From Isaiah 63 until the end of the book, we get a description of the glorious future in store for God’s people, despite the fact that they break the covenant so often.
People outside the borders of Jerusalem are among those who constitute the group of God’s people at the end, as we shall see. Another important theme at the end of the book is God as Creator or Re-creator. Although the new heaven and the new earth represent a promise for people coming back from the Babylonian exile, they also have eschatological fulfillment at the end of time.
The three main topics that are explored in this study are as follows: (1) the Leader and Savior, (2) the redeemed of the LORD, and (3) God as (Re)creator.
Part II: Commentary
The Leader and Savior.
Isaiah 63 starts a new section in the book. It introduces a brave warrior who is “marching in the greatness of His strength” and who is “mighty to save” (Isa. 63:1, NASB). His garments are stained because blood has been sprinkled upon His garments (Isa. 63:3). “He was their Saviour” (Isa. 63:8). A similar image is presented in the book of Revelation: “He was clothed with a vesture dipped in blood: and his name is called The Word of God” (Rev. 19:13).
The chapter includes other features of the Savior: He is the leader who guides His people similar to what was done in Moses’ time (Isa. 63:12, 13); at the end of the chapter, it claims, “You, O LORD, are our Father, our Redeemer from of old is Your name” (Isa. 63:16, NASB).
The next chapter (Isaiah 64) recalls that God has done awesome things that His people do not expect (Isa. 64:3). It also claims again, “O LORD, You are our Father” (Isa. 64:8, NASB).
Then, in Isaiah 65, the author includes another dimension of God’s character. He reveals Himself by using the first person. He asserts, “I permitted Myself to be sought. . . . I permitted Myself to be found” (Isa. 65:1, NASB). In accordance with the previous statement, Isaiah presents the Lord as an accessible God. “I said, ‘Here am I, here am I’ . . . I have spread out My hands all day long” (Isa. 65:1, 2; NASB).
Another notable attribute of God is presented in this chapter. He is the One who brings judgment and recompense to the earth. “I will not keep silence, but will recompense, even recompense into their bosom, your iniquities, and the iniquities of your fathers together, saith the LORD” (Isa. 65:6, 7). To those that “forsake the LORD” (Isa. 65:11), He asserts, “I will destine you for the sword” (Isa. 65:12, NASB), and “The Lord GOD will slay you” (Isa. 65:15, NASB).
Similar ideas about God are presented in Isaiah 66. First, God is presented as the Sovereign of the universe. The Lord says, “Heaven is My throne, and the earth is My footstool” (Isa. 66:1, NASB). This is also an image in the vision of Isaiah 6:1-3: “I saw also the Lord sitting upon a throne.”
Then, His voice comes from the temple: “A voice of the LORD that rendereth recompence to his enemies” (Isa. 66:6; compare with Isa. 65:6). The description here implies the final annihilation of God’s enemies those who “have chosen their own ways,” and whose “soul delighteth in their abominations” (Isa. 66:3).
Isaiah 66:15, 16 offers vivid details of the final destruction: “For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many.”
This seems to be a reference to an annihilation, a final destruction—the ultimate act of the Lord in righteous and just retaliation against His enemies. Isaiah finishes his book by referring to the complete defeat of the enemies of the Lord—those who rebelled to Him. The end has arrived, the victory is complete: “They shall go out and look at the dead bodies of the people who have rebelled against me; for their worm shall not die, their fire shall not be quenched, and they shall be an abhorrence to all flesh” (Isa. 66:24, NRSV).
The Redeemed of the LORD.
Isaiah 63 reveals that the great day of the Lord, the day of the execution of His judgment, has two major implications: “For the day of vengeance is in mine heart, and the year of my redeemed is come” (Isa. 63:4). On the one hand, for His people, the day of judgment will be a day of redemption. But on the other hand, the judgment will be a day of vengeance for those who have rebelled against the Lord.
Thus, we study some features that this chapter offers in relation to the redeemed. This group includes His people throughout time. These people include those from Abraham’s time (Isa. 63:7-19). Isaiah 63:16 says, “Though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, art our father, our redeemer.” The reference to Abraham may likely designate the spiritual, as well as the literal, descendants of Abraham.
Unfortunately, God’s people break the covenant. They continue to commit sin for a long time. Isaiah says, “Our iniquities, like the wind, have taken us away” (Isa. 64:6).
A similar description of God’s people is found in the last chapters of Isaiah. They are “a rebellious people, who walk in the way which is not good, following their own thoughts” (Isa. 65:2, NASB). They are “a people that provoketh me to anger continually to my face,” who “did evil before mine eyes, and did choose that wherein I delighted not” (Isa. 65:3, 12). This theme is repeated in Isaiah 66: “They have chosen their own ways, and their soul delighteth in their abominations . . . they did evil before mine eyes, and chose that in which I delighted not” (Isa. 66:3, 4).
