Isaiah 65:17-25
17 Lo, I am about to create new heavens and a new earth; The things of the past shall not be
remembered or come to mind.
18 Instead, there shall always be rejoicing and happiness in what I create; For I create
Jerusalem to be a joy and its people to be a delight;
19 I will rejoice in Jerusalem and exult in my people. No longer shall the sound of
weeping be heard there, or the sound of crying;
20 No longer shall there be in it an infant who lives but a few days, or an old man who
does not round out his full lifetime; He dies a mere youth who reaches but a hundred
years, and he who fails of a hundred shall be thought accursed.
21 They shall live in the houses they build, and eat the fruit of the vineyards they plant;
22 They shall not build houses for others to live in, or plant for others to eat. As the years
of a tree, so the years of my people; and my chosen ones shall long enjoy the produce of
their hands.
23 They shall not toil in vain, nor beget children for sudden destruction; For a race
blessed by the LORD are they and their offspring.
24 Before they call, I will answer; while they are yet speaking, I will hearken to them.
25 The wolf and the lamb shall graze alike, and the lion shall eat hay like the ox (but the
serpent's food shall be dust). None shall hurt or destroy on all my holy mountain, says the
LORD.
In this paper, I will be foremost, presenting an exegesis of Isaiah 65:17-25; a
pericope dealing with "the New Heaven and New Earth" to be brought about by God at
the end of time. I will also show that this material in third Isaiah is dependent on first and
second Isaiah. From here, we will go to Revelation 21, a section that draws heavily on
Isaiah 65 in describing the New creation at the end of time, and look briefly at how the
author of the Book of revelation was influenced by Isaiah. Finally, I will look at how this
material can help us to better understand conditions in the present age.
To begin, Isaiah 65:17-25, falls into the section of the Book of Isaiah known as Third
Isaiah, or Trito Isaiah. There are a number of reasons why the Book of Isaiah is divided
into three sections. The most obvious of these is simply that considering the length of
time covered in the book, it could not have been written by one person. It is generally
believed that chapters 1-39, were written before the exile, chapter 40-55 during the time
of exile, and chapters 56-66 after the exile. There are other more subtle reasons for this
belief. Some scholars believe that though the material was not written at the same time,
the three main sections of the book were not written independently of one another. Thus,
it would appear that the material has a rich redactional history. For example, the use of
the term "servant of Yahweh" is used only in second Isaiah, while the term that is used
throughout third Isaiah is "Servants of Yahweh", in the plural. However, the first use of
the plural term does come just before the end of second Isaiah. (54:17)i
The chapter in question; 65; is central to trito-Isaiah. It is here that the term 'servants
is used six times.ii
The last two chapters of Isaiah (65-66) appear to go together as a
unit. The reason they are believed to be separate from the section that precedes them is
they do not seem to be a direct response to the prayer and confession contained in 63:764:24.iii It should be noted, however, that some other authors believe that it is appropriate
to label chapter 65 to be an answer to the prayer of chapter 64. These authors believe that
the dividing of the nation into those who are faithful and those who are not was certainly
implied by the prophets who appeared to be pronouncing judgement on the nation as a
whole. Thus, there are those who are deserving of punishment and those who are not. In
this interpretation, the prayer of chapter 64 implies this coming judgment, while chapter
65 states it outright. These authors believe these two chapters to be closely related.iv
I believe there is enough of a parallel between the two to establish a relationship
between them. In this section, we see a distinction being made between the wicked and
the faithful servants of God.
The main section to be dealt with here (65:17-25) dealing
with the coming of a new heaven and new earth does make an appropriate ending to this
book. v
The material in chapter 65 combines a number of themes that have been important
throughout the Book of Isaiah. That is, themes from both first and second Isaiah. For
example, the idea of new heaven and new earth parallel the contrasting theme seen
several times in chapter 40-55 of forgetting the old, and hoping for a new creation.vi It is
in third Isaiah that some authors believe we see the advent of apocalyptic literature. This
genre is characterized by imagery relating to the end of time, symbolic language, and the
representation of the powers of good and evil doing battle. This genre had previously
been thought to develop in about 200 BCE. However, many characteristics of apocalyptic
literature are found in Isaiah 56-66, thus prompting some to place its inception near the
exile.vii
Additionally, some authors have noted a similarity between ch.65-66 and chapter one.
