King James Version
Isaiah 65
25 verses with commentary
Judgment and Salvation
I 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.
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'I 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.' God responds to chapter 64's prayer by revealing Himself to the Gentiles who weren't seeking! Paul quotes this in Romans 10:20 regarding Gentile inclusion. 'Behold me' repeated emphasizes God's initiative in self-revelation.
I 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;
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'I 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.' The open hands picture invitation and appeal. The Hebrew 'paras' (spread) indicates welcoming gesture. Yet Israel is 'rebellious' (sarar), walking 'their own way' (darkam) and 'their own thoughts.' Divine invitation met by persistent rejection.
A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick; upon: Heb. upon bricks
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'A people that provoketh me to anger continually to my face, that sacrificeth in gardens, and burneth incense upon altars of brick.' The provocations are specified: garden sacrifices and brick-altar incense - pagan worship practices. 'To my face' (al-panai) indicates blatant, open rebellion. The Hebrew 'ka'as' (provoke to anger) is continuous.
Which remain among the graves, and lodge in the monuments, which eat swine's flesh, and broth of abominable things is in their vessels; broth: or, pieces
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'Which remain among the graves, and lodge in the monuments, which eat swine's flesh, and broth of abominable things is in their vessels.' Further abominations: necromancy (consulting the dead), swine consumption (explicitly forbidden in Leviticus 11:7), and unclean food. These are not accidents but deliberate violations of known law.
Which 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. nose: or, anger
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'Which 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.' The supreme irony: those practicing paganism claim superior holiness! 'Stand back, I'm holier than you.' Such hypocrisy is 'smoke in my nose' (disgusting odor) and 'fire that burneth' (constant irritation). Self-righteousness amid actual sin provokes divine wrath.
Behold, it is written before me: I will not keep silence, but will recompense, even recompense into their bosom,
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'Behold, it is written before me: I will not keep silence, but will recompense, even recompense into their bosom.' God has 'written' (recorded) their sins - judgment is certain. He will 'not keep silence' (answer chapter 64's complaint about divine inactivity). 'Recompense into their bosom' indicates personal, direct judgment - they will receive what they deserve.
Your 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.
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'Your 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.' Accumulated sin - their own plus their fathers' - is addressed. Mountain and hill worship was pagan practice. 'Measure' (madad) indicates precise proportional judgment. Like father, like son.
Thus 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.
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'Thus 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.' A vineyard metaphor: a good cluster among bad grapes is preserved. The Hebrew 'tirosh' (new wine) represents potential blessing. For His servants' sake, God won't destroy all. A remnant is preserved.
And 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.
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'And 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.' The promise of offspring (zera - seed) continues Abraham's promise. 'My mountains' are Judah's highlands; 'mine elect' and 'my servants' will inherit. Faithful remnant receives the land promise.
And 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.
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'And Sharon shall be a fold of flocks, and the valley of Achor a place for the herds to lie down, for my people that have sought me.' Sharon (coastal plain) and Achor (Jordan Valley) represent the land from west to east. Both become prosperous pastures - flocks, herds lying down securely. The condition: 'for my people that have sought me.'
But 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. troop: or, Gad number: or, Meni, a pagan god
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'But 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.' Sharp contrast: those who forsake and forget. 'That troop' (Gad) and 'that number' (Meni) are pagan fortune/destiny deities. Preparing tables and offerings for these 'gods' constitutes abandonment of the LORD.
Therefore 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.
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'Therefore 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.' Wordplay on 'Meni' (number): since you serve 'number,' I will number you to judgment. The Hebrew 'manah' (number/destine) is ironic. Despite calling and speaking, they didn't answer or hear - deliberate choice of evil.
Therefore 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:
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'Therefore thus saith the Lord GOD, Behold, my servants shall eat, but ye shall be hungry: my servants shall drink, but ye shall be thirsty: my servants shall rejoice, but ye shall be ashamed.' Sharp contrast between servants and rebels: eating vs. hunger, drinking vs. thirst, rejoicing vs. shame. The Hebrew 'eved' (servant) marks the blessed group. Parallel structure emphasizes the contrast.
Behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit. vexation: Heb. breaking
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The contrast between the righteous and wicked intensifies: "Behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit." The Hebrew rinnah (sing/shout for joy) describes exuberant celebration from tuv lev (goodness of heart)—profound inner gladness. This contrasts sharply with the wicked's experience: crying for ke'ev lev (pain of heart) and howling for shever ruach (breaking/crushing of spirit). The verbs escalate—crying, then howling—depicting increasing anguish. From a Reformed perspective, this illustrates the eternal destinies of the elect and reprobate. The righteous experience overwhelming joy in God's presence (Psalm 16:11, John 15:11, 16:22), while the wicked endure unbearable torment separated from all good (Matthew 8:12, 13:42, Luke 16:23-24). The difference isn't merely circumstantial but essential—flowing from relationship or lack thereof with God. The servants' joy comes from heart transformation; the wicked's anguish comes from spiritual bankruptcy and divine judgment.
And 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:
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God pronounces judgment on the rebellious: "And ye shall leave your name for a curse unto my chosen: for the Lord GOD shall slay thee." Their name becomes a byword for divine judgment—others will use it as a curse formula (Jeremiah 29:22). The Hebrew shevuah (curse/oath) suggests their name exemplifies what happens to those who rebel against God. "The Lord GOD shall slay thee" uses hemit (put to death), indicating decisive judgment. Then comes the glorious contrast: "and call his servants by another name." God's servants receive new identity—shem acher (another name) replacing the old. This anticipates Revelation 2:17's "new name" and 3:12's writing of God's name on overcomers. From a Reformed perspective, this describes the total identity transformation in salvation. The old name (identity in Adam, defined by sin and rebellion) is replaced by a new name (identity in Christ, defined by righteousness and adoption). The wicked remain defined by their rebellion and face its consequences; the righteous receive new identity rooted in God's gracious naming.
That 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.
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The promise that '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' depicts universal acknowledgment of Yahweh. The title 'God of truth' (literally 'God of Amen') emphasizes absolute faithfulness and reliability. The reason: 'because the former troubles are forgotten' - God's comprehensive redemption eclipses all past suffering.
New Heavens and New Earth
For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. come: Heb. come upon the heart
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This prophetic declaration announces God's ultimate restoration project—complete cosmic renewal. 'For, behold, I create new heavens and a new earth' (ki hineni bore shamayim chadashim ve-erets chadasah, כִּי־הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וְאָרֶץ חֲדָשָׁה) uses the verb bara (create), the same word describing original creation in Genesis 1:1. This isn't renovation but new creation. 'New' (chadash, חָדָשׁ) indicates fresh, unprecedented, not merely renewed old creation. The scope encompasses both heavens (spiritual realm) and earth (physical realm)—total reality transformed. The result: 'the former shall not be remembered, nor come into mind' (ve-lo tizakarnah ha-rishonot ve-lo ta'alenah al-lev)—present creation with its sin, sorrow, suffering, and death will be so eclipsed by new creation's glory that it won't even come to mind. Peter references this promise (2 Peter 3:13); John sees its fulfillment (Revelation 21:1). This is the consummation of redemption history—not merely souls saved but creation itself redeemed.
But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy.
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God commands transformed response: "But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy." The imperative sisu (be glad) and gilu (rejoice) call for active celebration. The duration is ad-ad (forever and ever)—perpetual gladness. The reason: God creates (bore—the same verb as Genesis 1:1) something new. He creates Jerusalem as gilah (rejoicing) and her people as mesos (joy)—not just experiencing joy but embodying it. This anticipates Revelation 21:1-2's new heaven and new earth with the New Jerusalem. From a Reformed perspective, this describes the consummated kingdom where God's creative work reaches culmination. Just as He created the first heavens and earth, He creates new ones. Believers don't merely enter a improved version of the old but participate in genuinely new creation (2 Corinthians 5:17, Revelation 21:5). The transformation is so complete that the people themselves become joy—their very existence is joyful praise to God.
And 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.
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God's response to His new creation: "And I will rejoice in Jerusalem, and joy in my people." The mutual joy is profound—God rejoices in His people, and they in Him. The Hebrew gil (rejoice) and sus (joy) show God's delight in His work. Then comes the glorious promise: "and the voice of weeping shall be no more heard in her, nor the voice of crying." The Hebrew bechi (weeping) and za'aqah (crying/outcry) encompass all sorrow. This directly parallels Revelation 21:4: "God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying." From a Reformed perspective, this reveals God's ultimate purpose: His own joy in His people and their complete freedom from all suffering. The final state is characterized not just by absence of negative (no weeping) but presence of positive (mutual joy). God's delight in His redeemed people—the joy He has over them (Zephaniah 3:17)—consummates in eternal fellowship unmarred by any sorrow or pain.
There 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.