However, the Lord looks upon His people with compassion: “Thus saith the LORD, As the new wine is found in the cluster, and one saith, Destroy it not; for a blessing is in it: so will I do for my servants’ sakes, that I may not destroy them all” (Isa. 65:8).
The niphal form of māṣāʾ (translated as “found”) contains theological implications worthy of our consideration. The new wine (God’s servants) is about to be destroyed. But God’s mercy appears to “find” them. It is not their worthiness or faithfulness that preserves them; rather, it is God’s mercy.
The next verse emphasizes the same idea. It is the Lord who “will bring forth offspring from Jacob, and an heir of My mountains from Judah” (Isa. 65:9, NASB).
The phrase “I will bring forth” (in the hiphil form) is expressed in a causative form; thus, God is still keeping the promise by preserving an offspring who emerges from the descendants of Jacob. It is not because of Jacob’s or Judah’s faithfulness, but because of God’s faithfulness, that the continuity of the promise is ensured. Under this covenant, the offspring are able to possess the mountains. Again, it is all because of God’s mercy and faithfulness and not because of the deeds of His people.
It is interesting to note that the offspring from Jacob, or the servants, is in contrast to you (Judah): “Behold, My servants will shout joyfully with a glad heart, but you will cry out with a heavy heart” (Isa. 65:14, NASB).
It is the offspring from Jacob who is going to remain forever. “ ‘For just as the new heavens and the new earth, which I make will endure before Me,’ ” declares the LORD, “ ‘so your offspring and your name will endure’ ” (Isa. 66:22, NASB). Isaiah uses the same word zeraʿ (see offspring) in Isaiah 65:9 and Isaiah 66:22.
However, people of all nations can join that group of servants or offspring from Jacob: “They shall declare my glory among the Gentiles” (Isa. 66:19). Joined to the children of Israel, they will “bring an offering in a clean vessel into the house of the LORD” (Isa. 66:20). And the Lord “will also take of them for priests and for Levites” (Isa. 66:21). This is an announcement of a new dimension of the chosen people of God, which embraces people from around the world.
God as (Re)creator.
God as Creator is an important theme in the book of Isaiah. The theme is emphasized particularly in Isaiah 40, “the everlasting God, the LORD, the Creator of the ends of the earth” (Isa. 40:28), and in the last part of the book. It seems that Isaiah features God as Creator or Re-creator in order to reinforce the idea of God as Redeemer. God did not simply create this world and human beings and then forgot them. He created this universe and humanity, but, in addition, He is also the Sustainer and overall, the Redeemer of His creatures.
That is the reason the Lord says, “As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem” (Isa. 66:13).
However, one day, the Israelites, God’s people, are uprooted from their land, and they are taken to Babylon in exile. They are separated from their beloved family, their temple is destroyed, all possessions are taken away, but God is still with them.
By living in Babylon, some of the Israelites lose hope of ever returning to Jerusalem. They think that God has forgotten them forever because of their sins (see the prayer in Daniel 9). However, God tells them through the prophet Isaiah: “For, behold, I create new heavens and a new earth: and the former things shall not be remembered, nor come to mind. But be ye glad and rejoice for ever in that which I create” (Isa. 65:17, 18).
If we consider the promise for the people of the Lord in Isaiah’s time, we see that it is a promise for a people who are going into exile. And God in advance tells them: For some years you will see in the exile only the Babylonian atmosphere, its heavens and earth, but I will create something new for you “I create new heavens and a new earth” (Isa. 65:17, NASB).
This is the language of Genesis 1. Even the same verb bara’ (to create) is used here. Nonetheless, there is an interesting variant. In Genesis 1, the verb bara’ is a past tense verb, so the translation is “God created.” It is a finished action. However, in Isaiah, bara’ is a Hebrew verb in participle, which means a continued action or repeated action that is taking place. In other words, even though your heaven and earth from Jerusalem are going to be lost, I create, or I am creating, a new heaven and a new earth for you. A new Jerusalem will rise from the ruins. You will return, and a wonderful experience is going to happen so that “the former things shall not be remembered nor come to mind” (Isa. 65:17).
We cannot deny the eschatological dimension of this prophetic announcement. A further fulfillment is implied here in connection with the “new heaven” and “new earth” of Revelation 21. Adam and Eve lost their heaven and earth, just as it happened to Israel later. But the Lord, the Creator, has promised to make a wonderful world again.
Part III: Life Application
According to Isaiah 66, the Lord asserts, “I will gather all nations and tongues; and they shall come, and see my glory” (Isa. 66:18). It is clear that His believers will be from other nations besides Israel.
How do you understand Isaiah 19:25 in relation to this idea: “In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land: Whom the LORD of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance” (Isa. 19:24, 25)?
