Isaiah 65:6

Behold, it is written before me: I will not keep silence, but will recompense, even recompense into their bosom,

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(6) It is written before me . . .—The thought is that of the great register, the book of God’s remembrance, in which men’s deeds, good and evil, are ever being recorded. (Comp. Jeremiah 17:1; Psalm 56:8; Daniel 12:1; Malachi 3:16.)

But will recompense . . .—Literally, without recompensing, or, except I recompense. Men took the long-suffering of God as if it indicated forgetfulness (Romans 2:4; 2Peter 3:9). They are told that He will at last requite the impenitent “into their very bosom,” their inmost self, for all the evil they have done.

Matthew Henry's Concise Commentary

65:1-7 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.

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.

Jamieson-Fausset-Brown Bible Commentary

6. 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 Poole's Commentary

They may think that I take no notice of these things, or if I take any notice, I will forget them, or at least not enter into judgment with them for them; but I as certainly know and will remember them, as princes or great men that record things in writing which they would not forget. And they shall know that I know and take notice of and will remember them; for

I will not keep silence; I will not long neglect the punishment of them, though for a while I have delayed it, like a man who bites in his wrath, for some wise reasons which are known unto himself best, Psalm 50:21.

Will recompense into their bosom; my punishment of them shall be severe and certain, but yet it shall be just, but a giving them what is their own, as they are obnoxious to my justice, Deu 7:10 Jeremiah 32:18; like the payment of an ox for an ox, Exodus 21:36 (where the same word is used); they have been froward against me and I will show myself froward against them, Psalm 18:26.

Gill's Exposition of the Entire Bible

Behold, 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.''

Geneva Study Bible

Behold, 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.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

6, 7. Sentence is now pronounced on the reprobates, who by their persistent idolatries have served themselves heirs to the guilt of their fathers.

it is written before me] The sins mentioned above stand recorded in the heavenly books, calling constantly for punishment (cf. Jeremiah 17:1). Another interpretation, according to which the subject of the sentence is the Divine decree of judgement, is less acceptable, because the following words can hardly be taken as the contents of such a decree.

I will not keep silence until I have recompensed] For the construction cf. Genesis 32:26; Leviticus 22:6, &c.

even recompense &c.] and I will recompense into their bosom,—a new sentence, as is shown by the Hebr. pointing of the verb as consec. perf. Cf. Jeremiah 32:18; Psalm 79:12.

Pulpit Commentary

Verse 6. - It is written before me. The misconduct of his people is "written" in God's book, which lies open "before him," so that their sin is ever in his sight (comp. Psalm 56:8; Malachi 3:16; Revelation 20:12). I will not keep silence (comp. Psalm 1:3). "Keeping silence" is a metaphor for complete inaction. But will recompense, etc.; rather, until I have recompensed, yea, recompensed [them] into their bosoms (comp. Luke 6:38). Gifts were given and received into the fold of the beged, or cloak, which depended in front of the bosom. Isaiah 65:6

Keil and Delitzsch Biblical Commentary on the Old Testament

The 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.