Isaiah 65:8

Thus saith the LORD, As the new wine is found in the cluster, and one saith, Destroy it not; for a blessing is in it: so will I do for my servants' sakes, that I may not destroy them all.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(8) As the new wine . . .—Literally, the must, or unfermented juice of the grape. The transition from the denunciations of the preceding verse is abrupt, and suggests the thought of an interval of time and absence of direct continuity. Possibly, however, a link may be found in the “first” of the amended translation, which prepares the way for something that is to follow. God chastens, but does not destroy.

Destroy it not . . .—The thought is that as even one fruitful cluster of grapes will lead the vine-dresser to spare an otherwise fruitless vine in the hope of a fuller blessing in the future, so Jehovah will spare a sinful nation for the twenty or the ten righteous (Genesis 18:23-33). The words “destroy it not” are those which stand at the head of Psalms 57-59, as indicating the tune to which they were to be sung; and it is a natural inference that it may have been a popular vintage song, and therefore doubly apt for the prophet’s purpose. May we compare our own song of “Wood-man, spare that tree?” applied, as it has been, to the trees of ancient institutions.

Benson Commentary

Isaiah 65:8-10. Thus saith the Lord — These words may be conceived as a gracious answer from God to the prophet, pleading God’s covenant with Abraham, Isaac, and Israel. To this God replies, that he intended no such severity as the utter destruction of the whole nation; that the unfaithfulness of men should not make his promise to the ancient patriarchs of none effect, Romans 3:3; that his threatening should be made good upon the generality of this people, whose vine was of Sodom, and of the fields of Gomorrah, Deuteronomy 32:32. As the new wine is found in the cluster, &c. — As in a vineyard, which is generally unfruitful, there may be some vine that brings forth fruit; or as in a vine that is full of luxuriant branches, that bring forth no fruit, there may be here and there a bunch that contains good grapes, and as to such, the gardener bids his servants destroy it not, for there is in them what speaks God’s blessing. So — So

(saith God) will I do for my servants’ sake, that I may not destroy them all — Namely, for the sake of my servants, Abraham, Isaac, and Jacob. I will bring a seed out of Jacob — A small number, which shall be as a seed, from whence others shall spring, Romans 9:27-29. And out of Judah — God further promises to bring out of Judah an inheritor of his mountains — That is, of the country of Judea, which was mountainous. God calls them his mountains, because he had chosen that country before all others. Though this may first refer to the return of the Jews out of the captivity of Babylon into their own land, yet, according to this whole prophecy, it must ultimately respect their restoration to the land of Canaan, after their conversion to Christianity. And mine elect shall inherit it — My chosen ones, namely, such as should embrace Christianity, termed by St. Paul, the election of grace, (Romans 11:5-7,) who, in consequence of repentance toward God, and faith in Jesus of Nazareth as the true Messiah, should become, with the Gentile Christians, a chosen generation, a royal priesthood, a holy nation, a peculiar people, to offer spiritual sacrifices, acceptable to God by Jesus Christ. And Sharon shall be a fold of flocks — After they are restored, as mentioned above, to their own land. Sharon was a place of great fruitfulness for pastures. It was become like a wilderness, but God here promises that it should again be a place for the flocks. And the valley of Achor a place, &c. — Achor was a valley to the north of Jericho, opposite to the town of Ai, where Achan was put to death, and which was remarkably fertile, Joshua 7:26. For my people that have sought me — Lest the wicked, idolatrous Jews should apply this promise to themselves, God here limits it to the people who should seek him, that is, should turn to him in true repentance and faith, and seek his favour. That the words have the force of such a limitation appears from what follows.

Matthew Henry's Concise Commentary

65:8-10 In the bunch of unripe grapes, at present of no value, the new wine is contained. The Jews have been kept a distinct people, that all may witness the fulfilment of ancient prophecies and promises. God's chosen, the spiritual seed of praying Jacob, shall inherit his mountains of bliss and joy, and be carried safe to them through the vale of tears. All things are for the display of God's glory in the redemption of sinners.

Barnes' Notes on the Bible

Thus saith the Lord - This verse is designed to keep their minds from utter despair, and to assure them that they should not be utterly destroyed. See the analysis of the chapter.

As the new wine - The Hebrew word used here (תירושׁ tı̂yrôsh), means properly "must" or "new wine" (see the notes at Isaiah 24:7). The Septuagint renders it here, ὁ ῥὼξ ho rōx, a grain or berry; meaning probably a good grape. The Chaldee renders it, 'As Noah was found pure in the generation of the deluge, and I said I would not destroy them, that I might rise up a generation from him, so will I do on account of my servants, that I may not destroy all.' Jerome renders it, Granum - 'A kernel,' or berry.

