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Selected Verse: Isaiah 65:25 - King James
Verse |
Translation |
Text |
Isa 65:25 |
King James |
The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith the LORD. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
(See on Isa 11:6).
and the lion shall eat straw like the bullock--(See on Isa 11:7).
and dust--rather, "but dust," &c. The curse shall remain on the serpent [HORSLEY], (Gen 3:14; Mic 7:17). "To lick the dust" is figurative of the utter and perpetual degradation of Satan and his emissaries (Isa 49:23; Psa 72:9). Satan fell self-tempted; therefore no atonement was contrived for him, as there was for man, who fell by his temptation (Jde 1:6; Joh 8:44). From his peculiar connection with the earth and man, it has been conjectured that the exciting cause of his rebellion was God's declaration that human nature was to be raised into union with the Godhead; this was "the truth" concerning the person of the Son of God which "he abode not in"; it galled his pride that a lower race was to be raised to that which he had aspired to (Ti1 3:6). How exultingly he might say, when man fell through him, "God would raise manhood into union with Himself; I have brought it down below the beasts by sin!" At that very moment and spot he was told that the seed of the abhorred race, man, should bruise his head (Jo1 3:8). He was raised up for this, to show forth God's glory (Exo 9:16; Rom 9:17). In his unfallen state he may have been God's vicegerent over the earth and the animal kingdom before man: this will account for his assuming the form of a serpent (Gen 3:1). Man succeeded to that office (Gen 2:19-20), but forfeited it by sin, whence Satan became "prince of this world"; Jesus Christ supplants the usurper, and as "Son of man" regains the lost inheritance (Psa 8:4-8). The steps in Satan's overthrow are these: he is cast out, first, from heaven (Rev 12:7-9) on earth; next, he is bound a thousand years (Rev 20:2-3); finally, he is cast into the lake of fire for ever (Rev 20:10).
the serpent's meat--(See on Isa 11:8).
They shall not hurt nor destroy in all my holy mountain--(See on Isa 11:9).
This closing chapter is the summary of Isaiah's prophecies as to the last days, hence the similarity of its sentiments with what went before. |
Notes on the Bible, by Albert Barnes, [1834] |
The wolf and the lamb shall feed together - (See the notes at Isa. 11.)
And the lion shall eat straw - Shall eat hay or provender like the ox. The food of the lion now is flesh. Changes shall take place as great as if his nature were changed, and he should graze with the herds of the field. See a full illustration of this sentiment from the classic writors in the notes at Isa 11:6.
Like the bullock - Or the ox - the cattle that herd together - for so the Hebrew word (בקר bâqâr) means. The word may be app ied to a bullock, an ox, or a cow.
And dust shall be the serpent's meat - There is evidently here an allusion to the sentence pronounced on the serpent in Gen 3:14. The meaning of the declaration here is, probably, that dust should continue to be the food of the serpent. The sentence on him should be perpetual. He should not be injurious to man - either by tempting him again, or by the venom of his fangs. The state of security would be as great under the Messiah as if the most deadly and poisonous kinds of reptiles should become wholly innoxious, and should not attempt to prey upon people. It is to be remembered that many of the serpent kind included under the general word used here (נחשׁ nāchâsh), were dangerous to people; and indeed a large portion of them are deadly in their bite. But in future times there will be a state of security as great as if the whole serpent tribe were innocuous and should live on the dust alone. There can be no doubt that the prophet means here to describe the passions and evil propensities of people, which have a strong resemblance to the ferocity of the wolf, or the lion, and the deadly poison of the serpent, and to say that those passions would be subdued, and that peace and concord would prevail on the earth (see the notes at Isa 11:8).
