TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 65:17–25. His two-level outline is real structure in the source text, so it is rendered as structure.
If these promises were in part fulfilled when the Jews, after their return out of captivity, were settled in peace in their own land and brought as it were into a new world, yet they were to have their full accomplishment in the gospel church, militant first and at length triumphant. The Jerusalem that is from above is free and is the mother of us all. In the graces and comforts which believers have in and from Christ we are to look for this new heaven and new earth. It is in the gospel that old things have passed away and all things have become new, and by it that those who are in Christ are new creatures, Co2 5:17. It was a mighty and happy change that was described Isa 65:16, that the former troubles were forgotten; but here it rises much higher: even the former world shall be forgotten and shall no more come into mind. Those that were converted to the Christian faith were so transported with the comforts of it that all the comforts they were before acquainted with became as nothing to them; not only their foregoing griefs, but their foregoing joys, were lost and swallowed up in this. The glorified saints will therefore have forgotten this world, because they will be entirely taken up with the other: For, behold, I create new heavens and a new earth. See how inexhaustible the divine power is; the same God that created one heaven and earth can create another. See how entire the happiness of the saints is; it shall be all of a piece; with the new heavens God will create them (if they have occasion for it to make them happy) a new earth too. The world is yours if you be Christ's, Co1 3:22. When God is reconciled to us, which gives us a new heaven, the creatures too are reconciled to us, which gives us a new earth. The future glory of the saints will be so entirely different from what they ever knew before that it may well be called new heavens and a new earth, Pe2 3:13. Behold, I make all things new, Rev 21:5.
I.There shall be new joys. For,
1.All the church's friends, and all that belong to her, shall rejoice (Isa 65:18): You shall be glad and rejoice for ever in that which I create. The new things which God creates in and by his gospel are and shall be matter of everlasting joy to all believers. My servants shall rejoice (Isa 65:13), at last they shall, though now they mourn. Enter thou into the joy of thy Lord.
2.The church shall be the matter of their joy, so pleasant, so prosperous, shall her condition be: I create Jerusalem a rejoicing and her people a joy. The church shall not only rejoice but be rejoiced in. Those that have sorrowed with the church shall rejoice with her.
3.The prosperity of the church shall be a rejoicing to God himself, who has pleasure in the prosperity of his servants (Isa 65:19): I will rejoice in Jerusalem's joy, and will joy in my people; for in all their affliction he was afflicted. God will not only rejoice in the church's well-doing, but will himself rejoice to do her good and rest in his love to her, Zep 3:17. What God rejoices in it becomes us to rejoice in.
4.There shall be no allay of this joy, nor any alteration of this happy condition of the church: The voice of weeping shall be no more heard in her. If this relate to any state of the church in this life, it means no more than that the former occasions of grief shall not return, but God's people shall long enjoy an uninterrupted tranquillity. But in heaven it shall have a full accomplishment, in respect both of the perfection and the perpetuity of the promised joy; there all tears shall be wiped away.
II.There shall be new life, Isa 65:20.
Untimely deaths by the sword or sickness shall be no more known as they have been, and by this means there shall be no more the voice of crying, Isa 65:19. When there shall be no more death there shall be no more sorrow, Rev 21:4. As death has reigned by sin, so life shall reign by righteousness, Rom 5:14, Rom 5:21.
1.Believers through Christ shall be satisfied with life, though it be ever so short on earth. If an infant end its days quickly, yet it shall not be reckoned to die untimely; for the shorter its life is the longer will its rest be. Though death reign over those that have not sinned after the similitude of Adam's transgression, yet they, dying in the arms of Christ, the second Adam, and belonging to his kingdom, are not to be called infants of days, but even the child shall be reckoned to die a hundred years old, for he shall rise again at full age, shall rise to eternal life. Some understand it of children who in their childhood are so eminent for wisdom and grace, and by death nipped in the blossom, that they may be said to die a hundred years old. And, as for old men, it is promised that they shall fill their days with the fruits of righteousness, which they shall still bring forth in old age, to show that the Lord is upright, and then it is a good old age. An old man who is wise, and good, and useful, may truly be said to have filled his days. Old men who have their hearts upon the world have never filled their days, never have enough of this world, but would still continue longer in it. But that man dies old, and satur dierum - full of days, who, with Simeon, having seen God's salvation, desires now to depart in peace.