What do you imagine the new heaven and new earth will be like that God is going to make for us at the end of time? Read Revelation 21:1, 2 and Revelation 22:1-5.
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Study Focus: Isaiah 65, 66
Part I: Overview
From Isaiah 63 until the end of the book, we get a description of the glorious future in store for God’s people, despite the fact that they break the covenant so often.
People outside the borders of Jerusalem are among those who constitute the group of God’s people at the end, as we shall see. Another important theme at the end of the book is God as Creator or Re-creator. Although the new heaven and the new earth represent a promise for people coming back from the Babylonian exile, they also have eschatological fulfillment at the end of time.
The three main topics that are explored in this study are as follows: (1) the Leader and Savior, (2) the redeemed of the LORD, and (3) God as (Re)creator.
Part II: Commentary
The Leader and Savior.
Isaiah 63 starts a new section in the book. It introduces a brave warrior who is “marching in the greatness of His strength” and who is “mighty to save” (Isa. 63:1, NASB). His garments are stained because blood has been sprinkled upon His garments (Isa. 63:3). “He was their Saviour” (Isa. 63:8). A similar image is presented in the book of Revelation: “He was clothed with a vesture dipped in blood: and his name is called The Word of God” (Rev. 19:13).
The chapter includes other features of the Savior: He is the leader who guides His people similar to what was done in Moses’ time (Isa. 63:12, 13); at the end of the chapter, it claims, “You, O LORD, are our Father, our Redeemer from of old is Your name” (Isa. 63:16, NASB).
The next chapter (Isaiah 64) recalls that God has done awesome things that His people do not expect (Isa. 64:3). It also claims again, “O LORD, You are our Father” (Isa. 64:8, NASB).
Then, in Isaiah 65, the author includes another dimension of God’s character. He reveals Himself by using the first person. He asserts, “I permitted Myself to be sought. . . . I permitted Myself to be found” (Isa. 65:1, NASB). In accordance with the previous statement, Isaiah presents the Lord as an accessible God. “I said, ‘Here am I, here am I’ . . . I have spread out My hands all day long” (Isa. 65:1, 2; NASB).
Another notable attribute of God is presented in this chapter. He is the One who brings judgment and recompense to the earth. “I will not keep silence, but will recompense, even recompense into their bosom, your iniquities, and the iniquities of your fathers together, saith the LORD” (Isa. 65:6, 7). To those that “forsake the LORD” (Isa. 65:11), He asserts, “I will destine you for the sword” (Isa. 65:12, NASB), and “The Lord GOD will slay you” (Isa. 65:15, NASB).
Similar ideas about God are presented in Isaiah 66. First, God is presented as the Sovereign of the universe. The Lord says, “Heaven is My throne, and the earth is My footstool” (Isa. 66:1, NASB). This is also an image in the vision of Isaiah 6:1-3: “I saw also the Lord sitting upon a throne.”
Then, His voice comes from the temple: “A voice of the LORD that rendereth recompence to his enemies” (Isa. 66:6; compare with Isa. 65:6). The description here implies the final annihilation of God’s enemies those who “have chosen their own ways,” and whose “soul delighteth in their abominations” (Isa. 66:3).
Isaiah 66:15, 16 offers vivid details of the final destruction: “For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many.”
This seems to be a reference to an annihilation, a final destruction—the ultimate act of the Lord in righteous and just retaliation against His enemies. Isaiah finishes his book by referring to the complete defeat of the enemies of the Lord—those who rebelled to Him. The end has arrived, the victory is complete: “They shall go out and look at the dead bodies of the people who have rebelled against me; for their worm shall not die, their fire shall not be quenched, and they shall be an abhorrence to all flesh” (Isa. 66:24, NRSV).
The Redeemed of the LORD.
Isaiah 63 reveals that the great day of the Lord, the day of the execution of His judgment, has two major implications: “For the day of vengeance is in mine heart, and the year of my redeemed is come” (Isa. 63:4). On the one hand, for His people, the day of judgment will be a day of redemption. But on the other hand, the judgment will be a day of vengeance for those who have rebelled against the Lord.
Thus, we study some features that this chapter offers in relation to the redeemed. This group includes His people throughout time. These people include those from Abraham’s time (Isa. 63:7-19). Isaiah 63:16 says, “Though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, art our father, our redeemer.” The reference to Abraham may likely designate the spiritual, as well as the literal, descendants of Abraham.
Unfortunately, God’s people break the covenant. They continue to commit sin for a long time. Isaiah says, “Our iniquities, like the wind, have taken us away” (Isa. 64:6).
