Isaiah 65:25 · Bible study
Isaiah 65:25 Commentary: The Serpent's Dust and Lasting Peace
Hebrew · 10 what the commentators say
Meaning in one sentence
Why does Isaiah 65:25 mention the serpent eating dust amid a vision of peace? Explore the meaning of this verse in the new creation.
Research Summary
- Meaning: Peace in God's new creation includes transformed relationships among animals, but the serpent's curse remains, evil is rendered harmless, not eliminated.
- Key words: Wolf (ze'ev), lamb (taleh), lion (aryeh), ox (baqar), serpent (nachash), dust (aphar), holy mountain (har qodesh).
- Main debate: Do the animal transformations describe literal changes in biology or symbolic pictures of human society? Both views are held by sincere Christians.
- Theological theme: New creation, the defeat of evil, the permanence of God's curse on the serpent, and the restoration of shalom.
- Best use: Eschatological hope, this verse comforts believers facing present conflict by assuring them of God's final peace, while also acknowledging that evil's power is already broken.
Translation Comparison
BSB Berean Standard Bible 2020
The wolf and the lamb will feed together, and the lion will eat straw like the ox, but the food of the serpent will be dust. They will neither harm nor destroy on all My holy mountain,” says the LORD.
WEB World English Bible 2000
The wolf and the lamb will feed together. The lion will eat straw like the ox. Dust will be the serpent’s food. They will not hurt nor destroy in all my holy mountain,” says Yahweh.
KJV King James Version 1769
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.
ASV American Standard Version 1901
The wolf and the lamb shall feed together, and the lion shall eat straw like the ox; and dust shall be the serpent’s food. They shall not hurt nor destroy in all my holy mountain, saith Jehovah.
YLT Young's Literal Translation 1898
Wolf and lamb do feed as one, And a lion as an ox eateth straw, As to the serpent--dust is its food, They do no evil, nor destroy, In all My holy mountain, said Jehovah!
Darby Darby Bible 1890
The wolf and the lamb shall feed together, and the lion shall eat straw like the ox; and dust shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith Jehovah.
Douay-Rheims Douay-Rheims Bible 1899
The wolf and the lamb shall feed together; the lion and the ox shall eat straw; and dust shall be the serpent's food: they shall not hurt nor kill in all my holy mountain, saith the Lord.
Translations in other languages (10 available)
El lobo y el cordero serán apacentados juntos, y el león comerá paja como el buey; y á la serpiente el polvo será su comida. No afligirán, ni harán mal en todo mi santo monte, dijo Jehová.
O lobo e o cordeiro ambos se alimentarão juntos, e o leão comerá palha como o boi, e pó será a comida da serpente; nenhum mal nem dano farão em todo o meu santo monte,diz o SENHOR.
Le loup et l’ agneau paîtront ensemble,
Wolf und Lamm sollen weiden zugleich, der Löwe wird Stroh essen wie ein Rind, und die Schlange soll Erde essen. Sie werden nicht schaden noch verderben auf meinem ganzen heiligen Berge, spricht der HERR.
De wolf en het lam zullen te zamen weiden, en de leeuw zal stro eten als een rund, en stof zal de spijze der slang zijn; zij zullen geen kwaad doen noch verderven op Mijn gansen heiligen berg zegt de HEERE.
Il lupo e l’agnello pasceranno assieme, il leone mangerà la paglia come il bue, e il serpente si nutrirà di polvere. Non si farà più danno né guasto su tutto il mio monte santo, dice l’Eterno.
Wilk z barankiem paść się będą społem; lew jako wół plewy jeść będzie, a wężowi proch będzie chlebem jego; nie będą szkodzić ani zatracać na wszystkiej górze świętej mojej, mówi Pan.
Волк и ягненок будут пастись вместе, и лев, как вол, будет есть солому, а для змея прах будет пищею: они не будут причинять зла и вреда на всей святой горе Моей, говорит Господь.
