Isaiah 65
PATmost fitly fee translated, Xukc vii. 47. Her sins, which are many, are for given; therefore, she loved much: which sense agrees.best with the design of the foregoing parable. In the beginning of this chapter, God answers the foregoing complaints of the Jews concerning their dereliction, and.tells them that they rejected’ tho preaching both of Christ and his apostles, whereas the gentiles readily complied with it. He then rebukes them for their incredulity, idolatry, and hypocrisy; but promises mercy to those that repent, and gives a. description of that new Jerusalem state, which should commence from their restoration. law*. (See Exod. xxiii. 19. xxxiv. 2G. Deut. xiv. 21.) The Romans learned this superstition from the Egyptians probably, and worshipped Pales, or Ceres, with milk. So Ovid. Fastor. lib. iv. " Sylvicolam tepido laeto precare Palcm." Mr. White makes an objection against applying these passages to the modern Jews, because since Christ’s time they have not been guilty of any of these kinds of idolatry, and consequently these sins cannot be assigned as a" cause of their rejection. To which it may be answered, L.That the prophet here objects to them the sins of their forefathers, as well as their own: see ver. 7. and Deut. xxxii.21. where their rejection is ascrihed to their idolatries; according to the tenor of God’s covenant, whereby he hath threatened to visit the iniquities of the fathers upon the children. 2. The prophet, indeed, mentions only such idolatries as were practised in and about his own time; but yet may comprehend under those heads all other kinds of that sin; just as the idolatries practised by some Christians, arc called the doctrines of Balaani and Jezebel, Rev. ii. 14. 20. and the church where they were practised, is described by the name of Sodom and Egypt, xi. 8. And the Jews at this. day acknowledge the compliances of several of their nation with the idolatries practised in those popish countries where the inquisition is setup, as one of their national sins. (See Limborch’s Arnica Collatio cum Judaeo.) •. final restoration of the Jews, as the series of the prophecy directs, then this and the following verses are to be explained of that discrimination which God will make between the obedient and disobedient among that people, bringing back the former into their own country, and punishing the latter with-utter destruction, as he did the rebels in the wilderness. (Compare xxvii. 12. Ezek. xi. 17. 21. xx. 34. 38. Amos ix. 8, 9.) When I called, ye did not answer; when I spake, ye did not hear.] I have given frequent calls to you by my servants the prophets, and the apostles, and even by my Son, and yet ye refused to hearken. (Compare Matt. xxi. And did choose the thing wherein I delighted. not J] i. e. Which I extremely abhorred: we meet with the same kind of expression, Jer. vii. 31. where God, reproving them for sacrificing their children to Moloch, saith, I commanded it not, i. e. I expressly forbade it. This figure is called Meiosis by the rhetoricians, where a great deal more is understood than is expressed.!
Isaiah 65:1
JL AM sought of them that asked not for me; lam found of them that sought me not.* There is a manifest impropriety in the expression of the first part of the sentence; so the words should rather be rendered, I am found of them thai disked not for me: the verb, which commonly signiOes to seek, being by a metonymy put (or finding. (Compare Ecclcs. iii. G.) Or the words may be translated thus, J am preached to them that asked not for me: for the verb darash signifies to teach or vistruct: in which sense it is used Psal. cxi. 2. where our -translation reads, sought out of all them that have pleasure therein; but the sense is, known, or learned by those that have pleasure therein. And the word midrasch, derived from this verb, signifies a commentary or exposition. I said, Behold me, behold me, to a nation that was not called by my name.] I made myself manifest (compare xli. 27.) to those that were not in covenant with me, i.e. to the gentiles. (Sec Ixiii. 19.)
Isaiah 65:2
1 luive spread out my hands all the day to a rebel lious people.* But I did not make myself known to the gentiles, till you Jews had rejected me, after I had used all the arts of persuasion and entreaty to you, in order to your. conversion. To spread out the hand, is a gestutc of begging or importunity. (See i. 15. Jer. iv. 31. Lam. i. 17.) St. Paul expounds these two verses of the-calling of the gentiles, after that the Jews had rejected the gracious counsel of God against themselves, (Rom. x. 20, 21.)
Isaiah 65:3
A people that provoketh me to anger continually to my face. The reigning sins of the Jews are reckoned up in this and the two following verses: and those are of. two sorts, 1. Their ancient idolatry, the iniquities of their fathers, (ver. 7.) which the prophet describes as it was practised in his days. 2. Their spiritual pride and hypocrisy, (ver. 5.) which exactly answers the temper of the Jewish nation in the time of our Saviour. That sacrificeth in gardens.] In groves or shady places. (See the note on i. 29.) Dr. Spencer understands the words of those sacrifices which were offered in gardens and orchards, in order to procure plenty of fruit. (See the notes upon the last sentence of the following verse.) And burneth intense upon altars of brick.] God commanded that his altar should t>e built of whole stones* neither hewn, nor polished; (Exod. xx. 25. Dcut. xxvii* 5.) in opposition, as it is probable, to the heathen altars, which were more artificially contrived.
