo 29:40,41 Le 23:18,37 ; these people had paid this homage to idols. See Jer 7:18 19:13 32:29 . What we translate number in the Hebrew is la Meni , to Meni . Avenarius translates it Mercury , an idol whom merchants worshipped for good success in trading; others understand it of the host of heaven ; others of the multitude of their idols; our translation reads it their number . The word coming from a Hebrew root, which signifieth to number , is no where else found in Scripture, which makes it hard too positively to assert the true meaning of it.
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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 te...
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.
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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 s...
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 .
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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 a...
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.
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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 transla...
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.
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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,...
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.
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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 t...
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.
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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 jo...
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.
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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 r...
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.
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Poole: Isa 65:21 - -- The quite contrary to what is said of the slothful man, Pro 12:27 : see Job 27:13-17 .
The quite contrary to what is said of the slothful man, Pro 12:27 : see Job 27:13-17 .
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Duration and perpetuity are promised to them in their happy estate.
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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 peop...
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.
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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 shoul...
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.
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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 inn...
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
PBC: Isa 65:17 - -- See WebbSr: QUESTIONS AND BRIEF ANSWERS
Scroll down or while inside that window hit your F3 key and type in " 65:17" and then click on "FIND NEXT"...
See WebbSr: QUESTIONS AND BRIEF ANSWERS
Scroll down or while inside that window hit your F3 key and type in " 65:17" and then click on "FIND NEXT"
Haydock: Isa 65:4 - -- Idols: to have dreams, (Strabo xvi.) and commit impurities. ---
Broth of swine's flesh, which was prohibited, Leviticus xi. 7.
Idols: to have dreams, (Strabo xvi.) and commit impurities. ---
Broth of swine's flesh, which was prohibited, Leviticus xi. 7.
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Haydock: Isa 65:5 - -- Unclean. Thus acted the hypocritical Pharisees. ---
Smoke. A just punishment of those who had sought the smoke of human applause.
Unclean. Thus acted the hypocritical Pharisees. ---
Smoke. A just punishment of those who had sought the smoke of human applause.
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Bosom: good measure, Luke vi. 38. Rewards and punishments will be eternal.
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Haydock: Isa 65:7 - -- Hills. Some offered sacrifices to God, others to idols; both unlawfully. (Calmet)
Hills. Some offered sacrifices to God, others to idols; both unlawfully. (Calmet)
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Haydock: Isa 65:8 - -- Whole. The good grain is preserved amid the general corruption. (Haydock) ---
A few of the Jews were chosen to believe in Christ.
Whole. The good grain is preserved amid the general corruption. (Haydock) ---
A few of the Jews were chosen to believe in Christ.
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Haydock: Isa 65:9 - -- Mountains of Judea, (Deuteronomy iii. 25.) which the captives shall recover, as a figure of those who shall embrace the Christian faith.
Mountains of Judea, (Deuteronomy iii. 25.) which the captives shall recover, as a figure of those who shall embrace the Christian faith.
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Haydock: Isa 65:11 - -- Fortune. Hebrew, "Gad," the sun, Genesis xxx. 11. ---
Upon it. Symmachus, "without me." Septuagint, "to fortune." Hebrew, "to Meni," the moon, ...
Fortune. Hebrew, "Gad," the sun, Genesis xxx. 11. ---
Upon it. Symmachus, "without me." Septuagint, "to fortune." Hebrew, "to Meni," the moon, or Queen of heaven, Jeremias vii. 18., and xliv. 17. (Calmet)
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Haydock: Isa 65:12 - -- Chosen. Free-will is clearly expressed, as rewards are, ver. 13. (Worthington)
Chosen. Free-will is clearly expressed, as rewards are, ver. 13. (Worthington)
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Haydock: Isa 65:13 - -- Servants; Christians, (Calmet) particularly the elect. (Haydock) ---
When the Romans approached Jerusalem, the Christians retired to Pella, and had...
