Isaiah 65:16 · Bible study
Isaiah 65:16 Commentary: God of Truth and Forgotten Troubles
Hebrew · 9 what the commentators say
Meaning in one sentence
Examine how Isaiah 65:16 promises a future where all worship and oaths are directed to the faithful God, and former sufferings are forgotten in the
Research Summary
- Meaning: In the new creation, all worship and oaths will be directed to the faithful God, and past suffering will be forgotten.
- Key words: bless (H1288, Hitpael reflexive), swear (H7650, Niphal), truth/amen (H0543), former troubles (H6869 H7223).
- Main debate: Whether “God of truth” refers to God the Father (majority view) or to Christ as the Amen (Gill, JFB).
- Theological theme: God's absolute faithfulness as the foundation of the new creation, and the complete erasure of the past.
- Best use: Comfort for those weighed down by past sin or suffering, pointing to a future where God's faithfulness overwhelms memory of pain.
Translation Comparison
BSB Berean Standard Bible 2020
Whoever invokes a blessing in the land will do so by the God of truth, and whoever takes an oath in the land will swear by the God of truth. For the former troubles will be forgotten and hidden from My sight.
WEB World English Bible 2000
so that he who blesses himself in the earth will bless himself in the God of truth; and he who swears in the earth will swear by the God of truth; because the former troubles are forgotten, and because they are hidden from my eyes.
KJV King James Version 1769
That he who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hid from mine eyes.
ASV American Standard Version 1901
so that he who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hid from mine eyes.
YLT Young's Literal Translation 1898
So that he who is blessing himself in the earth, Doth bless himself In the God of faithfulness, And he who is swearing in the earth, Doth swear by the God of faithfulness, Because the former distresses have been forgotten, And because they have been hid from Mine eyes.
Darby Darby Bible 1890
so that he who blesseth himself in the land shall bless himself by the God of truth; and he that sweareth in the land shall swear by the God of truth: because the former troubles shall be forgotten, and because they shall be hidden from mine eyes.
Douay-Rheims Douay-Rheims Bible 1899
In which he that is blessed upon the earth, shall be blessed in God, amen: and he that sweareth in the earth, shall swear by God, amen: because the former distresses are forgotten, and because they are hid from my eyes.
Translations in other languages (10 available)
El que se bendijere en la tierra, en el Dios de verdad se bendecirá; y el que jurare en la tierra, por el Dios de verdad jurará; porque las angustias primeras serán olvidadas, y serán cubiertas de mis ojos.
Quem se bendisser na terra, se bendirá no Deus da verdade; e quem jurar na terra, jurará pelo Deus da verdade; porque serão esquecidas as angústias passadas, e porque elas estarão encobertas de diante de meus olhos.
Celui qui voudra être béni dans le pays
daß, welcher sie segnen wird auf Erden, der wird sich in dem wahrhaftigen Gott segnen, und welcher schwören wird auf Erden, der wird bei dem wahrhaftigen Gott schwören; denn der vorigen Ängste ist vergessen, und sie sind vor meinen Augen verborgen.
Zodat, wie zich zegenen zal op aarde, die zal zich zegenen in den God der waarheid; en wie zal zweren op aarde, die zal zweren bij den God der waarheid, omdat de vorige benauwdheden zullen vergeten zijn, en omdat zij voor Mijn ogen verborgen zijn.
in guisa che chi s’augurerà d’esser benedetto nel paese, lo farà per l’Iddio di verità, e colui che giurerà nel paese, giurerà per l’Iddio di verità; perché le afflizioni di prima saran dimenticate, e saranno nascoste agli occhi miei.
Ten, który sobie będzie błogosławił na ziemi, będzie sobie błogosławił w Bogu prawdziwym; a kto będzie przysięgał na ziemi, będzie przysięgał przez Boga prawdziwego; w zapomnienie zaiste przyjdą te uciski pierwsze, a będą zakryte od oczów moich.
которым кто будет благословлять себя на земле, будет благословляться Богом истины; и кто будет клясться на земле, будет клясться Богом истины, - потому что прежние скорби будут забыты и сокрыты от очей Моих.
