Exegetical and Hermeneutical Commentary of Isaiah 65:2
I have spread out my hands all the day unto a rebellious people, which walketh in a way [that was] not good, after their own thoughts;
2. spread out mine hands ] The attitude of supplication; cf. Pro 1:24.
a rebellious ( refractory, Hos 4:16) people ] LXX. has; ; and so the citation Rom 10:21.
a way that was not good ] “A not-good way” (litotes). The same phrase in Psa 36:4; Pro 16:29.
The people referred to here are necessarily the same as those described in the sequel. If these be the paganised Israelites of the North who had not shared the Captivity the two verses reveal an important fact not otherwise recorded. The prophetic representatives of Jehovah in the post-exilic community must, in that case, have sought to win over these outcasts to the pure worship of Jehovah, and the acceptance of the Law. This might appear to be inconsistent with what is told in Ezr 4:1-3, where the friendly advances of the Samaritans are met with a stern refusal on the part of the Jews. But the contradiction is perhaps only apparent. The Jewish leaders might very well have declined the co-operation of these people while they maintained their impure religion, and at the same time been eager to incorporate them in the Theocracy on the terms offered to foreigners in ch. Isa 56:6 f.
In Rom 10:20-21, St Paul quotes parts of these verses, applying Isa 65:1 to the conversion of the Gentiles and Isa 65:2 to the unbelief of Israel. Possibly this exegesis may have been traditional in the Apostle’s time (Delitzsch), although the primary sense of the passage is that the same persons are referred to throughout.
Fuente: The Cambridge Bible for Schools and Colleges
I have spread out my hands – To spread out the hands is an action denoting invitation or entreaty Pro 1:24. The sense is, that God had invited the Jews constantly to partake of his favors, but they had been rebellious, and had rejected his offers.
All the day – I have not ceased to do it. The Chaldee renders this, I sent my prophets all the day to a rebellious people.
Unto a rebellious people – (See the notes at Isa 1:2). Paul renders this, Pros laon apeithounta kai antilegonta – Unto a disobedient and gainsaying people; but the sense is substantially preserved.
Which walketh – In what way they did this, the prophet specifies in the following verse. This is the general reason why he had rejected them, and why he had resolved to make the offer of salvation to the Gentiles. This, at first, was a reason for the calamities which God had brought upon the nation in the suffering of the exile, but it also contains a general principle of which that was only one specimen. They had been rebellious, and God had brought this calamity upon them. It would be also true in future times, that he would reject them and offer salvation to the pagan world, and would be found by those who had never sought for him or called on his name.
Fuente: Albert Barnes’ Notes on the Bible
I have spread out my hands; applied to the Jews, Rom 10:21, I have stretched out my hands; that is, I have used all probable means to reduce them, I have stretched out the hands of a passionate orator to persuade them, of a tender mother to protect and defend them, of a liberal benefactor to lead them with my benefits; this I have done continually in the whole course of my providence with them, yet they are a rebellious people. Paul expounded it by, , a people not persuaded, not believing, but contradicting the will of God.
Which walketh in a way that was not good; that term, is not good, often signifies what is very bad: see 1Sa 2:21 Pro 24:23; 28:21; Psa 36:4. Though all sins be not equal, yet what is not good is bad.
After their own thoughts: what is here called after their own thoughts, is elsewhere called a walking after the imaginations of their hearts; an ordinary phrase, by which sins (especially sins in the matter of the worship of God) are expressed. Eight times, in the prophet Jeremiah sinning is thus expressed, Jer 3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17; so also Deu 29:19. Errors in matter of worship are ordinarily thus expressed, certainly to let us know that all worship must be according to Gods revealed will, and of such errors this text seemeth, by what followeth, to speak; though indeed the reason of all sin is mens fondness of their own imaginations in opposition to Gods revealed will, whence it is that self-denial is made the law of a discipleship to Christ.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. spread out . . . handsinvitingthem earnestly (Pr 1:24).
all . . . daycontinually,late and early (Jer 7:13).
rebellious peopleIsrael,whose rebellion was the occasion of God’s turning to the Gentiles(Rom 11:11; Rom 11:12;Rom 11:15).
