Isaiah 65
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Isaiah 65
I Am Sought of Them That Asked Not for Me
★1I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name.
Jamieson-Fausset-Brown
CHAPTER 65
Is 65:1-25. God's Reply in Justification of His Dealings with Israel.
In Is 64:9, their plea was, "we are all Thy people." In answer, God declares that others (Gentiles) would be taken into covenant with Him, while His ancient people would be rejected. The Jews were slow to believe this; hence Paul says (Ro 10:20) that Isaiah was "very bold" in advancing so unpopular a sentiment; he implies what Paul states (Ro 2:28; 9:6, 7; 11:1-31), that "they are not all (in opposition to the Jews' plea, Is 64:9) Israel which are of Israel." God's reason for so severely dealing with Israel is not changeableness in Him, but sin in them (Is 65:2-7). Yet the whole nation shall not be destroyed, but only the wicked; a remnant shall be saved (Is 65:8-10, 11-16). There shall be, finally, universal blessedness to Israel, such as they had prayed for (Is 65:17-25).
1. I am sought--Hebrew, "I have granted access unto Me to them," &c. (so Eze 14:3, "Should I be inquired of"; Ep 2:18).
found--Ro 10:20 renders this, "I was made manifest." As an instance of the sentiment in the clause, "I am sought," &c., see Joh 12:21; of the sentiment in this clause, Ac 9:5. Compare as to the Gentile converts, Ep 2:12, 13.
Behold me--(Is 45:22).
nation ... not called by my name--that is, the Gentiles. God retorts in their own words (Is 63:19) that their plea as being exclusively "called by His name" will not avail, for God's gospel invitation is not so exclusive (Ro 9:25; 1:16).
CHAPTER 65
Is 65:1-25. God's Reply in Justification of His Dealings with Israel.
In Is 64:9, their plea was, "we are all Thy people." In answer, God declares that others (Gentiles) would be taken into covenant with Him, while His ancient people would be rejected. The Jews were slow to believe this; hence Paul says (Ro 10:20) that Isaiah was "very bold" in advancing so unpopular a sentiment; he implies what Paul states (Ro 2:28; 9:6, 7; 11:1-31), that "they are not all (in opposition to the Jews' plea, Is 64:9) Israel which are of Israel." God's reason for so severely dealing with Israel is not changeableness in Him, but sin in them (Is 65:2-7). Yet the whole nation shall not be destroyed, but only the wicked; a remnant shall be saved (Is 65:8-10, 11-16). There shall be, finally, universal blessedness to Israel, such as they had prayed for (Is 65:17-25).
1. I am sought--Hebrew, "I have granted access unto Me to them," &c. (so Eze 14:3, "Should I be inquired of"; Ep 2:18).
found--Ro 10:20 renders this, "I was made manifest." As an instance of the sentiment in the clause, "I am sought," &c., see Joh 12:21; of the sentiment in this clause, Ac 9:5. Compare as to the Gentile converts, Ep 2:12, 13.
Behold me--(Is 45:22).
nation ... not called by my name--that is, the Gentiles. God retorts in their own words (Is 63:19) that their plea as being exclusively "called by His name" will not avail, for God's gospel invitation is not so exclusive (Ro 9:25; 1:16).
The Pulpit Commentary
ISRAEL'S SUFFERINGS THE JUST MEED OF THEIR SINS. God's mercy is such that it even overflows upon those who are outside the covenant (Isa_65:1). It has been offered to Israel, but Israel has rejected it. Their rebellion, their idolatries, and their pride have caused, and must continue to cause, their punishment (Isa_65:2-7).
I am sought; rather, inquired of, or consulted (comp. Eze_14:3; Eze_20:3, Eze_20:31). The application of the text by St. Paul (Rom_10:20) to the calling of the Gentiles will be felt by all believers in inspiration to preclude the interpretation which supposes Israel to be the subject of Isa_65:1 no less than of Isa_65:2-7. I said, Behold me. This was the first step in the conversion of the Gentiles. God called them by his messengers, the apostles and evangelists. A nation that was not called by thy Name (so Gesenius, Delitzsch, Kay, and others). Bishop Lowth, Ewald, Diestel, and Mr. Cheyne, following the Septuagint and other ancient versions, render, "a nation that has not called upon thy Name." But this requires an alteration of the vowel-points, which seems unnecessary.
ISRAEL'S SUFFERINGS THE JUST MEED OF THEIR SINS. God's mercy is such that it even overflows upon those who are outside the covenant (Isa_65:1). It has been offered to Israel, but Israel has rejected it. Their rebellion, their idolatries, and their pride have caused, and must continue to cause, their punishment (Isa_65:2-7).
I am sought; rather, inquired of, or consulted (comp. Eze_14:3; Eze_20:3, Eze_20:31). The application of the text by St. Paul (Rom_10:20) to the calling of the Gentiles will be felt by all believers in inspiration to preclude the interpretation which supposes Israel to be the subject of Isa_65:1 no less than of Isa_65:2-7. I said, Behold me. This was the first step in the conversion of the Gentiles. God called them by his messengers, the apostles and evangelists. A nation that was not called by thy Name (so Gesenius, Delitzsch, Kay, and others). Bishop Lowth, Ewald, Diestel, and Mr. Cheyne, following the Septuagint and other ancient versions, render, "a nation that has not called upon thy Name." But this requires an alteration of the vowel-points, which seems unnecessary.
★2I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts;
Jamieson-Fausset-Brown
2. spread out ... hands--inviting them earnestly (Pr 1:24).
all ... day--continually, late and early (Jr 7:13).
rebellious people--Israel, whose rebellion was the occasion of God's turning to the Gentiles (Ro 11:11, 12, 15).
way ... not good--that is, the very reverse of good, very bad (Eze 36:31).
2. spread out ... hands--inviting them earnestly (Pr 1:24).
all ... day--continually, late and early (Jr 7:13).
rebellious people--Israel, whose rebellion was the occasion of God's turning to the Gentiles (Ro 11:11, 12, 15).
way ... not good--that is, the very reverse of good, very bad (Eze 36:31).
The Pulpit Commentary
I have spread out my hands. Not exactly in prayer, but in expostulation (comp. Pro_1:24, "I have stretched out my hand," where the verb in the Hebrew is the same). All the day; or, all day long, as in Rom_10:21; i.e. continually, day after day, for years—nay, for centuries. A rebellions people (comp. Isa_30:1; and see also Isa_1:4, Isa_1:23; Hos_4:16; Jer_5:23; Jer_6:28). The "rebellions people" ('am sorer) is undoubtedly Israel. In a way that was not good; rather, in the way that is not good; i.e. the "way of sinners" (Psa_1:1)—the "way that leadeth to destruction" (Mat_7:13).
I have spread out my hands. Not exactly in prayer, but in expostulation (comp. Pro_1:24, "I have stretched out my hand," where the verb in the Hebrew is the same). All the day; or, all day long, as in Rom_10:21; i.e. continually, day after day, for years—nay, for centuries. A rebellions people (comp. Isa_30:1; and see also Isa_1:4, Isa_1:23; Hos_4:16; Jer_5:23; Jer_6:28). The "rebellions people" ('am sorer) is undoubtedly Israel. In a way that was not good; rather, in the way that is not good; i.e. the "way of sinners" (Psa_1:1)—the "way that leadeth to destruction" (Mat_7:13).
3A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick;
Jamieson-Fausset-Brown
3. continually--answering to "all the day" (Is 65:2). God was continually inviting them, and they continually offending Him (De 32:21).
to my face--They made no attempt to hide their sin (Is 3:9). Compare "before Me" (Ex 20:3).
in gardens--(See on Is 1:29; Is 66:17; Le 17:5).
altars of brick--Hebrew, "bricks." God had commanded His altars to be of unhewn stone (Ex 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; Jr 19:13).
