It is generally supposed that this chapter is closely connected in sense with the preceding; and that its object is, to defend the proceedings of God in regard to the Jews, and especially with reference to the complaint in the preceding chapter. If so, it is designed to state the reasons why he had thus afflicted them, and to encourage the pious among them with the expectation of great future prosperity and safety. A general view of the chapter may be obtained by a glance at the following analysis of the subjects introduced in it.
I. God states in general that he had called another people who had not sought him, and extended the blessings of salvation to those who had been strangers to his name Isaiah 65:1. This is evidently intended to show that many of his ancient people would be rejected, and that the blessings of salvation would be extended to others Romans 10:20. In the previous chapter they had pled Isaiah 64:9, that they were ‘all’ his people; they had urged, because their nation had been in covenant with God, that he should interpose and save them. Here an important principle is introduced, that they were not to be saved of course because they were Jews; and that others would be introduced to his favor who belonged to nations which had not known him, while his ancient covenant people would be rejected. The Jews were slow to believe this; and hence, Paul says Romans 10:20 that Isaiah was ‘very bold’ in advancing so unpopular a sentiment.
II. God states the true reason why he had punished them Isaiah 65:2-7. It was on account of their sins. It was not because he was changeable, or was unjust in his dealings with them. He had punished them, and he had resolved to reject a large portion of them, though they belonged to his ancient covenant people, on account of their numerous and deeply aggravated crimes. He specifies particularly:
1. That they had been a rebellious people, and that he had stretched out his hands to them in vain, inviting them to return.
2. That they were a people which had constantly provoked him by their idolatries; their abominable sacrifices; and by eating the things which he had forbidden.
3. That they were eminently proud and self-righteous, saying to others, Stand by yourselves, for we are holier than you.
4. That for these sins God could not but punish them. His law required it, and his justice demanded that he should not pass such offences by unnoticed.
III. Yet he said that the whole nation should not be destroyed. His elect would be saved; in accordance with the uniform doctrine of the Scriptures, that all the seed of Abraham should not be cut off, but that a remnant should be kept to accomplish important purposes in reference to the salvation of the world Isaiah 65:8-10.
IV. Yet the wicked portion of the nation should be cut off, and God, by the prophet, describes the certain punishment which awaited them Isaiah 65:11-16.
1. They would be doomed to slaughter.
2. They would be subjected to hunger and want, while his true servants would have abundance.
3. They would cry in deep sorrow, while his servants would rejoice.
4. Their destruction would be a blessing to his people, and the result of their punishment would be to cause his own people to see more fully the value of their religion, and to prize it more.
V. Yet there would be future glory and prosperity, such as his true people had desired, and such as they had sought in their prayers; and the chapter concludes with a glowing description of the glory which would bless his church and people Isaiah 65:17-25.
1. God would create new heavens and a new earth - far surpassing the former in beauty and glory Isaiah 65:17.
2. Jerusalem would be made an occasion of rejoicingIsaiah 65:18 Isaiah 65:18.
3. Its prosperity is described as a state of peace, security, and happiness Isaiah 65:19-25.
(1) great age would be attained by its inhabitants, and Jerusalem would be full of venerable and pious old men.
(2) they would enjoy the fruit of their own labor without annoyance.
(3) their prayers would be speedily answered - even while they were speaking.
(4) the true religion would produce a change on the passions of people as if the nature of wild and ferocious animals were changed, and the wolf and the lamb should feed together, and the lion should eat straw like the ox. There would be universal security and peace throughout the whole world where the true religion would be spread.
There can be no doubt, I think, that this refers to the times of the Messiah. Particular proof of this will be furnished in the exposition of the chapter. It is to be regarded, indeed, as well as the previous chapter, as primarily addressed to the exiles in Babylon, but the mind of the prophet is thrown forward. He looks at future events. He sees a large part of the nation permanently rejected. He sees the Gentiles called to partake of the privileges of the true religion. He sees still a remnant of the ancient Jewish people preserved in all their sufferings, and future glory rise upon them under the Messiah, when a new heavens and a new earth should be created. It is adapted, therefore, not only to comfort the ancient afflicted people of God, but it contains most important and cheering truth in regard to the final prevalence of the true religion, and the state of the world when the gospel shall everywhere prevail.