Servants; Christians, (Calmet) particularly the elect. (Haydock) ---
When the Romans approached Jerusalem, the Christians retired to Pella, and had plenty. (Houbigant)
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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...
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)
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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 asse...
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)
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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 ma...
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)
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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...
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)
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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. (Hay...
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.
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Haydock: Isa 65:23 - -- In. Hebrew, "for trouble." Chaldean, "death." Septuagint, "malediction." The children shall not be cut off; and baptism shall secure their salvat...
In. Hebrew, "for trouble." Chaldean, "death." Septuagint, "malediction." The children shall not be cut off; and baptism shall secure their salvation.
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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) ...
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 65:4 - -- Which remain among the graves,.... In order to practise necromancy, to consult the dead, where they imagined demons and departed spirits haunted, and ...
Which remain among the graves,.... In order to practise necromancy, to consult the dead, where they imagined demons and departed spirits haunted, and of whom they fancied they might get knowledge of future things:
and lodge in the monuments: whole nights for the same purposes. The Vulgate Latin version is, "that sleep in the temples of idols"; after the manner of the Heathens, who used to sleep there in order to obtain dreams, whereby they might be able to foretell things to come, as they did in the temple of Aesculapius; or, "in desolate places" k, as Kimchi and Ben Melech interpret it; where they expected to meet with demons and noxious spirits, to give them knowledge of things to come. The Targum paraphrases both clauses thus,
"who dwell in houses built of the dust of graves, and lodge with the corpse of the children of men;''
so corpse, according to Jarchi, are expressed by this word, which signifies "kept", or "preserved" l, as in Isa 49:6, because they are put in a strait place, from whence they cannot get out; though some think idols are meant, called so by way of derision, because kept for fear of being stolen, or because they cannot keep themselves, nor their votaries:
which eat swine's flesh; forbidden by the law, Lev 11:7,
and broth of abominable things is in their vessels; or "pots": broth made of swine's flesh, and of other sorts of flesh which were unclean by the law. Our version follows the marginal m reading; as do the Targum, Aben Ezra, Jarchi, and Kimchi; but the written text is, "a fragment" n, or piece, or pieces, of abominable things; both may be retained in the sense of the passage; slices of flesh unclean, and so abominable by the law, were put into their pots and stewed, and made broth of, which they drank. Spencer o thinks the milk in which kids were boiled is meant, which the Zabians kept in vessels, and sprinkled on the trees in their gardens, to make them more fruitful; hence mention is made of idolatrous practices in gardens, in the preceding verse.
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Gill: Isa 65:5 - -- Which say, stand by thyself, &c. According to Aben Ezra, Jarchi, and Kimchi, these are the unclean persons that did the above things; who say to the r...
Which say, stand by thyself, &c. According to Aben Ezra, Jarchi, and Kimchi, these are the unclean persons that did the above things; who say to the righteous, "draw near to thyself" p; so the words are, go to thine own place, or to thine own company:
and come not near to me; keep off at a distance, as unworthy of such company:
for I am holier than thou; but this is the language of a self-righteous man, of a Pharisee that strictly observed the rituals of the law; and fitly describes such who lived in the times of Christ; and exactly agrees with the characters of such, who not only would have no dealings with the Samaritans, but washed themselves when they came from market, or any public place, lest they should be defiled with the common people of their own nation; and, even with religious persons, would not stand near them while praying; but despised them, if they had not arrived to that pitch of outward sanctity they had; see Joh 4:9, Luk 18:9. The phrase may be rendered, "do not touch me" q; and the Pharisees would not suffer themselves to be touched by the common people, nor would they touch them. Maimonides r says,
"if the Pharisees touched but the garments of the common people, they were defiled all one as if they had touched a profluvious person, and were obliged to dip themselves all over;''
so that, when they walked in the streets, they used to walk on the sides of the way, that they might not be defiled by touching them s. So Epiphanius t relates of the Samaritan Jews, that when they touch one of another nation, they dip themselves with their clothes in water; for they reckon it a defilement to touch anyone, or to touch any man of another religion; and of the Dositheans, who were another sect of the Samaritans the same writer observes u, that they studiously avoid touching any, for they abhor every man. A certain Arabic geographer of note w makes mention of an island, called the island of the Samaritans, inhabited by some Samaritan Jews, as appears by their saying to any that apply to them, do not touch; and by this it is known that they are of the Jews who are called Samaritans; and this same arrogant superstition, as Scaliger observes x, continues in that people to this day, as those relate who have conversed with them:
these are a smoke in my nose, a fire that burneth all the day: very offensive to the divine Being, as smoke is to the eyes and nostrils; very abominable to him; and whose proud and vain conduct raised indignation in him, and kindled the fire of his anger, which was continually exercised on them; see Luk 16:15. The Targum is,
"their vengeance is in hell, where the fire burns all the day.''