3. continually--answering to "all the day" (Is 65:2). God was continually inviting them, and they continually offending Him (De 32:21).
to my face--They made no attempt to hide their sin (Is 3:9). Compare "before Me" (Ex 20:3).
in gardens--(See on Is 1:29; Is 66:17; Le 17:5).
altars of brick--Hebrew, "bricks." God had commanded His altars to be of unhewn stone (Ex 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; Jr 19:13).
The Pulpit Commentary
That sacrificeth in gardens (comp. Isa_1:29; Isa_57:5; Isa_66:17). The groves and "gardens" of Daphne, near Antioch. became famous in later times as the scene of idolatrous practices intimately bound up with the grossest and most shameless sensualism. We have few details of the ancient Syrian rites; but there is reason to believe that, wherever Astarte, the Dea Syra, was worshipped, whether at Daphne, or at Hierapolis, or at Balbek, or at Aphek, or at Damascus, or in Palestine, one and the same character of cult prevailed. The nature-goddess was viewed as best worshipped by rites into which sensualism entered as an essential element. Profligacy that cannot be described polluted the consecrated precincts, which were rendered attractive by all that was beautiful and delightful, whether in art or nature-by groves, gardens, statues, fountains, shrines, temples, music, processions, shows—and which were in consequence frequented both day and night by a multitude of votaries. And burneth incense upon altars of brick; literally, upon the bricks. It is not clear that "altars" are intended. More probably the incense was burnt upon the tiled or bricked roofs of houses, where the Jews of Jeremiah's time "burned incense unto all the host of heaven" (Jer_19:13; Jer_32:29; Zep_1:5). Brick altars are nowhere mentioned. The Assyrians and Babylonians made their altars of either stone or metal. The Hebrews in early times had altars of earth (Exo_20:24). The "altar of incense" in the tabernacle (Exo_30:1-3) was of wood plated with gold; that of burnt offering, of wood plated with bronze (Exo_27:1, Exo_27:2). Solomon's altars were similar. Elijah on one occasion made an altar of twelve rough stones (1Ki_18:31). The Assyrians used polished stone, as did the Greeks and Romans.
That sacrificeth in gardens (comp. Isa_1:29; Isa_57:5; Isa_66:17). The groves and "gardens" of Daphne, near Antioch. became famous in later times as the scene of idolatrous practices intimately bound up with the grossest and most shameless sensualism. We have few details of the ancient Syrian rites; but there is reason to believe that, wherever Astarte, the Dea Syra, was worshipped, whether at Daphne, or at Hierapolis, or at Balbek, or at Aphek, or at Damascus, or in Palestine, one and the same character of cult prevailed. The nature-goddess was viewed as best worshipped by rites into which sensualism entered as an essential element. Profligacy that cannot be described polluted the consecrated precincts, which were rendered attractive by all that was beautiful and delightful, whether in art or nature-by groves, gardens, statues, fountains, shrines, temples, music, processions, shows—and which were in consequence frequented both day and night by a multitude of votaries. And burneth incense upon altars of brick; literally, upon the bricks. It is not clear that "altars" are intended. More probably the incense was burnt upon the tiled or bricked roofs of houses, where the Jews of Jeremiah's time "burned incense unto all the host of heaven" (Jer_19:13; Jer_32:29; Zep_1:5). Brick altars are nowhere mentioned. The Assyrians and Babylonians made their altars of either stone or metal. The Hebrews in early times had altars of earth (Exo_20:24). The "altar of incense" in the tabernacle (Exo_30:1-3) was of wood plated with gold; that of burnt offering, of wood plated with bronze (Exo_27:1, Exo_27:2). Solomon's altars were similar. Elijah on one occasion made an altar of twelve rough stones (1Ki_18:31). The Assyrians used polished stone, as did the Greeks and Romans.
4Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels;
Jamieson-Fausset-Brown
4. remain among ... graves--namely, for purposes of necromancy, as if to hold converse with the dead (Is 8:19, 20; compare Mr 5:3); or, for the sake of purifications, usually performed at night among sepulchres, to appease the manes [Maurer].
monuments--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].
eat swine's flesh--To eat it at all was contrary to God's law (Le 11:7), but it much increased their guilt that they ate it in idolatrous sacrifices (compare Is 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.
broth--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].
is in--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.
4. remain among ... graves--namely, for purposes of necromancy, as if to hold converse with the dead (Is 8:19, 20; compare Mr 5:3); or, for the sake of purifications, usually performed at night among sepulchres, to appease the manes [Maurer].
monuments--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].
eat swine's flesh--To eat it at all was contrary to God's law (Le 11:7), but it much increased their guilt that they ate it in idolatrous sacrifices (compare Is 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.
broth--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].
is in--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.
The Pulpit Commentary
Which remain among the graves. The rock tombs of Palestine seem to be meant. Persons "remained among" these, in spite of the ceremonial defilement thereby incurred, either with the object of raising the dead, and obtaining prophecies from them, or of getting prophetic intimations made to them in dreams (see Jerome's 'Comment.,' ad loc.). And lodge in the monuments; or, in the crypts. "N'tsurim may refer to the mysteries celebrated in natural caves and artificial crypts" (Delitzsch). An account of such mysteries is given by Chwolsohn in his' Die Ssabier und der Ssabismus,' vol. it. pp. 332, et seq. Which eat swine's flesh. Not in mere defiance of the Law, but in sacrificial meals (Isa_66:17) of which swine's flesh formed a part. Swine were sacrificial animals in Egypt (Herod; 2.47, 48), in Phoenicia (Lucian, 'De Dea Syra,' § 54), and with the Greeks and Romans. They do not appear to have been employed for the purpose either by the Assyrians or the Babylonians. It was probably in Palestine that the Jews had eaten "swine's flesh," at sacrifices to Baal or Astarte (Ashtoreth). In later times to do so was regarded as one of the worst abominations (1 Macc. 1:41-64; 2 Macc, 6; 7.). Broth of abominable things. Either broth made from swine's flesh, or from the flesh of other unclean animals, as the hare and rabbit (Le Rom_11:5, Rom_11:6), or perhaps simply broth made from the flesh of any animals that had been offered to idols (Act_15:29).
Which remain among the graves. The rock tombs of Palestine seem to be meant. Persons "remained among" these, in spite of the ceremonial defilement thereby incurred, either with the object of raising the dead, and obtaining prophecies from them, or of getting prophetic intimations made to them in dreams (see Jerome's 'Comment.,' ad loc.). And lodge in the monuments; or, in the crypts. "N'tsurim may refer to the mysteries celebrated in natural caves and artificial crypts" (Delitzsch). An account of such mysteries is given by Chwolsohn in his' Die Ssabier und der Ssabismus,' vol. it. pp. 332, et seq. Which eat swine's flesh. Not in mere defiance of the Law, but in sacrificial meals (Isa_66:17) of which swine's flesh formed a part. Swine were sacrificial animals in Egypt (Herod; 2.47, 48), in Phoenicia (Lucian, 'De Dea Syra,' § 54), and with the Greeks and Romans. They do not appear to have been employed for the purpose either by the Assyrians or the Babylonians. It was probably in Palestine that the Jews had eaten "swine's flesh," at sacrifices to Baal or Astarte (Ashtoreth). In later times to do so was regarded as one of the worst abominations (1 Macc. 1:41-64; 2 Macc, 6; 7.). Broth of abominable things. Either broth made from swine's flesh, or from the flesh of other unclean animals, as the hare and rabbit (Le Rom_11:5, Rom_11:6), or perhaps simply broth made from the flesh of any animals that had been offered to idols (Act_15:29).