way . . . not goodthatis, the very reverse of good, very bad (Eze36:31).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I have spread out mine hands all the day unto a rebellious people,…. Meaning Israel, as the apostle explains it, Ro 10:21, whom he calls a “disobedient and gainsaying people”; who believed not in Christ, obeyed not his Gospel, but contradicted and blasphemed it; and were rebellious against him, would not have him to reign over them, nor submit to his ordinances; though he most affectionately invited them, earnestly pressed and urged them, and that daily and frequently, to attend his ministry; and used all human methods to gain audience of them, and acceptance with them, but all to no purpose; see Mt 23:37, they remained obstinate and inflexible, and so they did under the ministry of his apostles; for, notwithstanding their ill usage of him, he ordered the Gospel to be first preached to them, as it was, till they treated it with such indignity and contempt, that the apostles turned away from them to the Gentiles, as they were bid; see Ac 13:46. The Targum is,
“I sent my prophets every day, c.”
which walketh in a way that was not good, after their own thoughts in their own way, of their own devising, choosing, and approving, and which was a wicked one; and after their own imaginations and inventions; after the traditions of the elders the doctrines and commandments of men; and after a righteousness of their own, which they sought by the works of the law, and so submitted not to, but rejected the righteousness of Christ.
Fuente: John Gill’s Exposition of the Entire Bible
2. I have stretched out my hands. He accuses the Jews, and complains of their ingratitude and rebellion; and in this manner he proves that there is no reason why they should say that the Lord does them wrong if he bestow his grace on others. The Jews conducted themselves proudly and insolently toward God, as if they had been elected through their own merit. On account of their ingratitude and insolence the Lord rejects them as unworthy, and complains that to no purpose did he “stretch out his hands” to draw and bring them back to him.
By “the stretching out of the hands” he means the daily invitation. There are various ways in which the Lord “stretches out his hands to us;” for he draws us to him, either effectually or by the word. In this passage it must relate chiefly to the word. The Lord never speaks to us without at the same time “stretching out his hand” to join us to himself, or without causing us to feel, on the other hand, that he is near to us. He even embraces us, and shews the anxiety of a father, so that, if we do not comply with his invitation, it must be owing entirely to our own fault. The heinousness of the guilt is greatly aggravated by long continuance, that, during a long succession of ages, God did not cease to send one Prophet after another, and even, as he says elsewhere, to rise early in the morning and continue the same care till the evening. (Jer 7:13.)
To a rebellious people. First, he calls them “rebellious” or disobedient, but immediately afterwards he declares what is the nature of that rebellion, namely, that the people walk after their own thoughts. Nothing is more displeasing to God than for men to be αὐθάδεις “self-willed,” (2Pe 2:10😉 that is, devoted to their own inclinations; for he commands us to surrender our own judgment, that we may be capable of receiving the true doctrine. The Lord therefore testifies that it was not owing to him that he did not retain and continue to exercise towards them his wonted favor, but that they alienated themselves through their own madness, because they chose to abide by their own natural inclinations rather than to follow God as their leader.
Having pointed out the cause of this rejection, we must come to the calling of the Gentiles, who succeeded in the room of the Jews; for that is undoubtedly the subject treated in the first verse. The Lord had long ago foretold it by Moses, so that they ought not to have thought that there was anything new in this prediction.
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They have provoked me by that which is not God; they have moved me to anger by their vanities; and I also will provoke them by that which is not a people, by a foolish nation I will enrage them.” (Deu 32:21.)
Finally, the Prophet now threatens the same thing which was afterwards foretold by Christ when that blinding was at hand.
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The kingdom of God shall be taken from you, and shall be given to a nation which shall bring forth fruit.” (Mat 21:43.)
1. To them that asked not. (199) When he says that God manifested himself “to them that asked not,” he shews that the Gentiles were anticipated by the grace of God, and that they brought no merit or excellence as an inducement to God to give it to them. This obviously agrees with that passage which we quoted, in which Moses calls them “a foolish nation.” (Deu 32:21.) Thus, under a universal type, he describes what is the nature of men before the Lord anticipates them by his mercy; for they neither call on the Lord, nor seek him, nor think about him. And this passage ought to be carefully observed, in order to establish the certainty of our calling, which may be said to be the key that opens to us the kingdom of heaven; for by means of it peace and repose are given to our consciences, which would always be in doubt and uncertainty if they did not rest on such testimonies. We see, therefore, that it did not happen accidentally or suddenly that we were called by God and reckoned to be his people; for it had been predicted long before in many passages. From this passage Paul earnestly contends for the calling of the Gentiles, and says that Isaiah boldly exclaims and affirms that the Gentiles have been called by God, because he spoke more clearly and loudly than the circumstances of Ms own time required. Here we see, therefore, that we were called by an eternal purpose of God long before the event happened.
