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 65:1–7. His four-level outline is real structure in the source text, so it is rendered as structure.
The apostle Paul (an expositor we may depend upon) has given us the true sense of these verses, and told us what was the event they pointed at and were fulfilled in, namely, the calling in of the Gentiles and the rejection of the Jews, by the preaching of the gospel, Rom 10:20, Rom 10:21. And he observes that herein Esaias is very bold, not only in foretelling a thing so improbable ever to be brought about, but in foretelling it to the Jews, who would take it as a gross affront to their nation, and therein Moses's words would be made good (Deu 32:21), I will provoke you to jealousy by those that are no people.
I.It is here foretold that the Gentiles, who had been afar off, should be made nigh, Isa 65:1.
Paul reads it thus: I was found of those that sought me not; I was made manifest to those that asked not for me. Observe what a wonderful and blessed change was made with them and how they were surprised into it.
1.Those who had long been without God in the world shall now be set a seeking him; those who had not said, Where is God my maker? shall now begin to enquire after him. Neither they nor their fathers had called upon his name, but either lived without prayer or prayed to stocks and stones, the work of men's hands. But now they shall be baptized and call on the name of the Lord, Act 2:21. With what pleasure does the great God here speak of his being sought unto, and how does he glory in it, especially by those who in time past had not asked for him! For there is joy in heaven over great sinners who repent.
2.God shall anticipate their prayers with his blessings: I am found of those that sought me not. This happy acquaintance and correspondence between God and the Gentile world began on his side; they came to know God because they were known of him (Gal 4:9), to seek God and find him because they were first sought and found of him. Though in after-communion God is found of those that seek him (Pro 8:17), yet in the first conversion he is found of those that seek him not; for therefore we love him because he first loved us. The design of the bounty of common providence to them was that they might seek the Lord, if haply they might feel after him and find him, Act 17:27. But they sought him not; still he was to them an unknown God, and yet God was found of them.
3.God gave the advantages of a divine revelation to those who had never made a profession of religion: I said, Behold me, behold me (gave them a sight of me and invited them to take the comfort and benefit of it) to those who were not called by my name, as the Jews for many ages had been. When the apostles went about from place to place, preaching the gospel, this was the substance of what they preached: "Behold God, behold him, turn towards him, fix the eyes of your minds upon him, acquaint yourselves with him, admire him, adore him; look off from your idols that you have made, and look upon the living God who made you." Christ in them said, Behold me, behold me with an eye of faith; look unto me, and be you saved. And this was said to those that had long been lo-ammi, and lo-ruhamah (Hos 1:8, Hos 1:9), not a people, and that had not obtained mercy, Rom 9:25, Rom 9:26.
II.It is here foretold that the Jews, who had long been a people near to God, should be cast off and set at a distance Isa 65:2.
The apostle applies this to the Jews in his time, as a seed of evil-doers. Rom 10:21, But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people. Here observe,
1.How the Jews were courted to the divine grace. God himself, by his prophets, by his Son, by his apostles, stretched forth his hands to them, as Wisdom did, Pro 1:24. God spread out his hands to them, as one reasoning and expostulating with them, not only beckoned to them with the finger, but spread out his hands, as being ready to embrace and entertain them, reaching forth the tokens of his favour to them, and importuning them to accept them. When Christ was crucified his hands were spread out and stretched forth, as if he were preparing to receive returning sinners into his bosom; and this all the day, all the gospel-day. He waited to be gracious, and was not weary of waiting; even those that came in at the eleventh hour of the day were not rejected.
2.How they contemned the invitation; it was given to a rebellious and gainsaying people; they were invited to the wedding-supper, and would not come, but rejected the counsel of God against themselves. Now here we have,
(1.)The bad character of this people. The world shall see that it was not for nothing that they were rejected of God; no, it was for their whoredoms that they were put away.