豺狼 必與羊羔 同 食；獅子 必吃 草 與牛一樣；塵土 必作蛇 的食物。在我聖 山 的遍處，這一切都不 傷人，不 害物。這是耶和華 說的。
The wolf and the lamb will take their food together, and the lion will make a meal of grass like the ox: but dust will be the snake's food. There will be no cause of pain or destruction in all my holy mountain, says the Lord.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 65:25
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 describes a state of perfect peace in God's new creation, echoing Isaiah 11:6-9. The wolf and lamb feeding together and the lion eating straw like the ox picture a transformation of predator-prey relationships. Barnes, Gill, and Jamieson-Fausset-Brown all note that the serpent eating dust alludes to the curse in Genesis 3:14. Keil and Delitzsch emphasize that this is not merely human allegory but a real transformation of nature. The key interpretive point is that the serpent's curse remains, dust is its permanent food, signifying that evil is contained but not erased. The verse closes with the confident promise, 'They will not hurt nor destroy in all my holy mountain,' says Yahweh.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Literal animal transformation: The context of new heavens and new earth (v.17) and the parallel in Isaiah 11 support a physical change in animal natures. Keil and Delitzsch affirm this reading.
- Symbolic of human reconciliation: Barnes and Matthew Henry treat the animals as representing different human types—fierce and gentle—that are reconciled through the gospel. The lion eating straw pictures aggressive people becoming peaceful.
- Serpent as Satan's permanent curse: Gill and Jamieson-Fausset-Brown see the serpent as Satan, whose degradation is sealed by Genesis 3:14 and Revelation 20:10. Dust eating signifies his limitation to earthly, cursed existence.
What is clear: God will establish a state of peace in his holy mountain where there is no hurt or destruction, and the serpent's ancient curse is reaffirmed as a boundary for evil.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Literal or symbolic animal transformation | The verse depicts a state of peace and harmony in God's new creation. | Some Christians (e.g., Keil & Delitzsch, many early church fathers) interpret the changes to wolf, lion, and serpent as literal transformations of animal nature. Others (including Barnes and Matthew Henry) read them as symbols of human hearts changed by the gospel. Both sides affirm the reality of peace. |
| The meaning of the serpent eating dust | This phrase alludes to Genesis 3:14 and indicates a permanent limitation on the serpent (or on Satan). | Some (Gill, Jamieson-Fausset-Brown) see it as the perpetual degradation of Satan, who is confined to earthly things and cannot harm the redeemed. Others (Wesley, Barnes) see it as the serpent being rendered harmless, no longer a threat to human life. The curse is not removed but transformed into a boundary. |
| The timing of this prophecy | The verse describes a future era of peace on God's holy mountain. | Christians differ on whether this is a literal millennial reign on earth (premillennialism), the present age of the church as it grows in grace (amillennialism), or the eternal state after the final judgment. All agree that God will fully realize this peace. |
| The identity of the serpent | The serpent evokes the tempter from Genesis 3 and is a symbol of evil. | Some (Gill, JFB) explicitly identify it with Satan, the old serpent. Others (Barnes) view it as literal serpents whose harm is removed. The text itself does not name Satan, but the broader biblical context (Rev 20) supports the identification of the serpent with the adversary. |
Historical & Cultural Context
Isaiah 65 is part of the closing vision of chapters 56, 66, where the prophet sees a new heaven and a new earth (v.17). The surrounding verses promise long life, answered prayer, and joy (vv.20, 24). Verse 25 repeats and condenses Isaiah 11:6-9, a description of peace that originally followed the prophecy of the righteous king from Jesse's stump. The animals mentioned, wolf, lamb, lion, ox, serpent, were part of everyday life in ancient Israel: wolves threatened flocks, lions preyed on livestock, and serpents were feared for their venom. The “holy mountain” is Zion, where God dwells and where his people gather. The serpent eating dust is a direct citation of the curse in Genesis 3:14. Unlike the other animals, whose natures change, the serpent's sentence is reaffirmed. This distinction suggests that the primordial enemy of humanity is permanently limited, while other creatures enjoy a restored harmony. The prophet's use of the phrase “as one” (khe'echad) may be a variant reading for “together” as found in many ancient versions, reinforcing the unity of the scene.
