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Text -- Isaiah 65:3 (NET)

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Context
65:3 These people continually and blatantly offend me as they sacrifice in their sacred orchards and burn incense on brick altars.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Self-righteousness | SALVATION | Isaiah, The Book of | Isaiah | Idolatry | ISAIAH, 1-7 | GARDEN | Face | Condescension of God | Church | Brick | Backsliders | Altar | more
Table of Contents

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

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

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

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 65:3 - -- With the utmost impudence, not taking notice of God's omnipresence, and omniscience.

With the utmost impudence, not taking notice of God's omnipresence, and omniscience.

Wesley: Isa 65:3 - -- Directly contrary to the divine rule.

Directly contrary to the divine rule.

JFB: Isa 65:3 - -- Answering to "all the day" (Isa 65:2). God was continually inviting them, and they continually offending Him (Deu 32:21).

Answering to "all the day" (Isa 65:2). God was continually inviting them, and they continually offending Him (Deu 32:21).

JFB: Isa 65:3 - -- They made no attempt to hide their sin (Isa 3:9). Compare "before Me" (Exo 20:3).

They made no attempt to hide their sin (Isa 3:9). Compare "before Me" (Exo 20:3).

JFB: Isa 65:3 - -- (See on Isa 1:29; Isa 66:17; Lev 17:5).

JFB: Isa 65:3 - -- Hebrew, "bricks." God had commanded His altars to be of unhewn stone (Exo 20:25). This was in order to separate them, even in external respects, from ...

Hebrew, "bricks." God had commanded His altars to be of unhewn stone (Exo 20:25). This was in order to separate them, even in external respects, from idolaters; also, as all chiselling was forbidden, they could not inscribe superstitious symbols on them as the heathen did. Bricks were more easily so inscribed than stone; hence their use for the cuneiform inscriptions at Babylon, and also for idolatrous altars. Some, not so well, have supposed that the "bricks" here mean the flat brick-paved roofs of houses on which they sacrificed to the sun, &c. (2Ki 23:12; Jer 19:13).

Clarke: Isa 65:3 - -- That sacrificeth in gardens, and burneth incense upon altars of brick "Sacrificing in the gardens, and burning incense on the tiles"- These are inst...

That sacrificeth in gardens, and burneth incense upon altars of brick "Sacrificing in the gardens, and burning incense on the tiles"- These are instances of heathenish superstition, and idolatrous practices, to which the Jews were immoderately addicted before the Babylonish captivity. The heathen worshipped their idols in groves; whereas God, in opposition to this species of idolatry, commanded his people, when they should come into the promised land, to destroy all the places wherein the Canaanites had served their gods, and in particular to burn their groves with fire, Deu 12:2, Deu 12:3. These apostate Jews sacrificed upon altars built of bricks; in opposition to the command of God in regard to his altar, which was to be of unhewn stone, Exo 20:26. Et pro uno altari, quod impolitis lapidibus Dei erat lege constructum, coctos lateres et agrorum cespites hostiarum sanguine cruentabant . "And instead of one altar which, according to the law of God, was, to be constructed of unhewn stones, they stained the bricks and turfs of the fields with the blood of their victims."Hieron. in loc. Or it means, perhaps, that they sacrificed upon the roofs of their houses, which were always flat, and paved with brick, or tile, or plaster of terrace. An instance of this idolatrous practice we find in 2Ki 23:12, where it is said that Josiah "beat down the altars that were on the top of the upper chamber of Ahaz, which the kings of Judah had made."See also Zep 1:5. Sir John Chardin’ s MS. note on this place of Isaiah is as follows: " Ainsi font tous les Gentiles, sur les lieux eleves, et sur les terrasses, appellez latcres, pareeque sont faits de briq .""Who dwell in the sepulchres, and lodge in the caverns,"for the purposes of necromancy and divination; to obtain dreams and revelations. Another instance of heathenish superstition: so Virgil: -

Huc dona sacerdo

Cum tulit, et caesarum ovium sub nocte silent

Pellibus incubuit stratis, somnosque petivit

Multa modis simulacra videt volitantia miris

Et varias audit voces, fruiturque deoru

Colloquio, atque imis Acheronta affatur Avernis

Aen. 7:86. - L .