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Gill: Isa 65:6 - -- Behold, it is written before me,.... This account of their sins; it was in his sight and constant remembrance, and punishment for them was determined ...
Behold, it is written before me,.... This account of their sins; it was in his sight and constant remembrance, and punishment for them was determined by him, written in the book of his decrees:
I will not keep silence; but threaten with destruction, and not only threaten, but execute; plead against them really, as well as verbally, with sore judgments:
but will recompense, even recompense into their bosom; full and just recompence of punishment for all their transgressions, as it follows. The Targum is,
"I will recompense to them the vengeance of their sins, and deliver their bodies to the second death.''
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Gill: Isa 65:7 - -- Your iniquities, and the iniquities of your fathers together (saith the Lord),.... That is, the punishment both of the one and of the other; these bei...
Your iniquities, and the iniquities of your fathers together (saith the Lord),.... That is, the punishment both of the one and of the other; these being alike, and continued from father to son, and approved of, and committed by one generation after another, till the measure was filled up; and then the recompence of reward is given for all of them together at once: which have burnt incense upon the mountains, and blasphemed me upon the hills; where they offered incense and other sacrifices to idols, which was interpreted by the Lord as a blaspheming and reproaching of him; see Isa 57:7,
therefore will I measure their former work into their bosom; punish them for their former sins as well as their latter ones, and both together.
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Gill: Isa 65:8 - -- Thus saith the Lord, as the new wine is found in the cluster,.... Now, lest the truly godly and gracious among these people should be distressed at su...
Thus saith the Lord, as the new wine is found in the cluster,.... Now, lest the truly godly and gracious among these people should be distressed at such denunciations of wrath and destruction, it is suggested that these few, this remnant according to the election of grace, should be saved from the general ruin; as when men are about to cut down a vine, or pluck it up, or prune the unfruitful branches of it, a single cluster of grapes is observed upon it, in which new wine is supposed to be:
and one saith, destroy it not, for a blessing is in it; one that stands by, perhaps the owner of the vine, seeing it, says to his servant, spare the vine, do not cut it down; or do not cut off the branch on which the cluster is, for there is life and sap in it, and it may grow, and bring forth much fruit:
so will I do for my servants' sake, that I may not destroy them all; as formerly he spared Noah at the deluge; of whom the Targum paraphrases the former clause; and Lot at the burning of Sodom; and Joshua and Caleb, when all the rest that came out of Egypt perished in the wilderness; so there would be, and were, a few whom God called by his grace, among the Jews, brought to the knowledge of Christ, and into a Gospel church state in Jerusalem; and these he preserved from the destruction of it, of which they had previous warning, and were directed to Pella, where they were safe: and so, wherever the truth of grace is, such shall not be destroyed; and which is a blessing, and a blessed work in the heart of man, and is a new thing there; and, like new wine, delightful to God and man; and like wine in the cluster, all grace, and all spiritual blessings are with it; and which must be tried by afflictions, to be brought into exercise, as the cluster is pressed; and which is found but in a few, like wine in a single cluster, concerning whom the Father says, destroy them not, being loved and chosen by him; and so says the Son, being redeemed by his blood; and the same says the Spirit, being regenerated and sanctified by his grace; and such being the servants of the Lord, and partakers of his grace, he will not suffer any of them to be destroyed; but encompasses them with his favour; holds them with his right hand; suffers no enemy to do them wrong, and guards them with his power.