2.Unbelievers shall be unsatisfied and unhappy in life, though it be ever so long. The sinner, though he live to a hundred years old, shall be accursed. His living so long shall be no token to him of the divine favour and blessing, nor shall it be any shelter to him from the divine wrath and curse. The sentence he lies under will certainly be executed, and his long life is but a long reprieve; nay, it is itself a curse to him, for the longer he lives the more wrath he treasures up against the day of wrath and the more sins he will have to answer for. So that the matter is not great whether our lives on earth be long or short, but whether we live the lives of saints or the lives of sinners.
III.There shall be a new enjoyment of the comforts of life.
Whereas before it was very uncertain and precarious, their enemies inhabited the houses which they built and ate the fruit of the trees which they planted, now it shall be otherwise; they shall build houses and inhabit them, shall plant vineyards and eat the fruit of them, Isa 65:21, Isa 65:22. Their intimates that the labour of their hands shall be blessed and be made to prosper; they shall gain what they aimed at, and what they have gained shall be preserved and secured to them; they shall enjoy it comfortably, and nothing shall embitter it to them, and they shall live to enjoy it long. Strangers shall not break in upon them, to expel them, and plant themselves in their room, as sometimes they have done: My elect shall wear out, or long enjoy, the work of their hands; it is honestly got, and it will wear well; it is the work of their hands, which they themselves have laboured for, and it is most comfortable to enjoy that, and not to eat the bread of idleness, or bread of deceit. If we have a heart to enjoy it, that is the gift of God's grace (Ecc 3:13); and, if we live to enjoy it long, it is the gift of God's providence, for that is here promised: As the days of a tree are the days of my people; as the days of an oak (Isa 6:13), whose substance is in it, though it cast its leaves; though it be stripped every winter, it recovers itself again, and lasts many ages; as the days of the tree of life; so the Septuagint. Christ is to them the tree of life, and in him believers enjoy all those spiritual comforts which are typified by the abundance of temporal blessings here promised; and it shall not be in the power of their enemies to deprive them of these blessings or disturb them in the enjoyment of them.
IV.There shall be a new generation rising up in their stead to inherit and enjoy these blessings (Isa 65:23):
They shall not labour in vain, for they shall not only enjoy the work of their hands themselves, but they shall leave it with satisfaction to those that shall come after them, and not with such a melancholy prospect as Solomon did, Ecc 2:18, Ecc 2:19. They shall not beget and bring forth children for trouble; for they are themselves the seed of the blessed of the Lord, and there is a blessing entailed upon them by descent from their ancestors which their offspring with them shall partake of, and shall be, as well as they, the seed of the blessed of the Lord. They shall not bring forth for trouble; for,
1.God will make their children that rise up comforts to them; they shall have the joy of seeing them walk in the truth.
2.He will make the times that come after comfortable to their children. As they shall be good, so it shall be well with them; they shall not be brought forth to days of trouble; nor shall it ever be said, Blessed is the womb that bore not. In the gospel church Christ's name shall be borne up by a succession. A seed shall serve him (Psa 22:30), the seed of the blessed of the Lord.
V.There shall be a good correspondence between them and their God (Isa 65:24):
Even before they call, I will answer. God will anticipate their prayers with the blessings of his goodness. David did but say, I will confess, and God forgave, Psa 32:5. The father of the prodigal met him in his return. While they are yet speaking, before they have finished their prayer, I will give them the thing they pray for, or the assurances and earnests of it. These are high expressions of God's readiness to hear prayer; and this appears much more in the grace of the gospel than it did under the law; we owe the comfort of it to the mediation of Christ as our advocate with the Father and are obliged in gratitude to give a ready ear to God's calls.
VI.There shall be a good correspondence between them and their neighbours (Isa 65:25):
The wolf and the lamb shall feed together, as they did in Noah's ark. God's people, though they are as sheep in the midst of wolves, shall be safe and unhurt; for God will not so much break the power and tie the hands of their enemies as formerly, but he will turn their hearts, will alter their dispositions by his grace. When Paul, who had been a persecutor of the disciples (and who, being of the tribe of Benjamin, ravened as a wolf, Gen 49:27) joined himself to them and became one of them, then the wolf and the lamb fed together. So also when the enmity between Jews and Gentiles was slain, all hostilities ceased, and they fed together as one sheepfold under Christ the great Shepherd, Joh 10:16. The enemies of the church ceased to do the mischief they had done, and its members ceased to be so quarrelsome with and injurious to one another as they had been, so that there was none either from without or from within to hurt or destroy, none to disturb it, much less to ruin it, in all the holy mountain; as was promised, Isa 11:9. For,
1.Men shall be changed: The lion shall no more be a beast of prey, as perhaps he never would have been if sin had not entered, but shall eat straw like the bullock, shall know his owner, and his master's crib, as the ox does. When those that lived by spoil and rapine, and coveted to enrich themselves, right or wrong, are brought by the grace of God to accommodate themselves to their condition, to live by honest labour, and to be content with such things as they have - when those that stole steal no more, but work with their hands the thing that is good - then this is fulfilled, that the lion shall eat straw like the bullock.
2.Satan shall be chained, the dragon bound; for dust shall be the serpent's meat again. That great enemy, when he has been let loose, has glutted and regaled himself with the precious blood of saints, who by his instigation have been persecuted, and with the precious souls of sinners, who by his instigation have become persecutors and have ruined themselves for ever; but now he shall be confined to dust, according to the sentence, On thy belly shalt thou go, and dust shalt thou eat, Gen 3:14. All the enemies of God's church, that are subtle and venomous as serpents, shall be conquered and subdued, and be made to lick the dust, Christ shall reign as Zion's King till all the enemies of his kingdom be made his footstool, and theirs too. In the holy mountain above, and there only, shall this promise have its full accomplishment, that there shall be none to hurt nor destroy.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Ver. 21. 22.) And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant, and another eat. LXX likewise. Concerning these houses, the prophetic psalm in the sixty-eighth chapter promises, saying: Because God will save Zion: and the cities of Judah shall be built, and they shall dwell there, and inherit it, and the seed of his servants shall possess it: and those who love his name shall dwell in it. All these things the Jews understand in a carnal manner, so that Jerusalem and the cities of Judaea may be restored to their former state. And if we were to give them this, they would not only hear that Jerusalem is promised, but also Sodom, as Ezekiel says: 'Sodom shall be restored to its former state.' Therefore, the houses in which those who build them will dwell must either be understood as virtues, or as various dwelling places with the Father, which whoever builds them will possess forever. In Exodus, those who are said to have built for themselves and were midwives were called obstetricians, who feared God: although it is written in Hebrew that God built houses for them because they feared Him (Exod. I). And Jacob, because he was simple, or as it is said in Greek ἄπλαστος, that is, not at all artificial; not like those condemned in Peter's Epistle, of whom he says: 'In covetousness they will make merchandise of you with fictitious words' (II Pet. II, 3); therefore they lived in a house that Esau, who delighted in wild beasts and forests, could not possess. Such words describe the house of the Savior in the Gospel: Everyone who comes to me, and hears my words, and does them, will be like a wise man who built his house upon a rock, (Matthew 7:24), and so on. Otherwise, according to the letter, many saints build houses and do not inhabit them, either due to pilgrimage, or the theft of another, or death. Such was Job, who, though rich in flesh and spirit, was brought to such poverty that he sat in the dung heap outside the city gate (Job 2). On the contrary, that rich man in the Gospel was clothed in purple and built a house, and he dwelt in it, of whom it could rightly be said: Fool, this night they will take your soul from you; and the things which you have prepared, whose shall they be (Luke XII, 20)? However, not only does He say that they will build houses and dwell in them, but they will also plant vineyards and they themselves will eat their fruit. According to what is said in Micah: Each one will rest under his own vine and under his own fig tree, and there will be no one to make him afraid (Micah IV, 4). This is the vine that spoke in the Gospel: I am the vine, and you are the branches, and My Father is the vinedresser (John 15:5). Every branch that does not bear fruit will be cut off and thrown into the fire (Matthew 3:10). Its fruits are eaten and drank, and they gladden the heart of man and intoxicates the friends of the bridegroom, and they are drank daily in the kingdom of God. But it rests under a fig tree and fears no one's treachery, who enjoys the sweetness of the Holy Spirit and is satisfied with its fruits: love, joy, peace, faith, continence, and patience. It is said about the planter: Whoever plants a fig tree, will eat its fruits (Amos 9:14). Whoever builds such houses and plants vineyards, about whom the Apostle also speaks: I planted, Apollos watered, but God gave the increase (1 Corinthians 3:6), will eat the labor of his hands (Psalm 127); and sowing in the Spirit, will reap eternal life from the Spirit (John 4), and will not be thwarted by the tricks of the devil and his minions.
