ISAIAH 65

"Far from ending in a general radiance, these chapters [65-66] unsparingly sharpen the contrast of light 

and darkness, and strip away all cover of privilege." (Kidner, New Bible Commentary)

 

Verses 1-2 These verses are quoted in Romans 10:20-21 with verse 1 related to the Gentiles. However, 

in the context of Isaiah, both verses probably referred to the Jews. (Wolf, Interpreting Isaiah) The 

Hebrew text (confirmed by the Daad Sea scrolls) agrees with Romans 10:20-21 in that v. 1 refers to 

the Gentiles and v. 2 to the Jews. However, most modern translations feel that both verses apply to the 

Jews. But according to Kidner, it is God's answer to the complaint of Isaiah 63:19, rather than an echo 

of 64:7. 

 

Verse 1 “God was answering before anyone was asking, and was revealing himself before anyone was 

looking.” (Oswalt, Isaiah 40-66)

 

Verse 2 If God seems further away than he used to be, which one of you has moved?

 

Verse 3 Altars were specified by God to be built out of stones. Sacrificing in the open air was a practice 

of fertility cults. The use of bricks means that perhaps they were worshiping the “queen of heaven” on 

the brick/tile roofs of houses as was a Babylonian custom. (Whybray, Isaiah 40-66) 

 

Verses 3-7 “The sins include brushing aside God's altars (3b, 7b), experimenting with neocromancy 

(4a), eating forbidden flesh (4b), and claiming to obtain a magical holiness from these practices (5a)” 

(Kidner) 

 

Verse 4 Sitting in tombs was probably in order to consult the dead (Wolf) Alternatively, it is felt that 

the people spent the night in rock-cut tombs as part of a way to venerate the dead. (Block, Ezekiel 

25-48, p. 585) In what way do we venerate the dead? Putting our Founding Fathers up on a pedestal. 

Only thinking of the reunion with our dead ancestors or pets in heaven rather than concentrating on the 

continuing presence of God that will be ours.

 

Verse 5 These are words addressed by a cultic priest to his followers. (Whybray) This expresses the 

idea that ritual holiness could be conveyed to a person by mere touch.

Their air of superiority was as irritating to God as smoke in one's nostrils.” (Wolf)

 

Verse 6 The heavenly book of sinful deeds is in contrast to the Lamb's Book of Life. 

 

Verse 7 There has been a continuity of sinful behavior passed down from father to son. This is 

something my wife has noted in going through genealogy records.

Israel was not interested enough to call on God's name.

 

Verses 8-12 Derek Kidner feels that “do not destroy” refers to the song titles found in Psalm 57-58, a 

song of the vintage. This relates to the spoiled vineyard of Isaiah (the idea of a remnant to be saved and 

a reference to the fact that first fruits are the property of God). Whybray disagrees and sees no 

reference to Psalms here.

These verses could be interpreted to teach that the whole nation will be preserved, at least for the 

present time, due to a believing remnant (Payne, International Bible Commentary). However Oswalt 

demonstrates that it only teaches that the good fruit will be separated from the bad. “Chosen ones” and 

“servants” both here and in v. 15 indicates that the saved remnant has responded appropriately in 

obedience. 

 

Verse 9 “Possessing mountains = possessing the whole land with its many mountains.

Verse 10-12 Achor had a tragic past and was an arid land (see Joshua 7:26 and Hosea 2:15), unlike 

Sharon. “Whatever the past may have been, God is able to revive, restore, and improve for those who 

have sought him.” (Oswalt) On the other hand, Sharon was famed for its fertility. In addition, Sharon 

was located to the west and Anchor to the east, thus representing the whole breadth of the land.

There is a pun on the word “destiny” in the Hebrew. Fortune (Gad) and Destiny (Meni) were gods 

worshipped only in Syria. See I Corinthians 10:21-22 for a possible allusion to these verses and verse 3.

 

Verses 13-16 Being given a new name also appears in Revelation 1-2. The opening rhythm of the 

poetry is typical of dirges or taunt-songs. (Kidner)

 

Verse 15 “The names of the wicked will be remembered only as they are used in curse formulas.” This 

would be oaths such as “May God kill you as he killed so-and-so.” (Chisholm, Handbook on the 

Prophets)

 

Verses 15-16 God will be called the God of Amen. This word means “truth,” indicating his faithfulness 

in fulfilling his promises. (McKenzie, Second Isaiah)

 

Verse 17 “Former things” is related to the “old order of things” in Revelation 21:4. 

 

Verses 17-25 are quite different in scope from the earlier verses in this chapter. But some feel that they 

abridge verses 6-9. The only newness described is in terms of the old, but with the absence of sorrows.

 This was in order “to kindle hope rather than feed curiosity.” (Kidner) This is a good lesson to us 

regarding our own insatiable curiosity regarding the Last Things.

Verses 17-18 The parallel structure between creating a new heaven and earth and creating a new 

Jerusalem may indicate the same thing or two different events with Jerusalem being only part of the 

New Creation. The same ambiguity is seen by comparing Revelation 21:1 with 21:2 and 21:9-22:5. 

(Beale, Revelation, p. 1109). One way to put the two concepts together is to picture an expansion of 

Jerusalem until it encompasses the whole universe.

 

65:17-19 parallels Revelation 21:1-3. Both indicate believers = New Jerusalem.

Verse 18 Joy and Gladness are tiles of the New Jerusalem and the New Israel, respectively. (McKenzie)

“Now” may indicate creating Jerusalem anew after the return of the exiles. However, it also presages the eventual eschatological New Creation.

Verse 19 For the absence of tears, see Revelation 7:7; 21:4.

Verses 21-23 People will have time to complete a project satisfactorily and then enjoy the fruit of it.

Verses 23b-24 “Offspring of the blessed” is in contrast to the “offspring of evil-doers” in Isaiah 1:4.

Verse 25 is very similar to Isaiah 11:6-7. Thus, “dust as serpent's food” may be the same as expressing the harmlessness of snakes in the new creation, which is found in Isaiah 11:8.

This phrase may alternatively be an allusion to Genesis 3:14 to express a continuing judgment on Satan.(Chisholm)