Isaiah 65-66: The Destiny Of God’s Servants In A New Creation

By Gary V. Smith

[Gary V. Smith is Professor of Old Testament, Bethel Seminary, St. Paul, Minnesota.]

Many early prophecies in the Book of Isaiah seem to refer to amazing changes that will occur in a marvelous future era when God transforms this sinful world into a completely new creation. These include (a) the coming of people from many nations to Zion, God personally teaching them His ways, and the end of war (2:2-4); (b) the gathering of all Hebrews who are holy to Jerusalem, plus the presence of God Himself in a cloud and flaming fire (4:2-6); (c) the establishment of a just and righteous Davidic king who will rule on the throne of David forever (9:6-7); and (d) hints of a fundamental change in the nature of human and animal relationships (11:6-9). Space does not permit even the briefest treatment of all the astonishing new eschatological changes mentioned in chapters 12-39 (see 19:18-25; 24:1-27:13; 32:1-8, 15-20; 35:1-10) or in chapters 40-48 (see 40:1-11; 41:17-20; 43:1-7; 44:1-5; 45:14-17), but these passages orient the reader to the idea of God’s new creation mentioned later in chapters 65-66. Most of Isaiah 49-55 includes poems about the future Servant who will bring justice to the nations (42:1-9; 49:1-7; 50:4-11; 52:13-53:12), as well as proclamations of salvation describing the “good news” about God’s future reign when every knee shall bow before Him (45:20-25; 49:26; 52:7-10). God has a plan that involves both devastating judgment on the wicked (63:1-6) as well as untold wonders in a new creation for the righteous (chaps. 60-62).

The last two chapters of the book present some final thoughts on the destiny of all humankind. These comments come as a response to a lament about the terrible situation people were enduring then (63:7-64:12). God’s answer to their lament in chapters 65-66 rhetorically contrasts the hopeless situation of the wicked with the glorious destiny of God’s servants, who will enjoy life in His wonderful new creation. To appreciate fully the enormous impact of Isaiah’s final presentation of God’s new creation, it is necessary to view these prophecies about the new heavens and new earth in the context of God’s answer to a confused and lamenting group of Israelites in 63:7-64:12. Therefore this study summarizes the reasons for the lament in 63:7-64:12 and then contrasts the fate of the wicked with the destiny of God’s servants in His glorious new creation.

A Lament Over God’s Dealings With Israel (63:7-64:12)

Because of the strong sense of pessimism in this lament, some place these words shortly after the fall of Jerusalem in 587 BC,[1] while others suggest that they fit best during the frustrating time of Haggai and Zechariah or during the difficult days of Nehemiah.[2] Hanson’s sociological approach concludes that this lament was spoken by a sectarian group of Levitical visionaries who were disappointed after the fall of Jerusalem because God had delayed the coming of His kingdom.[3] Since there are almost no clear historical hints about the setting of this lamentation, some prefer to follow Childs, who concludes that it is nearly impossible to establish anything close to an exact date.[4] Nevertheless it is possible to gain appreciation for the general setting by examining the complaints and requests of the lamenters and by identifying how this lament fits within its literary context.

Although this lament or penitential prayer[5] is somewhat unique when compared with communal laments in the book of Psalms, Williamson found several similarities with the laments in Psalm 106 and Nehemiah 9.[6] These laments describe God’s compassionate treatment of His people at some point in the past, even though the nation sinned repeatedly. This history produced the present yearning for God to be compassionate toward them once again. This lament has two parts: (1) a history of God’s compassion in the midst of human failures (63:7-14); and (2) two requests for divine intervention, and a confession of sins (63:15-64:12).

The two parts are unified by the rhetorical use of repeated vocabulary. For example תִּפְאֶרֶת is in 63:12 (“His glorious arm”); 63:14 (“a glorious name”); 63:15 (a “glorious habitation”); and 64:11 (“a glorious house”). But these key terms are not found only in the lament, for the root פאר is repeatedly used in the previous two chapters: 60:7 (“glorify My glorious house”); 60:9 (“He has glorified you”); 60:13 (“to beautify/glorify the place of My sanctuary”); 60:21 (“that I may be glorified”); 61:3 (“that He may be glorified”); and 62:3 (“crown of glory”). Other vocabulary that connects chapters 60-62 to 63:17-64:12 are “sanctuary/holy place” in 60:13 and 63:18; “wrath/anger” in 60:10 and 64:5, 9 and “everlasting” in 60:15, 19-21; 61:8; 63:12; 64:4.[7] These literary connections with Isaiah 60-62 demonstrate a surprising amount of interplay and intentional intertextual connections between these two very different literary units. Based on these connections, one may suggest that when the prophet’s audience heard in chapters 60-62 the wonderful news of God’s plans to establish His glorious kingdom they wanted Him to treat them in a similar manner. They did not want to continue to endure the trials and disappointments of their present situation. Thus the lament is a discouraged response to difficult circumstances; this audience wanted to experience God’s care and protection.

The powerful metaphors and images of God employed by the one praying in 63:7-64:12 center around God’s past lovingkindness, great goodness, and compassion toward His people during the exodus events (63:7).[8] As their Savior He redeemed His people, and He carried them in His love and mercy (63:7) because He was afflicted when they were afflicted (63:9). But in spite of God’s love, the Israelites repeatedly rebelled against His Holy Spirit; so He became their Enemy (63:10). Since these events happened long ago, the lamenters wonder aloud, asking, Where is that God who delivered them through the Red Sea, who used Moses to divide the waters, who gave His Holy Spirit to guide His people, who made for Himself a glorious name, and who gave His people rest (63:11-14)?[9] The emotional sense of losing God’s love and that feeling of abandonment drips from the lips of the people who are praying, for the wonderful past is no longer known in their present dilemma.

In the next part (63:15-64:12) the lamenters initially ask God to intervene on their behalf. With more than a little emotion and impatience the people ask, “Where are Your zeal and Your mighty deeds?” (63:15), for they had not seen God do major miracles on their behalf. As Conrad suggests, these people felt cut off “from the Lord and from their past.”[10] They blame God for causing all their problems when they ask, “Why, O Lord, do You cause us to stray from Your ways?” (63:17). Thus they unrealistically expect God to prevent them from making sinful choices. Although twice they claim that God is “our Father” (63:16; 64:8), they find it necessary to ask Him to be their Redeemer again. They want God to rescue them from their troubles by rending the heavens and coming down (64:1) and by defeating His enemies as in the past (64:3-4). Finally in desperation the lamenters confess their sins and admit that God’s anger was deserved (64:5b–7), for not even one of them had called on the name of God (64:7). The lament ends with a repeated plea for God to intervene on their behalf (64:8), and they ask God not to keep silent forever (64:12). This lament reveals the vast difference between the wonderful images of the future kingdom of God and the present state of these rebellious Israelites.

Webster has noted that the second section of the lament has numerous linguistic and rhetorical connections with the first section. Both parts use questions (63:11 [twice], 13 and 63:15, 17; 64:5, 12); the word “forever” or “days of old” (63:9 and 63:16; 64:4); “our Father” (63:8 and 63:16; 64:8); “Savior/save” (63:8 and 64:5); and “glorious/beautiful” (63:12, 14 and 63:15; 64:11).[11] Thus the two parts of the lament are closely related. This emotional prayer for divine action elicits the response of God in chapters 65-66. In His answer God reveals that man’s problems will ultimately be resolved through both the destructive and creative work of God.

God’s Answer: The Destiny Of Death Or Life In A New Creation

The reader’s understanding of the new zeal God will exhibit as He creates a new world for the contrite and humble is heightened by contrast with the terrible destiny of those who fail to worship God. Although many commentators struggle with the complexity of the divine answer and divide it into several distinctive redactional layers,[12] others take a more constructive approach and treat this as a unified poem that fully interacts with the complaints of the lament.[13] Although the lamenters claim that “all of us are Your people” (64:9), the answer to this lament reveals that God will not deal with all these people in the same way, for not all the people are humble and contrite (66:2).[14] God will bring a sword against those who forsake Him and are involved in pagan worship (66:3-4), but He will grant the great blessings of a new creation to those who serve Him. This answer can be seen in three themes that include judgment speeches intermixed with proclamations of salvation.