"Here in distress the Italian nations come

Anxious, to clear their doubts, and learn their doom

First, on the fleeces of the slaughtered sheep

By night the sacred priest dissolves in sleep

When in a train, before his slumbering eye

Thin airy forms and wondrous visions fly

He calls the powers who guard the infernal floods

And talks inspired, familiar with the gods.

Pitt

There was a practice exactly like this which prevailed among the Highlanders of Scotland; an authentic account of this is given by Sir Walter Scott, in a note on his poem called The Lady of the Lake. It is as follows: -

"The Highlanders, like all rude people, had various superstitious modes of inquiring into futurity. One of the most noted was the Taghairm, mentioned in the text. A person was wrapped up in the skin of a newly-slain bullock, and deposited beside a waterfall, or at the bottom of a precipice, or in some other strange, wild, and unusual situation, where the scenery around him suggested nothing but objects of horror. In this situation he revolved in his mind the question proposed; and whatever was impressed upon him by his exalted imagination passed for the inspiration of the disembodied spirits who haunt these desolate recesses. In some of the Hebrides, they attributed the same oracular power to a large black stone by the sea-shore, which they approached with certain solemnities; and considered the first fancy which came into their own minds after they did so, to be the undoubted dictate of the tutelar deity of the stone; and as such to be, if possible, punctually complied with. Martin has recorded the following curious modes of Highland augury, in which the Taghairm, and its effects upon the person who was subjected to it, may serve to illustrate the text

"It was an ordinary thing among the over-curious to consult an invisible oracle concerning the fate of families and battles, etc. This was performed three different ways; the first was by a company of men, one of whom, being detached by lot, was afterwards carried to a river, which was the boundary between two villages. Four of the company laid hold on him; and, having shut his eyes, they took him by the legs and arms, and then, tossing him to and again, struck his hips with force against the bank. One of them cried out, What is it you have got here? Another answers, A log of birch-wood. The other cries again, Let his invisible friends appear from all quarters, and let them relieve him by giving an answer to our present demands; and in a few minutes after, a number of little creatures came from the sea, who answered the question, and disappeared suddenly. The man was then set at liberty; and they all returned home, to take their measures according to the prediction of their false prophets; but the poor deluded fools were abused, for the answer was still ambiguous. This was always practiced in the night, and may literally be called the works of darkness

"I had an account from the most intelligent and judicious men in the Isle of Skie, that, about sixty-two years ago, the oracle was thus consulted only once, and that was in the parish of Kilmartin, on the east side, by a wicked and mischievous race of people, who are now extinguished, both root and branch

"The second way of consulting the oracle was by a party of men, who first retired to solitary places, remote from any house; and there they singled out one of their number, and wrapt him in a big cow’ s hide, which they folded about him. His whole body was covered with it, except his head, and so left in this posture all night, until his invisible friends relieved him, by giving a proper answer to the question in hand; which he received, as he fancied, from several persons that he found about him all that time. His consorts returned to him at the break of day, and then he communicated his news to them; which often proved fatal to those concerned in such unwarrantable inquiries

"There was a third way of consulting, which was a confirmation of the second above mentioned. The same company who put the man into the hide took a live cat, and put him on a spit. One of the number was employed to turn the spit, and one of his consorts inquired of him, What are you doing? He answered, I roast this cat until his friends answer the question; which must be the same that was proposed by the man shut up in the hide. And afterwards, a very big cat (in allusion to the story of ‘ the King of the Cats,’ in Lord Lyttleton’ s Letters, and well known in the Highlands as a nursery tale) comes, attended by a number of lesser cats, desiring to relieve the cat turned upon the spit, and then answers the question. If this answer proved the same that was given to the man in the hide, then it was taken as a confirmation of the other, which, in this case, was believed infallible

"Mr. Alexander Cooper, present minister of North-Vist, told me that one John Erach, in the Isle of Lewis, assured him it was his fate to have been led by his curiosity with some who consulted this oracle, and that he was a night within the hide, as above-mentioned; during which time he felt and heard such terrible things, that he could not express them. The impression it made on him was such as could never go off; and he said for a thousand worlds he would never again be concerned in the like performance, for this had disordered him to a high degree. He confessed it ingenuously, and with an air of great remorse; and seemed to be very penitent under a just sense of so great a crime. He declared this about five years since, and is still living in the Lewis for any thing I know."- Description of the Western Isles p. 110. See also Pennant’ s Scottish Tour, vol. 2 p. 361.

