| Barnes' Notes on the Bible Behold, it is written before me - That is, the crimes of which they had been guilty, or the sentence which would be consequent thereon. The allusion is to the custom of having the decrees of kings recorded in a volume or on a table, and kept in their presence, so that they might be seen and not forgotten. An allusion to this custom of opening the books containing a record of this kind on trials, occurs in Daniel 7:10, 'The judgment was set, and the books were opened.' So also Revelation 20:12, 'And I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which is the book of life, and the dead were judged out of those things which were written in the books, according to their works.' So here. An impartial record had been made, and God would recompense them according to their deeds. I will not keep silence - Nothing shall compel me to desist from declaring a sentence which shall be just and right. But will recompense, even recompense - That is, I will certainly requite them. The word is repeated in accordance with the usual manner in Hebrew to denote emphasis. Into their bosom - (See Psalm 79:12; Jeremiah 32:18; Luke 6:38). The word bosom, here refers to a custom among the Orientals of making the bosom or front of their garments large and loose, so that articles could be carried in them, answering the purpose of our pockets (compare Exodus 4:6-7; Proverbs 6:27). The sense here is, that God would abundantly punish them for their sins.
Clarke's Commentary on the BibleBehold, it is written before me - Their sin is registered in heaven, calling aloud for the punishment due to it. I will - recompense into their bosom - The bosom is the place where the Asiatics have their pockets, and not in their skirts like the inhabitants of the west. Their loose flowing garments have scarcely any thing analogous to skirts. Into their bosom - For על al, ten MSS. and five editions have אל el. So again at the end of this verse, seventeen MSS. and four editions have אל al. - L.
Gill's Exposition of the Entire BibleBehold, it is written before me,.... This account of their sins; it was in his sight and constant remembrance, and punishment for them was determined by him, written in the book of his decrees: I will not keep silence; but threaten with destruction, and not only threaten, but execute; plead against them really, as well as verbally, with sore judgments: but will recompense, even recompense into their bosom; full and just recompence of punishment for all their transgressions, as it follows. The Targum is, "I will recompense to them the vengeance of their sins, and deliver their bodies to the second death.''
Keil and Delitzsch Biblical Commentary on the Old TestamentThe justice of God will not rest till it has procured for itself the fullest satisfaction. "Behold, it is written before me: I will not keep silence without having recompensed, and I will recompense into their bosom. Your offences, and the offences of your fathers together, saith Jehovah, that they have burned incense upon the mountains, and insulted me upon the hills, and I measure their reward first of all into their bosom." Vitringa has been misled by such passages as Isaiah 10:1; Job 13:26; Jeremiah 22:30, in which kâthabh (kittēbh) is used to signify a written decree, and understands by khethūbhâh the sentence pronounced by God; but the reference really is to their idolatrous conduct and contemptuous defiance of the laws of God. This is ever before Him, written in indelible characters, waiting for the day of vengeance; for, according to the figurative language of Scripture, there are heavenly books, in which the good and evil works of men are entered. And this agrees with what follows: "I will not be silent, without having first repaid," etc. The accentuation very properly places the tone upon the penultimate of the first shillamtı̄ as being a pure perfect, and upon the last syllable of the second as a perf. consec. אם כּי preceded by a future and followed by a perfect signifies, "but if (without having) first," etc. (Isaiah 55:10; Genesis 32:27; Leviticus 22:6; Ruth 3:18; cf., Judges 15:7). The original train of thought was, "I will not keep silence, for I shall first of all keep silence when," etc. Instead of ‛al chēqâm, "Upon their bosom," we might have 'el chēqâm, into their bosom, as in Jeremiah 32:18; Psalm 79:12. In Isaiah 65:7 the keri really has 'el instead of ‛al, whilst in Isaiah 65:9 the chethib is ‛al without any keri (for the figure itself, compare Luke 6:38, "into your bosom"). The thing to be repaid follows in Isaiah 65:7; it is not governed, however, by shillamtı̄, as the form of the address clearly shows, but by 'ăshallēm understood, which may easily be supplied. Whether 'ăsher is to be taken in the sense of qui or quod (that), it is hardly possible to decide; but the construction of the sentence favours the latter. Sacrificing "upon mountains and hills" (and, what is omitted, here, "under every green tree") is the well-known standing phrase used to describe the idolatry of the times preceding the captivity (cf., Isaiah 57:7; Hosea 4:13; Ezekiel 6:13). וּמדּתי points back to veshillamtı̄ in Isaiah 65:6, after the object has been more precisely defined. Most of the modern expositors take ראשׁנה פעלּתם together, in the sense of "their former wages," i.e., the recompense previously deserved by their fathers. But in this case the concluding clause would only affirm, by the side of Isaiah 65:7, that the sins of the fathers would be visited upon them. Moreover, this explanation has not only the accents against it, but also the parallel in Jeremiah 16:18 (see Hitzig), which evidently stands in a reciprocal relation to the passage before us. Consequently ri'shōnâh must be an adverb, and the meaning evidently is, that the first thing which Jehovah had to do by virtue of His holiness was to punish the sins of the apostate Israelites; and He would so punish them that inasmuch as the sins of the children were merely the continuation of the fathers' sins, the punishment would be measured out according to the desert of both together.