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A difficult but important promise: "There 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." This verse has generated interpretive debate. The most likely meaning within its context: in the renewed earth, lifespans will extend dramatically (like pre-flood patriarchs), with someone dying at 100 considered premature ("a child"). Yet death still exists for the "sinner"—suggesting a millennial or transitional period before the final eternal state where death is completely abolished (Revelation 21:4). From a Reformed perspective, this may describe conditions during Christ's millennial reign (Revelation 20:1-6) before the final judgment and new creation. Alternatively, it may be symbolic language describing the dramatic improvements in the restored order without being strictly literal. The key point: God's restoration dramatically reverses the curse, extending life and health, though complete perfection awaits the final state.
And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them.
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God promises security and enjoyment: "And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them." This reverses the covenant curses of Deuteronomy 28:30: "Thou shalt build an house, and thou shalt not dwell therein: thou shalt plant a vineyard, and shalt not gather the grapes thereof." The covenant blessings promised the opposite (Deuteronomy 28:1-14). Building and inhabiting, planting and eating represent comprehensive security and satisfaction—enjoying the fruits of one's labor without fear of dispossession. From a Reformed perspective, this pictures the security believers have in Christ—our inheritance is certain (1 Peter 1:3-5, Ephesians 1:13-14), we will enjoy what God has prepared (1 Corinthians 2:9), and no enemy can rob us of our eternal reward (Romans 8:31-39). The principle applies both to present sanctification (enjoying fruits of Spirit-empowered obedience) and future glorification (enjoying eternal rewards in new creation).
They 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. shall long: Heb. shall make them continue long, or, shall wear out
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The promise continues: "They shall not build, and another inhabit; they shall not plant, and another eat." This emphatically restates verse 21's promise—complete security without dispossession. Then comes the comparison: "for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands." Trees live for centuries or millennia (oaks, cedars), suggesting dramatic lifespan extension. The term "mine elect" (bechirai) explicitly identifies these promises as for God's chosen people—the remnant according to election. "Long enjoy" (yebalu) means wearing out or using fully—comprehensive, sustained enjoyment. From a Reformed perspective, the explicit reference to "the elect" confirms these promises are for those sovereignly chosen by God (Ephesians 1:4-5, 2 Thessalonians 2:13). The security isn't based on human effort but divine election—God ensures His chosen people inherit and enjoy what He has prepared. The tree imagery suggests deep rootedness, stability, and longevity—characteristics of those firmly planted in God's grace (Psalm 1:3, 92:12-14).
They 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.
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The promise extends to labor and offspring: "They shall not labour in vain, nor bring forth for trouble." Labor won't be futile (riq—empty/vain), and children won't be born for behalah (sudden terror/calamity). This reverses the curse where labor is toilsome and uncertain (Genesis 3:17-19) and children face premature death or disaster. The reason: "for they are the seed of the blessed of the LORD, and their offspring with them." Being zera berukhei Adonai (seed of the blessed of the LORD) guarantees covenant protection and blessing. The phrase "and their offspring with them" extends blessing generationally—covenant promises encompass descendants. From a Reformed perspective, this illustrates the covenant of grace extending to believers and their children (Acts 2:39, 1 Corinthians 7:14). While salvation requires individual regeneration, God's covenant mercies typically flow through family lines. Believers' labor has eternal significance (1 Corinthians 15:58), and their children are set apart as holy, recipients of covenant promises and means of grace.
And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.
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The stunning promise 'before they call, I will answer; and while they are yet speaking, I will hear' depicts God's anticipatory grace - answering before asking. This demonstrates omniscience (knowing needs before verbalized) and eagerness (ready to respond). The temporal language ('before...while yet') emphasizes that God doesn't wait for complete, perfect prayers but responds to incipient faith movements toward Him.
The 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.
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The chapter culminates with reconciliation in creation: "The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat." This echoes Isaiah 11:6-9, prophesying dramatic transformation of animal nature—predators becoming herbivores, natural enmities ceasing. The wolf and lamb feeding together, the lion eating straw, symbolize complete peace and restoration. The serpent's curse (Genesis 3:14, "dust shalt thou eat") continues, distinguishing Satan's permanent judgment from creation's restoration. The verse concludes: "They shall not hurt nor destroy in all my holy mountain, saith the LORD." Lo-yare'u velo-yashchitu (not hurt and not destroy) promises complete cessation of violence. "My holy mountain" represents God's entire kingdom. From a Reformed perspective, this describes the cosmic scope of redemption. Christ's work reconciles not just people to God but all creation (Colossians 1:20, Romans 8:19-22). The curse is reversed, paradise regained, with one exception—Satan's judgment stands. The new creation is characterized by perfect peace.