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Commentary on Isaiah 65 verses 11–16
Here the different states of the godly and wicked, of the Jews that believed and of those that still persisted in unbelief, are set the one over - against the other, as life and death, good and evil, the blessing and the curse.
I. Here is the fearful doom of those that persisted in their idolatry after the deliverance out of Babylon, and in infidelity after the preaching of the gospel of Christ. Observe,
1.What the doom is that is here threatened: "I will number you to the sword as sheep for the slaughter, and there shall be no escaping, no standing out; you shall all bow down to it," Isa 65:12. God's judgments come, (1.) Regularly, and are executed according to the commission. Those fall by the sword that are numbered or counted out to it, and none besides. Though the sword seems to devour promiscuously one as well as another, yet it is made to know its number and shall not exceed. (2.) Irresistibly. The strongest and most stout-hearted sinners shall be forced to bow before them; for none ever hardened their hearts against God and prospered.
2.What the sins are that number them to the sword. (1.) Idolatry was the ancient sin (Isa 65:11): "You are those who, instead of seeking me and serving me as my people, forsake the Lord, disown him, and cast him off to embrace other gods, who forget my holy mountain (the privileges it confers and the obligations it lays you under) to burn incense upon the mountains of your idols (Isa 65:7), and have deserted the one only living and true God." They prepared a table for that troop of deities which the heathen worship and poured out drink-offerings to that numberless number of them; for those that thought one God too little never thought scores and hundreds sufficient, but were still adding to the number of them, till they had as many gods as cities and their altars were as thick as heaps in the furrows of the field, Hos 12:11. Some take Gad and Meni, which we translate a troop and a number, to be the proper names of two of their idols, answering to Jupiter and Mercury. Whatever they were, their worshippers spared no cost to do them honour; they prepared a table for them, and filled out mixed wine for drink-offerings to them; they would pinch their families rather than stint their devotions, which should shame the worshippers of the true God out of their niggardliness. (2.) Infidelity was the sin of the later Jews (Isa 65:12): When I called, you did not answer, which refers to the same that Isa 65:2 did (I have stretched out my hands to a rebellious people), and that is applied to those who rejected the gospel. Our Lord Jesus himself called (he stood and cried, Joh 7:37), but they did not hear, they would not answer; they were not convinced by his reasonings nor moved by his expostulations; both the fair warnings he gave them of death and ruin and the fair offers he made them of life and happiness were slighted and made no impression upon them. Yet this was not all: You did evil before my eyes, not by surprise, or through inadvertency, but with deliberation: You did choose that wherein I delighted not; he means that which he utterly detested and abhorred. It is not strange that those who will not be persuaded to choose that which is good persist in their choice and pursuit of that which is evil. See the malignity of sin; it is evil in God's eyes, highly offensive to him, and yet it is committed before his eyes, in his sight and presence, and in contempt of him; it is likewise a contradiction to the will of God; it is doing that, of choice, which we know will displease him.
II. The aggravation of this doom, from the consideration of the happy state of those that were brought to repentance and faith.
1.The blessedness of those that serve God, and the woeful condition of those that rebel against him, are here set the one over - against the other, that they may serve as a foil to each other, Isa 65:13-16. (1.) God's servants may well think themselves happy, and for ever indebted to that free grace which made them so, when they see how miserable some of their neighbours are for want of that grace, who are hardened, and likely to perish for ever in unbelief, and what a narrow escape they had of being among them. See Isa 66:24. (2.) It will add to the grief of those that perish to see the happiness of God's servants (whom they had hated, and vilified, and looked upon with the utmost disdain), and especially to think that they might have shared in their bliss if it had not been their own fault. It made the torment of the rich man in hell the more grievous that he saw Abraham afar off and Lazarus in his bosom, Luk 16:23. See Luk 13:28. Sometimes the providence of God makes such a difference as this between good and bad in this world, and the prosperity of the righteous becomes a grievous eye-sore and vexation of heart to the wicked (Psa 112:10), and it will certainly be so in the great day. We fools counted his life madness and his end without honour; but now how is he numbered with the saints and his lot is among the chosen. Now,
2.The difference of their states lies in two things: -
