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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.
These things are predicted to warn those not fearing the Lord and who do not turn to him, whereas those who serve me will not only weave another kind of outcome, but just as with the patriarchs, they will receive a name and on account of their deeds new names. When the Jews were unrepentant, this name was given to the Gentiles, a name that will stand forever, that is, the name of Christians. They no longer glorify idols, singing hymns to them as if to gods. Now they sing to God, their creator. They worship him and enjoy his blessings.
But even if we are clearly something new, and this truly recent name of Christians has only recently been known among all the nations, our life and manner of conduct in accordance with the very teachings of our religion have not been recently fashioned by us, but, as it were, from the first creation of humanity have been established by the natural concepts of the God-favored people of old.… And by deeds more manifest than words is Abraham’s manner of religion shown to be practiced at present among Christians alone.
With the ungrudging generosity of his godhead, Christ has granted to all of us to bear his name. For whereas as human sovereigns have some special title of sovereignty that they keep exclusively from use by other people, Jesus Christ, being Son of God, has deigned to bestow on us the title of Christians.… But some will say, “The name of ‘Christians’ is new and was not previously in use”: and new-fashioned phrases are often objected to on the score of strangeness. The prophet made this point safe beforehand, saying, “But on my servants shall a new name be called, which shall be blessed upon the earth.”
(Vers. 15, 16.) And you shall dismiss your name in the oath to my chosen ones, and the Lord God will kill you, and He will call His servants by another name, in which whoever is blessed on earth will be blessed in God, amen: and whoever swears on earth will swear in God, amen. LXX: For you shall abandon your name to my chosen ones. But the Lord will kill you, and to those who serve me, a new name will be called, to whom blessings will be given on earth: for they bless the true God, and those who swear on earth will swear by the true God. In reference to satiety, which is called Sabaa in Hebrew, others have interpreted it as an oath; a word that has many meanings and is varied according to the different accents. It is understood as both an oath and satiety, and fullness, and many, and seven. We have spoken about it in the book of Genesis, and in this volume (Chapter IV), where seven women took hold of one man. Again, because it is translated by the Septuagint, it is true, and in Hebrew it is called Amen; Aquila translates it as πεπιστωμένως, that is, faithfully. But what he says is this: as others succeed you, your name will be the oath of my chosen ones, so that they may have you as an example of evils and detest such endurance, and they may swear thus: I will not suffer what the people of the Jews have suffered. Whether your name will be in satiety, which is usually said of those whose remembrance and memory is odious, and who have come to the point of satiety and disgust. Or certainly this should be said, that they should abandon their own name for the chosen ones of the Lord, so that a crowd of nations may succeed them; and they themselves may be called sons of Abraham and Israel. About whom Paul speaks: Peace be upon them, and upon the Israel of God (Galatians 6:16). For neither are those who are of Israel, Israel; nor are those who are the descendants of Abraham all his children (Romans 9:7), to whom it is said: If you were Abraham's children, you would do the works of Abraham (John 8:39). And because they are the descendants of Abraham, and not his children, as we explained above, John the Baptist reproaches them, saying: And do not presume to say, 'We have Abraham as our father.' For I tell you, God is able from these stones to raise up children for Abraham (Matthew 3:9). For how can they be his children, who said to wood and stone, you have begotten me: when, on the contrary, those who are from faith, are called the children of Abraham? But you, he says, will be killed by the Lord, so that you will not be called circumcision, but incision (Galatians III): so that you may lack eternal life, so that you may not have the one who says: I am the life (John XIV, 6). But he says that he will call his servants by another name, or a new one, which will be celebrated throughout the whole world. And it shall be blessed: to such an extent that whoever is called by that name shall be blessed in the Lord, and shall receive the sign of true Circumcision, amen: which the Lord often uses in the Gospel to affirm what has been said: Amen, amen I say to you (John 5:19). However, there is no new or different name, except one that is derived from the name of Christ, so that the people of God should no longer be called Jacob, and Judah, and Israel, and Ephraim, and Joseph, but Christian. For whoever swears on the earth, does not swear in idols and false gods, but in God; this statement is confirmed again by the seal of Amen. Moreover, according to the Septuagint, those who translated the true God as Amen, so that the true God may be blessed, and those who swear on the earth, may swear by the true God, we refer not only to the person of God the Father, about whom it is written: That they may know you, the only true God, and Jesus Christ whom you have sent (John 17:3), but also to the Son, who is himself the true God, as the evangelist John says: The Son of God has come and has given us understanding, so that we may know the true one, and we are in his true Son, Jesus Christ (John 5:20). This is the true God and eternal life. For if the Savior speaks of himself: I am the truth (John XIV, 6), consequently he received the name true God from the truth, so that he would not be called God according to false gods, but according to the true God the Father, and he himself is the true God. Otherwise, if he is not true, he will be similar to an idol, which leads to the damnation of those who deny Christ as the true God. This is, however, a new name, which is written for him in the Apocalypse upon a stone (Chapter II), to which blessing is given in the whole world.