[1.]Their character in general was such as one would not expect of those who had been so much the favourites of Heaven. First, They were very wilful. Right or wrong they would do as they had a mind. "They generally walk on in a way that is not good, not the right way, not a safe way, for they walk after their own thought, their own devices and desires." If our guide be our own thoughts, our way is not likely to be good; for every imagination of the thought of our hearts is only evil. God had told them his thoughts, what his mind and will were, but they would walk after their own thoughts, would do what they thought best. Secondly, They were very provoking. This was God's complaint of them all along - they grieved him, they vexed his Holy Spirit, as if they would contrive how to make him their enemy: They provoke me to anger continually to my face. They cared not what affront they gave to God, though it were in his sight and presence, in a downright contempt of his authority and defiance of his justice; and this continually; it had been their way and manner ever since they were a people, witness the day of temptation in the wilderness.
[2.]The prophet speaks more particularly of their iniquities and the iniquities of their fathers, as the ground of God's casting them off, Isa 65:7. Now he gives instances of both.
First, The most provoking iniquity of their fathers was idolatry; this, the prophet tells them, was provoking God to his face; and it is an iniquity which, as appears by the second commandment, God often visits upon the children. This was the sin that brought them into captivity, and, though the captivity pretty well cured them of it, yet, when the final ruin of that nation came, that was again brought into the account against them; for in the day when God visits he will visit that, Exo 32:34. Perhaps there were many, long after the captivity, who, though they did not worship other gods, were yet guilty of the disorders here mentioned; for they married strange wives. 1. They forsook God's temple, and sacrificed in gardens or groves, that they might have the satisfaction of doing it in their own way, for they liked not God's institutions. 2. They forsook God's altar, and burnt incense upon bricks, altars of their own contriving (they burnt incense according to their own inventions, which were of no more value, in comparison with God's institution, than an altar of bricks in comparison with the golden altar which God appointed them to burn incense on), or upon tiles (so some read it), such as they covered their flat-roofed houses with, and on them sometimes they burnt incense to their idols, as appears, Kg2 23:12, where we read of altars on the top of the upper chamber of Ahaz, and Jer 19:13, of their burning incense to the host of heaven upon the roofs of their houses. 3. "They used necromancy, or consulting with the dead, and, in order to that, they remained among the graves, and lodged in the monuments," to seek for the living to the dead (Jer 8:19), as the witch of Endor. Or they used to consult the evil spirits that haunted the sepulchres. 4. They violated the laws of God about their meat, and broke through the distinction between clean and unclean before it was taken away by the gospel. They ate swine's flesh. Some indeed chose rather to die than to eat swine's flesh, as Eleazar and the seven brethren in the story of the Maccabees; but it is probable that many ate of it, especially when it came to be a condition of life. In our Saviour's time we read of a vast herd of swine among them, which gives us cause to suspect that there were many then who made so little conscience of the law as to eat swine's flesh, for which they were justly punished in the destruction of the swine. And the broth, or pieces, of other forbidden meats, called here abominable things, was in their vessels, and was made use of for food. The forbidden meat is called an abomination, and those that meddle with it are said to make themselves abominable, Lev 11:42, Lev 11:43. Those that durst not eat the meat yet made bold with the broth, because they would come as near as might be to that which was forbidden, to show how they coveted the forbidden fruit. Perhaps this is here put figuratively for all forbidden pleasures and profits which are obtained by sin, that abominable thing which the Lord hates; they loved to be dallying with it, to be tasting of its broth. But those who thus take a pride in venturing upon the borders of sin, and the brink of it, are in danger of falling into the depths of it. But,
Secondly, The most provoking iniquity of the Jews in our Saviour's time was their pride and hypocrisy, that sin of the scribes and Pharisees against which Christ denounced so many woes, Isa 65:5. They say, "Stand by thyself, keep off" (get thee to thine, so the original is); "keep to thy own companions, but come not near to me, lest thou pollute me; touch me not; I will not allow thee any familiarity with me, for I am holier than thou, and therefore thou art not good enough to converse with me; I am not as other men are, nor even as this publican." This they were ready to say to every one they met with, so that, in saying, I am holier than thou, they thought themselves holier than any, not only very good, as good as they should be, as good as they needed to be, but better than any of their neighbours. These are a smoke in my nose (says God), such a smoke as comes not from a quick fire, which soon becomes glowing and pleasant, but from a fire of wet wood, which burns all the day, and is nothing but smoke. Note, Nothing in men is more odious and offensive to God than a proud conceit of themselves and contempt of others; for commonly those are most unholy of all that think themselves holier than any.