Is found in the cluster - Expositors have differed in the interpretation of this passage. The true image seems to be taken from collecting grapes when a large part of them were in some way damaged or spoiled - either by the quality of the vine, or by a bad season, or by having been gathered too early, or being suffered to remain too long in a heap. In such a case the vine-dresser would be ready to throw them away. But in the mass he would find a few that were ripe and good. While he was throwing away the mass, someone would say that a part was good, and would entreat him not to destroy it. So with the Jews. The mass was corrupt, and was to be cut off. But still a portion should be left. This is in accordance with the doctrine everywhere occurring in Isaiah and elsewhere in the Scriptures, that the whole Jewish nation should not be cut off, but that a remnant should be preserved (see the notes at Isaiah 6:13; compare Isaiah 1:9; Isaiah 7:3; Isaiah 10:21; Isaiah 11:11-16).

For a blessing - That which is regarded as a blessing; that is wine (compare Judges 9:13).

So will I do - The whole nation shall not be cut off, but a remnant shall be kept and saved.

Jamieson-Fausset-Brown Bible Commentary

8. new wine—as if some grapes having good wine-producing juice in them, be found in a cluster which the vinedresser was about to throw away as bad, and one saith, &c.

blessing—that is, good wine-producing juice (compare Jud 9:13; Joe 2:14).

so—God will spare the godly "remnant," while the ungodly mass of the nation shall be destroyed (Isa 1:9; 6:13; 10:21; 11:11, 12-16).

my servants—the godly remnant. But Horsley, "for the sake of my servant, Messiah."

Matthew Poole's Commentary

These words must be conceived as a gracious answer from God to the prophet, saying as Abraham, Genesis 18:23,25, or as Moses, Exodus 32:11-13, pleading God’s covenant with Abraham, Isaac, and Israel. To this God replieth that he intended no such severity, the unfaithfulness of men should not make his promise of no effect, Romans 3:3. His threatening should be made good upon the generality of this people, whose vine was of Sodom, and of the fields of Gomorrah, Deu 32:32. But yet, as in a vineyard which is generally unfruitful, there may be some particular vine that brings forth fruit; or, as in a vine which is full of luxuriant branches that bring forth no fruit, there may be here and there a branch that bringeth forth fruit, and hath the hopes of new wine in the cluster; and as to such, the gardener bids his servant

Destroy it not, or them not, for they are fruitful; there is in them what speaketh God’s blessing, or what may be of use, and do us good.

So (saith God)

will I do for my servants’ sake, that I may not destroy them all; either for the sake of my servants, Abraham, Isaac, and Jacob, with whom I anciently made a covenant; or for my servant David’s sake; or for the sake of such as are my elect at this time amongst them: see Jeremiah 30:11 Amos 9:1.

Gill's Exposition of the Entire Bible

Thus saith the Lord, as the new wine is found in the cluster,.... Now, lest the truly godly and gracious among these people should be distressed at such denunciations of wrath and destruction, it is suggested that these few, this remnant according to the election of grace, should be saved from the general ruin; as when men are about to cut down a vine, or pluck it up, or prune the unfruitful branches of it, a single cluster of grapes is observed upon it, in which new wine is supposed to be:

and one saith, destroy it not, for a blessing is in it; one that stands by, perhaps the owner of the vine, seeing it, says to his servant, spare the vine, do not cut it down; or do not cut off the branch on which the cluster is, for there is life and sap in it, and it may grow, and bring forth much fruit:

so will I do for my servants' sake, that I may not destroy them all; as formerly he spared Noah at the deluge; of whom the Targum paraphrases the former clause; and Lot at the burning of Sodom; and Joshua and Caleb, when all the rest that came out of Egypt perished in the wilderness; so there would be, and were, a few whom God called by his grace, among the Jews, brought to the knowledge of Christ, and into a Gospel church state in Jerusalem; and these he preserved from the destruction of it, of which they had previous warning, and were directed to Pella, where they were safe: and so, wherever the truth of grace is, such shall not be destroyed; and which is a blessing, and a blessed work in the heart of man, and is a new thing there; and, like new wine, delightful to God and man; and like wine in the cluster, all grace, and all spiritual blessings are with it; and which must be tried by afflictions, to be brought into exercise, as the cluster is pressed; and which is found but in a few, like wine in a single cluster, concerning whom the Father says, destroy them not, being loved and chosen by him; and so says the Son, being redeemed by his blood; and the same says the Spirit, being regenerated and sanctified by his grace; and such being the servants of the Lord, and partakers of his grace, he will not suffer any of them to be destroyed; but encompasses them with his favour; holds them with his right hand; suffers no enemy to do them wrong, and guards them with his power.

Geneva Study Bible

Thus saith the LORD, As the new wine is found in the cluster, and one saith, Destroy it not; for a {m} blessing is in it: so will I do for my servants' sake, that I may not destroy them all.

