TRV
Study This Verse
Commentary on Isaiah 65 verses 1–7
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.
For we are not obliged to accept as parents those whose iniquities and sins now return to us, but only those from whose seed our bodies were born. Elsewhere, Moses, who had said that the sins of the parents shall return to the third and fourth generation of those who hate God, interpreted the verse that we are considering: “It is not on account of the sins of their parents that the children will die, but each one will die for his own sin,” with Ezekiel confirming the same interpretation, saying that one should never repeat the proverb, “the parents ate sour grapes and the teeth of their children suffered,” but that only the teeth of those who do the eating are affected, meaning that the sinful soul itself dies; it is not punished for sins that it did not commit. From this we understand that when every individual departs this life, he or she must accept the parents who were assigned to them, either for good or otherwise.
But Abraham was saved by the integrity of faith from the fire of the Chaldeans. Jeremiah agrees with this, speaking in the person of the Lord: “Like a hot spring in the desert, I found Israel with a deadly sword.” For … he said, All the world lay wounded by the deadly swords of idolatry. I found Israel in Abraham to have the heat of faith, like a medic after a war who senses that some among the bodies of the dead have a vital pulse and provides care for the wounded to restore their health. But what was written, ōs thermon, that is, “like a hot spring,” the Latin translator rendered “like a wolf,” deceived as he was by ambiguous words that cause errors also among the Greeks. Nevertheless, it should be noted that in Hebrew thoda, which means “grace,” is written in place of “heat.” Indeed, Israel shall be saved by the grace of God, not by its own works.
(Verse 6, 7.) These people will be in my fury, a burning fire all day long. Behold, it is written before me: I will not keep silence, but I will repay and recompense into their bosom your iniquities, and the iniquities of your fathers together, says the Lord, who sacrificed upon the mountains and upon the hills, reproached me, and I will measure their work first into their bosom. LXX: This is the smoke of my fury: a fire burns in it all the days. Behold, it is written before me: I will not be silent until I repay and recompense their sins, and the sins of their fathers, says the Lord, those who burned incense on the mountains and on the hills have reproached me; I will repay their deeds into their bosom. Because of your deeds and your incredible arrogance of mind, thinking that the unclean are clean, you shall be smoke, a burning fire that is kindled by my fury. But we must understand fury, forgetfulness, anger, repentance in God in the same way as we understand feet, hands, eyes, ears, and other bodily members which are said to belong to an incorporeal and invisible God. Not in the sense that these perturbations are open to Him, Who, by His gift of grace, extinguishes them in us, but in the sense that we understand by our words the affection of God toward us. For anger is not defined in God as it is in men, who find its material in our vices rather than in the will of the Lord, Who will heap His anger on us on the day of wrath and of the revelation of His just judgment, to burn up our thistles, thorns, and tares, which we have brought forth instead of the seed of God, and also the wood, hay, and stubble which we have built on the foundation of Paul (I Cor. 3). We read of this perpetual fire in the song of Moses: A fire is kindled in my anger, and shall burn unto the lowest hell. It shall consume the earth and its produce, and shall burn the foundations of the mountains, and my arrows shall pierce them (Deut. XXXII, 22). The meaning of this testimony is that the fire of God's wrath always burns against sinners and pursues them even to the depths of hell. Such was also the rich man in the Gospel (Luke XVI), clothed in purple, who, while Lazarus rested in the bosom of Abraham, was tormented by eternal fires. It will also burn the earth, that is, our flesh, and its offspring, that is, the desires of the flesh, with the same flame. And it will destroy the foundations that rise up against the knowledge of God. It will also scatter the arrows of God's mountains, so that humiliated in punishment, they cease to be mountains. Behold, it is written before me. For all our sins are open to the eyes of God, and they are written in these books, as we read in Daniel: Thrones were set up and books were opened (Dan. 7:10). Of these, it is said in another place: Let them be written above the earth (Jerem. XVII, 13). And he who had said previously will by no means remain silent any longer, I was silent: shall I always be silent? says the Lord (Isai. XLII, 14). But he will give to each one according to what he has done in his bosom, that is, in the secret of his heart, so that his own conscience may torment them. About which the prophet Hosea also prophesies: Their leaders will fall by the sword because of the insubordination of their tongue (Hosea VII, 16). This is their deviation within themselves, which proceeds from the heart of each individual. Something similar is written in Proverbs; All things are returned to the wicked in their own deviation. The term 'sinus' is also called 'caput' in another sense, relating to the ruling part of the soul (Greek: ἡγεμονικὸν). Their ways are directed towards their heads. And elsewhere: His pain will turn upon his own head, and his wickedness will descend upon the crown of his head. But there is also a good bosom, which enjoys the sanctity of conscience, of which the Psalmist said: And my prayer will be turned into my bosom (Psalm 34:13). Bosom here refers to any affection and love, such as when speaking to a husband, 'The wife that is in your bosom'; or to a parent, 'Bring your children into your bosom' (Luke 16). Therefore, all who have Abraham as their father and have deserved to be like him in virtues, find rest in his bosom. For we should not accept those fathers, whose injustices and sins are now being repaid to us, from whose seed our bodies are born. Otherwise, Moses himself, who said that the sins of the fathers are to be repaid to the third and fourth generation, interprets his own statement, saying: The children shall not die because of the sins of the fathers, but each one shall die in his own sin. With the approval of the same Ezekiel, it is said that the parable 'The fathers ate sour grapes, and the children's teeth were set on edge' (Ezek. XVIII, 2) should not be spoken in that way, but only the teeth of the one who eats are set on edge, and the sinful soul perishes without expiating external sins. From this we understand, either in a positive or negative sense, that each father to whom one is assigned is to be taken when he has departed from this life. But they sacrificed upon the mountains and hills of Israel, when they set up golden calves in Bethel and Dan. And they reproached God with their commandments, while neglecting His ceremonies, and they gave worship to demons instead of God: the works of which should be restored in their bosom (Hosea 4). And every heretic who despises the simplicity of the Church sacrifices on the mountains and reproaches God, while despising His commandments.