Behold I, behold I. By repeating these words twice, he confirms still more the declaration that God hath manifested himself in so friendly a manner to foreign and heathen nations, that they do not doubt that he dwells in the midst of them. And, indeed, that sudden change needed to be confirmed, because it was difficult to be believed; although by that very novelty the Prophet intended to magnify the unexpected grace of God. The meaning may be thus summed up: “When the Lord shall have offered himself to the Gentiles, and they shall have been joined to the holy family of Abraham, there will be some Church in the world, after the Jews have been driven out.” Now we see that all that is here predicted by the Prophet was fulfilled by the Gospel, by which the Lord actually offered and manifested himself to foreign nations. Whenever, therefore, this voice of the Gospel is sounded in our ears, or when we record the word of the Lord, let us know that the Lord is present, and offers himself, that we may know him familiarly, and may call on him boldly and with assured confidence.
(199) Calvin, having found it “convenient to begin with the second verse,” now returns to the exposition of the first verse. — Ed.
Fuente: Calvin’s Complete Commentary
(2) I have spread out my hands . . .Here, of course, the words were meant for Israel, as St. Paul applies them. It may not be without interest to note the fact that the words stand over the portal of the Church of Santa Maria, which stands at the entrance of the Ghetto at Rome. Of how many churches at Rome and elsewhere might it not be said, Thou art the man, The beam is in thine own eye?
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
The Majority Of His People Will Reject Him For Their Idols And Will Receive Their Just Punishment ( Isa 65:2-7 ).
On the other hand those who do claim to be called by His name, but are hypocritical, will be rejected and punished because of their unfaithfulness and idolatry.
Isa 65:2
“I have spread out my hands all the day,
To a rebellious people,
Who walk in a way that is not good,
After their own thoughts.’
In contrast with those in Isa 65:1 are these who have been the constant subject of God’s appeals through Isaiah, who profess to be called by Yahweh’s name, but have been rebellious and instead of walking by the covenant and the Law, have walked in a way that is not good, following their own ideas and desires. He has spread out His hands to them all day, that is unceasingly, but still they will not listen.
Note the reversal here of the usual position. Usually men stretch out their hands to God, but God had become so concerned for them that He had reversed the roles. It was not His fault if they did not respond.
Isa 65:3-5
‘A people who provoke me to my face continually,
Sacrificing in gardens and burning on bricks,
Who sit among the graves,
And lodge in the secret places,
Who eat swine’s flesh,
And broth of abominable things is in their vessels,
Who say, “Stand by yourself,
Do not come near to me, for I am holier than you.”
These are a smoke in my nose,
A fire which burns all the day.”
He points out that the reason that they will not listen is because they are people who constantly provoke Him to His face by sacrificing and offering incense to false gods in the sacred gardens on rooftops and in sacred groves (Isa 1:29; Isa 66:17 compare 2Ki 21:18). Both sacrificing in gardens (to Baal and Asherah) and burning on brick altars were forbidden (Exo 20:25; Deu 27:5-6). (The descriptions here are of pre-exilic Canaanite religion, which evidence suggests ceased as a result of the Exile. The words cannot therefore be post-exilic).
‘Who sit among the graves, and lodge in the secret places.’ This refers to consulting the dead and various occult practises. The infamy of what they did is revealed by their secrecy (compare Eze 8:8-12).
‘Who eat swine’s flesh, and broth of abominable things is in their vessels.’ They deliberately partake of that which has been declared unclean, and what is socially abhorrent (see Isa 66:17). The broth of abominable things may refer to the eating on the third day of the meat of a peace sacrifice which has become bad, as described in Lev 7:18 as ‘abominable’.
‘Who say, “Stand by yourself. Do not come near to me, for I am holier than you.’ This is speaking of elitist sects in which participants move from grade to grade and engage in ever more degrading ritual. They are exclusivist and divisive, and by their attitude reveal that they are heavily committed and dedicated to false gods. This may include the ‘one in the midst’ of Isa 66:17.
‘These are a smoke in my nose, a fire which burns all the day.’ Yahweh is not impressed by them. They are a continual smoke in His nose, something which makes Him want to splutter and spew them out. There may be here a contrast with the delightful aroma that arose to Him when offerings were made by the righteous (Gen 8:21; Exo 29:18; Exo 29:25; Exo 29:41).
Isa 65:6-7
“Behold, it is written before me,
I will not keep silence but will repay in full,
Yes, I will recompense in full into their bosom,
Your iniquities and the iniquities of your fathers together, says Yahweh,
Who have burned (sacrifices or incense) on the mountains,
And blasphemed me on the hills,
Therefore will I measure into their bosom,
Their recompense for what they have formerly done.