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Summary
Isaiah 65:21 presents a profound prophetic vision of God's future kingdom, where His redeemed people will experience a complete reversal of past futility and insecurity. This verse paints a vivid picture of enduring stability, productive labor, and the full enjoyment of its tangible results, promising a divinely ordained era in which the righteous will securely build their own homes and dwell in them, and plant their own vineyards and partake of their yield. It signifies a comprehensive restoration, moving beyond the curses of the old covenant into a blessed, stable, and prosperous existence under God's unwavering favor.
Context
Literary Context
Isaiah 65 is situated within the "Book of Consolation" (Isaiah 40-66), a section brimming with eschatological hope and promises of a new covenant. Specifically, verses 17-25 describe the glorious characteristics of the "new heavens and a new earth" that God will create. This passage follows a stark contrast between God's judgment upon the rebellious and idolatrous within Israel (65:1-16) and the abundant blessings awaiting His faithful servants. Verse 21, along with its immediate surroundings—such as the promise of long life in the new creation and the assurance of no more wasted labor—paints a picture of a life free from the futility, insecurity, and premature death that plagued the old order. It emphasizes longevity, purpose, and the unhindered enjoyment of one's labor, culminating in a vision of ultimate peace and divine blessing, often interpreted as the Messianic age or the eternal state.
Historical & Cultural Context
The prophecies of Isaiah were delivered during a tumultuous period for Israel, marked by the looming threats of Assyrian and Babylonian invasion, eventual exile, and the subsequent return. The people had experienced the destruction of their homes, the confiscation of their lands, and the consumption of their harvests by foreign invaders. The curses outlined in covenant passages like Deuteronomy 28:30 explicitly warned of building houses but not inhabiting them, and planting vineyards but not eating their fruit. Thus, the promise in Isaiah 65:21 directly reverses these ancient curses, addressing deep-seated longings for stability, security, and the enjoyment of one's hard-earned produce in the promised land. For a people who had known displacement, oppression, and the futility of labor under judgment, the idea of securely building and enjoying one's work was profoundly significant, speaking to their identity, heritage, and future hope for a life of peace and abundance.
Key Themes
This verse powerfully contributes to several overarching themes within Isaiah and broader biblical theology. Foremost is the theme of Divine Restoration and New Creation, where God actively intervenes to undo the effects of sin and judgment, establishing a perfect and harmonious order. The ability to build and inhabit one's own home signifies Security and Stability, a stark contrast to the insecurity and displacement of exile and war. Planting vineyards and eating their fruit highlights Fruitfulness and the Enjoyment of Labor, ensuring that human effort is not in vain but yields tangible and satisfying blessings. This also speaks to a profound Peace and Prosperity, as such activities can only thrive in a society free from conflict, oppression, and external threats. Ultimately, this promised state is a direct manifestation of Divine Blessing and Favor, demonstrating God's faithfulness to His covenant promises and the establishment of His righteous kingdom, where, as Isaiah 11:9 proclaims, "They shall not hurt or destroy in all my holy mountain."