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Gill: Isa 65:9 - -- And I will bring forth a seed out of Jacob,.... Jerom says most understand this of Christ; and who indeed is called the seed of the woman, the seed of...
And I will bring forth a seed out of Jacob,.... Jerom says most understand this of Christ; and who indeed is called the seed of the woman, the seed of Abraham, the seed of David, and sprang from Jacob or Israel, and came out of the tribe of Judah; and may be fitly signified by the cluster, in which new wine and a blessing were, which "seed" here is explanative of; since the clusters of all divine perfections, of all the blessings of grace, and of all the promises of it, are in him: and since he is that seed in whom all the nations of the earth are blessed, and with whom the covenant of grace was made, Gal 3:16, but others, the above ancient writer observes, understood it of the apostles; and it seems to design the first that believed in Christ, who were of the Jewish nation, the apostles and others; for though the generality of that people rejected the Messiah, there were a few that believed on him, a remnant according to the election of grace, whom the apostle calls a seed, the Lord left among them, and reserved for himself, Rom 9:29, Rom 11:4 such who received the seed of the word into their hearts, and were born again of incorruptible seed, and which remained in them; these were distinguished by the grace of God from the rest of the people, and were called and brought forth from among them:
and out of Judah an inheritor of my mountains; this also is true of Christ, who not only came out of the tribe of Judah, as was foretold he should, and as it is manifest he did; hence he is called the Lion of that tribe; but he is also an heir or inheritor of the mountains of God; he is indeed heir of all things, Heb 1:2, as he is the Son of God, he is heir by nature of all the Father has; and, as Mediator, he is heir by appointment of all persons and things; he has all persons for his inheritance, and in his possession, and at his dispose, angels and men; and he is possessed of all things, of all blessings of goodness, natural and temporal, spiritual and eternal; and his chosen people are joint heirs with him, and who may be here meant; such as are the seed of the Lord are sons and heirs; they are heirs of God, being the sons of God; heirs of his covenant, the blessings and promises of it, which is as a mountain, firm and immovable; they are heirs of the grace of life, and of the kingdom; heirs of righteousness, life, and salvation; of eternal glory, the heavenly Canaan, signified by the mountains of the Lord; alluding to the mountains on which the temple and Jerusalem stood, or to those about Jerusalem, or in the land of Judea in general:
and mine elect shall inherit it; Christ is God's first and chief elect, and his people are chosen in him through grace to glory; and these are the seed and heirs that do inherit grace, and shall inherit glory; for this is to be understood not literally of the land of Judea, which was not long inherited by any after the times of Christ and his apostles, to which this prophecy respects; unless it can be thought to belong to the latter day, when the Jews will be converted, and return to it; but figuratively of Mount Zion, or of the heavenly country:
and my servants shall dwell there; my righteous servants, as the Targum; these are the same with the seed, the inheritor, and the elect, who become the servants of God, through the power of his grace, and serve him cheerfully, willingly, and without selfish ends and views; to this they are chosen, and for this purpose become a spiritual seed; nor is this inconsistent with their being heirs; and who shall receive the inheritance in a way of grace, and possess it for ever; they shall dwell in the church below, and enjoy all the privileges of it, and shall dwell upon their estate for ever; for their inheritance is an eternal one, reserved in the heavens.
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Gill: Isa 65:10 - -- And Sharon shall be a fold of flocks,.... This was a champaign country about Joppa and Lydda, in which were rich pastures for herds and flocks, 1Ch 27...
