65:1 The prophet has prayed earnestly on behalf of the people, who wonder why God has seemed so distant. Now Yahweh responds, showing that the separation was caused by them and their sin. Divine initiative goes further than they in their parochialism could imagine. Paul in Romans 10:20 applies these words to the Gentile mission, which has been referenced often in earlier parts of Isaiah (e.g., Isa. 2:2–5; 19:23–24; 56:3) and recurs at 66:18–21. The Lord’s call was more than passive willingness, as shown by the repeated phrase “I was ready”; it is active and continual revelation: “Here I am, here I am.” The divine name is implied in the invitation; this is the same God who revealed himself to Moses (Ex. 3:14). The name above every name is the saving name for all mankind.

65:2 The complaint of the people was that God had forgotten them; in reality, they had rebelled against him. He had pleaded continually with them; “spread out my hands” is used typically of humble prayer (1 Kings 8:22; Ps. 143:6). In a chilling paradox Yahweh himself pleads with his rebellious people. Significantly, this phrase occurs at Isaiah 1:15 in God’s appeal to the people to turn to him. This has been no inadvertent sin but blatant rebellion, turning away from revelation to follow their own ideas of right and wrong. This is always characteristic of human religion, which seeks to follow its own ideas of what pleases God rather than obeying what he has said. This is exactly the point made in 55:6–11: we do not think the way God thinks. Unless we are subject to his Word, our ideas about him and his ways will be distorted.

65:3 The exact nature of this rebellion is now spelled out. Those who attempt to date the book to the postexilic period have difficulties here because these religious aberrations are characteristic of the preexilic period; Isaiah has already condemned these in 1:28–31. The books of Ezra and Nehemiah, as well as Haggai, Zechariah, and Malachi, discuss other problems, but pagan worship is scarcely mentioned. The verbs here are participles, suggesting continual actions and attitudes. The people are provoking Yahweh “to my face,” emphasizing the idea of deliberate rebellion and the complacent attitude toward God that accompanies it.

The garden (cf. Isa. 1:29; 66:17) may indicate a kind of pagan nature-worship associated with fertility rites. Sacrificing in gardens reveals how the people have chosen places of worship by whim rather than attending the sanctuary in Jerusalem, as God had commanded. It is not uncommon to find similar attitudes today, as all too easily the worship of creation usurps worship of the Creator. Similarly, “making offerings on bricks” implies using materials for altars that the Torah does not countenance (Ex. 20:25; Deut. 27:5–6). These may seem trivial matters, but Isaiah is about to reveal a darker side.

65:4 “Sitting in tombs” and “spending the night in secret places” refer to necromancy, already condemned in Isaiah 8:19–20. The eating of unclean food might seem to be less serious than necromancy, but this is probably a pagan ritual that gives outward expression to an inner attitude. The purity laws of the Torah forbid the eating of pigs (Lev. 11:7; Deut. 14:8).

65:5 When people abandon the Word of God, it is not only individual sins that result but a totally distorted lifestyle, not least a completely perverted idea of holiness. When Isaiah was confronted by the Holy One of Israel, his first response was to confess his sin (Isa. 6:5). Here, far from demonstrating humility or repentance, the unclean people see themselves as too holy to be contaminated by others! They despise others they view as less holy than themselves and do not want to associate with them or even be near them. Behind this self-deception lurk the sins of pride and self-love, the root of all such undesirable attitudes and behavior.

The Holy One of Israel was surrounded by the seraphim (“burning ones”) in chapter 6, and here his anger is a fire (such as that which consumed the king of Assyria; 30:33). To claim to be holy while rejecting the Word of God can lead only to judgment. This has already been powerfully conveyed in the early chapters of the book, in which the prophet condemned “those who call evil good and good evil” (5:20).

65:6 The serious nature of this judgment is indicated by “behold,” which draws attention to what Yahweh is about to say. “It is written before me” suggests that a record of human life is kept (cf. Dan. 7:10; Rev. 20:12). Earlier God was accused of keeping silent (Isa. 63:15, 17; 64:1–2) but now that he speaks the people might wish he had not, for his word is one of judgment. “Repay into their lap” probably suggests that the judgment will penetrate into the deepest part of their lives.

65:7 This deliberate rebellion is no new thing but has continued throughout the generations. The immediate readers were not responsible for the sins of their ancestors, but they were guilty of continuing them. As time passed, guilt increased and the whole of national life became corrupt, as powerfully demonstrated in chapter 1. “Making offerings on the mountains” probably refers not only to actual mountains but to the notorious “high places,” regularly condemned in 1–2 Kings. During the prophet’s own lifetime these sites were ignored by Jotham (2 Kings 15:35), exploited by Ahaz (2 Kings 16:4), removed by Hezekiah (2 Kings 18:4), and reinstated by Manasseh (2 Kings 21:3). Behind the fashion for worshiping on mountains and elevated sites is the error of Babel, which asserts that we can rise to God by our own efforts (Gen. 11:4) and that we are nearer to God if we climb. By contrast, Jacob sees that the ladder is already there, provided by God (Gen. 28:12). Because of the people’s failure to renounce the sins of their ancestors, God will pay them what their work has earned: judgment.