(m) That is, it is profitable: meaning that God will not destroy the faithful branches of his vineyard, when he destroys the rotten stocks, that is, the hypocrites.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

8. In the figure, the grape-cluster represents the nation as a whole, including many unworthy members, the “new wine” (iîrôsh, “must”) is the spiritual kernel of the nation, here called “my servants”; and the truth taught is that for the sake of the latter “the whole” shall not be annihilated in the judgement that is to come. It is an application to new circumstances of Isaiah’s doctrine of the Remnant (ch. Isaiah 6:13).

The words Destroy it not, for a blessing is in it have been thought, from their rhythm, to be the first line of one of the vintage songs often referred to in Scripture (cf. Jdg 9:27; Isaiah 16:10; Jeremiah 25:30; Jeremiah 48:33, &c.). It has further been conjectured that the words “Destroy not” (’al tashḥçth) in the headings of four psalms (57, 58, 59, 75) refer to this song, naming its melody as the tune to which these Psalms were to be sung (W. R. Smith, O. T. in Jewish Church2, p. 209).

that I may not &c.] (so as) not to destroy the whole.

8–10. In spite of the gross idolatries denounced in the preceding section there is that in Israel which makes it precious in the sight of Jehovah, and ensures for it a brilliant future.

Pulpit Commentary

Verses 8-10. - SALVATION PROMISED TO A REMNANT. In Isaiah, and especially in the "Book of Consolation" (Isaiah 40-66.), promises are almost always intermingled with threatenings. The threats extend to the bulk of the nation; the promises are limited to "a remnant," since a remnant only could be brought to "seek" and serve God (ver. 10). Here the announcement that a remnant would be spared is introduced by a simile from men's treatment of their own vineyards (ver. 8). Verse 8. - As the new wine is found in the cluster; rather, as when new wine is found in a grape-bunch; i.e. as when even a single cluster of grapes is spied on a vine-stem, the vine-pruners say one to another, "Destroy not that stem, but spare it," so will God refrain from destroying those stocks in his vineyard, which give even a small promise of bearing good fruit. Destroy it not. The words are thought to be those of a well-known vintage-song, which is perhaps alluded to in the heading (Al-taschith) prefixed to Psalm 57, 58, and 59. "Each of these psalms was probably sung to the air of this favourite song" (Cheyne). A blessing is in it; i.e. "a boon from God" (comp. Isaiah 36:16; 2 Kings 5:15). Isaiah 65:8

Keil and Delitzsch Biblical Commentary on the Old Testament

As the word ri'shōnâh (first of all) has clearly intimated that the work of the future will not all consist in the execution of penal justice, there is no abruptness in the transition from threatening to promises. "Thus saith Jehovah, As when the must is found in the cluster, men say, Do not destroy it, for there is a blessing within it, so will I do for the sake of my servants, that I may not destroy the whole. And I will bring forth a seed out of Jacob, and an heir of my mountains out of Judah, and my chosen ones shall inherit it, and my servants shall dwell there." Of the two co-ordinate clauses of the protasis (Isaiah 65:8), the first contains the necessary condition of the second. Hattı̄rōsh (must, or the juice of the grapes, from yârash, possibly primarily nothing more than receipt, or the produce of labour) and bâ'eshkōl have both of them the article generally found in comparisons (Ges. 109, Anm. 1); ואמר signifies, as in Isaiah 45:24, "men say," with the most general and indefinite subject. As men to not destroy a juicy cluster of grapes, because they would thereby destroy the blessing of God which it contains; so will Jehovah for His servants' sake not utterly destroy Israel, but preserve those who are the clusters in the vineyard (Isaiah 3:14; Isaiah 5:1-7) or upon the vine (Psalm 80:9.) of Israel. He will not destroy hakkōl, the whole without exception; that is to say, keeping to the figure, not "the juice with the skin and stalk," as Knobel and Hahn explain it, but "the particular clusters in which juice is contained, along with the degenerate neglected vineyard or vine, which bears for the most part only sour grapes (Isaiah 5:4) or tendrils without fruit (cf., Isaiah 18:5). The servants of Jehovah, who resemble these clusters, remain preserved. Jehovah brings out, causes to go forth, calls to the light of day (הוצי) as in Isaiah 54:16; here, however, it is by means of sifting: Ezekiel 20:34.), out of Jacob and Judah, i.e., the people of the two captivities (see Isaiah 56:3), a seed, a family, that takes possession of His mountains, i.e., His holy mountain-land (Isaiah 14:25, cf., Psalm 121:1, and har qodshı̄, which is used in the same sense in Isaiah 11:9; Isaiah 65:25). As "my mountain" is equivalent in sense to the "land of Israel," for which Ezekiel is fond of saying "the mountains of Israel" (e.g., Isaiah 6:2-3), the promise proceeds still further to say, "and my chosen ones will take possession thereof" (viz., of the land, Isaiah 60:21, cf., Isaiah 8:21).