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

It is generally supposed that this chapter is closely connected in sense with the preceding; and that its object is, to defend the proceedings of God in regard to the Jews, and especially with reference to the complaint in the preceding chapter. If so, it is designed to state the reasons why he had thus afflicted them, and to encourage the pious among them with the expectation of great future prosperity and safety. A general view of the chapter may be obtained by a glance at the following analysis of the subjects introduced in it.

I. God states in general that he had called another people who had not sought him, and extended the blessings of salvation to those who had been strangers to his name Isaiah 65:1. This is evidently intended to show that many of his ancient people would be rejected, and that the blessings of salvation would be extended to others Romans 10:20. In the previous chapter they had pled Isaiah 64:9, that they were 'all' his people; they had urged, because their nation had been in covenant with God, that he should interpose and save them. Here an important principle is introduced, that they were not to be saved of course because they were Jews; and that others would be introduced to his favor who belonged to nations which had not known him, while his ancient covenant people would be rejected. The Jews were slow to believe this; and hence, Paul says Romans 10:20 that Isaiah was 'very bold' in advancing so unpopular a sentiment.

II. God states the true reason why he had punished them Isaiah 65:2-7. It was on account of their sins. It was not because he was changeable, or was unjust in his dealings with them. He had punished them, and he had resolved to reject a large portion of them, though they belonged to his ancient covenant people, on account of their numerous and deeply aggravated crimes. He specifies particularly:

1. That they had been a rebellious people, and that he had stretched out his hands to them in vain, inviting them to return.

2. That they were a people which had constantly provoked him by their idolatries; their abominable sacrifices; and by eating the things which he had forbidden.

3. That they were eminently proud and self-righteous, saying to others, Stand by yourselves, for we are holier than you.

4. That for these sins God could not but punish them. His law required it, and his justice demanded that he should not pass such offences by unnoticed.

III. Yet he said that the whole nation should not be destroyed. His elect would be saved; in accordance with the uniform doctrine of the Scriptures, that all the seed of Abraham should not be cut off, but that a remnant should be kept to accomplish important purposes in reference to the salvation of the world Isaiah 65:8-10.

IV. Yet the wicked portion of the nation should be cut off, and God, by the prophet, describes the certain punishment which awaited them Isaiah 65:11-16.

1. They would be doomed to slaughter.

2. They would be subjected to hunger and want, while his true servants would have abundance.

3. They would cry in deep sorrow, while his servants would rejoice.

4. Their destruction would be a blessing to his people, and the result of their punishment would be to cause his own people to see more fully the value of their religion, and to prize it more.

V. Yet there would be future glory and prosperity, such as his true people had desired, and such as they had sought in their prayers; and the chapter concludes with a glowing description of the glory which would bless his church and people Isaiah 65:17-25.

1. God would create new heavens and a new earth - far surpassing the former in beauty and glory Isaiah 65:17.

2. Jerusalem would be made an occasion of rejoicing Isaiah 65:18.

3. Its prosperity is described as a state of peace, security, and happiness Isaiah 65:19-25.

(1) great age would be attained by its inhabitants, and Jerusalem would be full of venerable and pious old men.

(2) they would enjoy the fruit of their own labor without annoyance.

(3) their prayers would be speedily answered - even while they were speaking.

(4) the true religion would produce a change on the passions of people as if the nature of wild and ferocious animals were changed, and the wolf and the lamb should feed together, and the lion should eat straw like the ox. There would be universal security and peace throughout the whole world where the true religion would be spread.

There can be no doubt, I think, that this refers to the times of the Messiah. Particular proof of this will be furnished in the exposition of the chapter. It is to be regarded, indeed, as well as the previous chapter, as primarily addressed to the exiles in Babylon, but the mind of the prophet is thrown forward. He looks at future events. He sees a large part of the nation permanently rejected. He sees the Gentiles called to partake of the privileges of the true religion. He sees still a remnant of the ancient Jewish people preserved in all their sufferings, and future glory rise upon them under the Messiah, when a new heavens and a new earth should be created. It is adapted, therefore, not only to comfort the ancient afflicted people of God, but it contains most important and cheering truth in regard to the final prevalence of the true religion, and the state of the world when the gospel shall everywhere prevail.

