Isaiah 65:23 · Bible study
Isaiah 65:23 Commentary: Blessed Work and Offspring
Hebrew · 9 what the commentators say
Meaning in one sentence
Isaiah 65:23 promises God’s people will not labour in vain or bear children for calamity. Explore its reversal of covenant curses and new creation hope.
Research Summary
- Meaning: God’s people will not exhaust themselves for nothing, and their children will not be taken by sudden disaster.
- Key words: behalah (sudden terror), riq (emptiness), zera (seed), barak (bless).
- Main debate: The timing of fulfillment: a present spiritual reality, a future new creation, or both.
- Theological theme: Reversal of covenant curses through new creation; blessing on work and family.
- Best use: Comfort for those facing futility in labour or grief over children; eschatological hope.
Translation Comparison
BSB Berean Standard Bible 2020
They will not labor in vain or bear children doomed to disaster; for they will be a people blessed by the LORD— they and their descendants with them.
WEB World English Bible 2000
They will not labor in vain nor give birth for calamity; for they are the offspring of Yahweh’s blessed and their descendants with them.
KJV King James Version 1769
They shall not labour in vain, nor bring forth for trouble; for they are the seed of the blessed of the Lord, and their offspring with them.
ASV American Standard Version 1901
They shall not labor in vain, nor bring forth for calamity; for they are the seed of the blessed of Jehovah, and their offspring with them.
YLT Young's Literal Translation 1898
They labour not for a vain thing, Nor do they bring forth for trouble, For the seed of the blessed of Jehovah are they, And their offspring with them.
Darby Darby Bible 1890
They shall not labour in vain, nor bring forth for terror; for they are the seed of the blessed of Jehovah, and their offspring with them.
Douay-Rheims Douay-Rheims Bible 1899
My elect shall not labour in vain, nor bring forth in trouble; for they are the seed of the blessed of the Lord, and their posterity with them.
Translations in other languages (10 available)
No trabajarán en vano, ni parirán para maldición; porque son simiente de los benditos de Jehová, y sus descendientes con ellos.
Não trabalharão em vão, nem terão filhos para a aflição; porque são a semente dos benditos do SENHOR, e seus descendentes com eles.
Ils ne travailleront pas en vain,
Sie sollen nicht umsonst arbeiten noch unzeitige Geburt gebären; denn sie sind der Same der Gesegneten des HERRN und ihre Nachkommen mit ihnen.
Zij zullen niet tevergeefs arbeiden, noch baren ter verstoring; want zij zijn het zaad der gezegenden des HEEREN, en hun nakomelingen met hen.
Non si affaticheranno invano, e non avranno più figliuoli per vederli morire a un tratto; poiché saranno la progenie dei benedetti dall’Eterno, e i loro rampolli staran con essi.
Nie będą robić próżno, ani płodzić będą na postrach; bo będą nasieniem błogosławionych od Pana, oni i potomkowie ich z nimi.
Не будут трудиться напрасно и рождать детей на горе; ибо будут семенем, благословенным от Господа, и потомки их с ними.
他們必不 徒然 勞碌，所生產的，也不 遭災害，因為 都是 蒙耶和華 賜福 的後裔；他們的子孫也是如此。
Their work will not be for nothing, and they will not give birth to children for destruction; for they are a seed to whom the Lord has given his blessing, and their offspring will be with them.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 65:23
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 promises a complete reversal of the covenant curses found in Leviticus 26 and Deuteronomy 28. Barnes, Gill, and the Cambridge Bible note that the Hebrew word behalah (translated “calamity” or “trouble”) means sudden terror or destruction, and that the promise specifically forbids premature death for children. Keil and Delitzsch state that the blessing on labour and offspring is the direct opposite of the threatened curses. The phrase “seed of the blessed of the Lord” is widely linked to the Abrahamic covenant (Genesis 12:2, 17:7), indicating that God’s people will form a community on whom His blessing rests, both in their work and in their children. Matthew Henry sees fulfillment in the gospel church, while others point to a future new creation. All agree that the verse holds out hope that God’s redeemed will enjoy the fruit of their labour and see their children flourish.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Fulfilled in the church age: Matthew Henry and Reformed tradition see spiritual blessings now, including covenant children and meaningful labour in Christ.