Calvin: Isa 65:3 - -- 3.A people that provoketh me Here he describes and illustrates more largely in what respects the Jews were rebellious against God. It was because the...

3.A people that provoketh me Here he describes and illustrates more largely in what respects the Jews were rebellious against God. It was because they had forsaken the command of God, and had polluted themselves by various superstitions. He had said a little before, (Isa 63:17,) that the Jews had estranged themselves from God, because they wandered after their inventions; and now he points out the fruit of that licentiousness, that, by giving a loose rein to their thoughts, they overturned the pure worship of God. And undoubtedly this is the origin of all superstitions, that men are delighted with their own inventions, and choose to be wise in their own eyes rather than restrain their senses in obedience to God. In vain do men bring forward their devotions, as they call them, and their good intentions, which God holds in such abhorrence and detestation that they who have followed them are guilty of breaking the covenant and deserting from their allegiance; for there is nothing which we ought to undertake of our own accord, but we ought to obey God when he commands. In a word, the beginning and perfection of lawful worship is a readiness to obey.

By the word “provoke” he describes the impudence of the people, who deliberately, as it were, provoked God, and had no reverence for his majesty so as to submit to his authority. And he heightens the description by saying, To my face; for since God may be said to be present and actually beheld by those whom he warns by his word, they sin more heinously, and are guilty of greater impudence and rebellion, than those who never heard the word.

That sacrificeth in gardens, and offereth incense on bricks He mentions the “gardens” which they had consecrated to their idols, and says that they provoked him by them. Some think that “bricks” are mentioned by way of contempt, and are indirectly contrasted with the altar on which alone God wished that they should sacrifice; and accordingly they think that here he mentions the roofs on which superstitious persons were wont to offer sacrifices; for they were made of “bricks.” But I think that it means simply the altars which they had built for idols; for, although they were not without the plausible pretense of wishing to imitate that form of altar which God had prescribed, yet God abhorred it, because it was contrary to his word.

TSK: Isa 65:3 - -- A people : Isa 3:8; Deu 32:16-19, Deu 32:21; 2Ki 17:14-17, 2Ki 22:17; Psa 78:40,Psa 78:58; Jer 32:30-35; Eze 8:17, Eze 8:18; Mat 23:32-36 to my face :...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 65:3 - -- A people - This verse contains a specification of the reasons why God had rejected them, and brought the calamities upon them. That provok...

A people - This verse contains a specification of the reasons why God had rejected them, and brought the calamities upon them.

That provoketh me to anger - That is, by their sins. They give constant occasion for my indignation.

Continually - ( תמיד tâmı̂yd ). It is not once merely, but their conduct as a people is constantly such as to excite my displeasure.

To my face - There is no attempt at concealment. Their abominations are public. It is always regarded as an additional affront when an offence is committed in the very presence of another, and when there is not even the apology that it was supposed he did not see the offender. It is a great aggravation of the guilt of the stoner, that his offence is committed in the very presence, and under the very eye, of God.

That sacrificeth in gardens - (See the notes at Isa 1:29).

And burneth incense - On the meaning of the word ‘ incense,’ see the notes at Isa 1:13.

Upon altars of brick - Margin, ‘ Bricks.’ The Hebrew is simply, ‘ Upon bricks.’ The command of God was that the altars for sacrifice should be made of unhewn stone Exo 20:24-25. But the pagan had altars of a different description, and the Jews had sacrificed on those altars. Some have supposed that this means that they sacrificed on the roofs of their houses, which were flat, and paved with brick, or tile, or plaster. That altars were constructed sometimes on the roofs of their houses, we know from 2Ki 23:12, where Josiah is said to have beaten down the ‘ altars that were on the top of the upper chamber of Ahaz, which the king of Judah had made.’ But it is not necessary to suppose that such sacrifices are referred to here. They had disobeyed the command of God, which required that the altars should be made only of unhewn stone. They had built other altars, and had joined with the pagan in offering sacrifices thereon. The reason why God forbade that the altar should be of anything but unhewn stone is not certainly known, and is not necessary to be understood in order to explain this passage. It may have been, first, in order effectually to separate his people from all others, as well in the construction of the altar as in anything and everything else; secondly, because various inscriptions and carvings were usually made on altars, and as this tended to superstition, God commanded that the chisel should not be used at all in the construction of the altars where his people should worship.