The sins of these people and the similar sins of their fathers is written before Him, that is, it is permanently recorded and will therefore be permanently remembered. And He will not withhold action and do and say nothing. They will be paid in full. Yes, they will be paid in full and with personal effect (‘into their bosom’). So whoever are saved it will only be a remnant.
For they go into the mountains and hills to burn sacrifices and incense to Baal and Asherah. Their thought was that the nearer they got to the heavens the more likely that Baal would be forced to respond to their suggestive copulation But this is blasphemy against Yahweh. Therefore all will receive personally for what they have done. ‘Your iniquities and the iniquities of your fathers together.’ Unless we assume a resurrection of the wicked which Isaiah has nowhere mentioned the idea would seem to be that they suffer for their own sins and for the sins of their fathers to which they have acquiesced.
So while God has guaranteed that there will be a nation that survives, it will be a new nation. And large numbers of the old nation will face their necessary judgment. This is the inevitability, the necessary response of a Holy God.
Fuente: Commentary Series on the Bible by Peter Pett
This is the lamentation of Jesus over his ancient people, the Jews. And what a sad history of rebellion, from the beginning, when God formed them into a Church, to the time of their rejecting the Lord of life and glory, do the scriptures furnish concerning them! Reader! it is a blessed relief to a gracious soul, longing for the Redeemer’s kingdom to come with power and glory on the earth, to recollect that sweet promise, which must, and, we hope, is not now far off to be fulfilled, when the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, Isa 59:20 ; Rom 11:26 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 65:2 I have spread out my hands all the day unto a rebellious people, which walketh in a way [that was] not good, after their own thoughts;
Ver. 2. I have spread out my hands. ] As preachers use to do, Pro 1:24 Act 26:1 or as those that invite and beckon others to themselves with the hand. See Mat 11:28 .
Unto a rebellious people.
After their own thoughts.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
good = right. Compare Psa 36:4.
Fuente: Companion Bible Notes, Appendices and Graphics
spread: Pro 1:24, Mat 23:37, Luk 13:34, Luk 19:41, Luk 19:42, Rom 10:21
a rebellious: Isa 1:2, Isa 63:10, Deu 9:7, Deu 31:27, Jer 5:23, Eze 2:3-7, Act 7:51, Act 7:52, 1Th 2:15, 1Th 2:16
which: Isa 59:7, Isa 59:8, Psa 36:4, Pro 16:29
after: Isa 55:7, Gen 6:5, Num 15:39, Deu 29:19, Psa 81:12, Jer 3:17, Jer 4:14, Jer 7:24, Mat 12:33, Mat 12:34, Mat 15:19, Rom 2:5, Jam 1:14, Jam 1:15
Reciprocal: Deu 32:20 – a very 2Ch 15:4 – found of them Psa 10:4 – thoughts Isa 25:11 – he shall spread Isa 30:1 – the rebellious Isa 49:4 – I have laboured Eze 12:2 – thou Mal 3:7 – Wherein Joh 1:36 – Behold Joh 3:11 – ye Rom 9:30 – the Gentiles Rom 10:20 – I was found
Fuente: The Treasury of Scripture Knowledge
Isa 65:2. I have spread out my hands This is applied to the Jews, Rom 10:21. I have stretched out my hands, I have used all means to reduce them; I have stretched out the hands of a passionate orator, to persuade them; of a liberal benefactor, to load them with my benefits: this I have done continually, in the whole course of my providence with them. To a rebellious people Yet they are a rebellious people. St. Paul expounds it by , A people not persuaded, not believing, or, not obeying; but gainsaying, or, contradicting the word and will of God. Which walketh in a way that is not good Less is expressed than is intended: the meaning is, in a way that is very bad. After their own thoughts Or, as it is elsewhere expressed, after the imaginations of their hearts; a usual phrase to describe sin, especially in the matter of Gods worship. The Prophet Jeremiah expresses sin in this manner many times.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
65:2 I have {b} spread out my hands all the day to a rebellious people, which walketh in a way [that is] not good, after their own {c} thoughts;
(b) He shows the reason for the rejection of the Jews, because they would not obey him or any admonition of his prophets, by whom he called them continually and stretch out his hand to draw them.
(c) He shows that to delight in our own fantasies is the declining from God and the beginning of all superstitions and idolatry.
Fuente: Geneva Bible Notes
The Lord had not hidden His face from the Israelites, but on the contrary, had offered Himself to His people. It was not He who needed to change in His orientation toward them, but they needed to change. They were rebellious and pursued their own agenda (cf. Isa 59:1-2; Rom 10:21). He was not unresponsive. They wanted to have Him on their own terms (cf. Isa 55:6-11).