We have here a vindication of God's dealings with the Jews, Isaiah 65:1, Isaiah 65:2. To this end the prophet points out their great hypocrisy, and gives a particular enumeration of their dreadful abominations, many of which were committed under the specious guise of sanctity, Isaiah 65:3-5. For their horrid impieties, (recorded in writing before Jehovah), the wrath of God shall certainly come upon them to the uttermost; a prediction which was exactly fulfilled in the first and second centuries in the reigns of the Roman emperors Vespasian, Titus, and Hadrian, when the whole Jewish polity was dissolved, and the people dispersed all over the world, Isaiah 65:6, Isaiah 65:7. Though God had rejected the Jews, and called the Gentiles, who sought him not, (Romans 9:24-26), yet a remnant from among the former shall be preserved, to whom he will in due time make good all his promises, Isaiah 65:8-10. Denunciation of Divine vengeance against those idolaters who set in order a table for Gad, and fill out a libation to Meni, ancient idolatries, which, from the context, and from the chronological order of the events predicted, have a plain reference to the idolatries practiced by Antichrist under the guise of Christianity, Isaiah 65:11, Isaiah 65:12. Dreadful fate which awaits these gross idolaters beautifully contrasted with the great blessedness reserved for the righteous, Isaiah 65:13-16. Future restoration of the posterity of Jacob, and the happy state of the world in general from that most glorious epoch, represented by the strong figure of the creation of new heavens and a new earth, wherein dwelleth righteousness, and into which no distress shall be permitted to enter, Isaiah 65:17-19. In this new state of things the term of human life shall be greatly protracted, and shall possess none of that uncertainty which attaches to it in "the heavens and the earth which are now." This is elegantly illustrated by the longevity of a tree; manifestly alluding to the oak or cedar of Lebanon, some individuals of which are known to have lived from seven to ten centuries, Isaiah 65:20-23. Beautiful figures shadowing forth the profound peace and harmony of the Church of Jesus Christ, which shall immediately follow the total overthrow of Antichrist; with a most gracious promise that the great chain of Omnipotence shall be put upon every adversary, so that none will be able any longer to hurt and destroy in all God's holy mountain, Isaiah 65:24, Isaiah 65:25.

This chapter contains a defense of God's proceedings in regard to the Jews, with reference to their complaint in the chapter preceding. God is introduced declaring that he had called the Gentiles, though they had not sought him; and had rejected his own people for their refusal to attend to his repeated call; for their obstinate disobedience, their idolatrous practices, and detestable hypocrisy. That nevertheless he would not destroy them all; but would preserve a remnant, to whom he would make good his ancient promises. Severe punishments are threatened to the apostates; and great rewards are promised to the obedient in a future flourishing state of the Church. - L.

INTRODUCTION TO Isaiah 65

This chapter contains an answer to the prayer begun Isaiah 63:15, and continued in the preceding chapter; in which reasons are given by the Lord for suffering such calamities as are before mentioned to come upon the Jewish nation; particularly their rejection of the Gospel as preached by Christ and his apostles, and cleaving to the traditions of the fathers, and to their own righteousness; which disobedience and rebellion are aggravated by the Gentiles quick reception of the Gospel, as soon as preached to them, Isaiah 65:1 as also the idolatry of their fathers, their impurity and breach of the divine laws, Isaiah 65:3, as well as their own pride, hypocrisy, and self-confidence, Isaiah 65:5 all which being observed by the Lord was highly provoking to him; and he was determined to recompense into their bosoms their own sins, and the sins of their fathers, whose measure they filled up, Isaiah 65:6, nevertheless he would have a regard to a remnant among them, in whom the true grace of God would be found, and who should have a name and a place in the Gospel church state, and be preserved from the general destruction, Isaiah 65:8, but as for the unbelieving Jews, they should be punished with the sword, with famine, with disgrace, with distress, vexation, and a curse; when the servants of the Lord should have food, and joy, and honour, and bless themselves in the Lord, and serve him, Isaiah 65:11 and the chapter is concluded with promises of a new and happy state to the Jews upon their conversion in the latter day; which will be attended with much spiritual joy, with abundance of outward felicity, with great safety and security, and with the presence of God, Isaiah 65:17.

Ch. 65. Threats and Promises, addressed to Two distinct Parties

The chapter may be divided into two nearly equal portions:—

i. Isaiah 65:1-12. A contrast is drawn between the servants of Jehovah and a party who have apostatised from the true religion.

(1) Isaiah 65:1-7. The divine speaker complains that His gracious invitations have been scorned by an “obdurate people” (Isaiah 65:1-2), who have provoked Him continually by scandalous and abominable superstitions (Isaiah 65:3-5), and against whom He now pronounces a final sentence of rejection (Isaiah 65:6-7).

(2) Isaiah 65:8-10. The method of Jehovah’s dealings with Israel illustrated by a figure from the vintage. As the grape cluster is spared for the sake of the new wine that is in it, so for the sake of the spiritual principle embodied in Israel, Jehovah will “not destroy the whole” (Isaiah 65:8). On the contrary a seed shall be brought forth from Jacob to inherit the Holy Land from the west to the east (Isaiah 65:9-10).