(2.)The controversy God had with them for this. The proof against them is plain: Behold, it is written before me, Isa 65:6. It is written, to be remembered against them in time to come; for they may not perhaps be immediately reckoned with. The sins of sinners, and particularly the vainglorious boasts and scorns of hypocrites, are laid up in store with God, Deu 32:34. And what is written shall be read and proceeded upon: "I will not keep silence always, though I may keep silence long." They shall not think him altogether such a one as themselves, as sometimes they have done; but he will recompense, even recompense into their bosom. Those basely abuse religion, that honourable and sacred thing, who make their profession of it the matter of their pride, and the jealous God will reckon with them for it; the profession they boast of shall but serve to aggravate their condemnation.
[1.]The iniquity of their fathers shall come against them; not but that their own sin deserved whatever judgments God brought upon them, and much heavier; and this they owned, Ezr 9:13. But God would not have wrought so great a desolation upon them if he had not therein had an eye to the sins of their fathers. Therefore in the last destruction of Jerusalem God is said to bring upon them the blood of the Old Testament martyrs, even that of Abel, Mat 23:35. God will reckon with them, not only for their fathers' idols, but for their high places, their burning incense upon the mountains and the hills, though perhaps it was to the true God only. This was blaspheming or reproaching God; it was a reflection upon the choice he had made of the place where he would record his name, and the promise he had made that there he would meet them and bless them.
[2.]Their own with that shall bring ruin upon them: Your iniquities and the iniquities of your fathers together, the one aggravating the other, constitute the former work, which, though it may seem to be overlooked and forgotten, shall be measured into their bosom. God will render into the bosom, not only of his open enemies (Psa 79:12), but of his false and treacherous friends, the reproach wherewith they have reproached him.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
But what is read in the Septuagint, namely, “to demons that are not,” and is not included in the Hebrew text, must be taken to mean that no demons exist, either in the literal or in the spiritual sense; this because they have already fallen away from God, who truly is. Neither do sects of heretics that retain no truth exist, but they are transitory and die like shadows. For this reason did Esther say to the Lord, “Do not surrender your heritage to those who are not.” The holy one also prays in the Psalter: “Know me not, that I may find relief before I depart to exist no longer.” For whoever did not obtain the forgiveness of sinners while living in this body, leaving life in such a condition, also perished from God and therefore ceased existing, even though continuing in punishment.…Wrath, therefore, which is desire for retribution, is not the same in God as it is in people, for its material cause lies in our sins, not in God’s will. We are the ones who “store up wrath for ourselves on the day of wrath and the day of the revelation of the just judgment of God,” so that the thorns and thistles and briars, which we have produced from the seed of God, like the wood, hay and stubble with which we built on Paul’s foundation, should be consumed by flames of wisdom. And we read about this perpetual fire in the song of Moses: “A fire is kindled in my fury, and it will burn to the depths of hell and will devour the earth and its produce. It will set the foundations of the mountains ablaze, and my arrows will destroy them.” The meaning of this testimony is that the fire and vengeance of God will burn continually against sinners and that he will pursue them to hell.