And Sharon shall be a fold of flocks,.... This was a champaign country about Joppa and Lydda, in which were rich pastures for herds and flocks, 1Ch 27:29, it seems to be a prophecy of the conversion of some in those parts, which had its accomplishment in the times of the apostles, Act 9:35, here Christ had his sheep, and here was a fold for them; or, however, this may be expressive of the word and ordinances, which are like Sharon, green and fat pastures, for the flocks of Christ to be folded and fed in:
and the valley of Achor a place for the herds to lie down in; which, Aben Ezra says, was round about Jerusalem; but it was the valley in which Achan was stoned, and because of the trouble he gave to Israel, and had himself, it was called the valley of Achor, Jos 7:26, this the Lord promises shall be given for a door of hope, Hos 2:15 and such the word and ordinances are, where Christ causes his church and people to lie down and rest, Son 1:7 and which are an earnest and pledge of future glory and happiness, and give hope thereof; are the firstfruits of it, as the valley of Achor is said to be the first place the children of Israel set footing on, when they had passed over Jordan; it lay to the north of Jericho, over against Ai:
for my people that have sought me; with their whole hearts, being first sought and found by him; See Gill on Isa 65:1.
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Gill: Isa 65:11 - -- But ye are they that forsake the Lord,.... Here the Lord returns to the body of the people again, the unbelievers and rejecters of the Messiah, who tu...
But ye are they that forsake the Lord,.... Here the Lord returns to the body of the people again, the unbelievers and rejecters of the Messiah, who turned away from him, would not hear his doctrine, nor submit to his ordinances; they forsook the worship of the Lord, as the Targum; yea, some that professed to be his disciples, and followed him for a while, left him, and walked no more with him, Joh 6:60,
that forget my holy mountain; Mount Zion, the city of the living God, the heavenly Jerusalem, the Gospel church, to which the seed or heirs, the chosen of God, and the servants of the Lord among the Jews, came, and enjoyed the immunities of it, and worshipped the Lord there; but these men forgot it, and either never came, or, if any of them did, they soon forsook the assembling of themselves together, as the manner of some was, Heb 12:22,
that prepare a table for that troop; or, "for a troop"; a troop of idols worshipped; or, "for Gad", which some take to be the name of a star; and R. Moses the priest says it is the name of the star Jupiter, in the Arabic language, a lucky star. The Vulgate Latin version renders it, "for fortune": and the word is used by the Jewish writers y for the goddess Fortune, or good luck, and who make mention of "the bed of fortune" z; a bed, which, they say, is prepared for a star, and no man may sleep on it; and a table also, which they might not use but for that star, the same with the table here; for they used beds or couches at their tables, or at eating. And Jerom on the place says, it was an old custom in Egypt, particularly in Alexandria and other cities, on the last day of the year, to prepares table, with all kind of provisions for eating and drinking, by way of thankfulness for the fertility of the last year, and in order to obtain it in the year following; and this the Israelites did. "Table" seems to be put for an altar, on which sacrifice was offered to idols. Mention is made by Herodotus a of the table of the sun among the Ethiopians.
And that furnish the drink offering unto that number: or, "to a number"; to a number of deities, which were as numerous as their cities, Jer 2:28 and according to the number of them they provided drink offerings, or a mixture of wine and water; and also according to the number of the priests that sacrificed they filled cups of wine, as Jarchi observes; or according to the number of letters in a person's name they wished well to, as many cups they drank, to which Sanctius thinks the allusion is; or to "Meni", which R. Moses takes to be the name of a star; some interpret it of a number of stars or planets, the seven planets particularly; and others of the planet Mercury. Some think it is the name of an idol, either, of an idol of the Arabians, as Pocock b; or of the Armenians, as others, Armenia being called Minni, Jer 51:27. The Targum interprets both clauses of idol deities; and so, in the gloss on the Talmud c, they are both said to be the names of idols. Bynaeus d seems to me to have advanced the best notion of Gad and Meni, translated "that troop", and "that number", which is, that the one signifies the sun, and the other the moon, which he supports with many reasons; so Vitringa; and yet there is a difficulty in the words, how they are to be applied to the Jews in the times of Christ and the apostles, when they were not guilty of such idolatrous practices; unless this is to be understood of the sins of their forefathers visited on them, as in Isa 65:3, though this is said of the same persons that forsook the Lord, and forgot his mountain; wherefore I am inclined to think that some thing like this is the sense of the words; that the evil charged upon this people, and of which they were guilty, was, that they regarded the stars, and attributed their case and circumstances to the influences of them, or to fate and fortune, rather than to the providence of God; or trusted in their troops and numbers, and so defied and despised the Roman army that besieged them, which was their ruin.