65:8 Again it is underlined that these are Yahweh’s words; they continue the theme of an unbelieving nation that still holds a believing remnant (cf. 6:11–13; 7:11–20; 10:20–23). Thus there is no need to interpret this passage as referring to particular parties in postexilic Jerusalem; these issues are common to all ages. Indeed, the concept of a remnant first emerges in the flood narrative, as Noah and his family are saved (Gen. 6:18); it occurs again in the “seven thousand in Israel, all the knees that have not bowed to Baal” (1 Kings 19:18), and frequently elsewhere.

The vine metaphor is used again, this time showing a discrimination between good and bad grapes, much as Jeremiah 24 employs a picture of good and bad figs. As good grapes will be saved, so will God’s servants when the reaping comes. This is also the emphasis in Matthew 13:40 regarding the separation of wheat and weeds. God’s grace is again evident, as response to his word averts judgment.

65:9 Not only is judgment averted, but positively the patriarchal promises of descendants and land are emphasized. Offspring has already been promised as the outcome of the servant’s work (Isa. 53:10). The “mountains” here are no longer places of idolatry but a central part of the land promised by God (cf. Ezekiel 36). God has “chosen” and now his people respond, showing something of the characteristics of the servant himself. Here are underlined the twin truths of God’s electing love and the reality of the servanthood of those who have responded.

65:10 The promise of land is developed via two contrasting places, the fertile coastal plain of Sharon to the west and the barren but transformed Valley of Achor in the east (thus encompassing the whole land). Sharon became a desert (Isa. 33:9), while Achor was associated with Achan’s sin (Josh. 7:24–26)—but the past will be forgotten in the bright days to come. This will be the place for those of all nations who have genuinely “sought” the Lord (cf. Isa. 55:6), not for those who have merely gone through the motions of ritual piety.

65:11–12 Far different is the fate of those who have turned their back on Yahweh. They have loved idolatrous practices on the mountains but have disdained the one mountain that mattered. In their desire to manipulate the future, they worshiped the gods of “Fortune” and “Destiny,” whom they sought to placate by serving them food and drink. The god “Fortune”(Hb. gad) is known from place names such as Baal-gad (Josh. 11:17) and Migdal-gad (Josh. 15:37). “Destiny” is not otherwise known, but the word “destine” repeats its consonants (Hb. mny).

The people had attempted to manipulate destiny, but they were destined for sword and slaughter. This was not arbitrary—God had called and spoken as clearly to those who had rejected his word as he had done to those who responded. But they failed either to answer the call or to hear the word, resulting in deliberate rebellion and indulgence in what God detested. This encompasses not simply their religious practices but their whole lifestyle (cf. Isa. 2:6–4:10).

65:13–14 In a series of sharp contrasts God compares the experience of the remnant with that of the unbelievers. God’s servants will eat and drink; his enemies will be hungry and thirsty. To put it another way, those who are willing and obedient will enjoy the great banquet of 55:1–2, whereas those who rebel will remain unsatisfied. Eating and drinking are frequent metaphors not only for meeting bodily needs but for satisfying the whole person (e.g., Isa. 25:6; Matt. 5:6; John 6:54; Rev. 7:16). Rejoicing will be experienced by the faithful; shame in the sense of having wasted their opportunities will result for the unrighteous. The outward expression of the servant’s experience will be seen in songs of joy; the unbelievers will weep and lament. The servants will enjoy the full experience of being blessed; the unbelievers will be under the curse.

65:15–16 One’s name, as so often in Scripture, is an indicator of character and destiny, and so it is here. The unbelievers had shown by repeated disobedience their fundamental character; for this, God will destroy them. They had practiced idolatry, used the names of other gods, and brought dishonor to the name of Yahweh. Such a path can lead only to death. But God’s servants will be given another name (as in Jacob’s becoming Israel; Gen. 32:28). This culminates in the book of Revelation, in which we read that God’s “name will be on [the saints’] foreheads” (Rev. 22:4).

This name reflects the blessing that comes from the sure promises of the “God of truth,” literally the “God of the amen” (cf. 2 Cor. 1:20). The “land” (or “earth”) anticipates Isa 65:17–25, in which the full reality of God’s promises will be realized. Not the least of these promises is that God’s faithfulness has blotted out past sins, troubles, and failures.