A similar description of God’s people is found in the last chapters of Isaiah. They are “a rebellious people, who walk in the way which is not good, following their own thoughts” (Isa. 65:2, NASB). They are “a people that provoketh me to anger continually to my face,” who “did evil before mine eyes, and did choose that wherein I delighted not” (Isa. 65:3, 12). This theme is repeated in Isaiah 66: “They have chosen their own ways, and their soul delighteth in their abominations . . . they did evil before mine eyes, and chose that in which I delighted not” (Isa. 66:3, 4).
However, the Lord looks upon His people with compassion: “Thus saith the LORD, As the new wine is found in the cluster, and one saith, Destroy it not; for a blessing is in it: so will I do for my servants’ sakes, that I may not destroy them all” (Isa. 65:8).
The niphal form of māṣāʾ (translated as “found”) contains theological implications worthy of our consideration. The new wine (God’s servants) is about to be destroyed. But God’s mercy appears to “find” them. It is not their worthiness or faithfulness that preserves them; rather, it is God’s mercy.
The next verse emphasizes the same idea. It is the Lord who “will bring forth offspring from Jacob, and an heir of My mountains from Judah” (Isa. 65:9, NASB).
The phrase “I will bring forth” (in the hiphil form) is expressed in a causative form; thus, God is still keeping the promise by preserving an offspring who emerges from the descendants of Jacob. It is not because of Jacob’s or Judah’s faithfulness, but because of God’s faithfulness, that the continuity of the promise is ensured. Under this covenant, the offspring are able to possess the mountains. Again, it is all because of God’s mercy and faithfulness and not because of the deeds of His people.
It is interesting to note that the offspring from Jacob, or the servants, is in contrast to you (Judah): “Behold, My servants will shout joyfully with a glad heart, but you will cry out with a heavy heart” (Isa. 65:14, NASB).
It is the offspring from Jacob who is going to remain forever. “ ‘For just as the new heavens and the new earth, which I make will endure before Me,’ ” declares the LORD, “ ‘so your offspring and your name will endure’ ” (Isa. 66:22, NASB). Isaiah uses the same word zeraʿ (see offspring) in Isaiah 65:9 and Isaiah 66:22.
However, people of all nations can join that group of servants or offspring from Jacob: “They shall declare my glory among the Gentiles” (Isa. 66:19). Joined to the children of Israel, they will “bring an offering in a clean vessel into the house of the LORD” (Isa. 66:20). And the Lord “will also take of them for priests and for Levites” (Isa. 66:21). This is an announcement of a new dimension of the chosen people of God, which embraces people from around the world.
God as (Re)creator.
God as Creator is an important theme in the book of Isaiah. The theme is emphasized particularly in Isaiah 40, “the everlasting God, the LORD, the Creator of the ends of the earth” (Isa. 40:28), and in the last part of the book. It seems that Isaiah features God as Creator or Re-creator in order to reinforce the idea of God as Redeemer. God did not simply create this world and human beings and then forgot them. He created this universe and humanity, but, in addition, He is also the Sustainer and overall, the Redeemer of His creatures.
That is the reason the Lord says, “As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem” (Isa. 66:13).
However, one day, the Israelites, God’s people, are uprooted from their land, and they are taken to Babylon in exile. They are separated from their beloved family, their temple is destroyed, all possessions are taken away, but God is still with them.
By living in Babylon, some of the Israelites lose hope of ever returning to Jerusalem. They think that God has forgotten them forever because of their sins (see the prayer in Daniel 9). However, God tells them through the prophet Isaiah: “For, behold, I create new heavens and a new earth: and the former things shall not be remembered, nor come to mind. But be ye glad and rejoice for ever in that which I create” (Isa. 65:17, 18).
If we consider the promise for the people of the Lord in Isaiah’s time, we see that it is a promise for a people who are going into exile. And God in advance tells them: For some years you will see in the exile only the Babylonian atmosphere, its heavens and earth, but I will create something new for you “I create new heavens and a new earth” (Isa. 65:17, NASB).
This is the language of Genesis 1. Even the same verb bara’ (to create) is used here. Nonetheless, there is an interesting variant. In Genesis 1, the verb bara’ is a past tense verb, so the translation is “God created.” It is a finished action. However, in Isaiah, bara’ is a Hebrew verb in participle, which means a continued action or repeated action that is taking place. In other words, even though your heaven and earth from Jerusalem are going to be lost, I create, or I am creating, a new heaven and a new earth for you. A new Jerusalem will rise from the ruins. You will return, and a wonderful experience is going to happen so that “the former things shall not be remembered nor come to mind” (Isa. 65:17).
We cannot deny the eschatological dimension of this prophetic announcement. A further fulfillment is implied here in connection with the “new heaven” and “new earth” of Revelation 21. Adam and Eve lost their heaven and earth, just as it happened to Israel later. But the Lord, the Creator, has promised to make a wonderful world again.
Part III: Life Application
How do you understand Isaiah 19:25 in relation to this idea: “In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land: Whom the LORD of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance” (Isa. 19:24, 25)?