(Verses 4, 5.) Those who dwell in tombs and sleep in the temples of idols, who eat pork meat and unclean broth from their vessels, who say, 'Go away from me, do not come near me, for you are unclean.' LXX: They sleep in tombs and caves because of the nightmares, those who eat pork meat and the broth of sacrifices, all their vessels are profane. They say, 'Go far away from me, do not come near me, for I am clean.' There was nothing of sacrilege that the people of Israel would omit, not only sacrificing in gardens and burning incense on bricks, but also sitting or dwelling in tombs, and sleeping in the temples of idols, where they used to lie down on the skins of sacrificial animals to learn the future in dreams. This error is celebrated today in the temple of Aesculapius and in many other ethnic cults, which are nothing more than the tombs of the dead. They were not satisfied with this limit of impiety, but they also feasted on the flesh of pigs, which was prohibited by law, and they devoured yesterday's food, which the Greeks call 'ἕωλον', with greedy mouths (Leviticus 12). As a result, they and their vessels were unclean, and their audacity and arrogance grew daily to such an extent that anyone who did not share their error was considered unclean, and they would avoid coming into contact with them, just as the Samaritans and Jews do to us, and all heretics, like those that recently sprouted under the brainy master in Gaul, who veer away from the basilicas of the martyrs and flee from us, who perform prayers there in the customary manner, as if we were unclean. However, it is not they themselves who do this so much as the demons dwelling within them, not enduring the strength and punishments of the holy ashes. But who among the heretics does not rest in memories, does not sleep in the dens of the masters? What kind of people were Marcion and Valentinus, and more recently Eunomius, who, contesting the impurity of their mind with leprous flesh, abandon the light of the Holy Spirit and dwell in the darkness of the devil, and love the caves which Jeremiah condemns in mystical language: 'My inheritance has become to me like a cave of hyenas' (Jeremiah 12:8), which our people call a wild beast, as this animal always pursues carcasses and lives on the juice and pus of dead bodies. Against these, who dwell in caves, and Abacuc spoke with a lamentable voice, saying: Woe to him who gives his neighbor a drink of turbid potion and intoxicates him, so that he looks towards his caves. (Abac. II, 15). Concerning these caves, the Lord spoke: It is written, My Father's house shall be called a house of prayer; but you have made it a den of robbers. (Matth. XXI, 13), in which you slay the souls of the deceived, so that you do not see visions in them, of which the same Savior said: I have multiplied visions, and I have assimilated myself to the hands of the Prophets. (Ose. XII, 10). And another said to him: You have spoken, he said, in a vision to your children (Psalm 88:20), but you believe in dreams and illusions, which the Lord has commanded not to be believed. They feed on the flesh of pigs, of which it is said: Do not cast your pearls before swine (Matthew 7:6). And they consume profane law, which is hidden in their books by heretical art. All their vessels are unclean, both in body and in doctrine, and they have come to such madness that anyone who is not like them is detested as if lost.
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Summary
Isaiah 65:4 delivers a powerful and somber indictment against a segment of the Israelite population who had profoundly strayed from their covenant relationship with Yahweh. This verse meticulously details their egregious acts of spiritual rebellion, specifically highlighting their engagement in necromantic practices associated with the dead and their deliberate defilement through the consumption of ritually unclean foods. It serves as a vivid illustration of their deep-seated apostasy, demonstrating a conscious embrace of pagan customs and a blatant rejection of God's holy standards, thereby provoking divine judgment.
Context
Literary Context
Isaiah 65 opens with God expressing His profound accessibility to those who did not seek Him, starkly contrasting this divine grace with the persistent disobedience of His chosen people, Israel. The preceding verses Isaiah 65:1-3 lament Israel's continuous provocation, describing them as a rebellious people who stubbornly walk in a way that is not good, following their own thoughts. Verse 4 then provides specific, tangible, and abhorrent examples of this rebellion, detailing the practices that have alienated them from God. This immediate context establishes a clear dichotomy between God's gracious invitation and Israel's defiant rejection, setting the stage for the subsequent pronouncements of judgment upon the unfaithful and promises of restoration for the righteous, culminating in the glorious vision of a new heavens and a new earth.
Historical & Cultural Context
During Isaiah's prophetic ministry in the 8th century BCE, the kingdom of Judah was frequently exposed to and profoundly influenced by the religious practices of surrounding pagan nations. These influences included various forms of ancestor worship, necromancy (consulting the dead), and diverse cultic rituals often performed in sacred groves, on high places, or specifically at burial sites. The mention of "graves" and "monuments" strongly suggests participation in such forbidden death cults, which sought communication with the deceased or veneration of spirits, directly contravening the Mosaic Law (e.g., Deuteronomy 18:10-12). Furthermore, the consumption of "swine's flesh" and "broth of abominable things" was a direct and flagrant violation of the strict dietary laws outlined in the Torah (e.g., Leviticus 11:7-8 and Deuteronomy 14:8). These laws were not arbitrary but served as foundational markers to distinguish Israel as a holy people, set apart for Yahweh, and to protect them from the spiritual defilement associated with pagan practices.