65:17 “Behold” shows that all the earlier promises have come gloriously true. Language here overflows its boundaries; we do well to remember 64:4, echoed by Paul (1 Cor. 2:9). In speaking of the world to come, man must use language that describes present realities, for there is no other language to use. The entire book has placed emphasis on God’s role as Creator as the foundation of all that he is and does. The work of the servant has made this wonderfully possible. These words echo Genesis 1:1, in which God creates the universe, and anticipate Revelation 21:5, in which the one who sits on the throne declares, “Behold, I am making all things new.” God committed himself to his creation, he recommitted himself after the flood (Gen. 9:11–16), and he will complete that good work.

The “former things” are specified further in Revelation 21:4 as death and its grim satellites: mourning, crying, and pain. Isaiah has already spoken of such in 25:8, and it will be developed further in 65:20. This statement does not mean that God’s mighty acts or his innumerable kindnesses will be forgotten, nor even that what is good in this present creation will disappear. Rather, all that is good here and now, cleansed from sin and decay, will come to full beauty in the new creation. But sin, sorrow, tragedy, and especially bereavement will be no more; all memory of them will be removed.

65:18 From the macrocosm we move to the creation of joyful Jerusalem. It is not that the new Jerusalem will be an element of the new creation; rather, it is the new creation itself, viewed from a different angle. The new heavens and new earth suggest the wide-open spaces of God’s love to be explored and reveled in to all eternity. The city suggests the intimacy of God’s fellowship with his people as each reaches full maturity in Christ. This will be a place of eternal rejoicing, in which Zion’s children experience “solid joys and lasting treasures.”114 The very nature of the city will radiate gladness and joy, as will its inhabitants.

65:19 It is one thing to say that the citizens of new Jerusalem will be filled with joy; even more wonderful, however, is the reality that God himself will rejoice in it. This will no longer be the city that causes him such grief and sorrow but the fulfillment of his purposes in creating heaven and earth and calling it “good.” This anticipates the imagery of the bride of the Lamb (Rev. 19:7; 21:2). On earth, even the happiest times are overshadowed by weeping and sorrow, but in the future no such emotions or their physical expressions will intrude.

65:20 There will be no pain because the last enemy, the grim tyrant who stalks human life, will be no more. We must not read these words with crude literalism, as if death will still be there but merely take much longer to come. This is glorious poetry; Isaiah has already stated that death will be destroyed (Isa. 25:7–8), and he is not contradicting himself here. Rather, he is taking examples from the whole of life in our world, in which death invades, and showing that in the full life of the new creation death will no longer have power over any part of our experience. No infant will be cut off. Old age will be extended. No sorrow or bereavement will be found. Furthermore, there will be no sinners in the new Jerusalem—and even if there were, they would be found out and the curse of death would fall on them.

65:21–22 Life in all of its aspects will be blessed. Here such life is contrasted with the bitter experience of exile, and indeed of the normal transience of life, in which unfinished business is a typical reality. Houses and vineyards will be enjoyed by those who labor for them. A tree can sometimes be a symbol of pride (1:29–31), but here it suggests durability and prosperity (cf. Ps. 1:3). There will be no unfinished projects or wasted labor. The new creation will not be not a place of idleness; what will be absent is the weariness and frustration that so often marks earthly life (Gen. 3:17–19).

65:23 Such fulfilling activity will remove the frustration of earthly life but will also be the fruit of faithful labor in this life (1 Cor. 15:58). The people are the offspring of the servant (Isa. 53:10), whose work means that the will of the Lord is brought to fulfillment. The whole family is gathered home. In this world, so many know the blessing of being born into godly families in which they are taught to love the Lord and his Word; this will come to glorious consummation in the new earth.

65:24 Often on earth we lose touch with God through sin and carelessness. We often fail to pray, or we pray unwisely. But in the future real fellowship will be unhindered. There will be no need to attempt to distinguish God’s voice from the multitude of competing voices.

65:25 This harmony will extend to the whole created order; these words echo the description in 11:9–11 of the kingdom of the Davidic Messiah, whose coming will restore Eden (cf. comments on 11:6–12). Predators and their prey will live together happily on the holy mountain. There will be peace throughout the whole creation; the mourning of creation as well as humanity will be over (Rom. 8:21).

There is, however, one significant detail added here: “Dust shall be the serpent’s food.” This is more than Eden restored; in the new creation, the serpent will be banished and there will be no danger of the fall or the curse ever happening again. The servant has dealt Satan the deathblow, and he will no longer be on the earth to bring death and sin. This is underlined by the word of the Lord, which spoke the original creation into being and will do so with the new creation as well.