Poole: Isa 65:3 - -- A people that provoketh me to anger: that the Jews are the people here intended is without question; the prophet, speaking of the calling of the Gent...

A people that provoketh me to anger: that the Jews are the people here intended is without question; the prophet, speaking of the calling of the Gentiles upon their rejection, reckons up their sins which were the causes. For though their rejecting and crucifying of Christ was that sin which was the proximate cause; yet God did but visit on that generation their iniquities , and the iniquities of their fathers together, they having by that act filled up their measure . They had provoked God continually to anger to his face.

To my face either in his temple , the place where he used to manifest himself; or (considering what followeth) more probably the phrase signifieth their impudence, not taking notice of God’ s omnipresence and omniscience.

The particular provocations instanced in are deviations in the matter of Divine worship.

Sacrificing in gardens is one thing instanced in; and

burning incense on brick or altars of brick , is another, Deu 12:13 : there was a particular altar of gold appointed for incense, Exo 40:5 . God commanded, Exo 20:24,25 , that his altars should be made of earth, or rough stone. This people transgressed both these laws; sacrificing in gardens , for which the prophet reflected on them, Isa 1:29 , and again Isa 66:17 ; whether in gardens consecrated to idols, or in such gardens, as the heathens worshipped idols in, is not much material for us to know; and burning incense upon altars of brick , directly contrary to the Divine rule. Their worship was doubtless idolatrous, and these phrases signify committing idolatry; but the expressing that sin by these phrases lets us know that the doing contrary to the direction of the Divine rule in God’ s worship is a great part of the sinfulness of idolatry.

Haydock: Isa 65:3 - -- Gardens, to the impure Venus and Adonis. --- Bricks, to the Manes. (Calmet) --- Tegula porrectis satis est velata coronis Et sparsז fruges p...

Gardens, to the impure Venus and Adonis. ---

Bricks, to the Manes. (Calmet) ---

Tegula porrectis satis est velata coronis

Et sparsז fruges parvaque mica salis. (Ovid, Fast. x.)

Gill: Isa 65:3 - -- A people that provoketh me to anger continually to my face,.... They committed their sins openly, without any fear of the divine Being, and in defianc...

A people that provoketh me to anger continually to my face,.... They committed their sins openly, without any fear of the divine Being, and in defiance of him, not at all awed by his omniscience and omnipresence; they committed them in the open streets, and even in the temple, the place of the divine residence; and these they did constantly, which provoked him to anger and wrath against them; particularly the following sins:

that sacrificeth in gardens; to idols, as the Targum, placed there, as they were under every green tree; or in groves, where idols were worshipped. Fortunatus Scacchus h thinks this refers to their having their sepulchres in their gardens, where they consulted the dead; which is favoured by a clause in the next verse:

and burneth incense on altars of brick: or, "upon bricks" i. Kimchi says, when they made bricks, they put upon them incense for idols; or, "upon tiles"; upon the roofs of their houses, which were covered with tiles; see Jer 19:13 when incense should only have been burnt upon the golden altar erected for that purpose, Exo 30:1, not that these idolatrous actions were committed by the Jews in the times of Christ and his apostles, the times preceding their last destruction; for, after their return front the Babylonish captivity, they were not guilty of idolatry; but these were the sins of their fathers, which God would recompense into their bosoms, according to Isa 65:7 they now filling up the measure of their iniquities, Mat 23:32.

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Commentary -- Verse Notes / Footnotes

NET Notes: Isa 65:3 Or perhaps, “on tiles.”

Geneva Bible: Isa 65:3 A people that provoketh me to anger continually to my face; that sacrificeth in ( d ) gardens, and burneth incense upon altars of ( e ) brick; ( d ) ...

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Commentary -- Verse Range Notes

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

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

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

Keil-Delitzsch: Isa 65:3-5 - -- But through this obstinate and unyielding rejection of His love they have excited wrath, which, though long and patiently suppressed, now bursts for...

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

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

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

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

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

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

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Introduction / Outline

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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