Isa 65:1 | Clarke | STEP | We have here a vindication of God's dealings with the Jews, , . To this end the prophet points out their great hypocrisy, and gives a particular enumeration of their dreadful abominations, many of which were committed under the specious guise of sanctity, . For their horrid impieties, (recorded in writing before Jehovah), the wrath of God shall certainly come upon them to the uttermost; a prediction which was exactly fulfilled in the first and second centuries in the reigns of the Roman emperors Vespasian, Titus, and Hadrian, when the whole Jewish polity was dissolved, and the people dispersed all over the world, , . Though God had rejected the Jews, and called the Gentiles, who sought him not, ( ), yet a remnant from among the former shall be preserved, to whom he will in due time make good all his promises, . Denunciation of Divine vengeance against those idolaters who set in order a table for Gad, and fill out a libation to Meni, ancient idolatries, which, from the context, and from the chronological order of the events predicted, have a plain reference to the idolatries practiced by Antichrist under the guise of Christianity, , . Dreadful fate which awaits these gross idolaters beautifully contrasted with the great blessedness reserved for the righteous, . Future restoration of the posterity of Jacob, and the happy state of the world in general from that most glorious epoch, represented by the strong figure of the creation of new heavens and a new earth, wherein dwelleth righteousness, and into which no distress shall be permitted to enter, . In this new state of things the term of human life shall be greatly protracted, and shall possess none of that uncertainty which attaches to it in "the heavens and the earth which are now." This is elegantly illustrated by the longevity of a tree; manifestly alluding to the oak or cedar of Lebanon, some individuals of which are known to have lived from seven to ten centuries, . Beautiful figures shadowing forth the profound peace and harmony of the Church of Jesus Christ, which shall immediately follow the total overthrow of Antichrist; with a most gracious promise that the great chain of Omnipotence shall be put upon every adversary, so that none will be able any longer to hurt and destroy in all God's holy mountain, , . This chapter contains a defense of God's proceedings in regard to the Jews, with reference to their complaint in the chapter preceding. God is introduced declaring that he had called the Gentiles, though they had not sought him; and had rejected his own people for their refusal to attend to his repeated call; for their obstinate disobedience, their idolatrous practices, and detestable hypocrisy. That nevertheless he would not destroy them all; but would preserve a remnant, to whom he would make good his ancient promises. Severe punishments are threatened to the apostates; and great rewards are promised to the obedient in a future flourishing state of the Church. - L. Verse 1 I am sought of them that asked not for me "I am made known to those that asked not for me" - נדרשתי nidrashti, εμφανης εγενομην, the Septuagint, Alexandrian, and St. Paul, ; who has however inverted the order of the phrases, εμφανης εγενομην, "I was made manifest, "and ευρεδην, "I was found, "from that which they have in the Septuagint. נדרשתי nidrashti means, "I am sought so as to be found." Vitringa. If this be the true meaning of the word, then שאלו shaalu, "that asked," which follows, should seem defective, the verb wanting its object: but two MSS., one of them ancient, have שאלוני shealuni, "asked me;" and another MS. שאלו לי shealu li, "asked for me;" one or other of which seems to be right. But Cocceius in Lex., and Vitringa in his translation, render נדרשתי nidrashti, by "I have answered;" and so the verb is rendered by all the ancient Versions in , . If this be right, the translation will be, "I have answered those that asked not." I leave this to the reader's judgment; but have followed in my translation the Septuagint and St. Paul, and the MSS. above mentioned. בקשני bikeshuni is written regularly and fully in above a hundred MSS. and in the oldest edition, בקשוני bikeshuni.

Isaiah 65:1

Introduction

We have here a vindication of God's dealings with the Jews, Isa 65:1, Isa 65:2. To this end the prophet points out their great hypocrisy, and gives a particular enumeration of their dreadful abominations, many of which were committed under the specious guise of sanctity, Isa 65:3-5. For their horrid impieties, (recorded in writing before Jehovah), the wrath of God shall certainly come upon them to the uttermost; a prediction which was exactly fulfilled in the first and second centuries in the reigns of the Roman emperors Vespasian, Titus, and Hadrian, when the whole Jewish polity was dissolved, and the people dispersed all over the world, Isa 65:6, Isa 65:7. Though God had rejected the Jews, and called the Gentiles, who sought him not, (Rom 9:24-26), yet a remnant from among the former shall be preserved, to whom he will in due time make good all his promises, Isa 65:8-10. Denunciation of Divine vengeance against those idolaters who set in order a table for Gad, and fill out a libation to Meni, ancient idolatries, which, from the context, and from the chronological order of the events predicted, have a plain reference to the idolatries practiced by Antichrist under the guise of Christianity, Isa 65:11, Isa 65:12. Dreadful fate which awaits these gross idolaters beautifully contrasted with the great blessedness reserved for the righteous, Isa 65:13-16. Future restoration of the posterity of Jacob, and the happy state of the world in general from that most glorious epoch, represented by the strong figure of the creation of new heavens and a new earth, wherein dwelleth righteousness, and into which no distress shall be permitted to enter, Isa 65:17-19. In this new state of things the term of human life shall be greatly protracted, and shall possess none of that uncertainty which attaches to it in "the heavens and the earth which are now." This is elegantly illustrated by the longevity of a tree; manifestly alluding to the oak or cedar of Lebanon, some individuals of which are known to have lived from seven to ten centuries, Isa 65:20-23. Beautiful figures shadowing forth the profound peace and harmony of the Church of Jesus Christ, which shall immediately follow the total overthrow of Antichrist; with a most gracious promise that the great chain of Omnipotence shall be put upon every adversary, so that none will be able any longer to hurt and destroy in all God's holy mountain, Isa 65:24, Isa 65:25.

This chapter contains a defense of God's proceedings in regard to the Jews, with reference to their complaint in the chapter preceding. God is introduced declaring that he had called the Gentiles, though they had not sought him; and had rejected his own people for their refusal to attend to his repeated call; for their obstinate disobedience, their idolatrous practices, and detestable hypocrisy. That nevertheless he would not destroy them all; but would preserve a remnant, to whom he would make good his ancient promises. Severe punishments are threatened to the apostates; and great rewards are promised to the obedient in a future flourishing state of the Church. - L.

Verse 1

I am sought of them that asked not for me "I am made known to those that asked not for me" - נדרשתי nidrashti, εμφανης εγενομην, the Septuagint, Alexandrian, and St. Paul, Rom 10:20; who has however inverted the order of the phrases, εμφανης εγενομην, "I was made manifest, "and ευρεδην, "I was found, "from that which they have in the Septuagint. נדרשתי nidrashti means, "I am sought so as to be found." Vitringa. If this be the true meaning of the word, then שאלו shaalu, "that asked," which follows, should seem defective, the verb wanting its object: but two MSS., one of them ancient, have שאלוני shealuni, "asked me;" and another MS. שאלו לי shealu li, "asked for me;" one or other of which seems to be right. But Cocceius in Lex., and Vitringa in his translation, render נדרשתי nidrashti, by "I have answered;" and so the verb is rendered by all the ancient Versions in Eze 20:3, Eze 20:31. If this be right, the translation will be, "I have answered those that asked not." I leave this to the reader's judgment; but have followed in my translation the Septuagint and St. Paul, and the MSS. above mentioned. בקשני bikeshuni is written regularly and fully in above a hundred MSS. and in the oldest edition, בקשוני bikeshuni. - L.