(3) Isaiah 65:11-12. The schismatics, here directly addressed as they that “forsake the Lord” and repudiate the Temple worship in their service of strange gods, are threatened with extinction. The first section ends, as it began, by reminding the apostates of the overtures of Divine love and condescension which they had so wantonly spurned.

ii. Isaiah 65:13-25. The final separation of the two classes.

(1) Isaiah 65:13-16. The future of the idolaters is more explicitly contrasted with that of the “servants” of Jehovah (Isaiah 65:13 f.). The former shall be annihilated, leaving behind them nothing but a name for a formula of imprecation (Isaiah 65:15); while Jehovah’s true servants remain in the land to “bless themselves in the God of truth” (Isaiah 65:16).

(2) Isaiah 65:17-25. The blessings reserved for the people of God in the Messianic age: an entire transformation of the conditions of human existence, compared to the creation of “new heavens and a new earth” (Isaiah 65:17); Jehovah’s delight in His handiwork dissipating the sorrows of earth (18, 19); patriarchal longevity (20); undisturbed possession of the land (21–23); immediate answer to prayer (24); and harmony in the animal world (25) are the features of this captivating picture of the latter days.

In the view of most expositors ch. 65 is Jehovah’s answer to the preceding intercession (Isaiah 63:7 to Isaiah 64:12). But this connexion, as Cheyne has long insisted, is far from obvious and probably does violence to the natural interpretation of Isaiah 65:1-2. The persons there referred to are sharply and explicitly distinguished from those in whose name the prayer is uttered. The community which in Isaiah 64:9 says, “We are all thy people” cannot surely have included amongst its members the openly pagan party described in Isaiah 65:3 ff., Isaiah 65:8 ff. And to suppose the meaning to be that Jehovah has always been ready to answer prayer, but must first effect a separation between the two classes, is very like an attempt to force a connexion where none exists. The theory becomes still more untenable when we take into account the extremely close resemblance between ch. 65 and 66. It is safer to regard these two chapters as one continuous discourse, complete in itself, and having no special reference to what immediately precedes.

The situation presupposed by this chapter and the next presents many features of great interest and importance. On the whole the impression is confirmed that in this part of the book we have to do with prophecies delivered in Palestine, at a time subsequent to the Restoration. The notes will supply some indications of this; and there appears to be nothing which really countenances the idea that the author lived among the exiles in Babylon. The most important fact is the sharp division of parties, already referred to, which runs through the prophecy. This fact may be explained in two ways: (1) It may be merely the distinction, which always existed in Israel, between the godly kernel of the nation and the great mass who were addicted to heathen practices. The antithesis in this case would be largely ideal, being obvious from the point of view of the prophet and those who shared his faith, but not recognised by their opponents. But this conception hardly corresponds to the state of things revealed by the allusions of the prophecy. The separation is open and acknowledged on both sides; each party excommunicates the other (Isaiah 66:5); and the apostates maintain an attitude of opposition to the Temple at Jerusalem (Isaiah 65:11). (2) The second theory may better enable us to comprehend this situation. It is the same as was already suggested by ch. Isaiah 57:3 ff., viz., that the schismatics referred to are the half-caste Samaritans and their adherents amongst the “people of the land,” while the servants of Jehovah are the religious and strictly legal party which is known to have existed in the time of Malachi, and had been reinforced by the arrival of Ezra and his company from Babylon (Ezra 9:1-4). Some points in favour of this view are (a) the Hebrew extraction of the party denounced (Isaiah 66:5; see on Isaiah 57:3); (b) their separation from the Temple service (Isaiah 65:11); (c) the peculiar and revolting heathen rites to which they were addicted (Isaiah 65:3-5; Isaiah 65:11, Isaiah 66:3; Isaiah 66:17) implying a degree of religious degeneracy not easy to conceive in a properly Jewish society; (d) their perpetuation of the illegal worship of the “high places” (Isaiah 65:7); and (e) the manner in which they are addressed as a distinct and well-known body (Isaiah 65:5; Isaiah 65:11, Isaiah 66:5). These circumstances do not of course amount to a demonstration of the hypothesis, although in conjunction with the presumption of post-exilic authorship they invest it with a certain degree of probability.

Isa 65:1-25.

GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL.

In

Isa 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,

Isa 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

(Isa 65:2-7).

Yet the whole nation shall not be destroyed, but only the wicked; a remnant shall be saved

(Isa 65:8-10, 11-16).

There shall be, finally, universal blessedness to Israel, such as they had prayed for

(Isa 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";

Eph 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,

Eph 2:12, 13.

Behold me--

(Isa 45:22).

nation . . . not called by my name--that is, the Gentiles. God retorts in their own words

(Isa 63:19)

that their plea as being exclusively "called by His name" will not avail, for God's gospel invitation is not so exclusive

(Ro 9:25; 1:16).

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

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

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

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

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

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