Here, we can see where the idea of a new heaven and new earth recall the idea of a
restored Jerusalem in 1:26-27. Further, the image of the strong tree in 65:22 brings to
mind the oak in Isaiah 1:30.viii Chapters 65-66 are structured so as to alternate promises
and threats. This material speaks of the beginning of God’s intervention in our history
when a new age (i.e., New Heaven and New Earth ) will be brought about. These
sections contain oracles of both judgement and salvation, and it is clear that both God’s
judgement and salvation will be brought to bear on all people.ix
Before looking at the pericope in question, we need to first look at the material
immediately preceding. In 65:8-16, it is clear that society was divided, as those who
went into exile are now returning. In this section, the term ‘my servants’, denoting those
who remained faithful, is used seven times. On the other hand, those who renounced God,
are referred to as ‘you that forsake the Lord’.x This can once again help the reader to
situate the general time frame in which the material was composed.
We turn now to the pericope, 65:17-25 specifically. Here we see the problems created
by the exile are to be replaced with a new order. This order will be brought about by the
creative activity of God. In this section there are parallels to second Isaiah, once again
showing the continuity of the entire book. For example the creation vocabulary of 65:17,
("for behold, I create new heavens and new earth") can also be seen in 42:9, 43:18-19 and
48:3. But, in 65;17, these ‘former things’ are seen as more negative (we can assume the
exile is being referred to) and the new order to be created by Yahweh takes on a much
more apocalyptic theme.xi In this section we begin to see what the future will hold for
those who remain faithful to Yahweh.
In verse 17, the readers attention is called to the description of the new creation (new
earth, new Jerusalem).xii The belief that God would do something so different and new
can also be found in second Isaiah (43:18-19). In the new creation we will see that life
will go on. For example, there will still be death, unlike in the apocalyptic literature. But,
there will no longer be sorrow or premature or unjust death.xiii Verse seventeen makes up
the fist of two pronouncements in this passage. The first being God's pronouncement that
He is going to bring about a new creation, and the second (vv 18-24) a more detailed
description of what this creation will entail. The use of the verb "to create" in verses 17-
18, can be seen in second Isaiah. For example, in 45:7 we see the creation of darkness
and light, while in 40:26, we see the creation of cosmic bodies (see also 40:28, 42:5).xiv
Further, in these passages, the knowledge of how this creation is to take place is not
the most important point. Belief in God is what is important. It is in this re-creation to be
accomplished by God that His people will be restored to their original state.xv We see in
verse nineteen, that the new creation will still include Jerusalem, keeping alive Israel's
hope that Jerusalem would be "the joy of the whole earth"(NAB, PS 48:2). This is also
similar to a passage describing Israel's deliverance in Isaiah 35:10. xvi
In verse twenty, wee see the promise of long life - though apparently not eternal life at
this point. Here it is promised that young children will not die, nor will adults die
prematurely. xvii Given what we know of the general life expectancies of the period, this
is quite a promise. This new creation will return to the original intent of God. That is, a
long life as was seen in the ages of the patriarchs (see Genesis 5, 11:10-32).xviii These
types of promises go along with others regarding the future seen in first Isaiah. In 29:1721, we read of an end to violence and oppression, while the advent of a "utopia" is seen in
35:1-10. In 11:6-9 we are told of return to the conditions, in nature, of the first creation.xix
From verses 19-23 we also see a series of statements about what those who are
chosen can expect from God. Here we read that there will be no more weeping or crying,
and as mentioned above, long life will become the norm for all but the unfaithful.xx We
also read here in verses 21-23 that those who remain faithful will retain their own wealth
and property. xxi In verse 22, we again read of the long life that will be enjoyed in the new
creation. Here the life of man is compared to that of a tree; a common device in the Old
Testament (see Ps 1:3, Jer. 17:8, Ezek. 19:10). The audience would understand this to
mean that in the new creation and the new order there will be few, if any,
disappointments.xxii Verse 23 continues in this same vein. The audience is told that in the
new creation their work will not be futile. They will be forever blessed, as will their
children. Here, the faithful are told that God's blessings will last for generations.
In verse 24, we see the idea that God will now be ever present; even to the point of
answering before His people call. This verse pulls together the entire chapter. In verse
one, the audience heard Yahweh's statement that He is "ready to respond" (NAB). In
verse twelve, the audience is told that those who fail to listen and respond will be
excluded from what is to come. Then, in verse 24, the audience receives confirmation
that Yahweh is ready to listen to His people.xxiii While the chapter opened with God's
statement about being heard, verse 24 brings in a new aspect; the response in the new
Jerusalem. That is, in the new order, God will answer before even being asked, as He
already knows what the people desire and need. xxiv
In the final verse of the pericope (25), we see the culmination of the new creation.