Geneva Study BibleBehold, it is {k} written before me: I will not keep silence, but will recompense, even recompense into their bosom, (k) So that the remembrance of it cannot be forgotten.
Wesley's Notes 65:6 Behold - They may think I take no notice of these things; but I will as certainly remember them, as princes or great men that record things in writing which they would not forget.
Jamieson-Fausset-Brown Bible Commentary6. written before me-"it is decreed by Me," namely, what follows (Job 13:26), [Maurer]; or, their guilt is recorded before Me (compare Da 7:10; Re 20:12; Mal 3:16). into . bosom-(Ps 79:12; Jer 32:18; Lu 6:38). The Orientals used the loose fold of the garment falling on "the bosom" or lap, as a receptacle for carrying things. The sense thus is: I will repay their sin so abundantly that the hand will not be able to receive it; it will need the spacious fold on the bosom to contain it [Rosenmuller]. Rather it is, "I will repay it to the very person from whom it has emanated." Compare "God did render the evil of the men of Shechem upon their heads" (Jud 9:57; Ps 7:16) [Gesenius].
Matthew Henry's Concise Commentary65:1-7 The Gentiles came to seek God, and find him, because they were first sought and found of him. Often he meets some thoughtless trifler or profligate opposer, and says to him, Behold me; and a speedy change takes place. All the gospel day, Christ waited to be gracious. The Jews were bidden, but would not come. It is not without cause they are rejected of God. They would do what most pleased them. They grieved, they vexed the Holy Spirit. They forsook God's temple, and sacrificed in groves. They cared not for the distinction between clean and unclean meats, before it was taken away by the gospel. Perhaps this is put for all forbidden pleasures, and all that is thought to be gotten by sin, that abominable thing which the Lord hates. Christ denounced many woes against the pride and hypocrisy of the Jews. The proof against them is plain. And let us watch against pride and self-preference, remembering that every sin, and the most secret thoughts of man's heart, are known and will be judged by God.
Matthew Henry's Whole Bible CommentaryChapter 65 We are now drawing towards the conclusion of this evangelical prophecy, the last two chapters of which direct us to look as far forward as the new heavens and the new earth, the new world which the gospel dispensation should bring in, and the separation that should by it be made between the precious and the vile. "For judgment" (says Christ) "have I come into this world." And why should it seem absurd that the prophet here should speak of that to which all the prophets bore witness? 1 Pt. 1:10, 11. The rejection of the Jews, and the calling in of the Gentiles, are often mentioned in the New Testament as that which was foreseen and foretold by the prophets, Acts 10:43; 13:40; Rom. 16:26. In this chapter we have, I. The anticipating of the Gentiles with the gospel call (v. 10). II. The rejection of the Jews for their obstinacy and unbelief (v. 2-7). III. The saving of a remnant of them by bringing them into the gospel church (v. 8-10). IV. The judgments of God that should pursue the rejected Jews (v. 11-16). V. The blessings reserved for the Christian church, which should be its joy and glory (v. 17-25). But these things are here prophesied of under the type and figure of the difference God would make between some and others of the Jews after their return out of captivity, between those that feared God and those that did not, with reproofs of the sins then found among them and promises of the blessings then in reserve for them. 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, 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, v. 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, Acts 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 (Prov. 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, Acts 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, 9), not a people, and that had not obtained mercy, Rom. 9:25, 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 v. 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, Prov. 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, v. 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, Ex. 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, 2 Ki. 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 (ch. 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, 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, v. 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, v. 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, Ezra 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, Mt. 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 (Ps. 79:12), but of his false and treacherous friends, the reproach wherewith they have reproached him. |