- Future new creation: Keil and Delitzsch, along with many modern commentators, place the promise in the eschatological new heavens and new earth.
- Post-exilic restoration: The immediate context of return from Babylon suggests a partial fulfillment in the restored community, though the language transcends that era.
What is clear: The verse promises that in God’s ultimate redemption, His people will not experience futility in work or tragedy in their children.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Interpretation of “seed of the blessed” | Refers to God’s covenant people. | Some (Gill) read it as spiritual seed (the church); others (Keil) as physical Israel in the new creation. |
| Meaning of “bring forth for calamity” | Refers to children born for sudden disaster or premature death. | The LXX renders <em>behalah</em> as “curse”; the Hebrew root means sudden terror/calamity. |
| Fulfillment timeframe | This is an eschatological promise of restoration. | Matthew Henry sees it realized in the gospel age; Keil and Delitzsch place it in the future new creation. |
| Textual placement of “my elect” | The Masoretic Text ends v.22 with “my elect”. | Clarke prefers moving it to the start of v.23, following the Septuagint, Syriac, and Vulgate. |
Historical & Cultural Context
Isaiah 65 belongs to the final chapters of the book, often called Third Isaiah, addressed to a community returning from exile. Exile meant exactly what this verse denies: labour in vain as foreigners plundered the harvest, and children born for calamity as war, famine, and disease carried them away. The surrounding passage (vv.17, 25) describes a new heavens and new earth where these sorrows are gone. Barnes points out that the word behalah (H0928) is used in Leviticus 26:16 and Psalm 78:33 for sudden destruction; the promise here reverses those curses. The phrase “seed of the blessed of the Lord” echoes the patriarchal promises (Genesis 12:2) and re-establishes the covenant relationship. Keil and Delitzsch note that in the new creation, “work and generation will be blessed.” The verse thus grounds present hope in God’s future restoration, where the deepest human longings for meaningful work and safe offspring find their answer.
Textual Notes
Adam Clarke notes that the Septuagint, Syriac, and Vulgate place the phrase “my elect” at the beginning of verse 23, whereas the Masoretic Text ends verse 22 with it. The LXX also translates behalah as “curse” (εἰς κατάραν), while the Hebrew root bahal means sudden terror or dismay. No other significant textual variants are noted in the consulted sources.
Reception History
Matthew Henry (1710) saw this promise fulfilled in the gospel church, where believers enjoy spiritual comforts and see their children blessed in the covenant. Keil and Delitzsch (1876) read it as part of the new creation, with literal blessings in a restored earth. Early interpreters, such as some church fathers, linked it to the millennial reign of Christ. The verse has been used in hymns celebrating the security of God’s people and remains a key text for eschatological hope in both Protestant and Catholic traditions.
Preaching This Verse
Three-point outline
- The reversal of futility. The first half of the verse promises that labour will not be wasted. In a fallen world, farmers plant and others eat; artisans build and others inhabit. Here God guarantees that His people will consume what their hands produce.
- The reversal of tragedy. The second half promises that children will not be taken by sudden terror. The Hebrew behalah carries the force of a sudden, violent end. This verse declares that the curse of premature death for the next generation is undone.
- The foundation of blessing. Both promises rest on one fact: “they are the offspring of Yahweh’s blessed.” The people themselves are a blessed seed, and their descendants share that blessing. Covenant relationship is the ground of all security.
Five-point outline
- Not in vain: Work gains lasting fruit.
- Not for calamity: Children are safe from sudden destruction.
- The blessed seed: God’s people are themselves a gift.
- Descendants with them: The blessing extends to future generations.
- New creation context: This vision belongs to the new heavens and new earth.
Illustration hooks
- A farmer’s patience. A farmer who watched his vineyard fail year after year finally tastes wine from his own harvest. The community celebrates what seemed impossible.