Isaiah 65:4
Which remain among the graves, and lodge in the monuments. As those did who practised necromancy, and consulted with infernal spirits. (Sec Deut. xviii. 11.) It was a common custom too among the heathens, for persons to lodge all night in the temples of their idols, particularly in that of iEscuIapius, which were no better than monuments of the dead, in order to obtain such dreams aS might be beneficial to them. [See the Answer to Fontanelle’s Hist, of Oracles, p. 140.] By the word netzarim> which our translation renders monuments, Dr.- Spencer (lib. iii. de Legib. Hebr. dissert, viii. cap; 3.) understands solitary places, in which sense some take the word, xlix. G; Such places being haunted by evil spirits, according to the opinion of the vulgar. (See the note on xiii. 21.) Which eat swine’s flesh,] This was expressly forbidden in the law, (Lev. xL 7.) and the eating of it was a sort of religious ceremony, whereby apostates made a solemn re* nunciation of the Jewish religion. (Sec 2 Maccab. vi. 18. vii. 1.) One reason why the religious Jews so’ much abhorred the eating swine’s flesh probably was, because the eating it was a solemn rite of lustration among the Egyptian priests, who, at the full moon, offei-edpart of it in sacrifice, and eat part of it themselves, though at other times they abhorred to touch it. (See Herodot. lib. iu cap. 47.) Plato likewise acquaints us, that the sacrifice of a hog was a usual rite of initiation at the heathen mysteries, (de Repub. lib. ii.) This passage is quoted by Euseb; Frscp. Evang. lib. xiii. where Vigerius in his notes shews, that the sacrificing swine’s flesh wits used in the mysteries of Bac-. chus arid Ceres: andVarro(Iib.ii.doReRust.) derives -5c from Qiuv, because it was one of the principal of the heathen sacrifices* And broth of abominable thingsis in their vesselL] This denotes the superstitious practice of seething a kid in its mother’s milk, with which they sprinkled the trees in their fields and gardens (see ver. 3.) to make them more fruitful; upon which account it is more than once forbiddenin -thtf
Isaiah 65:5
JVIiich say, Stand by thyself— for I am holier than thou. Or, I esteem thee as unclean: so some render the verb kedashtika; which hath two contrary Significations, both to make holy, and to pollute, a thing usual in that language; (See the note upon xxii. 17, IS.) This description of a proud hypocrite, exactly agrees with the temper of the scribes and pharisees in Christ’s time. (See Matt. ix. 11; Mark vii. 4. John xviii. 28;) These are a smoke in my nose, a fire that burnetii all the day.] These are as offensive to me as smoke is to the nose, they are a perpetual provocation to me, and kindle my anger continually against them*
Isaiah 65:6
Behold, it is written before me. God’s irrevocable purposes are often expressed as sp many decrees entered into a register. (See the note upon xxxiv. 16.) I will not keep silence, but will recompense, even recompense into their bosom.] I will not restrain my anger any longer, (see xlii. 14.) but recompense their sins double upon them. (See Jer. xvi. 18. and the notes upon xl. 2.)
Isaiah 65:7
Which have burnt incense upon the mountains, and blasplmned me upon the hills. See lvii: 7. Ezek. xviii. 6. xx. 27, 28.. Tlierefore I will measure their former work into their bosom.] The iniquities of their forefathers, aggravated by the addition of their own. (Compare Matt, xxiii. 32. 35, 36. and see the note upon ver. 4.) Ver.. 8. As the new wine is found in the cluster, and one saith, Destroy it not, &c] As a few good grapes are found among a cluster of bad ones, and one speaks to another that would pluck it from the tree to spare it, because some of the grapes may come to good: so I will not destroy the whole nation, for the sake of the few good persons which spring out from among the rest. Those are called the remnant by St. Paul, Rom. ix.27. xi. 5. where he alludes to i. 9. vi. 13. vii. 3. x. 21. of this prophecy. Ver. D. And I will bring forth a seed out of Jacob, and out of Jndah an inheritor of my mountains.] Out of this stock shall arise a better generation, who shall repossess the inheritance of their ancestors. Judea being a hilly country, is elsewhere expressed by the mountains of Israel. (See xiv. 25. Ezek. xxxvi. 1.) And mine elect shall’inherit it.] These are called the election by St. Paul, Rom. xi. 7.