Textual Notes
Early manuscripts show a possible variant for the phrase “together.” The Masoretic Text reads khe'echad (“as one”), while several ancient manuscripts and versions (Septuagint, Syriac, Vulgate) read yachdav (“together”). The difference in meaning is minimal, both convey unity. Duhm suggests the line about the serpent may be a later gloss, but most commentators accept it as original given its strong connection to Genesis 3:14 and the thematic completeness it provides. The consulted sources note no other significant variants for this verse.
Reception History
Early Christians, such as Justin Martyr and Irenaeus, saw this verse as a prophecy of the millennial kingdom where peace would extend to animals. Medieval interpreters (like Thomas Aquinas) often allegorized the animals as different classes of people: the wolf as the predator, the lamb as the oppressed, the lion as the powerful, the ox as the laborer. The serpent eating dust was understood as the devil's perpetual humiliation. During the Reformation, Calvin and Luther emphasized the spiritual transformation of human hearts, while still holding to a future literal peace. In modern times, the verse is read both as a literal description of a restored creation (often in evangelical and Pentecostal circles) and as a poetic metaphor for global peace (in liberal traditions). All streams unite around the core promise: God will bring lasting peace to his holy mountain.
Preaching This Verse
Three-point outline
- Harmony Restored: The wolf and lamb feed together as one. Conflicts that seem unchangeable can be resolved in God's new order. (Isa 11:6)
- Nature Transformed: The lion, a predator, eats straw like the ox. Transformation is so complete that the hunter becomes a grazer. (Isa 65:25)
- Evil Confined: The serpent eats dust, its ancient curse remains. Evil does not disappear; it is rendered harmless on God's holy mountain. (Gen 3:14; Mic 7:17)
Five-point outline
- Peace among enemies: Wolf and lamb, creatures of prey and prey, feed together. The gospel reconciles those who were once at war. (Isa 2:4)
- Predator becomes peaceful: The lion's diet changes. This pictures a deep change in nature, not just behavior. (Isa 11:7)
- The serpent's limitation: Dust is its food. The tempter is kept in check; he cannot harm God's people. (Gen 3:15; Rev 20:10)
- No harm or destruction: The twin verbs “hurt” and “destroy” are negated. Safety is complete in God's presence. (Isa 11:9)
- God's holy mountain: The place where God dwells becomes the epicenter of peace. All creation shares in it. (Isa 35:9)
Illustration hooks
- A farmer watches a lion eating hay next to his oxen, a scene that overturns everything he knows about the wild.
- A child reaches out to touch a snake, but the snake simply crawls away, content to eat dust instead of striking.
- Two families who have feuded for generations share a meal together, each food on the same table.
Questions your congregation is asking
- Will animals really change their nature in the new creation, or is this symbolic of human peace?
- If the serpent still eats dust, does that mean Satan is still active in some way?
- How does this vision of peace help me deal with conflicts and fears today?
Leading a Discussion
Isaiah 65:25 paints a picture of total peace in God's new creation. But one detail stands out: the serpent still eats dust. As you discuss this verse, pay attention to both the harmony and the lingering boundary placed on evil.