5Which say, Stand by thyself, come not near to me; for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day.
Jamieson-Fausset-Brown
5. (Mt 9:11; Lu 5:30; 18:11; Jude 19). Applicable to the hypocritical self-justifiers of our Lord's time.
smoke--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).
5. (Mt 9:11; Lu 5:30; 18:11; Jude 19). Applicable to the hypocritical self-justifiers of our Lord's time.
smoke--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).
The Pulpit Commentary
Stand by thyself; i.e. "keep aloof—come not into contact with me; for mine is a higher holiness than thine, and I should be polluted by thy near approach." Initiation into heathen mysteries was thought to confer on the initiated a holiness unattainable otherwise. Thus the heathenized Jew claimed to be holier than the true servants of Jehovah. These are a smoke … a fire (comp. Psa_18:8, "There went up a smoke out of his nostrils, and fire out of his mouth devoured; coals were kindled by it"). The heathenized Jews are fuel for the wrath of God, which kindles a fire wherein they burn continually (comp. Isa_66:24).
Stand by thyself; i.e. "keep aloof—come not into contact with me; for mine is a higher holiness than thine, and I should be polluted by thy near approach." Initiation into heathen mysteries was thought to confer on the initiated a holiness unattainable otherwise. Thus the heathenized Jew claimed to be holier than the true servants of Jehovah. These are a smoke … a fire (comp. Psa_18:8, "There went up a smoke out of his nostrils, and fire out of his mouth devoured; coals were kindled by it"). The heathenized Jews are fuel for the wrath of God, which kindles a fire wherein they burn continually (comp. Isa_66:24).
6Behold, it is written before me: I will not keep silence, but will recompense, even recompense into their bosom,
Jamieson-Fausset-Brown
6. written before me--"it is decreed by Me," namely, what follows (Job 13:26), [Maurer]; or, their guilt is recorded before Me (compare Da 7:10; Re 20:12; Mal 3:16).
into ... bosom--(Psa 79:12; Jr 32:18; Lu 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" (Jud 9:57; Psa 7:16) [Gesenius].
6. written before me--"it is decreed by Me," namely, what follows (Job 13:26), [Maurer]; or, their guilt is recorded before Me (compare Da 7:10; Re 20:12; Mal 3:16).
into ... bosom--(Psa 79:12; Jr 32:18; Lu 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" (Jud 9:57; Psa 7:16) [Gesenius].
The Pulpit Commentary
It is written before me. The misconduct of his people is "written" in God's book, which lies open "before him," so that their sin is ever in his sight (comp. Psa_56:8; Mal_3:16; Rev_20:12). I will not keep silence (comp. Psa_1:3). "Keeping silence" is a metaphor for complete inaction. But will recompense, etc.; rather, until I have recompensed, yea, recompensed [them] into their bosoms (comp. Luk_6:38). Gifts were given and received into the fold of the beged, or cloak, which depended in front of the bosom.
It is written before me. The misconduct of his people is "written" in God's book, which lies open "before him," so that their sin is ever in his sight (comp. Psa_56:8; Mal_3:16; Rev_20:12). I will not keep silence (comp. Psa_1:3). "Keeping silence" is a metaphor for complete inaction. But will recompense, etc.; rather, until I have recompensed, yea, recompensed [them] into their bosoms (comp. Luk_6:38). Gifts were given and received into the fold of the beged, or cloak, which depended in front of the bosom.
7Your iniquities, and the iniquities of your fathers together, saith the LORD, which have burned incense upon the mountains, and blasphemed me upon the hills: therefore will I measure their former work into their bosom.
Jamieson-Fausset-Brown
7. Their sin had been accumulating from age to age until God at last repaid it in full.
mountains--(Is 57:7; Eze 18:6; 20:27, 28; Ho 4:13).
their--"Your" had preceded. From speaking to, He speaks of them; this implies growing alienation from them and greater distance.
work--the full recompense of their work (so Is 49:4).
7. Their sin had been accumulating from age to age until God at last repaid it in full.
mountains--(Is 57:7; Eze 18:6; 20:27, 28; Ho 4:13).
their--"Your" had preceded. From speaking to, He speaks of them; this implies growing alienation from them and greater distance.
work--the full recompense of their work (so Is 49:4).
The Pulpit Commentary
Your iniquities. This is a new sentence, not a continuation of Isa_65:6, which should be closed by a full stop. It is an incomplete sentence, needing for its completion the repetition of the verb shillamti, "I will recompense." Which have burned incense upon the mountains (see 2Ki_17:11; Hos_4:13; Eze_6:13; and comp. Isa_57:7). And blasphemed me; rather, reproached me (see Isa_37:4, Isa_37:17, Isa_37:23, Isa_37:24). Therefore will I measure their former work; rather, therefore will I, first of all, measure their work into their bosom. The expression, "first of all," prepares the way for the encouraging promises of Isa_65:8-10.
Your iniquities. This is a new sentence, not a continuation of Isa_65:6, which should be closed by a full stop. It is an incomplete sentence, needing for its completion the repetition of the verb shillamti, "I will recompense." Which have burned incense upon the mountains (see 2Ki_17:11; Hos_4:13; Eze_6:13; and comp. Isa_57:7). And blasphemed me; rather, reproached me (see Isa_37:4, Isa_37:17, Isa_37:23, Isa_37:24). Therefore will I measure their former work; rather, therefore will I, first of all, measure their work into their bosom. The expression, "first of all," prepares the way for the encouraging promises of Isa_65:8-10.
As the New Wine Is Found in the Cluster
8Thus saith the LORD, As the new wine is found in the cluster, and one saith, Destroy it not; for a blessing is in it: so will I do for my servants’ sakes, that I may not destroy them all.
Jamieson-Fausset-Brown
8. new wine--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.
blessing--that is, good wine-producing juice (compare Jud 9:13; Joe 2:14).
so--God will spare the godly "remnant," while the ungodly mass of the nation shall be destroyed (Is 1:9; 6:13; 10:21; 11:11, 12-16).
my servants--the godly remnant. But Horsley, "for the sake of my servant, Messiah."
8. new wine--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.
blessing--that is, good wine-producing juice (compare Jud 9:13; Joe 2:14).
so--God will spare the godly "remnant," while the ungodly mass of the nation shall be destroyed (Is 1:9; 6:13; 10:21; 11:11, 12-16).
my servants--the godly remnant. But Horsley, "for the sake of my servant, Messiah."
The Pulpit Commentary
SALVATION PROMISED TO A REMNANT. In Isaiah, and especially in the "Book of Consolation" (Isaiah 40-66.), promises are almost always intermingled with threatenings. The threats extend to the bulk of the nation; the promises are limited to "a remnant," since a remnant only could be brought to "seek" and serve God (verse 10). Here the announcement that a remnant would be spared is introduced by a simile from men's treatment of their own vineyards (verse 8).
As the new wine is found in the cluster; rather, as when new wine is found in a grape-bunch; i.e. as when even a single cluster of grapes is spied on a vine-stem, the vine-pruners say one to another, "Destroy not that stem, but spare it," so will God refrain from destroying those stocks in his vineyard, which give even a small promise of bearing good fruit. Destroy it not. The words are thought to be those of a well-known vintage-song, which is perhaps alluded to in the heading (Altaschith) prefixed to Psa_57:1-11; Psa_58:1-11; Psa_59:1-17. "Each of these psalms was probably sung to the air of this favourite song" (Cheyne). A blessing is in it; i.e. "a boon from God" (comp. Isa_36:16; 2Ki_5:15).
SALVATION PROMISED TO A REMNANT. In Isaiah, and especially in the "Book of Consolation" (Isaiah 40-66.), promises are almost always intermingled with threatenings. The threats extend to the bulk of the nation; the promises are limited to "a remnant," since a remnant only could be brought to "seek" and serve God (verse 10). Here the announcement that a remnant would be spared is introduced by a simile from men's treatment of their own vineyards (verse 8).
As the new wine is found in the cluster; rather, as when new wine is found in a grape-bunch; i.e. as when even a single cluster of grapes is spied on a vine-stem, the vine-pruners say one to another, "Destroy not that stem, but spare it," so will God refrain from destroying those stocks in his vineyard, which give even a small promise of bearing good fruit. Destroy it not. The words are thought to be those of a well-known vintage-song, which is perhaps alluded to in the heading (Altaschith) prefixed to Psa_57:1-11; Psa_58:1-11; Psa_59:1-17. "Each of these psalms was probably sung to the air of this favourite song" (Cheyne). A blessing is in it; i.e. "a boon from God" (comp. Isa_36:16; 2Ki_5:15).
9And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains: and mine elect shall inherit it, and my servants shall dwell there.
Jamieson-Fausset-Brown
9. seed--"the holy seed" (Is 6:13), a posterity from Jacob, designed to repossess the Holy Land, forfeited by the sin of the former Jews.
my mountains--Jerusalem and the rest of Judea, peculiarly God's (compare Is 2:2; 11:9; 14:32).
it--the Holy Land.
elect--(Is 65:15, 22).
9. seed--"the holy seed" (Is 6:13), a posterity from Jacob, designed to repossess the Holy Land, forfeited by the sin of the former Jews.
my mountains--Jerusalem and the rest of Judea, peculiarly God's (compare Is 2:2; 11:9; 14:32).
it--the Holy Land.
elect--(Is 65:15, 22).
The Pulpit Commentary
A seed out of Jacob, and out of Judah. Scarcely, "the people of the two captivities" (Delitzsch), though no doubt many Israelites of the ten tribes did return with Zerubbabel (1Ch_9:3; Ezr_2:2, Ezr_2:70; Ezr_3:1; Ezr_6:17; Ezr_8:35, etc.). Rather, a mere pleonasm, as in Isa_9:8; Isa_10:21, Isa_10:22; Isa_27:6; Isa_29:23; Isa_40:27; Isa_41:8, etc. (see the comment on Isa_40:27). An inheritor of my mountains. The whole of Palestine is little more than a cluster of mountains. The cluster may be divided into three groups:
(1) The mountains of Galilee, extending from Hermon to Tabor, separated from the next group by the plain of Esdraelon;
(2) the mountains of Samaria and Judaea, extending from Carmel and Gilbea to the plateau of Mature above Hebron, which is 3600 feet above the sea;
(3) the mountains of the trans-Jordanic region, including those of Bashan, Gilead, Moab, and Edom, separated from the two other groups by the Jordan valley. The highest elevation attained is that of Hermon; other minor heights are Jebel Jurmuk, in Galilee, 4000 feet; Safed, also in Galilee, 2775 feet; Ebal and Gerizim, in Samaria, 2700 feet; Sinjil, 2685; Neby Samwill, 2650; and the Mount of Olives, 2724 feet. The plateau of Mature reaches a height of 3600 feet. The only Palestinian plains are those of Esdraelon, Sharon, and the Ghor, or Jordan valley. Thus the land may well be spoken of as "my mountains." Mine elect (comp. Isa_43:20; Isa_45:4). The same expression is used of Israel in 1Ch_16:13; Psa_89:3; Psa_105:6, Psa_105:43; Psa_106:5. God "chose" Israel out of all the nations of the earth to be his "peculiar people."
A seed out of Jacob, and out of Judah. Scarcely, "the people of the two captivities" (Delitzsch), though no doubt many Israelites of the ten tribes did return with Zerubbabel (1Ch_9:3; Ezr_2:2, Ezr_2:70; Ezr_3:1; Ezr_6:17; Ezr_8:35, etc.). Rather, a mere pleonasm, as in Isa_9:8; Isa_10:21, Isa_10:22; Isa_27:6; Isa_29:23; Isa_40:27; Isa_41:8, etc. (see the comment on Isa_40:27). An inheritor of my mountains. The whole of Palestine is little more than a cluster of mountains. The cluster may be divided into three groups:
(1) The mountains of Galilee, extending from Hermon to Tabor, separated from the next group by the plain of Esdraelon;
(2) the mountains of Samaria and Judaea, extending from Carmel and Gilbea to the plateau of Mature above Hebron, which is 3600 feet above the sea;
(3) the mountains of the trans-Jordanic region, including those of Bashan, Gilead, Moab, and Edom, separated from the two other groups by the Jordan valley. The highest elevation attained is that of Hermon; other minor heights are Jebel Jurmuk, in Galilee, 4000 feet; Safed, also in Galilee, 2775 feet; Ebal and Gerizim, in Samaria, 2700 feet; Sinjil, 2685; Neby Samwill, 2650; and the Mount of Olives, 2724 feet. The plateau of Mature reaches a height of 3600 feet. The only Palestinian plains are those of Esdraelon, Sharon, and the Ghor, or Jordan valley. Thus the land may well be spoken of as "my mountains." Mine elect (comp. Isa_43:20; Isa_45:4). The same expression is used of Israel in 1Ch_16:13; Psa_89:3; Psa_105:6, Psa_105:43; Psa_106:5. God "chose" Israel out of all the nations of the earth to be his "peculiar people."
10And 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.
Jamieson-Fausset-Brown
10. Sharon--(See on Is 33:9; Is 35:2).
Achor--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 whatever caused calamity, shall become proverbial for joy and prosperity (Ho 2:15).
10. Sharon--(See on Is 33:9; Is 35:2).
Achor--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 whatever caused calamity, shall become proverbial for joy and prosperity (Ho 2:15).
The Pulpit Commentary
Sharon shall be a fold of flocks. "Sharon," instead of being "like a wilderness" (Isa_33:9), shall once more be "a place for flocks "—a rich pasture for the flocks and herds of the returned exiles. (On the position and fertility of Sharon, see the comment upon Isa_33:9.) The valley of Achor (see Jos_7:24-26). The 'Emeq 'Akor was near Jericho. The two places seem to be selected on account of their position, one on the eastern, the other on the western border. My people that have sought me; or, inquired of me—the same verb as that used at the beginning of the chapter.
Sharon shall be a fold of flocks. "Sharon," instead of being "like a wilderness" (Isa_33:9), shall once more be "a place for flocks "—a rich pasture for the flocks and herds of the returned exiles. (On the position and fertility of Sharon, see the comment upon Isa_33:9.) The valley of Achor (see Jos_7:24-26). The 'Emeq 'Akor was near Jericho. The two places seem to be selected on account of their position, one on the eastern, the other on the western border. My people that have sought me; or, inquired of me—the same verb as that used at the beginning of the chapter.
11But ye are they that forsake the LORD, that forget my holy mountain, that prepare a table for that troop, and that furnish the drink offering unto that number.
Jamieson-Fausset-Brown
11. holy mountain--Moriah, on which the temple was.
troop--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].
drink offering--rather, "mixed drink."
number--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).
11. holy mountain--Moriah, on which the temple was.
troop--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].
drink offering--rather, "mixed drink."
number--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).
The Pulpit Commentary
A MIXTURE OF THREATS WITH PROMISES. The prophet returns, in the main, to his former attitude, and resumes his denunciations (Isa_65:11, Isa_65:12); but, with Isa_65:13, he begins to intermingle promises of favour to God's servants with threats against the rebellious, and finally (in Isa_65:16) turns wholly towards the side of grace and favour, announcing the coming of a time when "the former troubles" will be altogether "forgotten," and the kingdom of truth and right will be established.