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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 f...
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.
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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 rej...
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.
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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 h...
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.
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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;...
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.
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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 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.
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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 t...
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.
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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...
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.
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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 et...
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.
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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...
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.
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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 conside...
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.
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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 ha...
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.
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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 plan...
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.
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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 di...
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.
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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 peo...
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.)
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expand allCommentary -- Verse Notes / Footnotes
NET Notes -> Isa 65:4; Isa 65:4; Isa 65:4; Isa 65:4; Isa 65:6; Isa 65:6; Isa 65:7; Isa 65:7; Isa 65:7; Isa 65:8; Isa 65:8; Isa 65:8; Isa 65:9; Isa 65:10; Isa 65:10; Isa 65:10; Isa 65:10; Isa 65:11; Isa 65:11; Isa 65:11; Isa 65:12; Isa 65:12; Isa 65:12; Isa 65:14; Isa 65:14; Isa 65:14; Isa 65:15; Isa 65:15; Isa 65:16; Isa 65:16; Isa 65:16; Isa 65:16; Isa 65:17; Isa 65:17; Isa 65:17; Isa 65:18; Isa 65:18; Isa 65:18; Isa 65:19; Isa 65:20; Isa 65:20; Isa 65:20; Isa 65:20; Isa 65:22; Isa 65:22; Isa 65:22; Isa 65:22; Isa 65:23; Isa 65:23; Isa 65:24; Isa 65:25; Isa 65:25; Isa 65:25; Isa 65:25; Isa 65:25
NET Notes: Isa 65:4 The marginal reading (Qere), supported by the Qumran scroll 1QIsaa, reads מְרַק (mÿraq, “broth”), while...
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NET Notes: Isa 65:7 Heb “I will measure out their pay [from the] beginning into their lap,” i.e., he will give them everything they have earned.
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NET Notes: Isa 65:9 Heb “it.” The third feminine singular pronominal suffix probably refers to the land which contains the aforementioned mountains.
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NET Notes: Isa 65:11 The Hebrew has לַמְנִי (lamni, “for Meni”), the name of a pagan deity. See HALOT 602 s.v. מ...
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NET Notes: Isa 65:16 Heb “for the former distresses will be forgotten, and they will be hidden from my eyes.”
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NET Notes: Isa 65:20 Heb “the one who misses.” חָטָא (khata’) is used here in its basic sense of “miss the mark.̶...
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NET Notes: Isa 65:22 Heb “the work of their hands” (so KJV, NASB, NIV, NRSV); NLT “their hard-won gains.”
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NET Notes: Isa 65:23 Heb “for offspring blessed by the Lord they [will be], and their descendants along with them.”
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NET Notes: Isa 65:24 The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
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NET Notes: Isa 65:25 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 65:4 Which remain among the ( f ) graves, and lodge in the monuments, which eat ( g ) swine's flesh, and broth of abominable [things is in] their vessels; ...
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Geneva Bible: Isa 65:5 Which say, ( h ) Stand by thyself, come not near to me; for I am holier than thou. These [are] a smoke in my nose, a fire that ( i ) burneth all the d...
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Geneva Bible: Isa 65:6 Behold, [it is] ( k ) written before me: I will not keep silence, but will recompense, even recompense into their bosom,
( k ) So that the remembranc...
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Geneva Bible: Isa 65:7 Your iniquities, and the iniquities of your fathers ( l ) together, saith the LORD, who have burned incense upon the mountains, and blasphemed me upon...