Isaiah 65:10
Tliy. holy cities are a wilderness. By holy cities, in the plural number, may be meant Zion, (which was properly called the city of David:.see 2 Sam. v. 9.) and Jerusalem, as they are sometimes divided into the upper and lower, city. And grammarians observe, that the word Jerusalem is in the dual number in the Hebrew, because it was divided into the upper and lower city. And Sltaro7i shall be a fold for flocks, and the valley of Achor a place for the herds to lie down in.] The blessings of the gospel are sometimes represented under the emblems of temporal happiness. (Sec the note upon iv. 2.) But if w T e take the words in their literal sense, they denote the great plenty and security these elect should enjoy. (Compare xxx. 23.) Sharon w T as one of the richest parts of Judea: (see xxxiii. 9. xxxv. 2.) and so was the valley of Achor, which was remarkable for being the first tract of ground the Israelites took possession of, after their entrance into the promised land: arid therefore is called a door, of hope by Hosca, (ii. 15.) because it gave them first footing in that country, and encouraged them to hope that they should become masters of the whole. That he who blesseth himself in the earth, shall bless himself by the God of truth, \ and he that sweareth in tlte earth, shall sivear by the God of truth.] Or, He who blesseth himself, &c. For this may be reckoned a new sentence, that hath no dependance upon, what went before, and it implies the utter abolishing of idolatry, that all religious invocation, whether of prayer, swearing, or the like, should be performed in the name of God, and of him alone. The total extirpation of idolatry is a blessing reserved for the last times. (See the note on i. 29.) By the earth wc may mean here the gentiles, who are often styled k-<J<r/zoc, the world, in the New Testament. < [The God of truth.] The Hebrew reads Amen; so the expression may properly be understood of Christ, who is the true God, (1 John v. 20.) and called Amen, or the truth, Rev. iii. 14. probably in allusion to this place: (compare -2 Cor. i. 20.) and. the words import, that all spiritual blessings shall be derived from him.] For the former J roubles are forgotten.] Or, Wlwn the t xol. in. former troubles, &c. The new heavens, and new earth, mentioned in the following verse, are not subject to any of those errors and miseries, to which the present state.of the world is obnoxious. (See ver, 19. and Rev. xxi. 3, 4. &c.).
Isaiah 65:11
Our holy and our beautiful house, wherein our fathers praised thee, is burnt with fire. This relates to the burning of the temple by the Romans, who made an entire destruction of.it, according to our Saviour’s prediction, (Matt. xxiv. 2.) And all our pleasant things are laid waste.] Judea is called the pleasant land, Dan. viii. 9. and the glory of all lands, Ezek. xx. G. but the Romans utterly laid it waste, partly in Vespasian’s time, and. partly in Adrian’s; but the words chiefly relate to the temple, whose glory and beauty was laid waste, and which the Jews valued. themselves upon above all things. (See Ezek. xxiv. 21. 25.). But ye are they that forget the Lord, that forget my holy mountain.] The prophet now directs his discourse to the sinners and idolaters, whom he had reproved and threatened, ver. 2, 3, &e. By my holy mountain is meant God’s templcand worship, a figure of the Christian church. (See the note on ii. 2.) That prepare a table for that troop.] It was customary both among the Jews and gentiles, after some part of the sacrifice had been offered upon the altar, to make a feast of the remainder. (See lvii. 7. Efcck. xxiii. 41.) This is called the tableof devils, to whom the gentiles sacrificed; 1 Cor. x. 21. It is a great dispute among the critics what idol Gad was, which several interpreters here translate Troop, as if it were some heavenly constellation. But the word likewise signifies Fortune, or good luck, and so it is translated by the Septuagint, Gen. xxx. 11. and in this place too; for it appears from St. Jerome’s, commentary upon this verse, that the Greek copies in. his times read,‘Erotjua^ovrce ry Tv^y rpenr^av, kcA irXtipovvreg^ r<£ Acu- [xovity tcipavfia. And that furnish a drink-offering to that number.]. Or, to Meni, which is the word in the Hebrew: by which some understand the sun. (See Huetius in Comment, on Origen, p. 109,110. and Menagius upon Laertius, lib. viii. n. 34.) Bochart; and Dr. Spencer’ (de Legib. Hebr, lib. iii. cap. 2.) take it to signify a hero, worshipped by the Egyptians: Dr. Pocock (Not. ad Spceim. Histor. Arab, p. 92.) understands by it an idol of the Arabians, and others an idol of the Armenians; Minni being a province in Armenia. (See Jer. Ii. 27.) [By Gad and Meni, Huetius understands the moon and the sun: fortune being under the influence of the former, and the genius which the heathens allotted to every man under the direction of the sun. See Huetiana, n. 120. and his second epistle to Boehart, published by Tilladot]
Isaiah 65:12
Wilt thou refrain thyself for these things, O Lord? wilt thou hold thy peace, and afflict us very sore?. Wilt thou neither shew thy compassion towards thy servants, nor thy resentments to thine enemies? (Compare xiii. 14. Ixv. 6.) Tlierefore will I number you to the sivord.] An allusion to the etymology of the word Meni, which is derived from the verb manali^ which signifies to number; such paronomasias aro frequent in the prophets. (See the note upon Ixiii. 1.) If we understand this place of the
Isaiah 65:13
Behold, my servants shall eat, but ye shall be hungry, &c. God will make a great difference between his faithful servants and such unbelievers as you are. They, shall have their losses and wants plentifully made up to them; whereas you that have so long abused the means of grace, shall be wholly deprived of it. This is expressed in Christ’s parables, by being shut out of the kingdom of heaven, excluded from the marriage feast, and, cast into outer darkness, where.is weeping and gnashing oftpeth. (See Matt. viii. 11, 12. Luke xiii. 24, 25, &c. xiv. 23, 24.).
