Chapter 65

1 The calling of the Gentiles. 2 The Jews, for their incredulity, idolatry, and hypocrisy, are rejected. 8 A remnant shall be saved. 11 Judgments on the wicked, and blessings on the godly. 17 The blessed state of the new Jerusalem.

1. I am sought. This verse has been understood in two ways. Inasmuch as Paul quotes the passage and applies it to the Gentiles (Rom. 10:20), many take his interpretation to be the primary intent of Isaiah’s statement as well. Others think that Isaiah at least primarily referred to Israel in Isa. 65:1 as well as in Isa. 65:2 (cf. Rom. 10:21).

Behold me. Heb. hinneni, which may also be translated “here am I.” For many years God continued to be patient with His people and gave them every opportunity to repent. But when they continued to turn against His messengers they reached the place where “there was no remedy” (2 Chron. 36:16). Yet even the terrible judgments had a wise and merciful purpose.

Not called by my name. Better, “not calling upon my name.”

2. Spread out my hands. In entreaty and expostulation, or possibly in invitation.

Rebellious. From the Heb. sarar, “to be stubborn,” “to be rebellious.” Sarar is used to describe the attitude of the princes in ch. 1:23 and again in Hosea 9:15 (there translated “revolters”).

Thoughts. Heb. machasheboth, which may also be translated “devices,” as in Job 5:12; Ps. 33:10; Prov. 19:21; Jer. 11:19; etc. The evils of the world have resulted from men placing their own ideas before the plans and purposes of God.

3. That provoketh me. See Deut. 32:21; 2 Chron. 34:25. Verses 3–5 of Isa. 65 list a number of provocations by which the Jews brought about their downfall.

That sacrificeth in gardens. See Isa. 1:29; 57:5; 66:17; Eze. 20:28. The native inhabitants of Canaan carried on the most immoral forms of worship amidst beautiful gardens and groves, and the Hebrews frequently followed their example.

Upon altars of brick. Literally, “upon bricks.” Ancient Assyrian and Babylonian altars were generally constructed of stone. The Hebrews were instructed to use altars of earth, stone, or metal (see on Ex. 20:24). Altars of brick are not known. The reference here is probably to the tiled roofs of houses upon which the Jews, at least in Jeremiah’s time, offered incense unto the host of heaven (Jer. 19:13; cf. Jer. 32:29), or perhaps to the brick pavements of heathen shrines.

Dead Sea scroll 1QIs shows an interesting variation in this verse. Instead of “burneth incense upon altars of brick” there appears a clause whose meaning is not certain. The root of one of the words is not clear. One possibility is that the word comes from an Akkadian root meaning, “to pour out a drink offering.” The clause would then read, “Their hands pour out a drink offering upon the stones.” However, other derivations are possible; hence we are left in uncertainty regarding the exact nature of the pagan rite here referred to. The LXX also shows an interesting variation, with the reading, “they burn incense on bricks to devils, which exist not.”

4. Among the graves. Probably to carry on communication with the dead (Isa. 8:19, 20; cf. Deut. 18:10–12).

Monuments. Probably tombs in caves or chambers hewn out of the rock, such as were common in Palestine. The practice of necromancy in these places appears here to be denounced.

Swine’s flesh. The eating of this flesh was forbidden (Lev. 11:7; Deut. 14:8). The reference here is probably to the eating of sacrificial meals. The offering of swine’s flesh constituted part of a sacrilegious ceremony in the Maccabean period whereby a Jew solemnly renounced his religion (1 Macc 1:41–64; cf. 2 Macc 6:18, 19).

Abominable things. See Deut. 14:2, 3; cf. Eze. 4:14; Acts 10:13, 14.

5. Stand by thyself. There may be a reference here to renegade Jews who at times were initiated into heathen mysteries which it was thought produced a superior type of holiness. The lives of such men might be steeped in corruption, but they made lofty pretensions to holiness, regarding themselves as possessed of a special type of sanctity that was denied to their fellows.

A smoke. Such vain pretensions in the name of religion were offensive to God and constituted a continual provocation to Him.