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to build (literally and figuratively); (begin to) build(-er), obtain children, make, repair, set (up), [idiom] surely." This word signifies not merely the physical act of construction, but the establishment of permanence, stability, and the creation of a settled existence. In the context of a people who had experienced the destruction of their homes and cities (e.g., Jerusalem), the ability to "build" implies a divinely granted capacity for enduring establishment and a reversal of devastation.
A primitive root meaning "to sit down... by implication, to dwell, to remain; causatively, to settle, to marry." This term goes beyond mere occupation; it denotes secure and peaceful dwelling, a settled existence free from fear of displacement or dispossession. It directly counters the curse of building but not inhabiting, emphasizing lasting possession, security, and the peaceful enjoyment of one's home.
Meaning "fruit (literally or figuratively); bough, (first-)fruit(-ful), reward." This word encapsulates the tangible outcome, reward, and produce of labor. The promise to "eat the fruit" signifies that the efforts of God's people will not be futile or consumed by others, but will yield full satisfaction, abundance, and blessing, representing a complete reversal of the curse of wasted toil and unfulfilled expectations.
Verse Breakdown
"And they shall build houses"
This initial clause speaks to the foundational establishment of permanence and security. In a world where homes were frequently destroyed by invaders or abandoned due to displacement and war, the ability to construct one's own dwelling signifies a divinely granted peace and stability that allows for long-term investment in one's environment and the flourishing of community life.
"and inhabit [them]"
This crucial addition emphasizes secure possession and the unhindered enjoyment of one's labor and property. It directly contrasts with the covenant curses found in Deuteronomy 28:30, where people would build but not live in their houses. Here, the inhabitants are secure in their homes, free from fear of eviction, war, or oppression, experiencing true rest, belonging, and the fruit of their efforts.
"and they shall plant vineyards"
This phrase points to productive agricultural labor and the investment in a future harvest. Vineyards required significant long-term commitment, careful cultivation, and patience, symbolizing a settled, prosperous agrarian society. It speaks to the blessing of meaningful work that contributes directly to sustenance, well-being, and a vibrant economy.
"and eat the fruit of them"
This final clause completes the picture of comprehensive blessing by ensuring the full and satisfying enjoyment of one's efforts. Unlike times of judgment where enemies would consume the harvest, here the people themselves partake of the fruit of their labor, signifying a complete reversal of futility and a state of divine favor where hard work is rewarded with satisfaction, abundance, and the joy of consumption.
Literary Devices
Isaiah 65:21 employs several powerful Literary Devices to convey its message of hope and comprehensive restoration. Parallelism is prominently featured through the repetition of the structure "they shall [action 1], and [action 2]" ("build houses, and inhabit them"; "plant vineyards, and eat the fruit of them"). This structural repetition emphasizes the complete and harmonious nature of the promised blessing, highlighting that every effort will be met with its intended reward and enjoyment. This also functions as a form of Merism, where two complementary parts are mentioned to represent the whole – building and inhabiting represent full ownership and secure tenure, while planting and eating represent the complete cycle of productive labor and its satisfying outcome. The verse also utilizes Antithesis by implicitly contrasting the promised future with the past experiences of Israel, where homes were destroyed and harvests consumed by enemies (as seen in curses like Deuteronomy 28:30). The activities described—building houses and planting vineyards—function as profound Symbolism for a life of peace, security, prosperity, and self-sufficiency under divine blessing, representing the comprehensive well-being and flourishing of the new creation.
Theological and Thematic Connections
Isaiah 65:21 is a cornerstone prophecy of God's ultimate plan for His people, demonstrating His unwavering commitment to reversing the curses of sin and establishing a kingdom characterized by profound peace, security, and abundant fruitfulness. It speaks to a deep human longing for stability, purpose, and the satisfaction of seeing the tangible results of one's labor. This vision transcends mere material prosperity, pointing to a holistic well-being where life is lived in harmony with God's design, free from the futility and suffering inherent in the fallen world. It underscores God's sovereign power to bring about a new order where His people not only survive but truly thrive under His direct blessing and protection, experiencing life as it was originally intended.