(1.)In point of comfort and satisfaction. [1.] God's servants shall eat and drink; they shall have the bread of life to feed, to feast upon, continually, shall be abundantly replenished with the goodness of his house, and shall want nothing that is good for them. Heaven's happiness will be to them an everlasting feast; they shall be filled with that which now they hunger and thirst after. But those who set their hearts upon the world, and place their happiness in that, shall be hungry and thirsty, always empty, always craving; for it is not bread; it surfeits, but it satisfies not. In communion with God, and dependence upon him, there is full satisfaction; but in sinful pursuits there is nothing but disappointment. [2.] God's servants shall rejoice and sing for joy of heart. They have constant cause for joy, and there is nothing that may be an occasion of grief to them but they have an allay sufficient for it; and, as far as faith is in act and exercise, they have a heart to rejoice, and their joy is their strength. They shall rejoice in their hope, because it shall not make them ashamed. Heaven will be a world of everlasting joy to all that are now sowing in tears. But, on the other hand, those that forsake the Lord shut themselves out from all true joy, for they shall be ashamed of their vain confidence in themselves, and their own righteousness, and the hopes they had built thereon. When the expectations of bliss wherewith they had flattered themselves are frustrated, O what confusion will fill their faces! Then shall they cry for sorrow of heart, and howl for vexation of spirit, perhaps in this world, when their laughter shall be turned into mourning and their joy into heaviness, and certainly in that world where the torment will be endless, easeless, and remediless - nothing but weeping, and wailing, and gnashing of teeth, to eternity. Let these two be compared, Now he is comforted and thou art tormented, and which of the two will we choose to take our lot with?
(2.)In point of honour and reputation, Isa 65:15, Isa 65:16. The memory of the just is, and shall be, blessed, but the name of the wicked shall rot. [1.] The name of the idolaters and unbelievers shall be left for a curse, shall be loaded with ignominy and made for ever infamous. It shall be used in giving bad characters - Thou art as cruel as a Jew; and in imprecation - God make thee as miserable as a Jew. It shall be for a curse to God's chosen, that is, for a warning to them; they shall be afraid of falling under the curse upon the Jewish nation, of perishing after the same example of unbelief. The curse of those whom God rejects should make his chosen stand in awe. The Lord God shall slay thee; he shall quite extirpate the Jews and cut them off from being a people; they shall no longer live as a nation, nor ever be incorporated again. [2.] The name of God's chosen shall become a blessing: He shall call his servants by another name. The children of the covenant shall no longer be called Jews, but Christians; and to them, under that name, all the promises and privileges of the new covenant shall be secured. This other name shall be an honourable name; it shall not be confined to one nation, but with it men shall bless themselves in the earth, all the world over. God shall have servants out of all nations who shall all be dignified with this new name. They shall bless themselves in the God of truth. First, They shall give honour to God both in their prayers and in their solemn oaths, in their addresses for his favour as their felicity and their appeals to his justice as their Judge. This is a part of the homage we owe to God; we must bless ourselves in him, that is, we must reckon that we have enough to make us happy, that we need no more, and can desire no more, if we have him for our God. It is of great consequence what we bless ourselves in, what we most please ourselves with and value ourselves by our interest in. Worldly people bless themselves in the abundance they have of this world's goods (Psa 49:18; Luk 12:19); but God's servants bless themselves in him, as a God all-sufficient for them. He is their crown of glory and diadem of beauty, their strength and portion. By him also they shall swear, and not by any creature or any false god. To his judgment they shall refer their cause, from whom every man's judgment doth proceed. Secondly, They shall give honour to him as the God of truth, the God of the Amen (so the word is); some understand it of Christ who is himself the Amen, the faithful witness (Rev 3:14), and in whom all the promises are yea and amen, Co2 1:20. In him we must bless ourselves, and by him we must swear unto the Lord and covenant with him. He that is blessed in the earth (so some read it) shall be blessed in the true God, for Christ is the true God and eternal life, Jo1 5:20. And it was promised of old that in him all the families of the earth should be blessed, Gen 12:3. Some read it, He shall bless himself in the God of the faithful people, in God as the God of all believers, desiring no more than to share in the blessings wherewith they are blessed, to be dealt with as he deals with them. Thirdly, They shall give him honour as the author of this blessed change which they have the experience of; they shall think themselves happy in having him for their God who has made them to forget their former troubles, the remembrance of them being swallowed up in their present comforts: Because they are hidden from God's eyes, that is, they are quite taken away; for, if there were any remainder of their troubles, God would be sure to have his eye upon it, in compassion to them and concern for them. They shall no longer feel them; for God will no longer see them. He is pleased to speak as if he would make himself easy by making them easy; and therefore they shall with a great deal of satisfaction bless themselves in him.