6. It is written. Being thus placed on record, Israel’s sins will not be forgotten but will receive their recompense. The deeds of all men, both good and bad, are recorded by angels in the registers of heaven, where they constitute a witness for or against them (see Ps. 56:8; Dan. 7:10; 12:1; Mal. 3:16; GC 481).

Keep silence. That is, He will not remain inactive. He will not forever restrain Himself.

Into their bosom. The picture is drawn from the ancient custom of receiving gifts in the fold of the cloak or garment (see Luke 6:38).

7. Upon the mountains. See 2 Kings 15:4, 35; Isa. 57:7; Eze. 6:13; 18:6; 20:27, 28; Hosea 4:13.

Blasphemed. Heb. charaph, “to rail at,” “to revile.”

Measure their former work. That is, God will requite them for their former deeds.

8. The new wine. The picture is that of a vineyard. The yield is mostly wild, sour grapes (see ch. 5:4). But the gatherers come across a cluster of good grapes capable of producing good wine, and the decree is issued, “Destroy it not.” This illustrates the attitude of God toward His people. They have sinned, and judgment has been decreed upon them. But they are not all wicked, and not all are to be destroyed. Those who are righteous among them will be spared and restored to their land.

A blessing is in it. The wild, sour grapes are worthless, and fit only for destruction. The good grapes, providing nourishment for man, are a blessing from God.

9. A seed out of Jacob. A seed represents only a small portion of the plant that produced it. It may appear insignificant, but it is of the highest importance, for it possesses the capability of reproducing itself manyfold. Not all of Jacob and of Judah are to be saved, but only a remnant (chs. 1:9; 10:21; 11:11; 46:3).

My mountains. Palestine is a mountainous country and is fittingly represented by such a term (see Isa. 14:25; cf. Isa. 57:13; Eze. 36:1–8).

Mine elect. Or, “my chosen.” God’s elect are not a favored few arbitrarily selected by the Lord; they include all who choose to follow in God’s ways of righteousness (see Isa. 43:20; 45:4; Matt. 24:22).

10. Sharon. A fertile plain along the seacoast extending from Carmel to Joppa. It was a region of beauty and plenty (ch. 35:2), a pastureland for flocks and herds (1 Chron. 27:29), and a place of flowers (S. of Sol. 2:1). God here promises to reward with prosperity and peace those who have “sought” Him.

The valley of Achor. Achor was a valley running into the plain of Jericho. It is traditionally connected with Achan, for it was there that he was stoned to death (Joshua 7:24–26). Here the name probably stands for the eastern limit of the country. All of Palestine, from Sharon on the west to Achor on the east, was to be a prosperous, peaceful region—the home of the people of the Lord. The “valley of Achor” would become “a door of hope” (Hosea 2:15).

11. That forsake the Lord. The prophet now turns his attention back to sinners and idolaters—the class that he had denounced in vs. 2, 3. In God’s “holy mountain” was the “house of prayer” and the altar where men came to offer their sacrifices and worship God (ch. 56:7). Those who forgot God’s holy mountain were, therefore, those who forgot the Lord and gave their homage to other divinities.

Troop. Heb. Gad, the name given to the god of fortune. The name Baal-gad in Joshua 11:17; 12:7 suggests the prevalence of this form of worship in Canaan at the time the Hebrews took over the territory. It was customary in ancient times to present a sacrifice to the gods and then to partake of the food thus offered, at a feast in honor of the god.

That furnish the drink offering. Literally, “that fill [cups of] mixed wine.”

That number. Heb. Meni, believed to be the name of some Palestinian deity. The name means “destiny.”

12. Number you to the sword. Or, “destine you to the sword.” The Hebrew verb here employed (manah) is the root of the name Meni (see on v. 11).

When I called. Compare vs. 1, 2. The people had been disturbed over the fact that when they needed help and called upon God, He did not answer (chs. 63:15; 64:12). However, the blame for their plight rested with them, not God. The people had destroyed themselves by their own impenitence (Hosea 13:9).