All things have been made new in Christ—worship and life and the making of laws. For we no longer adhere to shadows and ineffective types, but rather we offer adoration and worship, in spirit and truth, to the God who is above all. We do not take our name like the physical descendants of Israel from one of the first ancestors or fathers, such as Ephraim, or Manasseh, or some other tribe; nor do we follow the path of the scribes and the Pharisees, who value the antiquity of the letter above all else; but we submit to Christ in the newness of the life of the gospel, and having been given his name, like a crown, we are called Christians. This celebrated and blessed name has spread throughout the world. And because we have been blessed by Christ, we, in turn, try to make him rejoice with blessings and ceaseless praises.
He has already mentioned this name. It is new and not old. For after the appearance of Christ the master, those who believed were called Christians. They bore this in place of all approving words. When one wished to praise, they were accustomed to add after many kind words, “He is a true Christian.” And when on another occasion exhorting someone, they were accustomed to say, “Act as a Christian, do what befits a Christian.” So this name is full of eulogy and blessing.
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SUMMARY
Isaiah 65:15 powerfully declares God's righteous judgment and sovereign grace, sharply contrasting the destiny of the persistently rebellious with that of His faithful remnant. It prophesies that the unfaithful will have their very identity and legacy transformed into a byword for a curse among God's chosen, as the Lord God Himself will execute decisive judgment upon them. Simultaneously, the verse promises a radical transformation for His loyal servants, who will be bestowed with a new name, signifying a fresh identity, a renewed covenant relationship, and a glorious future distinct from the condemned.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is exceptionally rich in Contrast, sharply juxtaposing the grim fate of the rebellious ("ye," "thee") with the glorious destiny of the faithful ("my chosen," "his servants"). This contrast is powerfully highlighted through parallel structures: "leave your name for a curse" is set against "call his servants by another name," and "Lord GOD shall slay thee" implies the preservation and life of the servants. Symbolism is profoundly employed through the concept of the "name." A name in this context is not merely an identifier but a potent representation of identity, character, and destiny. For one's name to become a "curse" is to be utterly disinherited, disgraced, and permanently associated with divine wrath, while receiving "another name" signifies a complete re-identification, redemption, and re-establishment in a favored, covenant relationship with God. The use of the composite divine Title "Lord GOD" (Hebrew: ʼĂdônây Yᵉhôvih) serves to emphasize God's absolute sovereignty, His covenant fidelity, and His ultimate authority in executing both judgment and salvation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 65:15 encapsulates the profound theological truth of God's righteous judgment against persistent rebellion and His unwavering covenant faithfulness to a chosen remnant. It underscores the radical distinction God makes between those who reject Him and those who serve Him, a distinction that culminates in a complete reversal of status and identity. The concept of a "new name" is deeply significant, pointing to a spiritual rebirth and a new covenant relationship where believers are fundamentally re-identified by God Himself. This new identity is not merely a change in label but a profound transformation of character, purpose, and destiny, reflecting God's redemptive work in setting apart a people for Himself. It foreshadows the ultimate re-creation and renewal promised to those who trust in Him, where old things pass away and all things become new, culminating in the eschatological hope of a renewed existence.