I am not unaware of how much diversity of interpretation there exists among people. Yet, I do not speak here of the mystery of the Trinity, whose proper confession is apophatic, but of other ecclesiastical doctrines concerning the resurrection, certainly, as well as concerning the state of souls and human flesh, concerning how prophecies about the future ought to be received and by what principle the Apocalypse of John should be understood, which, if interpreted literally, would involve Judaizing.… But, in saying that it should be interpreted spiritually, this because the kingdom of God does not consist of food and drink, nor will there be marriage in the resurrection, among other reasons, I do not, thereby, remove the truth of the human body, which I profess to be raised incorruptible and immortal, changing its glory, not its substance. Our interpretation, therefore, must begin on the right path, to avoid departing to the right or to the left, so that we will not follow the errors of either the Judaizers or the heretics.…
(Verse 13, 14.) Therefore, thus says the Lord God: Behold, my servants will eat, and you will be hungry. Behold, my servants will drink, and you will be thirsty. Behold, my servants will rejoice, and you will be put to shame. Behold, my servants will praise with the exultation of the heart, and you will cry out because of the pain of the heart, and because of the brokenness of the spirit you will howl. LXX: Therefore, thus says the Lord: Behold, my servants will eat, but you will be hungry. Behold, my servants will drink, but you will be thirsty. Behold, my servants will rejoice, but you will be confounded. Behold, my servants will exult in joy, but you will cry out because of the pain in your hearts, and because of the brokenness of your spirits you will wail. Not only will you fall by the sword, you who have forsaken the Lord and done evil in his sight, and refused to listen to his words, but you will also see a great difference between yourselves and the multitude of the nations. For those who serve me will eat and drink, rejoice and praise with exultation of the heart. But on the contrary, you will hunger and thirst, you will be confused and cry out in pain of heart and contrition of spirit. They think that all these things will be accomplished in a thousand years, believing that food and drink are the kingdom of God, without understanding that which is written: Labor not for the food which perishes, but for the bread of life and truth (John VI, 27), desiring to eat the flesh of Christ and the fruit of the tree of life. About which the Savior speaks: I am the bread that came down from heaven (John 6:33). And the Ecclesiastes says: Open your eyes and be satisfied with bread (Proverbs 20:13). And the Psalmist says: I was young, and now I am old, yet I have never seen the righteous forsaken or their children begging bread. They are always generous and lend freely; their children will be a blessing (Psalm 37:25). He was instructing his disciples about this bread and spiritual banquet: But you are those who have stood by me in my trials. And I confer on you a kingdom, just as my Father conferred one on me, so that you may eat and drink at my table in my kingdom (Luke 22:28). But if we consider simple bread, how can we explain it: The Lord will not let the soul of the just perish by famine (Prov. 10:3). And again: The Lord knows the ways of the blameless, and their inheritance will be forever. They will not be put to shame in the time of distress, and in the days of famine they will be satisfied (Psalm 37:18, 19). For how many holy ones die in persecution, consumed by hunger and poverty; how many righteous ones go hungry, while the wicked are filled with their excesses! But that drink is to be received, which is drawn from the fountains of Israel; whoever drinks it, will have within themselves a fountain of water springing up to eternal life (John 4; Luke 22). This is the same drink that the Savior promises to drink with the Apostles in the kingdom of the Father: who gives joy to the heart of man (Psalm 103:14), so that those who drink it may say: You have given joy in my heart (Psalm 4:7). Of this food and drink, among the eight beatitudes it is said: Blessed are those who hunger and thirst for righteousness (Matthew 5:6). And the mother of the Lord, filled with the Holy Spirit, prophesied: He has filled the hungry with good things (Luke 1:53), those who previously did not have the food of the Lord; and he has sent the rich away empty, who were given for his burial; and they rejected the one whom the Prophets had promised. Of whom the Psalmist also sings in another place: The rich have become poor and hungry (Psalm 34:11), that is, the people of the Jews. But those who seek the Lord, that is, the crowd of Gentiles, will not lack any good thing. And when the servants of Christ, believing in Him, will have been joyful and praised God with exultation of heart and joy, then they will be confounded, seeing that others have taken their place; and they will cry out in sorrow of heart, fulfilling that which is written: There will be weeping and gnashing of teeth (Matthew 13:50): when the lambs of the gentiles and the righteous stand on the right, and the goats of the Jews and the wicked on the left; some receiving eternal rewards, others eternal punishments. The contrition of the spirit, on account of the pain of the heart, is to be understood in the conscience of sins, according to what is written: 'They will know those who go astray in spirit, and there will be understanding' (Isaiah 29:24). And: 'A contrite and humbled heart, O God, you will not despise' (Psalm 50:19). The spirit is crushed when it is raised up; this is written about the enemy king of Israel: 'The Lord hardened his spirit' (2 Kings 17:14). And about the prince of Babylon, when his heart was lifted up and his spirit was hardened, so that he would proudly say: 'This is Babylon, and I made it' (Daniel 4:27).