13. My servants shall eat. Verses 13–15 list a series of contrasts between the faithful in Israel and those who had rebelled against God. His children will have their wants supplied, while those who set a table for heathen gods will suffer for want of food (see chs. 3:1; 8:21).

14. Ye shall cry. The time was coming when those who had made merry in deeds of iniquity and had engaged in riotous feasts in honor of the heathen gods would cry and howl for the miseries that would come upon them, while those who were faithful to God would rejoice (see chs. 2:11–21; 35:6–10).

15. Your name. Compare Jer. 29:22. The name of these apostate Jews would be used in formulas of imprecation.

Shall slay thee. See v. 12.

Another name. See on ch. 62:2. Dead Sea scroll 1QIs has an extended omission here running into v. 16. It leaves out the words “and call his servants by another name: that he who blesseth himself in the earth shall bless himself,” and substitutes the word “continually,” making the last clause of v. 15 read, “for the Lord God shall slay thee continually.” At the beginning of v. 16 it adds the words, “and it shall be that the one blessing himself,” making the first part of v. 16 read, “and it shall be that the one swearing by the God of truth and swearing in the earth shall swear by the God of truth.” Interestingly, the scribe left a blank space of nearly a line in his manuscript. He was apparently copying from a defective manuscript and this represents his attempt to emend or to restore the text.

16. The God of truth. Literally, “the God of Amen,” that is, “the God of faithfulness.” The LXX reads “the genuine God,” thus contrasting Him with the pagan deities.

Forgotten. See on v. 17.

17. I create. In vs. 17–25 Isaiah describes new heavens and a new earth that would have been brought about should Israel heed the messages of the prophets and fulfill the divine purpose following the restoration from captivity. Israel failed; hence, in secondary application, these verses point forward to the new heavens and the new earth to be ushered in at the close of the millennium. However, the description should be understood first in terms of its local setting, and secondary application be made only in the light of what the NT writers and the Spirit of prophecy have to say regarding the future life (see pp. 35–38). When such a principle of interpretation is followed, the passage presents no problems. However, if attempts are made to apply all details of the passage to the future new heavens and new earth, several difficulties present themselves: (1) According to v. 20, unless the language is to be understood in a highly metaphorical sense, death is still present (see on v. 20), whereas in the heaven and earth of which John speaks there will be no death (Rev. 21:4). (2) According to Isa. 65:23 (see comments there) children are still being born. In the heavens and earth to which we look forward those who are “accounted worthy to obtain that world … neither marry, nor are given in marriage” (Luke 20:35). The comment on this passage is too clear to be misapplied, “There are men to-day who express their belief that there will be marriages and births in the new earth, but those who believe the Scriptures cannot accept such doctrines” (MM 99). (3) According to Isa. 66:23, 24 worshipers on the way to Jerusalem view the carcasses of those who have transgressed against God, whereas according to Rev. 20–22 the fires of the last day completely renovate the earth before it becomes the home of the redeemed.

These difficulties are fully removed when the passage is interpreted according to the principles outlined on pp. 25–38.

The failure of Israel made impossible the fulfillment of these prophecies according to the original intent. Nevertheless the purposes of Jehovah will move forward to their complete fulfillment (see PK 705, 706). There will be new heavens and a new earth, but the manner in which they will be ushered in is somewhat different now that the purposes of God, instead of being accomplished through Israel, the chosen nation, will be accomplished through the Christian church (see PK 713, 714).

The former. These would include the “former troubles” (v. 16), the tribulations of the Captivity, or for us, the hardships of this present evil world. The peace and glory of the new earth will so far transcend the trouble and woe of this present world that the trials will seem like nothing in comparison (see Jer. 3:16; EW 17; cf. Isa. 43:18, 19).