Isaiah 65:15
And ye shall leave your name for a curse unto my chosen. Mine elect (see ver. 9. 22.) shall look. upon you as* a standing.monument of God’s indignation^ and shall use this as a common form of imprecation, God do so to me as he has done to the wicked Jews: (compare Jer. xxix. 22.) Of them shall they take up a curse, saith the pro r phct there, saying, God make thee like Zedekiah, and like Ahab. (See likewise Zech. viiul2.) For the Lord God shall slay thee.] See ver. 12. and Ixvi. 16. And call his servants by another name.] See the note on Ixii. 2. This may mean changing the name of Jew into that of Christian.
Isaiah 65:17
For, behold, I create new heavens, and aneiv earth. The conversion of the Jews will be in the last times ^ of this world: (see Hos. iii. 5.) and then will follow the new heavens and earth, which are to commence after the dissolution of this world. (See 2 Pet. iii. 13. Rev. xxi. 1.) Such a new state of things, St. Peter tells us, we are to expect according to God’s promise, which must relate to some prophecies of the Old Testament, and particularly to this and the following chapter, both the apostles using the very same expressions which are found here. And the former shall not be remembered, nor come into mind.] The glory of the new heavens and earth, shall so far surpass the happiest days that ever were seen in former times,, that they shall not deserve to be mentioned, there beirig.no comparison between them. (Compare Jer. iii.,
Isaiah 65:18
For, behold, I create Jerusalem a rejoicing, and her people a joy. > This may be best expounded of the New Jerusalem, which shall come down from God, when the jnew heavens and new earth are created; see Rev. xxi. 1, 2. and compare Ixvi. 22. where there shall be no more death, nor sorrow, nor crying, nor pain, (ibid. ver. 4. and the following verse here.) Though some learned men suppose, that upon the restoration of the Jews there may be some particular privileges belonging to the earthly Jerusalem, as the metropolis of that nation. (See the note upon Ixvi. 20.) But we must not be too positive as to any particular description of these distant events. [Rejoice for ever, in that which I create.] The learned Bishop of Coventry and Litchfield, in his Defence of Christianity, chap. 2. sect.2. translates the words, Rejoicefor the age to come, which I create. The age to come was a known expression.among the Jews for the times of the Messias. See the note upon ix. 6. in which text the same learned writer understands the phrase Ab Ed, to the same sense,’translated in our English, everlasting Father.]
Isaiah 65:20
TJiere shall be no more thence an infant of days, or an old man that hath notfdledup his days. From thence, or from that time, (see note onxlviii.16.) there shallbe no untimely deaths, either of infants who are abortive, or never grow up to man’s estate; or of old men who do not live out the full term of life. For the child should die a hundred years old; but the sinner, being a hundred years old, shall be accursed.] The sense would be plainer, if the words were translated thus: For he that dies a hundred years old, shall die a child; and the sinner that dies a hundred years old, shall be accursed. The prophet describes this renovation of the world as a paradisiacal state, and such as the patriarchs enjoyed before the flood, when men commonly lived near a thousand.years. So he that died at a hundred years of age would have been looked upon as dying in the age of childhood, and be judged to have been cut off in the beginning of his years, as a punishment for some great sins he had committed. Hesiod describes what he calls the silver age of (ho world, in much the same expressions, “Epy. koI’H/u. lib. i. *vcr.i29.— -! *” m F