In all these things, whatever has been predicted only, not promised, pertains to the persons of the wicked. Nor should that which because of the merit of wickedness, severity threatens to be inflicted, be said to have been promised by the generosity of goodness. If there are things that pertain to the persons of those who serve God, these have been both predicted and promised.This is also the point of the words of our Savior where he says, “And these will go off to eternal punishment, but the righteous to eternal life.” He predicted and promised the reward that the just would enjoy, but he did not promise but predicted the torments with which the unjust would be punished. Not so he predestined the saints to receive justice, because the “merciful and just Lord” could freely deliver from depravity whomever he wished. But he was never the doer of the depravity, because no one was ever depraved except insofar as he went away from God. Nor did God predestine anyone to go away, even though by divine knowledge he foreknew that he would go away.
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SUMMARY
Isaiah 65:13 presents a profound and stark divine pronouncement, delineating the dramatically divergent destinies awaiting God's faithful servants and those who persist in rebellion against Him. Through a series of powerful antithetical declarations, the Lord GOD unequivocally states that His obedient people will experience abundant provision, deep spiritual satisfaction, and profound joy, while the disobedient will face the severe consequences of hunger, thirst, and ultimately, public shame. This verse functions as a climactic point of judgment within its broader prophetic context, powerfully underscoring God's unwavering justice and the distinct nature of His covenant relationship with those who genuinely serve Him.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 65:13 is a masterwork of prophetic rhetoric, employing several potent literary devices to convey its message with maximum impact. The most prominent and foundational device is Antithetical Parallelism, where opposing ideas are juxtaposed in parallel clauses to emphasize a stark contrast. This is vividly seen in the repeated structure: "my servants shall [blessing], but ye shall [curse]." This device serves to highlight the absolute divergence in destiny between the two distinct groups. The triple repetition of this precise structure also creates a powerful sense of Emphasis and a compelling Rhythmic Cadence, rendering the divine decree exceptionally impactful, memorable, and rhetorically forceful. The skillful use of Imagery related to fundamental human needs—eating, drinking, hunger, thirst—makes the profound spiritual realities tangible, relatable, and viscerally understandable, illustrating the comprehensive nature of divine satisfaction and spiritual deprivation in vivid, accessible terms. Finally, the culminating contrast of "rejoice" and "ashamed" employs a subtle yet powerful Irony, as those who defiantly sought satisfaction apart from God find only ultimate disgrace and disappointment, while those who humbly served Him find true, abiding joy and honor.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 65:13 stands as a powerful and enduring testament to God's righteous character and His unwavering covenantal faithfulness. It unequivocally underscores the immutable principle that human actions invariably carry divine consequences, vividly portraying the abundant blessings reserved for faithful obedience and the severe judgments awaiting persistent rebellion. This verse profoundly reinforces the biblical truth that true spiritual sustenance, refreshing, and ultimate joy are found exclusively within a right and intimate relationship with the Lord, while separation from Him inevitably leads to spiritual emptiness, profound dissatisfaction, and ultimate shame. It speaks powerfully to the eschatological hope for God's redeemed people, where their ultimate satisfaction and eternal rejoicing will be fully realized in His glorious presence, and simultaneously, the final, comprehensive judgment of the unrighteous will be completely executed. The sharp distinctions drawn here are not merely temporal but point directly to eternal realities, aligning perfectly with the broader prophetic vision of a final, definitive separation between those who belong to God and those who do not.