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Geneva Bible: Isa 65:8 Thus saith the LORD, As the new wine is found in the cluster, and [one] saith, Destroy it not; for a ( m ) blessing [is] in it: so will I do for my se...
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Geneva Bible: Isa 65:10 And ( n ) Sharon shall be a fold of flocks, and the valley of Achor a place for the herds to lie down in, for my people that have sought me.
( n ) Wh...
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Geneva Bible: Isa 65:11 But ye [are] they that forsake the LORD, that forget my holy mountain, that prepare a table for that ( o ) troop, and that furnish the drink offering ...
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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 ) spo...
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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 thirs...
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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 ) Mea...
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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 t...
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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...
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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;...
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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 t...
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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...
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expand allCommentary -- Verse Range Notes
TSK Synopsis -> Isa 65:1-25
TSK Synopsis: Isa 65:1-25 - --1 The calling of the Gentiles, and the rejection of the Jews, for their incredulity, idolatry, and hypocrisy.8 A remnant shall be saved.11 Judgments o...
Maclaren -> Isa 65:16
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 t...
MHCC: Isa 65:1-7 - --The Gentiles came to seek God, and find him, because they were first sought and found of him. Often he meets some thoughtless trifler or profligate op...
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MHCC: Isa 65:8-10 - --In the bunch of unripe grapes, at present of no value, the new wine is contained. The Jews have been kept a distinct people, that all may witness the ...
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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...
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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...
Matthew Henry: Isa 65:1-7 - -- The apostle Paul (an expositor we may depend upon) has given us the true sense of these verses, and told us what was the event they pointed at and w...
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Matthew Henry: Isa 65:8-10 - -- This is expounded by St. Paul, Rom 11:1-5, where, when, upon occasion of the rejection of the Jews, it is asked, Hath God then cast away his peop...
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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 - a...
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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 ...
Keil-Delitzsch -> Isa 65:3-5; Isa 65:6-7; Isa 65:8-9; Isa 65:10; Isa 65:11-12; Isa 65:13-16; Isa 65:17-19; Isa 65:20; Isa 65:21-23; Isa 65:24; Isa 65:25
Keil-Delitzsch: Isa 65:3-5 - --
But through this obstinate and unyielding rejection of His love they have excited wrath, which, though long and patiently suppressed, now bursts for...
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Keil-Delitzsch: Isa 65:6-7 - --
The justice of God will not rest till it has procured for itself the fullest satisfaction. "Behold, it is written before me: I will not keep silenc...
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Keil-Delitzsch: Isa 65:8-9 - --
As the word ri'shōnâh (first of all) has clearly intimated that the work of the future will not all consist in the execution of penal justice, t...
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Keil-Delitzsch: Isa 65:10 - --
From west to east, i.e., in its whole extent, the land then presents the aspect of prosperous peace. "And the plain of Sharon becomes a meadow for ...
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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 ...
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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...
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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...
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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 ...
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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 ...
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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 o...
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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 ...
Constable -> Isa 56:1--66:24; Isa 63:1--66:24; Isa 63:1--65:17; Isa 65:1-16; Isa 65:1-7; Isa 65:8-16; Isa 65:17--Jer 1:1; Isa 65:17-25
Constable: Isa 56:1--66:24 - --V. Israel's future transformation chs. 56--66
The last major section of Isaiah deals with the necessity of livin...
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Constable: Isa 63:1--66:24 - --C. Recognition of divine ability chs. 63-66
The third and final subdivision of this last part of the boo...
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Constable: Isa 63:1--65:17 - --1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16
Isaiah proceeded to glorify...
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Constable: Isa 65:1-16 - --The divine response 65:1-16
The Lord responded, through the prophet, to the viewpoint ex...
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Constable: Isa 65:1-7 - --Superficial righteousness 65:1-7
65:1 God replied that He had been gracious in allowing a nation to call on Him and to obtain responses from Him since...
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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...
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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 judgmen...
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