But ye are they that forsake the Lord; rather, but as for you who forsake the Lord. And forget my holy mountain; i.e. either, literally, forget Zion. being absent from it so long (Psa_137:5), or, possibly, neglect Zion, though you might worship there if you pleased. That prepare a table for that troop; rather, that prepare a table for Gad. There is ground for believing that "Gad" was a Phoenician deity, perhaps "the god of good fortune" (Cheyne), though this is not clearly ascertained; sometimes worshipped as an aspect of Baal, whence the name, Baal-Gad (Jos_11:17; Jos_12:7); sometimes connected with other deities, as Moloch and Ashtoreth. The practice of "preparing tables" for the heathen gods was a common one, and appears in Herod; 1.181; in Baruch 6:30; in Bel and the Dragon, verse 11; and in the Roman lectisternia. The tables prepared for the dead in Egyptian tombs were not very different, and implied a qualified worship of ancestors. And that furnish the drink offering unto that number; rather, and that fill up mixed drink for M'ni. M'ni appears, like Gad, to have been a Syrian deity, the name Ebed-M'ni, "servant of M'ni," occurring on Aramaeo-Persian coins of the Achaemenian period. The word may be suspected to be cognate to the Arabic "Manat," a god recognized in the Koran as a mediator with Allah; but can scarcely have any connection with the Aryan names for the moon deity, Μήν Μήνη, Mena, and the like. Its root is probably the Semitic manah, "to number" or" apportion," the word designating a deity who" apportions" men's fortunes to them (τύχη, LXX.).
A MIXTURE OF THREATS WITH PROMISES. The prophet returns, in the main, to his former attitude, and resumes his denunciations (Isa_65:11, Isa_65:12); but, with Isa_65:13, he begins to intermingle promises of favour to God's servants with threats against the rebellious, and finally (in Isa_65:16) turns wholly towards the side of grace and favour, announcing the coming of a time when "the former troubles" will be altogether "forgotten," and the kingdom of truth and right will be established.
But ye are they that forsake the Lord; rather, but as for you who forsake the Lord. And forget my holy mountain; i.e. either, literally, forget Zion. being absent from it so long (Psa_137:5), or, possibly, neglect Zion, though you might worship there if you pleased. That prepare a table for that troop; rather, that prepare a table for Gad. There is ground for believing that "Gad" was a Phoenician deity, perhaps "the god of good fortune" (Cheyne), though this is not clearly ascertained; sometimes worshipped as an aspect of Baal, whence the name, Baal-Gad (Jos_11:17; Jos_12:7); sometimes connected with other deities, as Moloch and Ashtoreth. The practice of "preparing tables" for the heathen gods was a common one, and appears in Herod; 1.181; in Baruch 6:30; in Bel and the Dragon, verse 11; and in the Roman lectisternia. The tables prepared for the dead in Egyptian tombs were not very different, and implied a qualified worship of ancestors. And that furnish the drink offering unto that number; rather, and that fill up mixed drink for M'ni. M'ni appears, like Gad, to have been a Syrian deity, the name Ebed-M'ni, "servant of M'ni," occurring on Aramaeo-Persian coins of the Achaemenian period. The word may be suspected to be cognate to the Arabic "Manat," a god recognized in the Koran as a mediator with Allah; but can scarcely have any connection with the Aryan names for the moon deity, Μήν Μήνη, Mena, and the like. Its root is probably the Semitic manah, "to number" or" apportion," the word designating a deity who" apportions" men's fortunes to them (τύχη, LXX.).
12Therefore will I number you to the sword, and ye shall all bow down to the slaughter: because when I called, ye did not answer; when I spake, ye did not hear; but did evil before mine eyes, and did choose that wherein I delighted not.
Jamieson-Fausset-Brown
12. number--"doom" you. Alluding to the "number," as Meni (Is 65:11) means. Retribution in kind, the punishment answering to the sin (compare 2Ch 36:14-17).
I called, ye ... not answer--"I called," though "none had called" upon Me (Is 64:7); yet even then none "answered" (Pr 1:24). Contrast with this God and His people's mutual fellowship in prayer (Is 65:24).
12. number--"doom" you. Alluding to the "number," as Meni (Is 65:11) means. Retribution in kind, the punishment answering to the sin (compare 2Ch 36:14-17).
I called, ye ... not answer--"I called," though "none had called" upon Me (Is 64:7); yet even then none "answered" (Pr 1:24). Contrast with this God and His people's mutual fellowship in prayer (Is 65:24).
The Pulpit Commentary
Therefore will I number you; or, apportion you (maaithi)—a play upon the name of M'ni. The sword … slaughter. Not, perhaps, intended literally. Wicked men are God's sword (Psa_17:13), and deliverance into their hand would be deliverance to the sword and slaughter. The exiles suffered grievously at the hands of their Babylonian masters (Isa_47:6; Isa_49:17, etc.). The character of their sufferings is given in the ensuing verses (Isa_65:13, Isa_65:14). When I called, ye did not answer (see 2Ch_36:15, 2Ch_36:16; Pro_1:20-25; Isa_66:4).
Therefore will I number you; or, apportion you (maaithi)—a play upon the name of M'ni. The sword … slaughter. Not, perhaps, intended literally. Wicked men are God's sword (Psa_17:13), and deliverance into their hand would be deliverance to the sword and slaughter. The exiles suffered grievously at the hands of their Babylonian masters (Isa_47:6; Isa_49:17, etc.). The character of their sufferings is given in the ensuing verses (Isa_65:13, Isa_65:14). When I called, ye did not answer (see 2Ch_36:15, 2Ch_36:16; Pro_1:20-25; Isa_66:4).
My Servants Shall Eat, but Ye Shall Be Hungry
13Therefore thus saith the Lord GOD, Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed:
Jamieson-Fausset-Brown
13. eat--enjoy all blessings from me (So 5:1).
hungry--(Am 4:6; 8:11). This may refer to the siege of Jerusalem under Titus, when 1,100,000 are said to have perished by famine; thus Is 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, Is 65:17, implies.
13. eat--enjoy all blessings from me (So 5:1).
hungry--(Am 4:6; 8:11). This may refer to the siege of Jerusalem under Titus, when 1,100,000 are said to have perished by famine; thus Is 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, Is 65:17, implies.
The Pulpit Commentary
Therefore thus saith the Lord God; rather, thus saith the Lord Jehovah (comp. Isa_7:7; Isa_25:8; Isa_28:16; Isa_30:15; Isa_40:10; Isa_48:16; Isa_49:22; I. 4, 5, 7, 9; Isa_52:4; Isa_56:8; Isa_61:1, etc.). My servants shall eat, but ye shall be hungry, etc. This entire series of contrasts may be understood in two ways; literally, of the two classes of exiles, the religious and the irreligious; metaphorically, of God's servants and his adversaries at all times and in all places. The religious exiles would return to the land of promise as soon as permitted, and would there prosper in a worldly sense—have abundance to eat and drink, rejoice, and sing for joy (Ezr_3:11-13). The irreligious, remaining in Babylonia, would suffer hunger and thirst, endure shame, cry and howl for sorrow and vexation of spirit. This would be one fulfilment of the prophecy; but there would also be another. God's servants at all times and in all places would be sustained with spiritual food, and "rejoice and sing for joy of heart." His adversaries would everywhere feel a craving for the "meat" and "drink," which alone satisfy the soul, and would be oppressed with care, and with a sense of shame, and suffer anguish of spirit.