REFLECTION AND APPLICATION
Isaiah 65:13 offers both profound comfort and a solemn, searching warning, inviting deep and honest self-reflection for every believer. For those who genuinely strive to serve the Lord with integrity and devotion, it is a powerful assurance that God sees their faithfulness, acknowledges their obedience, and will unfailingly provide for their deepest needs—spiritual sustenance, refreshing grace, and an unshakeable joy that transcends all earthly circumstances. This divine promise serves as a mighty encouragement for perseverance in obedience, reminding us that true and lasting satisfaction is never found in fleeting worldly pursuits but solely in an intimate, dependent relationship with our Creator. Conversely, the verse serves as a stark and sobering reminder of the spiritual destitution, profound dissatisfaction, and ultimate shame that inevitably await those who defiantly reject God's gracious invitation and stubbornly persist in rebellion. It challenges each of us to earnestly examine our hearts: Are we truly among "my servants," living in humble submission, diligently seeking God's will, and delighting in His presence? Or are we, through our actions, attitudes, and priorities, aligning ourselves with those who will ultimately experience spiritual hunger, thirst, and profound shame? Our daily choices concerning obedience, worship, and allegiance to God carry profound and eternal implications for our spiritual well-being and ultimate destiny.
Questions for Reflection
FAQ
What does "my servants" refer to in this verse?
Answer: In Isaiah 65:13, "my servants" refers specifically to the faithful remnant within Israel—those individuals who have remained loyal to God, actively sought Him, and diligently obeyed His commands, even amidst the widespread idolatry and pervasive rebellion of the broader nation. This distinct group is sharply contrasted with the unfaithful, who are directly addressed as "ye" and are destined to face judgment. This crucial distinction is a recurring and significant theme throughout the Book of Isaiah, powerfully highlighting God's unwavering commitment to those who truly follow Him, even if they constitute a minority.
Is the hunger and thirst mentioned here literal or spiritual?
Answer: While the language of "eat," "drink," "hungry," and "thirsty" employs literal physical terms, the primary and profound meaning in this prophetic context is deeply spiritual. It signifies spiritual satisfaction, abundant divine provision, and a rich, full life for God's faithful servants, standing in stark contrast to the spiritual emptiness, profound lack of divine sustenance, and ultimate dissatisfaction experienced by the disobedient. This reflects a broader biblical principle where physical blessings often serve as powerful symbols of deeper spiritual realities, as profoundly illustrated in passages like John 6:35, where Jesus declares Himself to be the "bread of life."
How does this verse relate to God's mercy and grace?
Answer: While Isaiah 65:13 is undeniably a pronouncement of judgment and a clear distinction, it is vitally framed within a larger, overarching context of God's enduring mercy and boundless grace. The very existence of "my servants" is a powerful testament to God's preserving grace, as He consistently maintains a faithful remnant even in times of widespread apostasy. Furthermore, the chapter immediately shifts to the glorious and expansive promises of a new creation Isaiah 65:17, powerfully demonstrating that God's ultimate plan is not solely judgment but also profound restoration and glorious renewal for all who turn to Him in repentance and faith. The warning itself, therefore, can be understood as an act of profound grace, a loving call to repentance extended to humanity before the full weight of His righteous judgment falls.
CHRIST-CENTERED FULFILLMENT
Isaiah 65:13 finds its ultimate, most profound, and glorious fulfillment in the person and redemptive work of Jesus Christ. He is the quintessential "Servant of the Lord," the Suffering Servant prophesied throughout Isaiah's book (e.g., Isaiah 53), who perfectly embodied obedience to the Father's will. Through His sinless life, His atoning suffering, and His sacrificial death on the cross, Jesus secured the blessings of divine provision, spiritual satisfaction, and eternal joy for all who place their faith in Him. He is the "Bread of Life" who eternally satisfies every spiritual hunger (John 6:35) and the "Living Water" who quenches all spiritual thirst (John 4:14). Those who are "in Christ" are spiritually united with Him, becoming God's true servants, experiencing His abundant grace, and ultimately sharing in His resurrected life and eternal joy. Conversely, those who reject Christ and His atoning work remain in spiritual hunger and thirst, facing the ultimate shame and eternal judgment that He bore on the cross for humanity's sin. Thus, the stark contrast between the blessed servants and the shamed rebels in Isaiah 65:13 powerfully foreshadows the final eschatological separation between those who are found in Christ, redeemed by His blood, and those who are not, culminating in the glorious marriage supper of the Lamb for the redeemed (Revelation 19:9) and the eternal separation for the unrepentant (Matthew 25:46).