- A parent’s grief. A mother who lost a child in an accident reads this verse and wrestles with hope. The promise does not erase the pain but points to a day when no child will die young.
- A church rebuilding. After a natural disaster, a congregation slowly rebuilds. Their labour does not feel permanent, but this verse reminds them that even now God’s blessing is at work.
Questions your congregation is asking
- If this promise is for the future, how do I handle the present reality of wasted work and sick children?
- Does this verse guarantee material prosperity for believers today?
- How does the “seed of the blessed” apply to the church, and does it include non-Jewish believers?
Leading a Discussion
Isaiah 65:23 speaks to two deep human desires: that our work amounts to something and that our children live safe lives. In a world of frustration and grief, this verse offers a vision of complete restoration. The following questions will help your group explore the promise.
Discussion questions
- What specific outcomes does the verse promise about work and about children?
- Look at the Hebrew word behalah (sudden terror). Why does the original language matter for understanding the promise?
- How does this verse relate to the covenant curses in Leviticus 26 and Deuteronomy 28? What does it tell us about God’s character?
- What does it mean to be “the seed of the blessed of the Lord”? Who is included in that description?
- The promise is placed in the context of a new creation (vv.17, 25). Does this mean it is only for the far future, or does it have present implications?
- How does this verse challenge or comfort you in your daily work?
- In what small ways have you already seen God’s blessing on work and family, even in a broken world?
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)
| Genesis 12:2 | I will make of you a great nation. I will bless you and make your name great. You will be a blessing. |
| Genesis 17:7 | I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be a God to you and to your offspring after you. |
| Leviticus 26:3 | “‘If you walk in my statutes and keep my commandments, and do them, |
| Leviticus 26:10 | You shall eat old supplies long kept, and you shall move out the old because of the new. |
| Leviticus 26:20 | Your strength will be spent in vain; for your land won’t yield its increase, neither will the trees of the land yield their fruit. |
| Leviticus 26:22 | I will send the wild animals among you, which will rob you of your children, destroy your livestock, and make you few in number. Your roads will become desolate. |
| Leviticus 26:29 | You will eat the flesh of your sons, and you will eat the flesh of your daughters. |
| Deuteronomy 28:3 | You shall be blessed in the city, and you shall be blessed in the field. |
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
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that "my chosen" belongs at the beginning of this statement, not the end of the previous line. He interprets "bring forth for trouble" as meaning their children will not be short-lived or cursed, based on the Septuagint and a parallel in Psalm 78 where God consumes days in vanity and years in haste.
Barnes' Notes on the Bible Protestant 1832
Barnes reads this as a promise that parents will not give birth to children only to have them die young or face sudden disaster. He emphasizes that "bring forth for trouble" means offspring born under a curse or destined for an early grave, and the blessing is that descendants will live long and be honored.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary presents this verse as the prophet’s highest vision of a renewed creation. In that future, God’s blessing lifts all futile labor and the terror of losing children to sudden disaster. Instead, multiple generations live together in lasting peace, and the sorrows of the past are entirely forgotten.
Geneva Bible Notes Reformed 1599
Geneva Notes stresses that God's people will not work uselessly or raise children in dread because they themselves are the blessed offspring of the Lord, and their children share that same blessed status with them.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that God's people will not work only to lose everything to enemies, nor will they bear children who die young in grief. Instead, both they and their descendants will live, blessed by the Lord as His chosen spiritual seed.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB reads "bring forth for trouble" not as hardship but as terror, meaning parents will no longer see their children carried off by sudden death. The blessing is that offspring will remain with them, not born only to be cut off.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch highlight that this promise directly reverses the curses of the law: instead of building for another to inhabit, God's people will enjoy their own work fully because their lifespan will equal that of centuries-old trees, allowing them to consume and thoroughly use up what their hands have made.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees these promises fulfilled in two stages: partially when the Jews returned from exile and were settled in peace, but fully in the gospel church, both militant on earth and ultimately triumphant in heaven. He directs believers to find this new creation in the graces and comforts they already have through Christ.