這樣，在地上 為自己求福的，必憑真實的 神 求福；在地上 起誓的，必指真實的 神 起誓。因為，從前 的患難 已經忘記，也 從我眼前 隱藏了。
So that he who is requesting a blessing will make use of the name of the true God, and he who takes an oath will do so by the true God; because the past troubles are gone out of mind, and because they are covered from my eyes.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 65:16
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse depicts the eschatological age when God's faithfulness is so evident that every blessing and oath is directed to the true God. Barnes notes that people will no longer seek blessings from false gods or swear by idols; the true God will be everywhere acknowledged. The Cambridge Bible emphasizes that the phrase “God of truth” is literally “God of the Amen”, a name showing that God has proved faithful through both judgment and promise. The Niphal verbs “blesses himself” and “swears” are reflexive: people actively invoke blessing and take oaths for themselves, but now they do so exclusively by the faithful God. Gill adds that this God may be understood as God the Father or as the Messiah, the Amen of Revelation 3:14. All agree that the statement “the former troubles are forgotten” (Niphal, passive) connects directly to God's character: because He is trustworthy, the afflictions of exile and judgment pass away, hidden from His eyes (cf. Isaiah 65:17).
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Christological reading: Gill identifies the God of truth as the Messiah, the Amen of Revelation 3:14.
- Theocentric reading: Most commentators see it as the true God versus idols, emphasizing His faithfulness.
What is clear: A future time is coming when all blessing and oath-swearing will be directed exclusively to the one faithful God, and the memory of past troubles will be completely removed.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of ‘God of truth’ | Refers to the one true God who is faithful to His promises. | Some see it as a direct reference to Christ (the Amen of Revelation 3:14); others read it generally as God the Father. |
| Meaning of ‘blesses himself’ | A reflexive act of invoking a blessing on oneself. | Does it mean asking God to bless me, or acknowledging that I am already blessed? Both nuances appear in commentaries. |
| Nature of ‘former troubles’ | Refers to past afflictions, most likely the exile and its punishments. | Are these primarily sins (provocations) or calamities? JFB notes both interpretations. |
| Timing of fulfillment | Describes an eschatological age of renewal. | Does it refer to the immediate post-exilic restoration or fully to the new heavens and new earth? Most tie it to the latter (Isa 65:17). |
Historical & Cultural Context
Isaiah 65 comes from the final section of the book (chapters 56, 66), a prophecy addressed to a community returning from exile or anticipating restoration. The chapter contrasts the fate of God's faithful servants with those who persist in rebellion. In verses 13, 15, the wicked face hunger, thirst, shame, and a cursed name, while the servants receive abundance, joy, and a new name. Verse 16 then describes the result: in the land (or earth), every self-blessing and oath will be directed to the God of truth.
The language of blessing and swearing echoes covenant renewal passages such as Deuteronomy 6:13 and 10:20, where Israel is called to swear only by Yahweh's name. In a culture where oaths and blessings were part of daily life, this verse promises an end to syncretism. The phrase “God of truth” (אֱלֹהֵי אָמֵן) is unique to this verse. The Hebrew noun amen means “truth” or “faithfulness.” It declares that God is reliable, He keeps covenant promises and carries out just judgments.
The “former troubles” likely refer to the exile, the destruction of Jerusalem, and the punishments that preceded restoration. But the verse moves beyond immediate history. Verse 17 immediately announces the creation of new heavens and a new earth. The forgetfulness is not merely human amnesia; the text says these troubles are “hidden from mine eyes”, that is, from God's own sight. This is a radical renewal: the past that provoked judgment is so fully dealt with that God no longer sees it, and His people no longer live under its weight.
Textual Notes
The consulted sources note no significant textual variants for Isaiah 65:16. The Hebrew text is consistent across the Masoretic tradition.
Reception History
In Christian tradition, this verse has been read as a promise of the age when worship is directed exclusively to the God who has proven faithful in Christ. The phrase “God of the Amen” has been used in liturgy as a declaration of God's reliability. Reformation-era commentators such as Matthew Henry and Gill connected the verse to the gospel's fulfillment: the shadows of the law give way to the substance of a faithful God. In modern times, Isaiah 65:16 is often cited in discussions on the new creation and the eschatological healing of memory. The verse speaks to the hope that suffering is not final and that God's character will be the foundation of a renewed world.
Preaching This Verse
Three-point outline
- Exclusive direction. In the coming age, every blessing and oath will be directed to the one true God. No room remains for idols or false loyalties.
- Character revealed. God is the “God of truth”, the Amen who keeps every promise and proves faithful through history.
- Complete renewal. Former troubles are forgotten, not just by people but hidden from God's eyes. The past that separated us is gone.
Five-point outline
- The setting. After a stark contrast between servants and rebels, this verse describes the new normal for God's people.
- The action. People bless themselves and swear, these are reflexive acts. They are not passive recipients; they actively orient their lives toward God.
- The object. The God of truth, the Amen. He is not a generic deity but the faithful covenant Lord.
- The scope. “In the earth” (or “in the land”) grounds this promise in real human communities. Worship and ethics become public.
- The ground. Because former troubles are forgotten and hidden from God's eyes, there is no residue of guilt or grief.