Therefore thus saith the Lord God; rather, thus saith the Lord Jehovah (comp. Isa_7:7; Isa_25:8; Isa_28:16; Isa_30:15; Isa_40:10; Isa_48:16; Isa_49:22; I. 4, 5, 7, 9; Isa_52:4; Isa_56:8; Isa_61:1, etc.). My servants shall eat, but ye shall be hungry, etc. This entire series of contrasts may be understood in two ways; literally, of the two classes of exiles, the religious and the irreligious; metaphorically, of God's servants and his adversaries at all times and in all places. The religious exiles would return to the land of promise as soon as permitted, and would there prosper in a worldly sense—have abundance to eat and drink, rejoice, and sing for joy (Ezr_3:11-13). The irreligious, remaining in Babylonia, would suffer hunger and thirst, endure shame, cry and howl for sorrow and vexation of spirit. This would be one fulfilment of the prophecy; but there would also be another. God's servants at all times and in all places would be sustained with spiritual food, and "rejoice and sing for joy of heart." His adversaries would everywhere feel a craving for the "meat" and "drink," which alone satisfy the soul, and would be oppressed with care, and with a sense of shame, and suffer anguish of spirit.
14Behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit.
Jamieson-Fausset-Brown
14. howl--(Is 15:2; Mt 8:12).
14. howl--(Is 15:2; Mt 8:12).
15And ye shall leave your name for a curse unto my chosen: for the Lord GOD shall slay thee, and call his servants by another name:
Jamieson-Fausset-Brown
15. curse--The name of "Jew" has been for long a formula of execration (compare Jr 29:22); if one wishes to curse another, he can utter nothing worse than this, "God make thee what the Jew is!" Contrast the formula (Ge 48:20) [Maurer].
my chosen--the elect Church, gathered from Jews and Gentiles, called by "another name," Christians (Ac 11:26). However (see on Is 65:13), as "My chosen," or "elect," in Is 65:9, refers to the "seed of Jacob," the believing Jews, hereafter about to possess their land (Is 65:19, 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 (Is 62:2, 4).
thee--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.
15. curse--The name of "Jew" has been for long a formula of execration (compare Jr 29:22); if one wishes to curse another, he can utter nothing worse than this, "God make thee what the Jew is!" Contrast the formula (Ge 48:20) [Maurer].
my chosen--the elect Church, gathered from Jews and Gentiles, called by "another name," Christians (Ac 11:26). However (see on Is 65:13), as "My chosen," or "elect," in Is 65:9, refers to the "seed of Jacob," the believing Jews, hereafter about to possess their land (Is 65:19, 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 (Is 62:2, 4).
thee--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.
The Pulpit Commentary
Ye shall leave your name for a curse (comp. Jer_29:22). In their formulas of imprecation the Jews were in the habit of saying, "The Lord make thee like" this or that person, or this or that class of persons. The name of the exiles should be used in this manner. Unto my chosen (see the comment on Isa_65:9). The Lord God shall slay thee (see the comment on Isa_65:12). Some, however, take the words as part of the formula of imprecation. And call his servants by another name (compare what is said of "new name" in Isa_62:2).
Ye shall leave your name for a curse (comp. Jer_29:22). In their formulas of imprecation the Jews were in the habit of saying, "The Lord make thee like" this or that person, or this or that class of persons. The name of the exiles should be used in this manner. Unto my chosen (see the comment on Isa_65:9). The Lord God shall slay thee (see the comment on Isa_65:12). Some, however, take the words as part of the formula of imprecation. And call his servants by another name (compare what is said of "new name" in Isa_62:2).
16That he who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hid from mine eyes.
Jamieson-Fausset-Brown
16. That he--rather, "he who," &c.
blesseth, &c.--(Psa 72:17; Jr 4:2).
God of truth--very God, as opposed to false gods; Hebrew, Amen: the very name of Messiah (2Co 1:20; Re 3:14), faithful to His promises (Joh 1:17; 6:32). Real, substantial, spiritual, eternal, as opposed to the shadowy types of the law.
sweareth, &c.--God alone shall be appealed to as God (Is 19:18; De 6:13; Psa 63:11).
troubles--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 (Is 65:17, &c.). [Maurer].
16. That he--rather, "he who," &c.
blesseth, &c.--(Psa 72:17; Jr 4:2).
God of truth--very God, as opposed to false gods; Hebrew, Amen: the very name of Messiah (2Co 1:20; Re 3:14), faithful to His promises (Joh 1:17; 6:32). Real, substantial, spiritual, eternal, as opposed to the shadowy types of the law.
sweareth, &c.--God alone shall be appealed to as God (Is 19:18; De 6:13; Psa 63:11).
troubles--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 (Is 65:17, &c.). [Maurer].
The Pulpit Commentary
That he who blesseth himself; rather, so that he who blesses himself. The sequence of the argument is not altogether clear. Perhaps it is recant that God will call them by his own Name (Amo_9:12)—"the people of God" (Heb_4:9); and thence it will become natural for them to use no other name, either when they call for a blessing on themselves, or have to confirm a covenant with others. In the God of truth; literally, in the God of the Amen; i.e. the God who keeps covenant and promise, to which the strongest formula of consent was the word "Amen" (see Num_5:22; Deu_27:15-26; 1Ki_1:36, etc.). Similarly, St. John calls our Lord "the Amen, the Faithful and True Witness" (Rev_3:14). Because the former troubles are forgotten. When the blessed time has come wherein men call themselves by the Name of the Lord, and know of only one God as the Source of blessing and the confirmation of an oath, then the former state of human affairs, with all its "troubles," will have passed away, and the new era will be inaugurated, which the prophet proceeds to describe at length (verses 17-25).
That he who blesseth himself; rather, so that he who blesses himself. The sequence of the argument is not altogether clear. Perhaps it is recant that God will call them by his own Name (Amo_9:12)—"the people of God" (Heb_4:9); and thence it will become natural for them to use no other name, either when they call for a blessing on themselves, or have to confirm a covenant with others. In the God of truth; literally, in the God of the Amen; i.e. the God who keeps covenant and promise, to which the strongest formula of consent was the word "Amen" (see Num_5:22; Deu_27:15-26; 1Ki_1:36, etc.). Similarly, St. John calls our Lord "the Amen, the Faithful and True Witness" (Rev_3:14). Because the former troubles are forgotten. When the blessed time has come wherein men call themselves by the Name of the Lord, and know of only one God as the Source of blessing and the confirmation of an oath, then the former state of human affairs, with all its "troubles," will have passed away, and the new era will be inaugurated, which the prophet proceeds to describe at length (verses 17-25).
Behold, I Create New Heavens and a New Earth
★17For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.
Jamieson-Fausset-Brown
17. As Caleb inherited the same land which his feet trod on (De 1:36; Jos 14:9), so Messiah and His saints shall inherit the renovated earth which once they trod while defiled by the enemy (Is 34:4; 51:16; 66:22; Eze 21:27; Psa 2:8; 37:11; 2Pe 3:13; He 12:26-28 Re 21:1).
not be remembered--See on Is 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 (Re 21:4-27).
17. As Caleb inherited the same land which his feet trod on (De 1:36; Jos 14:9), so Messiah and His saints shall inherit the renovated earth which once they trod while defiled by the enemy (Is 34:4; 51:16; 66:22; Eze 21:27; Psa 2:8; 37:11; 2Pe 3:13; He 12:26-28 Re 21:1).
not be remembered--See on Is 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 (Re 21:4-27).
The Pulpit Commentary
A PROMISE OF NEW HEAVENS AND A NEW EARTH. The final answer of God to the complaint and prayer of his people (Isa_64:1-12.) is now given. The entire existing state of things is to pass away. God will create a new heaven and a new earth, and place his people therein; and the old conditions will be all changed, and the old grounds of complaint disappear. In the "new Jerusalem" there will be no sorrow, neither "weeping" nor "crying" (Isa_65:19); life will be greatly prolonged (Isa_65:20); men will always enjoy the fruit of their labours (Isa_65:21, Isa_65:22), and see their children grow up (Isa_65:23). Prayer will be answered almost before it is uttered (Isa_65:24). Finally, there will be peace in the animal world, and between the animal world and man. No living thing will kill or hurt another in all God's "holy mountain" (Isa_65:25).