Key Themes
Isaiah 65:4 contributes significantly to several overarching themes woven throughout the book of Isaiah. Firstly, it underscores the pervasive theme of Idolatry and Apostasy, vividly illustrating the extent to which a portion of Israel had abandoned exclusive devotion to Yahweh for syncretistic and pagan practices. Secondly, it highlights Ritual Impurity and Disobedience, demonstrating how the deliberate violation of specific covenant laws—such as dietary restrictions and prohibitions against necromancy—symbolized a deeper spiritual rebellion against God's holiness and authority. Thirdly, the verse reinforces the theme of Divine Judgment, serving as concrete evidence for God's righteous indignation and the impending consequences for those who persistently provoke Him. This specific indictment foreshadows the broader judgment against the unfaithful, contrasting sharply with God's ultimate plan for a purified remnant and a renewed creation, as seen in the latter part of the book of Isaiah.
Exposition and Analysis
Key Word Analysis
This primitive root properly means "to sit down," but by implication, "to dwell" or "to remain." In this context, it signifies a persistent, settled presence among the graves, indicating a deliberate and ongoing engagement in necromantic or death-related cultic practices rather than a fleeting encounter. It speaks to their entrenched spiritual state, suggesting a habitual and intentional act of rebellion.
This word refers to a "hog" or "boar." Its inclusion here is highly significant, as swine were explicitly designated as unclean animals in the Mosaic Law (Leviticus 11:7). The consumption of its flesh was a clear act of rebellion against God's covenantal dietary laws, symbolizing a complete disregard for ritual purity and a willing assimilation into pagan customs that were anathema to Israel's identity as God's holy people.
This term means "fetid," and figuratively, "unclean" and "ceremonially loathsome." It signifies something utterly detestable and morally repugnant in God's sight. Its use here emphasizes the profound disgust God has for the "broth" (likely a stew or concoction) made from such unclean things, underscoring the deep spiritual defilement of those who consume it and the gravity of their offense.
Verse Breakdown
"Which remain among the graves"
This clause describes a specific group of rebellious Israelites who habitually linger in burial places. This practice was likely associated with necromancy, seeking communication with the dead, or engaging in cults of the deceased, all of which were strictly forbidden by the Mosaic Law as detestable acts against God's sovereignty and life-giving power. It indicates a deliberate rejection of God as the sole source of guidance and truth, turning instead to the realm of the dead.
"and lodge in the monuments"
This phrase parallels the preceding one, further emphasizing the persistent and perhaps nocturnal nature of their engagement with death-related rituals. "Monuments" (from H5341, nâtsar, meaning to guard or preserve, often referring to hidden places or watch-towers, which could include tombs or cultic sites) suggests they spent nights in these places, perhaps seeking visions, dreams, or messages from spirits, deepening their spiritual defilement and commitment to forbidden practices.
"which eat swine's flesh"
This directly points to a blatant violation of God's dietary laws given in the Torah. Swine were considered unclean animals, and their consumption was prohibited for Israelites to maintain ritual purity and distinguish themselves as God's holy people. Eating swine's flesh was a clear act of defiance against God's commands and a symbol of their assimilation into the idolatrous practices of surrounding nations, a direct affront to their covenant identity.
"and broth of abominable [things is in] their vessels"
This final clause describes another form of ritual impurity and rebellion. The "broth" (H4839, mârâq, or H6564, pârâq, both meaning soup) made from "abominable things" (H6292, piggûwl, meaning something utterly loathsome and ceremonially unclean) suggests a concoction made from other forbidden animals or perhaps even sacrificial offerings to idols. The presence of this "broth" in their "vessels" (H3627, kᵉlîy, meaning any apparatus or utensil) indicates that defilement permeated their daily lives and household items, signifying a pervasive spiritual corruption that extended into their most intimate spaces.
Literary Devices
Isaiah 65:4 employs several potent literary devices to convey the depth of Israel's apostasy and God's abhorrence. Parallelism is evident in the pairing of "remain among the graves" and "lodge in the monuments," which intensifies the description of their persistent and habitual engagement in death cults and necromancy. This repetition underscores the deliberate and entrenched nature of their forbidden practices. Imagery is richly used, painting vivid pictures of defilement: the gloomy and forbidden setting of "graves" and "monuments," the repulsive act of eating "swine's flesh," and the disgusting "broth of abominable things." These concrete images evoke a strong sense of revulsion and spiritual impurity, reflecting God's own profound abhorrence. Furthermore, these specific actions serve as powerful Symbolism. The graves and monuments symbolize a turning away from the living God, the source of life, to the realm of the dead and forbidden spiritualism. Swine's flesh and abominable broth symbolize a deliberate rejection of God's covenantal holiness and a willing embrace of pagan defilement, representing a complete spiritual compromise and rebellion against divine authority.