The description of animals that one naturally expects to be enemies now living together
peacefully refers back to Isaiah 11:6-9, and may have been added by a later editor.xxv The
audience would have understood this section as a prediction of the messianic age, as
would have also been the case in 11:6-9. The new creation is the messianic age. Man and
nature will exist in harmony. Even the serpent, who is still present will not be able to
confound this new order as wee see in the fact that his food is now to be dust. This will
now be an age of " political freedom… moral perfection…and earthly bliss" (Jones,
114)xxvi
In the above exposition we have seen how the new heaven and new earth will be
brought about by God. This will not be brought about by the activity or initiative of
humanity, but rather by the creative initiative of God. It's timing, is of course, unknown.
We simply know that it will one day be brought to completion. The theme of new
creation is also taken up in the Book of Revelation, and as Revelation echoes so strongly
the themes of Isaiah 65, it is to this we will now turn.
Revelation 21 is where we see the discussion of the New Jerusalem. Throughout these
passages, there is a preponderance of material from third Isaiah. xxvii I will be focussing
on that information which is relevant to Isaiah 65:17-25. In the Revelation material, John
describes in detail what the new Jerusalem will look like. As is so often the case, the
difference between the Old and New Testament material is that the new expands on and
clarifies the old. For example, in Isaiah 65:17, the former things are mentioned, but little
specific information is given here as to what this means. However, in Rev. 20:11 it is
specified that it is the first Heaven and Earth that have been the cause of the problems,
and in this verse they flee the scene. Further, Rev. 21:10 describes Jerusalem as "coming
down out of the heaven" (NAB). In Isaiah 65:17-20, we see the idea that the new
Jerusalem is to be a part of the new heaven and new earth.xxviii John's view of the new
Jerusalem has taken on a more apocalyptic tone. Isaiah does not describe the New
Jerusalem as coming down from heaven, where as John does do this in order to show that
this will be a new creative act of God. John stresses more the divine origin of this new
city. As is the case with apocalyptic literature, John stresses the heavenly aspects the new
creation.xxix Revelation 21 is often used as a description of the new Heaven and new
Earth, and John has clearly used the language of the Old Testament to compose this
material. Isaiah 65 does have an important part in this section of Revelation. For John's
audience, this would have made the material more comprehensible since they would have
already been familiar with the symbols he uses to describe the new creation. While John
was speaking of the future, he did need to rely on the familiarity his audience would have
had with the history of Israel.xxx
Just as Isaiah's description of the New Jerusalem had an effect on the author of
Revelation, so to it has great relevance for us today. From Isaiah, we today, can learn
some important lessons. As we see in Isaiah 65:17-18, this new creation comes at the
initiative of God. It is not to be brought about by any human activity. No matter how
technologically advanced we become, we must not lose sight of the fact that we are ever
in need of God for our survival.xxxi In Isaiah 65:19-25 we see the challenge of the mission
that God wishes us to undertake. In this passage we a great hope for the future; a world of
harmony, peace, and justice. As those studying for the priesthood, we should also
understand that we are called to bring this hope to those we will be serving. We are
called to move beyond simple political or national goals to strive for the good of all.xxxii
Endnotes
i
W. A. M. Beuken "The Main Theme of Trito-Isaiah; 'The Servants of YHWH.'" JSOT 47 (1990) 67
ibid. 76
iii
D. R. Jones. Isaiah 56-66 and Joel. (London:SCM Press LTD, 1964) 104
iv
H. C. Leupold. Isaiah, Volume II, Chapters 40-66. (Grand Rapids:Baker Book House, 1971)357
v
Jones, 104
vi
Ulrich Mauser. "Isaiah 65:17-25." Int 36(Ap 1982) 181
vii
Gregory J. Polan. "Salvation in the Midst of Struggle." TBT 23(March, 1985) 92-93
viii
Howard Walter. "Year C: Easter Sunday (Alternate Reading), April 11, 2004, Isaiah 65:17-25." n.p.
(Cited 19 April, 2004) Online:
http://vic.uca.org.au/~hwallace/WebOTcomments/Easter/Easter%20Day%20(alt).html. See also David M.