I create. The same verb is used as in Gen_1:1; and the prophet's idea seems to be that the existing heaven and earth are to be entirely destroyed (see Isa_24:19, Isa_24:20, and the comment ad loc.), and a fresh heaven and earth created in their place out of nothing. The "new Jerusalem" is not the old Jerusalem renovated, but is a veritable "new Jerusalem," "created a rejoicing" (Gen_1:18; scrap. Rev_21:2). The germ of the teaching will be found in Isa_51:16. The former shall not be remembered. Some suppose "the former troubles" (see Isa_51:16) to be meant; but it is best (with Delitzsch) to understand "the former heavens and earth." The glory of the new heavens and earth would be such that the former ones would not only not be regretted, but would not even be had in remembrance. No one would so much as think of them.
A PROMISE OF NEW HEAVENS AND A NEW EARTH. The final answer of God to the complaint and prayer of his people (Isa_64:1-12.) is now given. The entire existing state of things is to pass away. God will create a new heaven and a new earth, and place his people therein; and the old conditions will be all changed, and the old grounds of complaint disappear. In the "new Jerusalem" there will be no sorrow, neither "weeping" nor "crying" (Isa_65:19); life will be greatly prolonged (Isa_65:20); men will always enjoy the fruit of their labours (Isa_65:21, Isa_65:22), and see their children grow up (Isa_65:23). Prayer will be answered almost before it is uttered (Isa_65:24). Finally, there will be peace in the animal world, and between the animal world and man. No living thing will kill or hurt another in all God's "holy mountain" (Isa_65:25).
I create. The same verb is used as in Gen_1:1; and the prophet's idea seems to be that the existing heaven and earth are to be entirely destroyed (see Isa_24:19, Isa_24:20, and the comment ad loc.), and a fresh heaven and earth created in their place out of nothing. The "new Jerusalem" is not the old Jerusalem renovated, but is a veritable "new Jerusalem," "created a rejoicing" (Gen_1:18; scrap. Rev_21:2). The germ of the teaching will be found in Isa_51:16. The former shall not be remembered. Some suppose "the former troubles" (see Isa_51:16) to be meant; but it is best (with Delitzsch) to understand "the former heavens and earth." The glory of the new heavens and earth would be such that the former ones would not only not be regretted, but would not even be had in remembrance. No one would so much as think of them.
18But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy.
Jamieson-Fausset-Brown
18. rejoice for ever ... Jerusalem--(Is 51:11). "Everlasting joy ... Zion." Spiritually (1Th 5:16).
18. rejoice for ever ... Jerusalem--(Is 51:11). "Everlasting joy ... Zion." Spiritually (1Th 5:16).
The Pulpit Commentary
I create Jerusalem (comp. Rev_21:2, "I, John, saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband"). The description which follows in Isa_65:11, Isa_65:12 is quite unlike that of the old Jerusalem. A rejoicing. The "new Jerusalem" was to be from the first all joy and rejoicing—a scene of perpetual gladness. Her people also was to be "a joy" or "a delight," since God would delight in them (Isa_65:19).
I create Jerusalem (comp. Rev_21:2, "I, John, saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband"). The description which follows in Isa_65:11, Isa_65:12 is quite unlike that of the old Jerusalem. A rejoicing. The "new Jerusalem" was to be from the first all joy and rejoicing—a scene of perpetual gladness. Her people also was to be "a joy" or "a delight," since God would delight in them (Isa_65:19).
19And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying.
Jamieson-Fausset-Brown
19. (Is 62:5).
weeping ... no more--(Is 25:7, 8; 35:10; Re 7:17; 21:4), primarily, foretold of Jerusalem; secondarily, of all the redeemed.
19. (Is 62:5).
weeping ... no more--(Is 25:7, 8; 35:10; Re 7:17; 21:4), primarily, foretold of Jerusalem; secondarily, of all the redeemed.
The Pulpit Commentary
The voice of weeping shall be no more heard (comp. Rev_21:4). The reasons there given are satisfactory: "There shall be no more death, neither sorrow … neither shall there be any more pain." But these reasons scarcely apply here. For Isaiah's "new Jerusalem" is not without death (verse 20), nor without sorrow, since it is not without sin (verse 20), nor, as there is death there, is it without pain. Isaiah's picture, according to Delitzsch, represents the millennial state, not the final condition of the redeemed; but this trait—the absence of all weeping—can only be literally true of the final state.
The voice of weeping shall be no more heard (comp. Rev_21:4). The reasons there given are satisfactory: "There shall be no more death, neither sorrow … neither shall there be any more pain." But these reasons scarcely apply here. For Isaiah's "new Jerusalem" is not without death (verse 20), nor without sorrow, since it is not without sin (verse 20), nor, as there is death there, is it without pain. Isaiah's picture, according to Delitzsch, represents the millennial state, not the final condition of the redeemed; but this trait—the absence of all weeping—can only be literally true of the final state.
20There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed.
Jamieson-Fausset-Brown
20. The longevity of men in the first age of the world shall be enjoyed again.
thence--from that time forward.
infant of days--that is, an infant who shall only complete a few days; short-lived.
filled ... days--None shall die without attaining a full old age.
child ... die ... hundred years--that is, "he that dieth an hundred years old shall die a mere child" [Lowth].
sinner ... hundred ... be accursed--"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 Re 20:7, 8), but much less frequently than now.
20. The longevity of men in the first age of the world shall be enjoyed again.
thence--from that time forward.
infant of days--that is, an infant who shall only complete a few days; short-lived.
filled ... days--None shall die without attaining a full old age.
child ... die ... hundred years--that is, "he that dieth an hundred years old shall die a mere child" [Lowth].
sinner ... hundred ... be accursed--"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 Re 20:7, 8), but much less frequently than now.
The Pulpit Commentary
There shall be no more thence an infant of days; i.e. there shall not go from the new Jerusalem into the unseen world any infant of a few days old. On the contrary, even "the youth" shall reach a hundred; i.e. one who dies when he is a hundred shall be regarded as cut off in his youth. The general rule shall be, that old men shall "fill their days," or attain to patriarchal longevity. Even the sinner, who is under the curse of God, shall not be cut off till he is a hundred. What is most remarkable in the description is that death and sin are represented as still continuing. Death was spoken of as "swallowed up in victory" in one of the earlier descriptions of Messiah's kingdom (Isa_25:8).
There shall be no more thence an infant of days; i.e. there shall not go from the new Jerusalem into the unseen world any infant of a few days old. On the contrary, even "the youth" shall reach a hundred; i.e. one who dies when he is a hundred shall be regarded as cut off in his youth. The general rule shall be, that old men shall "fill their days," or attain to patriarchal longevity. Even the sinner, who is under the curse of God, shall not be cut off till he is a hundred. What is most remarkable in the description is that death and sin are represented as still continuing. Death was spoken of as "swallowed up in victory" in one of the earlier descriptions of Messiah's kingdom (Isa_25:8).
21And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them.
Jamieson-Fausset-Brown
21. (See on Is 62:8; Am 9:14).
21. (See on Is 62:8; Am 9:14).
The Pulpit Commentary
They shall build houses, and inhabit them. The curse pronounced on apostasy in Deu_28:30 shall no more rest on God's people. They shall have the fruition of their labours. No enemy shall be able to deprive them of their crops and houses.