REFLECTION AND APPLICATION
This verse serves as a powerful mirror for profound self-examination, prompting us to consider whose "name" or identity truly defines us. Are we living in a way that aligns with the "old name" of rebellion, self-will, and worldly conformity, which is destined for judgment, or are we embracing the "new name" of God's servants, marked by His ownership, acceptance, and transformative grace? The passage reminds us that God's judgment is a real and severe consequence for those who persist in turning away from Him, yet His grace is equally real and profoundly redemptive for those who humble themselves and seek to serve Him. Our identity in Christ is not merely a theological concept; it's a dynamic call to live out the radical implications of being "new creatures" in Him. It challenges us to shed the old self, with its sinful desires and practices, and to walk in the newness of life that comes from being called by His name. This transformation should lead to a life characterized by worship, joyful obedience, and faithful service, reflecting the very character of our new, divinely bestowed identity.
Questions for Reflection
FAQ
What does it mean for one's "name" to be left "for a curse"?
Answer: In ancient Hebrew thought, a "name" (Hebrew: shêm) was far more than a simple label; it embodied a person's entire identity, character, reputation, and destiny. For one's name to be left "for a curse" means that their very memory, legacy, and existence would become synonymous with divine disapproval, shame, and ruin. It implies that their fate would serve as a perpetual example or byword for how God deals with rebellion and unfaithfulness. When God's "chosen" invoked a curse, they would refer to the condemned group's name as the ultimate illustration of God's righteous wrath. This signifies utter rejection, disinheritance from God's covenant blessings, and a permanent association with divine judgment.
Who are "my chosen" and "his servants" in this verse?
Answer: In Isaiah 65:15, "my chosen" and "his servants" refer to the faithful remnant within Israel, those who have remained loyal to God amidst the widespread apostasy and idolatry described earlier in the chapter. They are sharply contrasted with the rebellious and unfaithful who are destined for judgment. These are the individuals who "seek the Lord" (Isaiah 65:10) and are promised blessings, joy, and a new identity in the coming restoration. The terms highlight God's sovereign election and His enduring covenant relationship with those who truly serve Him, distinguishing them from those who merely bear the name of Israel but reject its covenant obligations and embrace idolatry.
What is the significance of God calling "his servants by another name"?
Answer: The act of God calling "his servants by another name" is profoundly significant in biblical thought. It symbolizes a complete and radical transformation of identity, status, and relationship. In biblical culture, a new name often indicated a new beginning, a new purpose, or a new covenant relationship (e.g., Abram to Abraham, Jacob to Israel). Here, it signifies that God is bestowing a fresh, distinct identity upon His faithful people, separating them entirely from the old, cursed identity of the rebellious. This new name implies divine favor, acceptance, belonging, and a glorious future, marking them as truly His own and recipients of His redemptive blessings. This concept foreshadows the new covenant identity believers receive in Christ, as seen in passages like Revelation 2:17.
CHRIST-CENTERED FULFILLMENT
Isaiah 65:15 finds its ultimate and most profound fulfillment in Jesus Christ and the new covenant community He establishes. The "Lord GOD" who executes judgment upon the rebellious and graciously calls His servants by "another name" is fully revealed in the person and work of Christ, who perfectly embodies both divine justice and sovereign grace. Through His atoning sacrifice on the cross, Jesus takes upon Himself the curse of sin, becoming a curse for us, so that we, who were once alienated and under judgment, might inherit the blessing of Abraham and receive the promise of the Spirit through faith (Galatians 3:13-14). The "new name" promised to God's servants is fully realized in the identity of believers in Christ. We are no longer defined by our old, cursed nature or our past rebellion, but are given a glorious new identity as "children of God" (John 1:12), a "new creation" in Him (2 Corinthians 5:17), and "saints" or "holy ones" set apart for His purposes. This transformation is not merely a change of label but a spiritual rebirth, where our very character, purpose, and eternal destiny are reshaped by our union with Christ. We are called by His name, the name of Christian, signifying our belonging to Him, our participation in His redemptive work, and our inheritance in His eternal kingdom, a promise that culminates in the glorious vision of believers receiving a new, eternal name from Christ Himself in the new heavens and new earth (Revelation 3:12).