A people that provokes me to anger continually to my face; that sacrifices in gardens, and burns incense on altars of brick;
a people
Isaiah 3:8 For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the LORD, to provoke the eyes of his glory.
Deuteronomy 32:16-19,21 They provoked him to jealousy with strange gods, with abominations provoked they him to anger…
2 Kings 17:14-17 Notwithstanding they would not hear, but hardened their necks, like to the neck of their fathers, that did not believe in the LORD their God…
to my face
Job 1:11 But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.
Job 2:5 But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.
that sacrificeth
Isaiah 1:29 For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen.
Isaiah 66:17 They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine's flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD.
Leviticus 17:5 To the end that the children of Israel may bring their sacrifices, which they offer in the open field, even that they may bring them unto the LORD, unto the door of the tabernacle of the congregation, unto the priest, and offer them for peace offerings unto the LORD.
altars.
Exodus 20:24,25 An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee…
Exodus 30:1-10 And thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it…
sacrificing in the gardens
The reference to "gardens" indicates the practice of idolatry, as these were often sites for pagan worship. In ancient Near Eastern cultures, sacred groves or gardens were associated with fertility rites and the worship of deities like Asherah and Baal. This practice was explicitly forbidden in the Mosaic Law (Deuteronomy 16:21). The Israelites' engagement in such rituals reflects a syncretism that diluted their worship of Yahweh. This idolatry is condemned by prophets like Jeremiah (Jeremiah 2:20) and Ezekiel (Ezekiel 6:13), who called the people back to exclusive worship of the Lord.
and burning incense on altars of brick
Burning incense was a common practice in both legitimate and illegitimate worship. However, the use of "altars of brick" suggests unauthorized worship, as God commanded that altars be made of uncut stones (Exodus 20:25). The use of brick, a man-made material, symbolizes human innovation in worship, contrary to divine instruction. This reflects a broader theme of human pride and self-reliance, which is condemned throughout Scripture (Isaiah 2:11-12). The burning of incense in this context is linked to idolatrous practices, as seen in the worship of foreign gods (Jeremiah 44:8). This rebellion against God's prescribed worship points to the need for a perfect mediator, fulfilled in Jesus Christ, who offers true and acceptable worship to God (Hebrews 9:11-14).
• Isaiah addresses literal Israel—his own nation—calling them “a people.” The LORD distinguishes them from the faithful remnant (Isaiah 65:8–10).
• Though chosen and blessed (Exodus 19:5-6), they have become characterized by rebellion (Isaiah 1:2-4).
• Romans 9:4-5 confirms their unique privileges, heightening the tragedy of their unfaithfulness.
• “Continually” shows persistent, willful defiance, not an occasional lapse (Jeremiah 7:13).
• “To My face” stresses blatant disrespect; their sins are performed openly before the One who dwells in their midst (Psalm 78:56-58).
• This attitude fulfills Deuteronomy 32:16-21, where Israel’s provocation is foretold.
• The Law prescribed one sanctuary (Deuteronomy 12:5-7), yet these people choose lush garden shrines—typical Canaanite worship sites (2 Kings 17:10-11).
• Such syncretism blends Yahweh’s name with pagan practice, breaking the first commandment (Exodus 20:3).
• Hosea 4:13 echoes the same indictment: “They sacrifice on the mountaintops and burn offerings on the hills, under oaks, poplars, and terebinths.”
• Genuine altars were to be earth or uncut stone (Exodus 20:24-25). Brick altars represent human design replacing God’s pattern.
• Incense, intended for the tabernacle (Exodus 30:7-9), is offered here in unauthorized places, mirroring King Uzziah’s presumptuous act (2 Chronicles 26:16-19).
• The practice anticipates later compromise exposed in Jeremiah 19:13, where roofs become private shrines for incense to “all the host of heaven.”
Isaiah 65:3 exposes Israel’s persistent, in-your-face rebellion. Instead of exclusive worship in God-ordained ways, they embrace garden cults and man-made brick altars, flagrantly violating His commands. The verse stands as a sobering reminder that God sees deliberate, ongoing disobedience and will respond with judgment, while still preserving a faithful remnant for His glory.
(3) That sacriflceth in gardens.--It is not without significance, as bearing on the date of the chapter, that the practice was common in Judah under Ahaz. (Comp. Isaiah 1:29, Mi. 5; Ezekiel 20:28.)Burneth incense upon altars of brick.--Literally, on the bricks, and possibly, therefore, on the roofs of houses, as was common in the idolatrous practices of Judah (2Kings 23:12; Jeremiah 19:13). By some interpreters the words are referred, though with less probability, to the brick altars which the exiles are supposed to have used at Babylon, and were forbidden by the Law (Exodus 20:24-25). . . .
Verse 3. - That sacrificeth in gardens (comp. Isaiah 1:29; Isaiah 57:5; Isaiah 66:17). The groves and "gardens" of Daphne, near Antioch. became famous in later times as the scene of idolatrous practices intimately bound up with the grossest and most shameless sensualism. We have few details of the ancient Syrian rites; but there is reason to believe that, wherever Astarte, the Dea Syra, was worshipped, whether at Daphne, or at Hierapolis, or at Balbek, or at Aphek, or at Damascus, or in Palestine, one and the same character of cult prevailed. The nature-goddess was viewed as best worshipped by rites into which sensualism entered as an essential element. Profligacy that cannot be described polluted the consecrated precincts, which were rendered attractive by all that was beautiful and delightful, whether in art or nature-by groves, gardens, statues, fountains, shrines, temples, music, processions, shows - and which were in consequence frequented both day and night by a multitude of votaries. And burneth incense upon altars of brick; literally, upon the bricks. It is not clear that "altars" are intended. More probably the incense was burnt upon the tiled or bricked roofs of houses, where the Jews of Jeremiah's time "burned incense unto all the host of heaven" (Jeremiah 19:13; Jeremiah 32:29; Zephaniah 1:5). Brick altars are nowhere mentioned. The Assyrians and Babylonians made their altars of either stone or metal ('Ancient Monarchies,' vol. 2. pp. 36, 37; Herod., 1. 183). The Hebrews in early times had altars of earth (Exodus 20:24). The "altar of incense" in the tabernacle (Exodus 30:1-3) was of wood plated with gold; that of burnt offering, of wood plated with bronze (Exodus 27:1, 2). Solomon's altars were similar. Elijah on one occasion made an altar of twelve rough stones (1 Kings 18:31). The Assyrians used polished stone, as did the Greeks and Romans.