They shall build houses, and inhabit them. The curse pronounced on apostasy in Deu_28:30 shall no more rest on God's people. They shall have the fruition of their labours. No enemy shall be able to deprive them of their crops and houses.
22They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands.
Jamieson-Fausset-Brown
22. They shall not experience the curse pronounced (Le 26:16; De 28:30).
tree--among the most long-lived of objects in nature. They shall live as long as the trees they "plant" (compare Is 61:3, end of verse; Psa 92:12).
enjoy--Hebrew, "consume," "wear out"; they shall live to enjoy the last of it (Is 62:9).
22. They shall not experience the curse pronounced (Le 26:16; De 28:30).
tree--among the most long-lived of objects in nature. They shall live as long as the trees they "plant" (compare Is 61:3, end of verse; Psa 92:12).
enjoy--Hebrew, "consume," "wear out"; they shall live to enjoy the last of it (Is 62:9).
The Pulpit Commentary
As the days of a tree are the days of my people. Trees endure for many hundreds, perhaps for thousands of years. The cedars of Lebanon, the oaks of Bashan, were known to have an antiquity of centuries. Isaiah may have had a knowledge of other trees to which attached the tradition of a yet longer existence. In our own day Brazil and California have furnished proofs of vegetable growths exceeding a millennium. Mine elect shall long enjoy; literally, shall wear out; i.e. have the full use and enjoyment of the work of their hands.
As the days of a tree are the days of my people. Trees endure for many hundreds, perhaps for thousands of years. The cedars of Lebanon, the oaks of Bashan, were known to have an antiquity of centuries. Isaiah may have had a knowledge of other trees to which attached the tradition of a yet longer existence. In our own day Brazil and California have furnished proofs of vegetable growths exceeding a millennium. Mine elect shall long enjoy; literally, shall wear out; i.e. have the full use and enjoyment of the work of their hands.
23They shall not labour in vain, nor bring forth for trouble; for they are the seed of the blessed of the LORD, and their offspring with them.
Jamieson-Fausset-Brown
23. bring forth for trouble--literally, "for terror," that is, "They shall not bring forth children for a sudden death" (Le 26:16; Jr 15:8).
seed ... blessed--(Is 61:9).
offspring with them--(Ho 9:12). "Their offspring shall be with themselves" [Maurer]; not "brought forth" only to be cut off by "sudden death" (see the parallel clause).
23. bring forth for trouble--literally, "for terror," that is, "They shall not bring forth children for a sudden death" (Le 26:16; Jr 15:8).
seed ... blessed--(Is 61:9).
offspring with them--(Ho 9:12). "Their offspring shall be with themselves" [Maurer]; not "brought forth" only to be cut off by "sudden death" (see the parallel clause).
The Pulpit Commentary
They shall not … bring forth for trouble. Their women shall not bear children to see them carried off after a few days, or months, or years, by disease, or accident, or famine, or the sword of the invader. There shall be an end of such "troubles," and, God's blessing resting upon those who are his children, their children shall, as a general rule, "be with them;" i.e. remain to them during their lifetime, and not be lost to them by a premature decease.
They shall not … bring forth for trouble. Their women shall not bear children to see them carried off after a few days, or months, or years, by disease, or accident, or famine, or the sword of the invader. There shall be an end of such "troubles," and, God's blessing resting upon those who are his children, their children shall, as a general rule, "be with them;" i.e. remain to them during their lifetime, and not be lost to them by a premature decease.
Before They Call, I Will Answer
24And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.
Jamieson-Fausset-Brown
24. Contrast Is 64:7, "none ... calleth," &c.; and see on Is 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; Da 9:20, 21).
24. Contrast Is 64:7, "none ... calleth," &c.; and see on Is 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; Da 9:20, 21).
The Pulpit Commentary
Before they call, I will answer. God is always "more ready to hear than we to pray." In the "new Jerusalem" he will be prompt to answer his people's prayers almost before they are uttered. It is involved in this, as Delitzsch notes, that the will of the people shall be in harmony with the will of Jehovah, and that their prayers will therefore be acceptable prayers.
Before they call, I will answer. God is always "more ready to hear than we to pray." In the "new Jerusalem" he will be prompt to answer his people's prayers almost before they are uttered. It is involved in this, as Delitzsch notes, that the will of the people shall be in harmony with the will of Jehovah, and that their prayers will therefore be acceptable prayers.
25The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent’s meat. They shall not hurt nor destroy in all my holy mountain, saith the LORD.
Jamieson-Fausset-Brown
25. (See on Is 11:6).
and the lion shall eat straw like the bullock--(See on Is 11:7).
and dust--rather, "but dust," &c. The curse shall remain on the serpent [Horsley], (Ge 3:14; Mi 7:17). "To lick the dust" is figurative of the utter and perpetual degradation of Satan and his emissaries (Is 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 (Jude 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 (Ex 9:16; Ro 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 (Ge 3:1). Man succeeded to that office (Ge 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 (Re 12:7-9) on earth; next, he is bound a thousand years (Re 20:2, 3); finally, he is cast into the lake of fire for ever (Re 20:10).
the serpent's meat--(See on Is 11:8).
They shall not hurt nor destroy in all my holy mountain--(See on Is 11:9).
25. (See on Is 11:6).
and the lion shall eat straw like the bullock--(See on Is 11:7).
and dust--rather, "but dust," &c. The curse shall remain on the serpent [Horsley], (Ge 3:14; Mi 7:17). "To lick the dust" is figurative of the utter and perpetual degradation of Satan and his emissaries (Is 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 (Jude 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 (Ex 9:16; Ro 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 (Ge 3:1). Man succeeded to that office (Ge 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 (Re 12:7-9) on earth; next, he is bound a thousand years (Re 20:2, 3); finally, he is cast into the lake of fire for ever (Re 20:10).
the serpent's meat--(See on Is 11:8).
They shall not hurt nor destroy in all my holy mountain--(See on Is 11:9).
The Pulpit Commentary
The wolf and the lamb shall feed together (comp. Isa_11:6-8; Hos_2:18). The portraiture here is far less elaborate than in the earlier chapter, to which the present passage may be regarded as a refer-once. (For the sense in which the entire picture is to be understood, see the comment upon Isa_11:6-9). Dust shall be the serpent's meat. Here we have a new feature, not contained in the earlier description. Serpents shall become harmless, anal instead of preying upon beasts, or birds, or reptiles, shall be content with the food assigned them in the primeval decree, "Upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life" (Gen_3:14). Mr. Cheyne appositely notes that "much dust is the food of the shades in the Assyrio-Babylonian Hades". They shall not hurt nor destroy. Repeated from Isa_11:9, word for word. In neither case should we regard the subject of the sentence as limited to the animals only. The meaning is that there shall be no violence of any kind, done either by man or beast, in the happy period described.
The wolf and the lamb shall feed together (comp. Isa_11:6-8; Hos_2:18). The portraiture here is far less elaborate than in the earlier chapter, to which the present passage may be regarded as a refer-once. (For the sense in which the entire picture is to be understood, see the comment upon Isa_11:6-9). Dust shall be the serpent's meat. Here we have a new feature, not contained in the earlier description. Serpents shall become harmless, anal instead of preying upon beasts, or birds, or reptiles, shall be content with the food assigned them in the primeval decree, "Upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life" (Gen_3:14). Mr. Cheyne appositely notes that "much dust is the food of the shades in the Assyrio-Babylonian Hades". They shall not hurt nor destroy. Repeated from Isa_11:9, word for word. In neither case should we regard the subject of the sentence as limited to the animals only. The meaning is that there shall be no violence of any kind, done either by man or beast, in the happy period described.
THE HOLY BIBLE
Isaiah
Chapter 65
Translated out of the original tongues, and with the former translations diligently compared and revised.
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