Continue studying Isaiah 65:7 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Isaiah 65:7 sternly declares the Lord's indictment against His people, holding them accountable for both their own persistent iniquities and the accumulated sins of their ancestors. Their rebellion is vividly portrayed through acts of idolatry—burning incense upon the mountains and blaspheming God upon the hills—which represent open defiance and a rejection of the covenant. Consequently, God promises a just and full recompense for their past deeds, indicating that the consequences of their deep-seated disobedience will be fully meted out to them.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 65:7 employs several potent Literary Devices to convey its message of divine judgment. The most prominent is Parallelism, seen in the pairing of "your iniquities" with "the iniquities of your fathers," and "upon the mountains" with "upon the hills." This reinforces the idea of both cumulative and widespread sin. The phrase "measure their former work into their bosom" is a vivid Idiom, drawing on the cultural practice of measuring goods into a garment's fold, thereby symbolizing a full and personal recompense. This also functions as a form of Metaphor, where the act of measuring serves as a stand-in for divine judgment. The mention of "mountains" and "hills" carries strong Symbolism, representing the "high places" of idolatry and rebellion, sites where God's covenant was openly defied. Finally, the declaration "saith the LORD" is a common prophetic Formula, lending divine authority and absolute certainty to the pronouncement.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 65:7 profoundly underscores God's unwavering justice and His intolerance for sin, particularly idolatry and open defiance. It reveals that God meticulously records and remembers the deeds of humanity, and that while His patience is immense, there will inevitably be a day of reckoning where the consequences of rebellion are fully meted out. The verse highlights the cumulative nature of sin, where generations can perpetuate patterns of disobedience, leading to a deeper state of spiritual alienation and necessitating divine intervention. This principle of reaping what is sown is a consistent theological truth throughout Scripture, emphasizing personal and corporate accountability before a holy God.
REFLECTION AND APPLICATION
This verse serves as a sobering reminder of the gravity of sin and the certainty of God's justice. While we live in an age of grace, the principles of accountability and the consequences of rebellion remain immutable. For believers, Isaiah 65:7 challenges us to examine our own hearts for any "high places"—anything that competes with God for ultimate allegiance, be it success, comfort, relationships, or self-worship. It calls us to break cycles of sin, whether personal or generational, by actively pursuing repentance, confession, and obedience to God's Word. Recognizing that God sees and remembers all our "work" should motivate us not to fear, but to live lives that honor Him, knowing that He is just and merciful, and that true freedom comes from aligning our lives with His righteous standards. It also reminds us that while we are not condemned for the sins of our ancestors, we are responsible for our own choices and the spiritual legacy we leave for future generations.
Questions for Reflection
FAQ
Does "iniquities of your fathers together" mean I am punished for my ancestors' sins?
Answer: No, the Bible teaches individual accountability for sin. Ezekiel 18:20 clearly states, "The soul who sins will die. The son will not bear the punishment for the father's iniquity, nor will the father bear the punishment for the son's iniquity." However, Isaiah 65:7 highlights that the effects and patterns of ancestral sin can create a context of pervasive rebellion that the current generation chooses to continue. The judgment is for their own active participation in and perpetuation of those sinful practices, not for inherited guilt. They are held accountable for their iniquities, which are together with (i.e., in continuity with) those of their fathers.
What does "measure their former work into their bosom" mean in practical terms?
Answer: This is an ancient idiom signifying a full and direct recompense for one's actions. In the ancient Near East, the "bosom" or the fold of a garment was used as a pouch to carry goods. To "measure into their bosom" means to pour out a full measure of something directly to the person, ensuring they receive it completely. In the context of judgment, it means that God will fully and justly repay them for their accumulated deeds of rebellion and idolatry. It emphasizes that the consequences of their actions will be personally and inescapably experienced by them, as seen in other passages like Psalm 79:12.
CHRIST-CENTERED FULFILLMENT
Isaiah 65:7, with its stark declaration of judgment for generational and personal iniquity, finds its ultimate fulfillment and resolution in Jesus Christ. The "iniquities" that accumulated over generations, leading to God's pronouncement of "measuring their former work into their bosom," represent the full weight of human sin that justly demanded divine retribution. However, Christ, the spotless Lamb of God, bore the entirety of this accumulated sin and its just punishment on the cross. He became the ultimate sacrifice, taking into His own "bosom" (figuratively, His very being) the full measure of God's wrath against sin, thereby satisfying divine justice once and for all (Romans 3:25). Through His atoning work, believers are no longer subject to the curse of their own iniquities or the patterns of their fathers, but are declared righteous in Him (2 Corinthians 5:21). The "new heavens and new earth" promised later in Isaiah 65 (Isaiah 65:17), where former troubles are forgotten, are made possible only through Christ's redemptive work, ushering in an era where sin's power is broken and reconciliation with God is fully realized for all who believe (Revelation 21:1-5).