Theological and Thematic Connections
Isaiah 65:4 provides a profound theological insight into the nature of true worship and the severe consequences of spiritual compromise. It reveals God's unwavering expectation of exclusive devotion and holiness from His covenant people. The detailed description of their defiling practices underscores that rebellion against God is not merely abstract but manifests in tangible acts that violate His revealed will and character. These actions, whether engaging with the dead or consuming forbidden foods, signify a deeper spiritual adultery—a preference for human-devised rituals and worldly customs over the pure, life-giving relationship with the Creator. God's strong condemnation highlights His jealousy for His own glory and His commitment to the purity of His people, illustrating that outward actions are often symptomatic of inward spiritual corruption and a heart turned away from Him.
Reflection and Application
Isaiah 65:4 serves as a timeless warning against spiritual syncretism and the insidious dangers of allowing worldly influences to corrupt our devotion to God. While modern believers may not literally dwell among graves or consume swine's flesh as acts of rebellion, the underlying principles of compromise and spiritual defilement remain profoundly relevant. We are called to examine our lives for areas where we might be subtly blending Christian faith with ungodly philosophies, cultural norms, or personal desires that contradict God's Word. This could manifest as seeking guidance from sources other than God (e.g., New Age practices, secular humanism, or even self-help gurus), or indulging in entertainment and lifestyles that defile our minds and spirits, much like the "broth of abominable things" defiled the vessels of the ancient Israelites. Our willingness to obey God's commands, even those that seem culturally inconvenient or personally restrictive, is a profound testament to our genuine love and trust in Him. True spiritual freedom comes from wholehearted devotion to the Lord, free from the defiling influences of a world that often seeks to draw us away from His holiness and into spiritual compromise.
Questions for Reflection
FAQ
Why were these specific practices—dwelling among graves and eating swine's flesh—considered so abominable by God?
These practices were considered abominable because they represented a direct and egregious violation of God's covenantal laws and His very character of holiness. Dwelling among graves and lodging in monuments were associated with necromancy, ancestor worship, or other forms of death cults, which sought to commune with the dead. God explicitly forbade such practices (e.g., Deuteronomy 18:10-12) because they bypassed Him as the sole source of life, truth, and guidance, turning instead to demonic influences or human superstition. Eating swine's flesh was a clear violation of the dietary laws given in the Mosaic Law (Leviticus 11:7-8). These laws were not arbitrary; they served to distinguish Israel as a holy nation, set apart from the pagan nations, and to cultivate a sense of ritual purity that reflected God's own purity. Engaging in these acts was a deliberate act of rebellion, a rejection of God's authority, and a willing assimilation into the spiritual defilement of idolatry, demonstrating a profound lack of reverence for the Lord.
Christ-Centered Fulfillment
While Isaiah 65:4 details specific ritual and moral transgressions under the Old Covenant, its Christ-centered fulfillment points to the ultimate cleansing and spiritual transformation offered through Jesus Christ. The practices of dwelling among graves and eating unclean things symbolize a deeper spiritual deadness and defilement, a state from which humanity could not cleanse itself. Jesus, as the Lamb of God who takes away the sin of the world, came not to abolish the Law but to fulfill it (Matthew 5:17), including its underlying principles of holiness and separation. He declared all foods clean (Mark 7:18-19), signifying that true defilement comes not from what enters the body, but from the sin that originates in the heart (Mark 7:20-23). Through His perfect sacrifice, Christ offers a radical purification that goes beyond mere ritual cleansing, making us spiritually alive and truly clean before God (Hebrews 9:13-14). Believers are now called to a new kind of holiness—a spiritual separation from the world's defilements and idolatries, not through external laws but through an inward transformation by the Holy Spirit (Romans 12:2). This means abandoning spiritual "graves" of dead works and "unclean vessels" of worldly desires, living instead as new creations in Christ, whose bodies are temples of the Holy Spirit, dedicated to God's glory (1 Corinthians 6:19-20).