They shall not hurt nor destroy - See this explained in the notes at Isa 11:9. All this is partially realized wherever the gospel prevails, but it will be more fully realized when that gospel shall exert its full power and shall be spread around the world. |
Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
And all around will peace and harmony prevail, even in the animal world itself. "Wolf and lamb then feed together, and the lion eats chopped straw like the ox, and the serpent-dust is its bread. They will neither do harm not destroy in all my holy mountain, saith Jehovah." We have frequently observed within chapters 40-66 (last of all at Isa 65:12, cf., Isa 66:4), how the prophet repeats entire passages from the earlier portion of his prophecies almost word for word. Here he repeats Isa 11:6-9 with a compendious abridgment. Isa 65:25 refers to the animals just as it does there. But whilst this custom of self-repetition favours the unity of authorship, כּאחד for יחדּו = unâ, which only occurs elsewhere in Ezra and Ecclesiastes (answering to the Chaldee כּחדה), might be adduced as evidence of the opposite. The only thing that is new in the picture as here reproduced, is what is said of the serpent. This will no longer watch for human life, but will content itself with the food assigned it in Gen 3:14. It still continues to wriggle in the dust, but without doing injury to man. The words affirm nothing more than this, although Stier's method of exposition gets more out, or rather puts more in. The assertion of those who regard the prophet speaking here as one later than Isaiah, viz., that Isa 65:25 is only attached quite loosely to what precedes, is unjust and untrue. The description of the new age closes here, as in chapter 11, with the peace of the world of nature, which stands throughout chapters 40-66 in the closest reciprocal relation to man, just as it did in chapters 1-39. If we follow Hahn, and change the animals into men by simply allegorizing, we just throw our exposition back to a standpoint that has been long passed by. But to what part of the history of salvation are we to look for a place for the fulfilment of such prophecies as these of the state of peace prevailing in nature around the church, except in the millennium? A prophet was certainly no fanatic, so that we could say, these are beautiful dreams. And if, what is certainly true, his prophecies are not intended to be interpreted according to the letter, but according to the spirit of the letter; the letter is the sheath of the spirit, as Luther calls it, and we must not give out as the spirit of the letter what is nothing more than a quid-pro-quo of the letter. The prophet here promises a new age, in which the patriarchal measure of human life will return, in which death will no more break off the life that is just beginning to bloom, and in which the war of man with the animal world will be exchanged for peace without danger. And when is all this to occur? Certainly not in the blessed life beyond the grave, to which it would be both absurd and impossible to refer these promises, since they presuppose a continued mixture of sinners with the righteous, and merely a limitation of the power of death, not its utter destruction. But when then? This question ought to be answered by the anti-millenarians. They throw back the interpretation of prophecy to a stage, in which commentators were in the habit of lowering the concrete substance of the prophecies into mere doctrinal loci communes. They take refuge behind the enigmatical character of the Apocalypse, without acknowledging that what the Apocalypse predicts under the definite form of the millennium is the substance of all prophecy, and that no interpretation of prophecy on sound principles is any longer possible from the standpoint of an orthodox antichiliasm, inasmuch as the antichiliasts twist the word in the mouths of the prophets, and through their perversion of Scripture shake the foundation of all doctrines, every one of which rests upon the simple interpretation of the words of revelation. But one objection may be made to the supposition, that the prophet is here depicting the state of things in the millennium; viz., that this description is preceded by an account of the creation of a new heaven and a new earth. The prophet appears, therefore, to refer to that Jerusalem, which is represented in the Apocalypse as coming down from heaven to earth after the transformation of the globe. But to this it may be replied, that the Old Testament prophet was not yet able to distinguish from one another the things which the author of the Apocalypse separates into distinct periods. From the Old Testament point of view generally, nothing was known of a state of blessedness beyond the grave. Hades lay beyond this present life; and nothing was known of a heaven in which men were blessed. Around the throne of God in heaven there were angels and not men. And, indeed, until the risen Saviour ascended to heaven, heaven itself was not open to men, and therefore there was no heavenly Jerusalem whose descent to earth could be anticipated then. Consequently in the prophecies of the Old Testament the eschatological idea of the new Cosmos does unquestionably coincide with the millennium. It is only in the New Testament that the new creation intervenes as a party-wall between this life and the life beyond; whereas the Old Testament prophecy brings down the new creation itself into the present life, and knows nothing of any Jerusalem of the blessed life to come, as distinct from the new Jerusalem of the millennium. We shall meet with a still further illustration in chapter 66 of this Old Testament custom of reducing the things of the life to come within the limits of this present world. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
The wolf, &c. - God here promises to take off the fierceness of the spirits of his peoples enemies, so that they shall live quietly and peaceably together. And dust - God promises a time of tranquility to his church under the metaphor of serpents eating the dust, their proper meat, Gen 3:14, instead of flying upon men: it signifies such a time, when wicked men shall no more eat up the people of God. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
The wolf and the lamb, etc. - The glorious salvation which Jesus Christ procures is for men, and for men only: fallen spirits must still abide under the curse: "He took not on him the nature of angels, but the seed of Abraham."
Shall feed together - For כאחד keechad, as one, an ancient MS. has יחדו yachdav, together; the usual word, to the same sense, but very different in the letters. The Septuagint, Syriac, and Vulgate seem to agree with the MSS. - L. |
9 They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.
8 And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den.
10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.
2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,
3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.
7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,
8 And prevailed not; neither was their place found any more in heaven.
9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.
4 What is man, that thou art mindful of him? and the son of man, that thou visitest him?
5 For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.
6 Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:
7 All sheep and oxen, yea, and the beasts of the field;
8 The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas.
19 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.
20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.
1 Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?
17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.
16 And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth.
8 He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.
6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.
44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.
6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.
9 They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust.
23 And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the LORD: for they shall not be ashamed that wait for me.
17 They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the LORD our God, and shall fear because of thee.
14 And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:
7 And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox.
6 The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.
9 They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.
8 And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den.
14 And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:
6 The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.
25 The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith the LORD.
14 And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:
25 The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith the LORD.
6 The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.
7 And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox.
8 And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den.
9 They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.
4 I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.
12 Therefore will I number you to the sword, and ye shall all bow down to the slaughter: because when I called, ye did not answer; when I spake, ye did not hear; but did evil before mine eyes, and did choose that wherein I delighted not.
14 And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: