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Section Introduction

From chapter 56 onwards there is a change in the geographical setting. Chapters 40 to 55 were addressed to the exiles in Babylon, who are about to be allowed to return to Jerusalem. From chapter 56 the setting is back in Israel, after Cyrus has allowed the exiles to return. There are no more references to a new exodus or to travelling through the desert. Some suggest this third section does not begin until chapter 58, or that chapters 57 and 58 form a bridge between the two.

These chapters describe life in the restored nation, but look forward to the ultimate restoration, the new heaven and earth, and warn about the eternal state of the wicked. The central figure is the Messiah anointed by the Spirit (61:1 - 63:6).

Many of the main themes of these chapters become more eschatological, including the restoration of Zion, looking beyond the restoration of Israel to the new heaven and new earth. God is described as the sovereign ruler at the end of the age. There is a glorious future for Israel, but this is also for all nations, when there will be general knowledge of God, peace, salvation and righteousness. There is also a call for personal righteousness. Rituals and religion are not enough, and God condemns a lack of justice and righteousness.

Section outline

1. Foreigners may also worship (56:1-8)
2. Condemnation of idolatry (56:9 - 57:21)
3. True fasting or social injustice (58:1-14)
4. Sins that prevent God listening (59:1-21)
5. Future glory of Zion - God’s holy city (60:1-22)
6. Time of divine favour through servant (61:1-11)
7. Zion no longer forsaken (62:1-12)
8. Day of vengeance and redemption (63:1-6)
9. Remembering God’s faithfulness, leading to prayer (63:7 - 64:12)
10. Salvation for obedient, or judgement (65:1-16)
11. A new heavens and a new earth (65:17-25)
12. Final warnings of judgement and hope (66:1-24)

1. Foreigners may also worship (56:1-8)

The new section begins by challenging the lifestyle of the restored community. There is a call for justice, and a welcome to the foreigners who have joined themselves to the Lord. The new community of God’s people is now open to Gentiles.

Outline

1a. Maintain justice, salvation will come (56:1-2)
1b. Foreigners and eunuchs keep Sabbath (56:3-5)
1c. House of prayer for all peoples (56:6-8)

1a. Maintain justice, salvation will come (56:1-2)

The Lord calls the returned exiles to live righteously, particularly to maintain justice, then his salvation and deliverance will surely come. People are challenged to keep the Sabbath law and not profane it. Ignoring the Sabbath is seen as a form of injustice, as greed forces people to work on the day of rest. The promised salvation was not merely a return to the land, but demands a changed lifestyle.

1b. Foreigners and eunuchs keep Sabbath (56:3-5)

Foreigners and eunuchs who had previously been excluded from worship can now be included. Foreigners were excluded from celebrating the Passover (Ex 12:43) and anyone with a blemish was excluded from worship (Lev 21:16-23), as were those of illegitimate birth, or the Ammonites or Moabites (Deut 23:2-6). All these people are now welcome to worship the Lord, particularly following the Day of Pentecost, as the Gospel spread to the Gentile world. One example in the NT was the Ethiopian eunuch, who was baptised by Philip (Acts 8).

1c. House of prayer for all peoples (56:6-8)

The foreigners from the nations (Gentiles) will be welcomed to the worship of Yahweh, as long as they obey his law. The temple on God’s holy mountain will become a house of prayer for all peoples. Together with the Jews, God will gather other peoples to his land, those who Jesus referred to as “other sheep” (Jn 10:16). Some are already gathered following the restoration after the exile in Babylon. The Book of Acts tells the story of how the church expanded to include Gentiles from all nations into God’s kingdom.

Jesus quoted these verses when he cleared the temple of the money changers (Mt 21:13, Mk 11:17, Lk 19:46). By occupying the Court of the Gentiles, the Jewish leadership had prevented the Gentiles from joining in the worship of Yahweh and being taught the Word of God.

2. Condemnation of idolatry (56:9 - 57:21)

In contrast to the righteous worship by the returned exiles and the foreigners, the actual religious state of the returned exiles is similar to that before the exile, so Isaiah now brings another strong condemnation of idolatry.

Outline

2a. Blind watchmen, wild animals devour (56:9-12)
2b. Righteous taken from calamity (57:1-2)
2c. Summons for continuing idolatry (57:3-10)
2d. Warning: idols are no help (57:11-13)
2e. Healing for contrite and humble (57:14-21)

2a. Blind watchmen, wild animals devour (56:9-12)

The first to be condemned are Israel’s leaders. The leaders are described as the watchmen of Israel, but are blind, careless, lazy, greedy and selfish. They are careless and distracted with drinking, so they are not guarding the flock, therefore wild animals are called to come and devour the flock.

2b. Righteous taken from calamity (57:1-2)

No one understands why the righteous are dying. Isaiah says that it is because they are being taken away from calamity (v1). God is allowing them to die so they do not have to experience the evil, so their death is a demonstration of the mercy of God.

2c. Summons for continuing idolatry (57:3-10)

God calls the leaders to account for their idolatry (v3). Once again they are following the religious activities of the Canaanites, including a long list of fertility rituals and child sacrifice (v3-7). The nation is again full of pagan religious objects and rituals (v8-10). All this activity is described as mocking and insulted God (v4).

2d. Warning: idols are no help (57:11-13)

When they forget God, he has no choice but to come in judgement. When that happens their collection of idols will not be able to help them (v13). Only those who take refuge in the Lord will possess the land (v13), the others will be scattered as by the wind.

2e. Healing for contrite and humble (57:14-21)

Returning from exile is more then merely returning to the land, God was also looking for a genuine turning to him from the heart, a real repentance (v14f). Those who are pure in heart, and come to God in pure devotion will see him on his holy mountain, as Isaiah did in his vision (6:1). God will renew the spirit of the humble and give them strength. God acted in judgement against sin and idolatry by sending them into exile (v17), but will come in comfort and healing to the humble (v18f). There will be peace for all, near and far, but not for the wicked (v19-21).

3. True fasting or social injustice (58:1-14)

Isaiah addresses the question of religious observance, keeping the letter of the law and tradition but missing the spirit of the law. Genuine religion is not just religious observance, but to care for the poor (James 1:17). The same theme is addressed by Zechariah (ch 7-8). The only fast originally commanded by God was on the Day of Atonement (Lev 16). Other fast days were added (Zech 7:4-5, 8:19) to commemorate the following: The fall of Jerusalem in the fourth month (2 Kg 25:3), the destruction of the temple in the fifth month (Jer 52:12), the murder of Gedaliah in the seventh month (2 Kg 25:23-25), and the first attack on Jerusalem in the tenth month (2 Kg 25:1). Some of these fasts would have been observed during the exile. However, instead of bringing blessing, the people were living in hard times and were asking the question: “Why doesn’t Yahweh respond to our fasting” (v3).

Outline

3a. Fasting, but why doesn’t God listen? (58:1-5)
3b. True fasting from injustice (58:6-12)
3c. Refrain from trampling Sabbath (58:13-14)

3a. Fasting, but why doesn’t God listen? (58:1-5)

Isaiah is answering these questions about fasting. The basic problem is the continuing rebellion and sin (v1), the same problem which caused the exile (1:2). Even though the religious activity appeared to show a desire to know God, it was merely superficial (v2-3) because the fasting was accompanied with exploitation of workers and fighting (v4). This sort of fasting will not be heard by God (v4). Instead, God wants people to humble themselves before him in genuine repentance (v5).

3b. True fasting from injustice (58:6-12)

God wants true fasting, which is fasting from injustice towards other people, instead of abstaining from food. They were neglecting the poor and hungry (v6-7, 10), even members of their own family (v7). Fasting and religious activity are meaningless when such social injustice continues. Like James (James 1:27), Isaiah says that true religion is to help those in desperate need (v6-7), only then will God’s help and blessing come (v8-9). When God’s standards of righteousness are expressed in practical care for the poor and needy, only then will he provide the resources to rebuild the ruins of Jerusalem (v12).

3c. Refrain from trampling Sabbath (58:13-14)

They are also not honouring the Sabbath, the day of rest, but are seeking their own interests on God’s day. If they honour the Sabbath and delight in the Lord, then the blessings will come.

4. Sins that prevent God listening (59:1-21)

The people are blaming God for their hardships, when it is their own evil behaviour that prevents God from hearing them. God is waiting for their confession of sin and repentance. Only then will he come as their redeemer.

Outline

4a. Iniquities are barriers to God (59:1-8)
4b. Confession: our sins are many (59:9-15a)
4c. Lack of justice displeased God (59:15b-19)
4d. Redeemer for those who turn from transgression (59:20-21)

4a. Iniquities are barriers to God (59:1-8)

God will not listen to the people because their sins act as a barrier between them. The problem is not that God cannot hear them or save them, but it is their iniquity (v1-2), so the people should not blame God for not listening to them. God will not listen to them if they continue to be motivated by selfish gain, rather than justice. They are treacherous, dishonest and commit slander (v3-4). Their wickedness is described as hatching snake’s eggs or spiders (v5). However their selfishness will not succeed, they will not gain from it (v6-8). Paul applies this condemnation of the returned exiles to the whole of humanity, who stand condemned before God (Rom 3:15-17).

4b. Confession: our sins are many (59:9-15a)

This oracle is a corporate lament, as found in the Psalms, as Isaiah gives the people the words of a corporate confession of sin. All people, men and women are groping like the blind (v10), looking for justice and salvation but not finding it, groaning and moaning (v11). They recognise their fundamental sinfulness (v12), and cannot do anything about it. They are recognising the basic problem of human sinfulness, for which there is only one answer.

4c. Lack of justice displeased God (59:15b-19)

The only solution to such a situation is divine grace. In his response to the confession, God saw that the people are powerless and there was no one to intervene. Only God can both demand and bring righteousness. Like an armed warrior, Yahweh will come in battle, but with the garments of redemption (v17). He will bring judgement both to the Jews, but also to the coastlands (the far west), but those that continue in wickedness will be punished (v18f). The image of God as a warrior (v17), with righteousness like a breastplate and a helmet of salvation must be the source of Paul’s description of the armour of God (Eph 6:14-17).

4d. Redeemer for those who turn from transgression (59:20-21)

By contrast, the faithful ones who repent, or turn from their transgression, will receive forgiveness and redemption. They will be filled with the Spirit, and the Word of God will be placed in their mouths (v21). Just as at Pentecost, if people will repent, they will be filled with the Spirit (Acts 2:38).

5. Future glory of Zion - God’s holy city (60:1-22)

Following repentance and salvation by grace, Zion will be rebuilt and firmly established to become the capital of the whole world. The next three chapters (60-62) describe this glorious future following God’s great act of redemption.

In this section of the book, the names of Jerusalem and Zion are used as a description of God’s people. Literally, Zion is the temple mount; and Jerusalem the capital city of Judah the southern kingdom. In the poetic imagery, both are used to symbolise the community of God’s people in exile. This is to show that the exiles certainly will return to Jerusalem to worship on Mt. Zion in the temple. However, Zion is far more than the mere city of Jerusalem, as it stands for the eschatological kingdom of God. Many of the descriptions of Zion are later drawn upon to describe the heavenly city Jerusalem in Revelation (Rev 21-22).

Outline

5a. Glory of Lord rise over you (60:1-2)
5b. Nations bring their glory (60:3-12)
5c. Nations worship in restored temple (60:13-16)
5d. God is their everlasting light (60:17-22)

5a. Glory of Lord rise over you (60:1-2)

In the restored city, the presence of Yahweh will rise over the city like the sun rising in the early morning over the darkened earth. It is like a new creation, as the darkness that covered the earth gives way to light (Gen 1:2). Even though the nation had stumbled in darkness, the light of divine glory will certainly come (59:9-10), so Israel can become the light to the nations that God always intended (9:1).

5b. Nations bring their glory (60:3-12)

The nations of the world (Gentiles) will be attracted by the light and will visit the holy city, carrying the sons and daughters of Israel in their arms. The nations will submit to the God of Israel and worship him.

The restored Jerusalem will be characterised by joy, wealth and splendour. There is an allusion to the glory of Solomon and the visit of the Queen of Sheba (1 Kg 10), when Gentiles were attracted to Jerusalem. Foreigners will build the walls of Jerusalem, and kings of nations will serve her. Even though the exile was a heavy punishment for Israel’s rebellion, when Zion is restored to divine favour, he will establish Jerusalem as the capital of the world. In Revelation, John alludes to this passage when he describes the kings of the earth bringing the glory of the nations into the heavenly Jerusalem (Rev 21:24-26).

5c. Nations worship in restored temple (60:13-16)

The temple will also be rebuilt with the rich wood from Lebanon, which was used to build Solomon’s temple (1 Kg 5). The descendants of the people who had oppressed Israel will now come and bow before them, recognising that Zion is the place of the throne of the Sovereign God, who is the redeemer of Israel.

5d. God is their everlasting light (60:17-22)

The new city will be characterised by riches, peace and righteousness. As in Revelation, nothing impure will enter it (Rev 21:27). Its walls will be called salvation and its gates called praise. Because the glory of Yahweh has risen over the city, they will no longer need the light of the sun (as in Rev 21:23, 22:5). The people of God will live in the city forever and prosperity and splendour.

6. Time of divine favour through servant (61:1-11)

Again, the description of the glorious future for Israel is immediately followed by another declaration by God servant because it is achieved by him. Without the servant, there is no glorious future for Zion.

Outline

6a. Servant anointed to bring good news to the oppressed (61:1-4)
6b. Priests to nations - a double portion (61:5-7)
6c. Bride adorned with salvation (61:8-11)

6a. Servant anointed to bring good news to the oppressed (61:1-4)

Even though the servant is not named here, this is another servant song, which should really be counted together with the other four songs. Again, the servant speaks, declaring that the Spirit of the Lord God is upon him to anoint him, and announcing the time of restoration and blessing. God’s anointed servant has a mission from God to preach good news to the poor and oppressed (v1), and turn the mourning into gladness (v3). The ministry of the servant begins the time of fulfilment, the year of Yahweh’s favour, which would be the year of jubilee (Lev 25), the time to release slaves and give them liberty, an act of grace. The ruins will be rebuilt and the places devastated by war and exile will be restored. God’s anointed is the Messiah, the same person as God’s servant, showing that the Messiah must suffer, which is the heart of the Christian Gospel.

This is the passage Jesus read in the synagogue in Nazareth (Lk 4:18-19), then announced to his astonished audience that “today, this scripture is fulfilled in your hearing”. The audience was amazed, asking how this could be the son of Joseph the carpenter, the ordinary boy down the road. This led to his rejection by the people in his home-town. It is significant that Jesus stopped reading in the middle of a sentence (v2), after announcing the “year of the Lord’s favour”. He omitted to read the next words about the day of vengeance of our God. That is still to come at the second coming. We should notice how one oracle in Isaiah is spread over both the first and second comings of Christ.

6b. Priests to nations - a double portion (61:5-7)

In the restoration under the servant, Israel’s original calling to be priests to the nations will eventually be fulfilled (v6), as predicted in Ex 19:6. People from the nations will serve the people of God. Again this theme is used by John in Revelation when he describes God’s people ruling over the nations, and acting as a kingdom of priests (Rev 1:6, 5:10, 20:6). Israel will enjoy the wealth of the nations as a double portion, the inheritance of the first-born, after receiving double for all her sins (40:2).

6c. Bride adorned with salvation (61:8-11)

God, who loves justice and hates wrongdoing, will make an everlasting covenant with them, so the restored people will be honoured among the nations (v8). The response by Isaiah is to praise and rejoice in the Lord (v10-11). Zion, the personified city of God, will rejoice in her salvation, as the newly married bride of God. John also uses this image when he describes the heavenly city Jerusalem as God’s bride (Rev 21:9), and describes the marriage supper of the lamb (19:7-9).

7. Zion no longer forsaken (62:1-12)

This chapter describes a great reversal from the devastation and loss caused by the exile, to the splendour of the restoration of Jerusalem. This passage is full of great titles and names of God’s people, as historical Zion seems to merge into the eschatological city of God. Again, all this is achieved through the ministry of the servant (ch 61), whose description is sandwiched by predictions of the future glory of Zion (ch 60, 62).

Outline

7a. Salvation is a torch to the nations (62:1-2)
7b. The desolate widow becomes God’s bride (62:3-9)
7c. Daughter Zion, your salvation comes (62:10-12)

7a. Salvation is a torch to the nations (62:1-2)

The people taken into exile had lost everything. The Book of Lamentations describes Jerusalem as a widow, deserted and alone (Lam 1:1). Now, everything is reversed, and Isaiah declares that the sinful city is now a blaze of righteousness and splendour. The salvation of Jerusalem will shine out as a testimony to the nations (v2).

7b. The desolate widow becomes God’s bride (62:3-9)

The desolate widow will no longer be forsaken, but will become God’s precious wife (v4-5), whom God will rejoice over (Zeph 3:17). Like intercessors, the watchmen on the walls of the city should continue to remind the Lord and call on him to fulfil his great promises to establish Jerusalem (v6-7). They persist in reminding God and give him no rest until he answers their prayers, an example of the persistence that Jesus taught in the parable of the widow and unrighteous judge (Lk 18:1ff). They can have confidence in God’s promises, that he has sworn an oath to establish the city in security (v8-9).

7c. Daughter Zion, your salvation comes (62:10-12)

The people need to prepare themselves for the arrival of the Saviour, who will redeem his people and make them holy. The city will be filled with citizens and will no longer be abandoned and deserted. Descriptions of Zion become descriptions of God’s redeemed and glorified people - the holy people, and the redeemed of the Lord (v12). The forsaken city will no longer be forsaken (v3,12).

8. Day of vengeance and redemption (63:1-6)

The last three chapters of Isaiah return to the themes of judgement on the disobedient and unrepentant, and salvation by grace to those of the people of God who will receive it. The day of vengeance is the same as the 'day of the Lord', the day of consummation when God finally intervenes into history, predicted by several of the earlier prophets, including Amos, and in the first part of the Book of Isaiah.

This day of divine intervention will be a day of both vengeance and redemption. On that day the godless nations will be trampled under the feet of God as grapes are trampled in a wine-press. John uses this same image of garments stained with the juice of grapes to describe the judgement as God treads the winepress of his wrath (Rev 14:19-20, 19:13-15).

As before (ch 34), Edom is used as a representative of the pagan nations facing the judgement of God. There is a play on words here. Edom means 'red', and Bozrah was well-known for its export of dyed garments (v1). This day is also a day of salvation when God is coming to save his people (v1b). No one can help the sovereign God on this day, he will act alone (v5), as 59:16. No other being is perfect enough to bring justice to the nations on that day, and to bring salvation to those waiting for him.

It may be significant that Isaiah speaks of a day of judgement, but a year of redeeming work. This is poetry, but shows the emphasis on grace and that the duration of the time of salvation is longer than the day of judgment at the end of history.

9. Remembering God’s faithfulness, leading to prayer (63:7 - 64:12)

In this segment, Isaiah remembers God’s faithfulness (hesed) and mighty acts through the history of Israel, turning them into a prayer calling on God to act during Israel’s behalf, calling on his mercy. This is one of the great prayers of intercession (as Dan 9, Ex 32, Ezek 10, Jn 17). In several of the Psalms there is a retelling of Israel’s history, remembering God’s faithfulness in spite of the rebelliousness of the people (eg. Ps 44, 78, 89, 105, 106, 107).

Outline

9a. Became saviour during your distress (63:7-9)
9b. You rebelled, grieved the Holy Spirit (63:10-14)
9c. Calling on Father to look down (63:15-19)
9d. Waiting on God to act with power (64:1-4)
9e. Will God act in mercy? (64:5-12)

9a. Became saviour during your distress (63:7-9)

The passage is given the title: “I will recount the hesed of the Lord”. Hesed is the Hebrew word describing God’s faithful loving kindness shown to Israel. It begins with God choosing his people and saving them from Egypt in the Exodus, God’s first act of salvation (v9). The Exodus showed the kindness, love and mercy of God.

9b. You rebelled, grieved the Holy Spirit (63:10-14)

Even though God trusted that his people will be faithful to him and the covenant (v8), they rebelled against him (as 1:2), so he became their enemy and caused them to be exiled (v10). In exile, they remembered the days of old, the time of Moses (the exodus) and the power of the Holy Spirit working during the exodus, crossing the Red Sea, wilderness wanderings, and conquest of the land (v11- 14), as predicted by Moses himself (Deut 30:1ff).

A note on Isaiah’s teaching on the Holy Spirit

It is surprising that only three times in the OT, is the Spirit called the “Holy Spirit” (Ps 51:11, Is 63:10-11), whereas in the NT this is the normal title of the Spirit. In each of the OT occurrences, the word 'holy' is probably being used as an adjective, rather than as part of the formal title, characteristic of the NT. As the context of both passages is sin and rebellion, its use is likely to be intentional, showing that the holiness of God is offended by such sin.

Isaiah describes rebellion against God as grieving God’s holy Spirit (Is 63:10). The implication here is that Spirit is a personality who can be distressed and hurt by human behaviour. Paul uses similar language to warn his readers not to grieve the Holy Spirit through their ungodly talk and behaviour which was damaging the unity of the body of Christ (Eph 4:30). Isaiah also describes God as the one who put his holy spirit within his people, particularly Moses and the leaders of Israel (63:11). He then describes the work of the spirit in guiding his people through the Red Sea, and providing for them in the wilderness (63:12). This passage is recognised by many scholars as the one coming closest to the New Testament teaching on the Spirit as the third person of the Trinity.

9c. Calling on Father to look down (63:15-19)

This is a prayer, calling upon God to remember his people once again. As people remember God’s faithfulness and their own rebelliousness, the only response is prayer. This is a deep prayer of repentance, calling on God to remember his people. This prayer calls on God to look down and see the misery of his people, calling on the father to look down on his children. For too long foreigners have trampled the sanctuary and his people have been like Gentiles. Again, Isaiah identifies with the people, using the plural 'us' and 'our'. As in his vision (ch 6), Isaiah stands as a representative of the people, referring to 'our God', and 'our sin'.

9d. Waiting on God to act with power (64:1-4)

The prayer is based on God’s faithfulness. It looks back, then looks forward. He dramatically calls on God to act with his mighty power - to tear open the heavens and come down, so the nations will tremble at his presence (v1-3). No other god or idol will respond to those who wait on God (v4).

9e. Will God act in mercy? (64:5-12)

The people acknowledge their sinfulness, recognising that God has delivered them into their sin to suffer the consequences of their rebellion. The people are powerless to change this, so they have to recognise that God has sovereign control, just as the potter controls the clay (v8). It is only through God’s grace and mercy there is any hope at all. Back in the land, the temple and cities still lie in ruins after the destruction (v10f), so they ask whether God will hear their cries for help and save them (v12).

The prayer ends with a question: will God remain silent? (v12) There are still doubts and fears that he will not answer because of their sinfulness.

10. Salvation for obedient, or judgement (65:1-16)

God gives a choice between salvation and judgement. He hold his hands out to his rebellious people, who continue to be rebellious through their idolatry, but he will repay them for their iniquity. There will be a division between his faithful servants and the rebels. His servants will form the remnant, who will experience God’s blessings.

Outline

10a. Hands held out to rebellious people (65:1-7)
10b. Blessing for my servants, the remnant (65:8-12)
10c. Division between my servants and the rebellious (65:12-16)

10a. Hands held out to rebellious people (65:1-7)

God now answers the question asked at the end of the last chapter: Will he remain silent? His answer is that he is near even to those who do not seek him. God shows his grace to forgive by even offering it to people who are not seeking him (v1). He held out his hands to a rebellious people, who are still provoking God by worshipping idols and being involved in other religious activities (v3). Continually God’s offer of salvation is ignored and rejected by his people (v2). The Israelites also had a superior attitude to other nations: “I am too holy for you” (v5), even though they were still worshipping their idols. The covenant demanded that he repay them for their sins (v6). Calling on God to act in power (64:1) is to invite both his salvation and his judgement. Paul applies these words (v1) to the Gentiles who were not seeking God, but were found by him (Rom 10:20), but the Jews (v2) continued to be rebellious in not responding to the Gospel (Rom 10:21).

10b. Blessing for my servants, the remnant (65:8-12)

Among the rebellious nation there was a remnant of the faithful, like a few good grapes in an unproductive vineyard (ch 5). For the sake of the few in the remnant, he will not destroy the vine completely (v8). The blessings will be for the faithful remnant who have sought him (v9-10), while the unfaithful and rebellious will be destroyed according to the words of the covenant, because, unlike his people, God will remain faithful to his covenant (v11-12).

10c. Division between my servants and the rebellious (65:12-16)

There will be a division between 'my servants' (the faithful few) from the rest (the rebellious majority), with blessings for 'my servants' and curses for the rest because they forsake the Lord. The promised blessings were not for the nation as a whole, but only for the faithful remnant of God’s servants. His servants will be given a new name (v15), just as those who overcome will be rewarded (Rev 2:17).

11. A new heavens and a new earth (65:17-25)

As part of the glorious blessings promised to the faithful, God declares that he is about to create a new heavens and a new earth. The eternal destiny depends on individual choice. There will be a new creation: a new heaven and a new earth (v17), together with a new Jerusalem (v18-19). This vision continues the description of the new Zion (ch 60). In this, long life will be normal (v20), farming will be prosperous (v21-22), the land will be full of peace, including between the animals (v23-24), and the promised downfall of the serpent will finally happen (Gen 3:14-15). The description is similar to that given earlier (11:6-9), of the kingdom established by the shoot from the stump of Jesse.

In his vision, John saw a new heaven and a new earth (Rev 21:1), where the bride will be with God and the Lamb forever in a place without any sin or suffering. It is best to understand this as a renewed and restored heaven and earth, which has been purged by fire (2 Pet 3:13). All effects of the fall have been removed as God’s plan of salvation comes to its completion. The promised salvation of Israel involves a return to the land, the coming of God’s anointed servant, and ultimately a total renewal of the whole of creation. The paradise lost in Genesis is regained in Revelation.

There are a variety of other ways this passage is interpreted. Pre-millennialists would say this describes the millennium, a period of peace at the end of the age when Jesus rules on earth following his second coming. However, the passage gives no indication that this state is only temporary. Others spiritualise it, claiming it describes in a symbolic way the blessings on the church during history.

12. Final warnings of judgement and hope (66:1-24)

This last chapter of Isaiah alternates between the promised blessing for God’s faithful people Zion, and judgement on his enemies, and continuing warnings about meaningless religious practices and idolatry. Enjoying the blessings of the glorious future of Zion depends on genuine repentance, a turning away from false religion and the worship of idols, and a whole-hearted commitment to the God of Israel.

Outline

12a. Empty religion like idolatry (66:1-6)

God rules as the sovereign king over the whole earth (v1), as seen by Isaiah in his vision (6:1), but he looks out for those who are humble and contrite in spirit, those who tremble at his word (v2). Those who practice religious rituals, bringing sacrifices and offerings without repentance and humility are as bad as those who worship idols or sacrifice pigs! (v3). God will bring judgement on these hypocrites (v4). Those who persecute the faithful will be put to shame (v5), when God brings retribution on his enemies (v6).

Verse 1 is quoted by Stephen in his speech (Acts 7:49-50). God is so great that he cannot possibly fit inside his man-made temple, as in the vision (6:1). Instead his sanctuary is the whole universe and the earth is merely his footstool. In his speech Stephen shows that God appeared to many people in different locations through OT times, and uses this verse to show that the presence of God is cannot possibly be limited to the temple in Jerusalem. This claim led to his martyrdom!

12b. Zion in labour - will deliver (66:7-11)

God repeats his promises to his people (Zion) that they will have many children (as 54:1-3), as fulfilment of the promise to Abraham (Gen 12:1-3). Zion is personified as a mother giving birth and feeding children. God will be faithful to fulfil his promises. Zion, who is in labour, will certainly give birth to a whole nation of faithful people.

12c. Comfort for Zion, enemies slain (66:12-16)

Continuing the image of Zion as a mother, God will bring blessing and prosperity to his servants. He will comfort his people Jerusalem (as 40:1) (v12-14), but God’s wrath is against his enemies, who will be slain in his fires of judgment (v15-16).

12d. Idolatry and eating unclean food (66:17)

This passage returns to prose, to warn those who go to the gardens (probably places of idolatry on the high places or in the woods), and eat unclean food. They are breaking the covenant and will face judgement.

12e. Nations tell of his glory (66:18-21)

The nations are called on to witness to the glory of God. People from the nations will see the glory of God and travel far and wide to declare his glory to the nations. This could be seen as a prediction of the Great Commission.

12f. Everlasting worship (66:22-23)

The new heavens and new earth will continue forever (65:1), in which peoples from all nations will worship God continually on his holy mountain. This is the same picture used by John at the end of the Book of Revelation to describe the heavenly city Jerusalem (Rev 21-22).

12g. Unquenched fire for rebels (66:24)

By contrast, the book concludes with a strong warning to those who continue to rebel, that they will face everlasting fire and eternal torment. This is what John calls the second death (Rev 20:14).

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