Reflection and Application
Isaiah 65:21 offers profound hope and a powerful vision for believers today, even as we await its ultimate fulfillment in God's future kingdom. It reminds us that God's ultimate desire for His people is not one of perpetual struggle and futility, but of security, meaningful labor, and the joy of seeing our efforts bear lasting fruit. In a world often marked by instability, economic uncertainty, and the pervasive feeling that our work is in vain or consumed by others, this verse provides an anchor of hope, assuring us of God's ultimate plan for comprehensive peace and restoration. It encourages us to invest in things of lasting value, to work diligently with the assurance that our labor "in the Lord" is never in vain, and to cultivate peace and stability in our own spheres of influence, knowing that we are participating in a foretaste of God's coming kingdom. We are called to live with hope, perseverance, and a deep trust in God's faithfulness to His promises, finding rest in the knowledge that a time is coming when all suffering, wasted effort, and insecurity will be replaced by the perfect order of His righteous and benevolent reign.
Questions for Reflection
FAQ
Is the fulfillment of Isaiah 65:21 purely spiritual, or does it have a literal dimension?
While the passage certainly carries profound spiritual implications of peace, security, and divine blessing, the language used ("build houses," "plant vineyards," "eat the fruit") is remarkably literal, describing tangible, physical realities. Many biblical scholars interpret this prophecy as having a dual fulfillment: a partial, spiritual fulfillment in the present age through the peace, security, and spiritual fruitfulness found in Christ and empowered by the Holy Spirit, and a complete, literal fulfillment in the future. This ultimate fulfillment is often understood either during a literal millennial reign of Christ on earth or in the ultimate "new heavens and new earth" described in Revelation 21. The emphasis is on a comprehensive restoration that touches both the spiritual and material aspects of existence, reversing the curses of the Fall and establishing a perfect order.
How does this promise of secure dwelling and fruitful labor relate to the curses found in Deuteronomy?
Isaiah 65:21 functions as a direct and powerful reversal of some of the most poignant curses outlined in Deuteronomy 28. In Deuteronomy, a severe consequence of disobedience and covenant unfaithfulness was that the people would "build a house, but not live in it" and "plant a vineyard, but not enjoy its fruit" (Deuteronomy 28:30). These curses represented futility, insecurity, and the loss of the blessings of the land due to foreign invasion or divine judgment. Isaiah 65:21, therefore, operates as a powerful promise of restoration, signifying God's grace to undo the devastating effects of sin and judgment. It assures His faithful people that in the new creation, they will experience complete security, stability, and the full, unhindered enjoyment of the fruit of their labor, a direct reversal of the ancient curses and a profound sign of God's renewed covenant favor and blessing.
Christ-Centered Fulfillment
Isaiah 65:21 finds its ultimate and profound fulfillment in Jesus Christ, who is the orchestrator and embodiment of the "new creation" itself. While the verse describes a future state of physical security and prosperity, its deeper theological resonance points to the comprehensive redemption wrought by Christ, who came to reverse the futility of sin and establish a transformed existence. Through His atoning work on the cross and His resurrection, Christ provides true spiritual security and peace, enabling believers to "inhabit" a relationship with God that is eternal and unshakeable, a far greater security than any physical dwelling. The "fruit" of our labor, which often feels vain or fleeting in this fallen world, finds its true purpose and lasting significance when it is done "in Christ" and empowered by the Holy Spirit. The promise of enjoying the fruit of one's labor is realized in the spiritual fruitfulness of a life lived in communion with Him (John 15:5), a life where our efforts contribute to an eternal kingdom that cannot be shaken. Ultimately, the vision of a world free from wasted effort, insecurity, and the curse of sin is fully realized in the New Heavens and New Earth, ushered in by Christ's triumphant return, where He declares, "Behold, I am making all things new", and His people will truly build and inhabit, plant and eat, in perfect peace and unending joy, forever in His presence.