Carr. “Reading Isaiah from Beginning(Isaiah 1)to End (Isaiah 65-66): Multiple Modern Possibilities.” In
New Visions of Isaiah (Roy Melugin and Marvin A. Sweeney (eds.) Sheffield, England: Sheffield
Academic Press, 1996)188-190
ix
A.S Herbert. The Book of the Prophet Isaiah: Chapters 40-66. (London:Cambridge Univ. Press,
1975)180-181
x
ibid 184
xi
David Mathewson. A New Heaven and A New Earth: The Meaning and Function of the Old Testament in
Revelation 21:1-22:5. (London: Sheffield Academic Press, 2003)34
xii
John D.W. Watts. Word Biblical Commentary; Volume 25: Isaiah 34-66. ( eds. Glenn Barker, David
Hubbard, John D. Watts)(Waco:Word Books, 1987) 351
xiii
John J. Collins. "Isaiah." The Collegeville Bible Commentary (Gen eds. Dianne Bergant CSA, Robert
Karris OFM. Collegeville:Liturgical Press, 1989) 451
xiv
Joseph Blenkinsopp. Isaiah 56-66 (The Anchor Bible, Volume 19B. New York: Doubleday, 1964) 286
xv
Jones, 112
xvi
ibid, 113
xvii
Leuplod, 367
xviii
Jones, 113
xix
Blenkinsopp, 288
xx
Edwin C. Webster. "The Rhetoric of Isaiah 63-65." JSOT 47(1990) 99
xxi
Jones, 113
xxii
Leupold, 367
xxiii
Blenkensopp, 290
xxiv
Jones, 114
xxv
Leupold, 368
xxvi
Jones, 114, and Leupold, 368.
xxvii
Wilfrid J. Hasrrington, O.P. Revelation (Sacra Pagina Series, vol 16, ed. Daniel J Harrington S.J.,
Collegeville:Liturgiacal Press, 1993) see pages 212-220
xxviii
Mathewson, 40-41
xxix
ibid, 42-43
xxx
Gale Z. Heide, "What is New About the New Heaven and the New Earth? A Theology of Creation from
Revelation 21 and 2 Peter 3." JETS 40/1 (1997) 41-42
xxxi
Kwame Bediako. "The Ultimate Vision: New Heaven and New Earth. Bible Study on Revelation 21:14." Mission Studies 5 no 2(1988)33
xxxii
Sister Janet Carroll, M.M. "The Mission of the Churches in realizing A New World Order: Morality Justice - Peace" Missiology13(1985) see 387-388
ii
Bibliography
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Mission Studies 5 no 2(1988) 32-39
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Blenkinsopp, Joseph. Isaiah 56-66. The Anchor Bible, Volume 19B. New York:Doubleday, 1964.
Carr, David, M. “Reading Isaiah from Beginning(Isaiah 1)to End (Isaiah 65-66): Multiple Modern
Possibilities.” In New Visions of Isaiah ,Edited by Roy Melugin and Marvin A. Sweeney; Sheffield,
England: Sheffield Academic Press, 1996)
Carroll, Janet, Sister. M.M. "The Mission of the Churches in realizing A New World Order: Morality Justice - Peace" Missiology13(1985) 387-408
Collins, John J. "Isaiah." The Collegeville Bible Commentary (General editors: Dianne Bergant CSA,
Robert Karris OFM. Collegeville:Liturgical Press, 1989.
Harrington, Wilfred, J. O.P. Revelation (Sacra Pagina Series, vol. 16) Edited by. Daniel J Harrington S.J.,
Collegeville:Liturgiacal Press, 1993; see pages 212-220
Heide, Gale, Z. "What is New About the New Heaven and the New Earth? A Theology of Creation from
Revelation 21 and 2 Peter 3." JETS 40/1 (1997) 37-56
Herbert, A.S. The Book of the Prophet Isaiah: Chapters 40-66. London:Cambridge Univ. Press, 1975.
Jones, D. R. Isaiah 56-66 and Joel. London:SCM Press LTD, 1964.
Leupold. H.C. Isaiah, Volume II, Chapters 40-66. Grand Rapids:Baker Book House, 1971
Mathewson, Davgid. A New Heaven and A New Earth: The Meaning and Function of the Old Testament in
Revelation 21:1-22:5. London: Sheffield Academic Press, 2003.
Mauser. Ulrich. "Isaiah 65:17-25." Int 36(Ap 1982) 181-186.
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Walter. Howard. "Year C: Easter Sunday (Alternate Reading), April 11, 2004, Isaiah 65:17-25." n.p.
(Cited 19 April, 2004)
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Hubbard, and John D. Watts; Waco:Word Books, 1987.
Webster, Edwin, C. "The Rhetoric of Isaiah 63-65." JSOT 47(1990) 89-102.