Discussion questions
- What animal pairs are mentioned? What do they represent in your mind? (Observation)
- Read Genesis 3:14. Why do you think the prophet alludes to that curse here, in a vision of peace? (Interpretation)
- What does it mean that the serpent's food is dust? How does this compare to the transformation of the lion and wolf? (Interpretation)
- Some Christians see this verse as a promise of literal animal transformation; others see it as a symbol of human reconciliation. What evidence does the text give for each view? (Interpretation)
- How does knowing that evil is ultimately confined (not eliminated) affect your hope for the future? (Application)
- In what ways do you need the “wolf and lamb” kind of peace in your own relationships? (Application)
- How can God's promise of “no hurt nor destroy” shape how you live with fear and anxiety today? (Application)
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 3:14 | Yahweh God said to the serpent, “Because you have done this, you are cursed above all livestock, and above every animal of the field. You shall go on your belly and you shall eat dust all the days of your life. |
| Genesis 3:15 | I will put hostility between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise his heel.” |
| Isaiah 2:4 | He will judge between the nations, and will decide concerning many peoples. They shall beat their swords into plowshares, and their spears into pruning hooks. Nation shall not lift up sword against nation, neither shall they learn war any more. |
| Isaiah 11:6 | The wolf will live with the lamb, and the leopard will lie down with the young goat, the calf, the young lion, and the fattened calf together; and a little child will lead them. |
| Isaiah 11:9 | They will not hurt nor destroy in all my holy mountain; for the earth will be full of the knowledge of Yahweh, as the waters cover the sea. |
| Isaiah 35:9 | No lion will be there, nor will any ravenous animal go up on it. They will not be found there; but the redeemed will walk there. |
| Isaiah 65:11 | “But you who forsake Yahweh, who forget my holy mountain, who prepare a table for Fortune, and who fill up mixed wine to Destiny; |
| Ezekiel 43:11 | If they are ashamed of all that they have done, make known to them the form of the house, its fashion, its exits, its entrances, its structure, all its ordinances, all its forms, and all its laws; and write it in their sight, that they may keep the whole form of it, and all its ordinances, and do them. |
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
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke stresses that the salvation Christ won is strictly for human beings, not for fallen angels. He supports this by noting a textual variant in the phrase for “feed together,” but his main point is that Christ’s work reaches only the seed of Abraham.
Barnes' Notes on the Bible Protestant 1832
Barnes interprets this prophecy symbolically: the wolf, lion, and serpent represent fierce human passions that will be subdued under the Messiah's reign. He sees this peace already beginning wherever the gospel takes hold and looks forward to its complete fulfillment when the gospel's power fills the earth. He also notes the serpent's perpetual curse from Eden as a sign of lasting security.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator observes that Isaiah 65:25 borrows most of its lines directly from Isaiah 11:6-9 but adds one unique detail: dust as the serpent's food. This added clause deliberately echoes the curse on the serpent in Genesis 3:14, tying the new creation's peace back to the original fall.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight the complete reversal of the curse: wolves and lambs feed together, the lion eats straw like an ox, and the serpent remains confined to dust. Most strikingly, they emphasize that this peace is strictly limited to God's holy mountain, where harm and destruction will finally cease.
Gill's Exposition of the Bible Baptist 1748
Gill reads the wolf, lamb, lion and bullock as symbols for people: fierce persecutors become gentle believers, and some even become preachers. The serpent's dust represents Satan confined to power over worldly people only. He sees this as the future end of all persecution against the church.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB emphasizes that the prophecy's promise of peace does not extend to the serpent, whose curse remains as perpetual degradation, symbolizing Satan's final defeat. He connects this to Satan's fall, speculating it was triggered by God's plan to unite humanity with Himself, and traces the stages of Satan's overthrow.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch insists that this vision of peace among animals must be taken literally and placed in a future millennium on earth. For the Old Testament prophet, the new creation coincides with this earthly age, not with a heavenly afterlife. The serpent's reduced role fulfills the curse of Genesis 3:14, nothing more.
Lange's Commentary Reformed 1857
Lange distinguishes three stages in Isaiah's vision. The new heavens and new earth are a literal future creation, while the following picture of long life, labor, and animal peace describes a prior millennial age. This intermediate state still includes death and sin, unlike the final perfection.
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.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley interprets the promise not as a literal change in animals but as a guarantee that God will tame the fierceness of his people's enemies. The image of serpents eating dust, their proper food from Genesis, signals a time when wicked men will no longer devour the people of God.