Some have felt that the prophet here predicts a future oblivion concerning things on this earth, at least concerning past sins. The Hebrew of this verse need not be so understood. Zakar, translated “remembered,” frequently defines the action or condition that results from conscious memory. For example, the statement that the children of Israel “remembered not the Lord their God” (Judges 8:34) does not mean that God never entered their conscious mind. It simply means that the people did not render unto Jehovah the worship that a knowledge of Him should have led them to render (see on Judges 8:34). If such a shade of meaning is to be attached to Isaiah’s statement, then the passage may be understood to assert that a memory of former things will no longer distress or annoy the mind or cause feelings of remorse.

In that world of tomorrow “all the perplexities of life’s experience will … be made plain” (Ed 305). When we no longer “see through a glass, darkly” (1 Cor. 13:12) we shall have a “distinct, intelligent knowledge” of what our salvation has cost (GC 651). A knowledge of the history of the great controversy will be the safeguard against any future repetition of the evil experiment of sin (GC 499).

Come into mind. Literally, “come upon the heart”.

18. Be ye glad. Even today we can rejoice in the thought of the joys and glories of the world to come. The pictures of a new and better world give strength and courage as we meet the trials of the present. Disappointments and discouragements will be met with better grace if our hearts are set on the abounding joys of the new earth, which is soon to become our home. Dead Sea scroll 1QIs has the two imperatives in the singular, “be thou glad” and “rejoice thou.” However, the ancient versions support the Masoretic text.

19. Rejoice in Jerusalem. At the time of Isaiah there was little reason for rejoicing over Jerusalem. The armies of Sennacherib came against the city, and the Assyrian king boasted of having shut up Hezekiah like a bird in a cage (see on 2 Kings 18:13). When the Babylonian envoys visited Hezekiah, Isaiah foresaw the time when the armies of Babylon would come against Jerusalem and carry away its treasures and its people (ch. 39:6, 7). Micah, Isaiah’s contemporary, foresaw the time when Zion would be “plowed as a field” and Jerusalem and its Temple would be destroyed (Micah 3:12). But the Lord was planning a glorious future for Jerusalem (Isa. 52:9; 62:1, 7). The city might have been established as the great metropolis of the earth. She might have been “the world’s diadem of glory” (DA 577; see p. 30). But when the Jews rejected the Messiah, Jerusalem’s day of grace ended (Matt. 23:37, 38; DA 578). However, the new Israel of God looks to the heavenly Jerusalem as the fulfillment of its joy.

20. Infant of days. That is, an infant who dies being but a few days old. Many expositors have been greatly perplexed over this verse inasmuch as it presupposes the continuance of death and sin at a time when they believe these would have been abolished. The perplexity has been expressed thus: “What is most remarkable in the description is that death and sin are represented as still continuing” (Pulpit). The answer to this problem has already been given (see on v. 17). Isaiah describes the new heavens and the new earth in terms of how these conditions would have been brought about with respect to the nation of Israel.

The resurrection and state of immortality would have been preceded by a period in which adherence to the laws of God and cooperation with the divine program would have largely banished sickness and premature death. It is this feature that Isaiah emphasizes in this present verse. His language is poetic, but the general meaning seems clear. His first point of observation is with regard to infant mortality. There would be no infant deaths.

Filled his days. That is, there would be no premature deaths. Old men would not die until they had lived out their allotted span.

Child. Heb. naФar, “a lad,” “a youth.” The third group, the youth, is now mentioned. The statement concerning them parallels those concerning the other groups. The young people, too, would not die until they had lived out the allotted span. The span is here placed at 100 years. Why this particular figure was chosen is not made clear. It was doubtless a round number, and in the time of Isaiah represented a figure well above the average span of life. According to Ps. 90:10, of which Moses is thought to have been the author, man’s span was 70 years. A few attained to 80 years. Of the kings of Judah from Rehoboam to Jehoiakim whose approximate length of life can be calculated, the average age at death was about 47 years. An age of 100 years for Isaiah’s contemporaries would thus be considerably above the age that the average man hoped to reach.

The promises here made to Israel on the condition that they would cooperate with the divine program may be compared with the promises to them at the time of the Exodus. At that time the Lord promised to take away all sickness (Deut. 7:15). Upon the fulfillment of the “conditions,” the promise was verified to them. “There was not one feeble person among their tribes” (Ps. 105:37; see further COL 288). The same promises of longevity and immunity from suffering were now once again offered Israel, and upon the same conditions.