Illustration hooks
- A family that lost their home in a wildfire later rebuilds in a restored community. The old fear fades as the new settlement brings safety and joy.
- An employee who made a serious mistake at work is fully forgiven by a boss who never brings it up again. The relief shapes every future interaction.
- A long-standing feud ends when both parties agree to bury the past. The peace feels fragile at first but grows solid over time.
Questions your congregation is asking
- How can I trust that God will truly forget my past sins if I still remember them?
- What does it look like to “bless myself in God” rather than in circumstances?
- If God hides the former troubles from His eyes, does that mean He didn't really care about them?
- How does this promise help me endure suffering that feels unforgettable?
Leading a Discussion
This verse invites us to imagine a world where God's faithfulness is so obvious that every prayer and every vow is wrapped in His reliability. The old troubles are not just set aside, they are hidden from God's own sight. As you discuss, consider what it would mean for you to live now as if that future is already real.
Discussion questions
- Read Isaiah 65:13, 16 as a group. What contrasts do you see between the fates of the servants and the rebels?
- The Hebrew uses reflexive verbs for “blesses himself” and “swears.” Why is it significant that the people actively direct these acts toward God?
- “God of truth” is literally “God of the Amen.” How does this name assure you of God's character?
- Why does the text say the former troubles are “hidden from mine eyes” rather than just “forgotten”? What does that reveal about God's way of dealing with the past?
- In what areas of your life do you still carry “former troubles” that need to be released into God's forgetfulness?
- How could the certainty of God's faithfulness change the way you pray or make promises today?
- The new heavens and new earth follow in verse 17. How does this future hope shape your perspective on current suffering?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 6:13 | You shall fear Yahweh your God; and you shall serve him, and shall swear by his name. |
| Deuteronomy 10:20 | You shall fear Yahweh your God. You shall serve him. You shall cling to him, and you shall swear by his name. |
| Deuteronomy 32:4 | The Rock: his work is perfect, for all his ways are just. A God of faithfulness who does no wrong, just and right is he. |
| Psalms 31:5 | Into your hand I commend my spirit. You redeem me, Yahweh, God of truth. |
| Psalms 63:11 | But the king shall rejoice in God. Everyone who swears by him will praise him, for the mouth of those who speak lies shall be silenced. |
| Psalms 72:17 | His name endures forever. His name continues as long as the sun. Men shall be blessed by him. All nations will call him blessed. |
| Psalms 86:15 | But you, Lord, are a merciful and gracious God, slow to anger, and abundant in loving kindness and truth. |
| Isaiah 11:16 | There will be a highway for the remnant that is left of his people from Assyria, like there was for Israel in the day that he came up out of the land of Egypt. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes sees the future restoration as a time when people will no longer turn to false gods for blessings or oaths. Every blessing and every oath will be directed to the true God alone, because the memory of past judgments will be completely overwhelmed by such unprecedented happiness.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights that "God of truth" is literally "God of the Amen," a phrase showing God's perfect faithfulness. Because His promises and threats both come true, a blessing or oath sworn in His name is guaranteed to be effective. This certainty makes former troubles forgotten and unseen.
Geneva Bible Notes Reformed 1599
The Geneva Note highlights that in the
Gill's Exposition of the Bible Baptist 1748
Gill identifies the God of truth in this verse as the Messiah, Jesus Christ, whom Revelation calls the Amen. He argues that believers bless themselves and swear oaths specifically in Christ, who is the faithful witness and source of all spiritual blessings. The forgetting of former troubles refers to the removal of both Gentile idolatry and the burdensome ceremonial law in the Gospel era.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains that "God of truth" translates the Hebrew "Amen," a title for Messiah as the faithful One who fulfills promises, contrasting the shadowy types of the law with eternal reality. The "troubles" are not sins themselves but the calamities those sins brought, which God's coming blessings will so completely overshadow that even their memory disappears.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch highlights the five sharp antitheses between the servants of Jehovah and the rebellious ones. They note that the title "Adonai" is joined with "Jehovah" to affirm God's power to carry out both judgment and salvation. The commentators also explain that the "God of Amen" means God who turns every promise into a certain reality.
Lange's Commentary Reformed 1857
Lange highlights that the wicked's name becomes a curse for an oath, while God's servants receive another name. He identifies this as a prophecy of the new covenant, where believers are called Christians after Christ, replacing the old Israelite identity with a new spiritual people.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sets the fate of persistent unbelievers against the blessing of God's servants as a deliberate contrast. His distinctive point is that God's judgment comes with ordered precision: those who are numbered for the sword are counted out by divine commission, leaving no room for escape or resistance.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley explains that calling God the "God of truth" points to the certainty of His promises being fulfilled. The phrase "are hid" means those things have reached their end and are no more.