The conditions here described—a spiritually revived Israel at last working in harmony with Heaven’s plan, and inheriting a once more productive Palestine (Isa. 65:9, 10)—would have preceded the final eradication of sin and sinners, the resurrection, and subsequent immortality for the righteous. Isaiah is setting forth the steps leading up to these final events as they would have been fulfilled to the nation of Israel.

With the failure of Israel and the consequent fulfillment of these promises in the Christian church (PK 713, 714), certain features will be altered, but the final climatic event—the new heavens and the new earth, in which dwelleth righteousness—is still the blessed hope of the saints today (2 Peter 3:13; Rev. 21:1, 2). For this the church has long prayed (Matt. 6:10).

Some have understood the clause, “the child shall die an hundred years old,” to mean that at the age of 100 a man would be regarded as a mere youth. They believe that the comparison is with conditions in this world before the Flood: “Men before the flood lived many hundreds of years, and when one hundred years old were considered but youths” (4SG 156). However, the use of the word “die” (Heb. muth) to describe the transition from youth to adulthood would be most unusual. Since the passage can be understood without difficulty by ascribing to muth its normal meaning, it seems better to avoid an involved and uncertain interpretation of the word.

Accursed. In contrast with the blessings enjoyed by the righteous, the sinner, even should he attain to old age, would be accursed.

21. Build houses. Through premature death, invasion, and deportation the Israelites had lost their homes, their fields, and vineyards. Settlement in the restored state was no more to be interrupted by these. In the new heavens and new earth now soon to be established, occupancy will not be interrupted even by death. Life in the new earth will to a large degree be similar to the life that man lived in Paradise before the entrance of sin. In the world made new there will be all the comforts and delights of Eden of old. There will be trees and flowers and streams, delicious fruits, and beautiful homes. The world will be man’s to enjoy, to erect for himself the kind of home that he wills, and, with the humble heart of a learner, to hold converse with nature and nature’s God.

22. Days of a tree. A tree is a symbol of fixity and permanence. Compare ch. 40:6.

Work of their hands. Life in the new earth will not be an idle existence. Men will labor and they will enjoy the fruits of their labors. Work there will be a comfort and a source of endless delight. The saints will plan homes and gardens and they will have the time and the means to carry out their plans.

23. Bring forth. Heb. yalad, “to bring forth children” (see MM 99).

Trouble. Heb. behalah, “sudden terror.” Behalah occurs also in Lev. 26:16; Ps. 78:33; Jer. 15:8. Women would not beget children to be cut off by disease, disaster, or war.

Offspring with them. The picture is that of a large, happy, and prosperous patriarchal family. They live together in peace, and work together for the common good. They are all children of a common Father, and thus all are brethren, and all have the same interests at heart.

24. Before they call. In their sin and distress the Israelites had called upon God, but they believed Him to be far away, and indifferent to their cries and to their dire need (chs. 40:27; 49:14; 63:15; 64:12). But God had plainly told them that it was because of their sins that He could not hear their prayers (chs. 1:15; 59:1–3). Now, with hearts renewed by divine grace, sending up petitions according to the will of God, there would be no delay in response. Even before His children would express their wishes and call upon Him, God would anticipate their requests and provide everything that could add to their well-being and happiness.

25. The wolf and the lamb. See on ch. 11:6–8.

Serpent’s meat. See on Gen. 3:14.

Shall not hurt. See on ch. 11:9.

Ellen G. White comments

1, 2 AA 375

5     COL 150; GW 336; TM 186; 4T 257; 5T 342

6, 7 GC 481

8     DA 149; MH 333; Te 97

17   PK 732

18, 19  PK 729

19   CH 338; Ed 271; GC 676; SR 431; TM 414

21, 22  Ed 303; GC 675; ML 358; PK 731

25   Ed 304; EW 18; ML 354; 1T 68