A. Wrath for pagan worship (65:1-7) 

B. Contrasting destinies of destruction or blessing in the new creation (65:8-66:16) 

C. The new creation of joy and blessing (65:17-25; 66:18-24)

The rhetorical and thematic connection between the divine answer and the lament is seen in the repetition of vocabulary and rhetorical contrasts. Smith finds a strong sense of intertextual unity within Isaiah 65-66 and a clear connection between the lament and its answer in chapters 65-66. The unity within chapters 65-66 rests on (a) the ring structure that condemns the wicked (65:1-7 and 66:17); (b) a consistent description of pagan worship (65:3-5; 66:3; 66:17); and (c) the repeated references to God calling, but with no one answering Him (65:1, 12, 24; 66:4).[15] Webster adds to this the repetition of the “former ways” in 65:7, 16-17 and the consistent pattern of contrasting the glorious destiny of God’s servants with the terrible destiny of the wicked.[16] Chan notes the repetition of “fire” (64:2, 11; 65:5; 66:15-16, 24), “enemy/enemies” (63:10; 66:6, 14), God’s “hand/hands” (64:8; 65:2; 66:2, 14), “heart” (63:17; 65:14; 66:14), and “heaven/heavens” (63:15; 65:17; 66:1, 22).[17]

When examining the content of the answer, one finds that God’s answer is directly related to the lament. First, the lament asks, Where is the God of old who saved His people? (63:11, 15), Why is God silent? (64:12), and Why has He hidden His face from them? (64:7). In direct response the answer to the lament claims that God permitted people to seek Him, but no one called to Him (65:1). In fact God Himself called to them (He was not silent or hidden), and they did not answer (65:12). In addition, God promises that in the future He will answer their prayers before or while people are still calling on Him (65:24) and that those who call on God will be given a new name (65:15).

The initial part of God’s answer (65:1-7) presents a frank evaluation of the people’s pagan worship, which stands in stark contrast to the people of the exodus who were marvelously redeemed by God (63:7-14). The present wicked generation provoked God by offering swine and being involved with pagan practices with the dead (65:3-4). Therefore God will not keep silent about their wickedness, but will repay them for their sins (65:6-7). These statements demonstrate that there is a difference between those who are God’s servants and those who are not (65:8-16). The central contention is that God will not destroy all of Israel, but will act on behalf of His chosen servants who seek Him (65:8-10). Those who forsake and forget God will be destined for the sword because they do not respond to God’s call (65:11-12). Consequently their destinies are as follows:

	God’s Servants	Those Who Forsake God
65:13	Will eat	Will be hungry
	Will drink	Will be thirsty
	Will rejoice	Will be put to shame
65:14	Will shout joyfully	Will cry out and wail
65:15	Will have a new name	Their name will be a curse
65:16	Will be blessed, and troubles will be forgotten

The basis for the distinctive destiny for God’s servants is God’s marvelous promise of the creation of a new heavens and a new earth, where things will be dramatically different from the dreadful circumstances these people were enduring (65:17-25). This new world will be so impressive and unique that people will forget about the problems and failures of the past. They will rejoice and be glad (65:18) and live long and enjoy the fruits of their labor (65:19-23).[18] The final two blessings in this new creation are a new sense of closeness in relationship to God (65:24) and a new state of peace and harmony with wild animals (65:25, repeating ideas in 11:6-9).[19]

This brief introduction to God’s new creation is continued later in chapter 66, but before the author returns to that topic, he delineates one more contrast between the wicked and God’s humble and contrite servants (66:1-4). It is not necessary to include a full discussion of all the problems involved in interpreting 66:1-4,[20] but it is important to say that 66:1-2 does not condemn the temple.[21] These verses show that salvation is not based on the existence of a temple building.[22] God will look with favor on worshipers who have an attitude of humility, contriteness, and deep respect for God’s words and His temple. He will reject worshipers who offer abominable pagan sacrifices and fail to respond when He speaks (66:4b).[23]

Isaiah 66:5 begins a new paragraph with an announcement addressed to those who tremble at the prophet’s words. This message was spoken directly to “you,” the humble and contrite, who are hated by their fellow Hebrews.[24] Smith finds several connections between the preceding paragraph and 66:5-17, including: (a) a tendency to repeat words (“voice” in 66:6; “before” in 66:7; “who” in 66:8; “I” in 66:9; “in order that” in 66:11); (b) interconnecting words like trembling at God’s words in 66:2, 5; (c) “house/temple” in 66:1, 6; (d) “joy” and “shame” in 66:5 and 65:13; and (e) “recompense/repay” in 66:6 and 65:6.[25]

This section develops themes of Zion’s birth pangs and the coming of many sons to Zion (66:7-9 draws on similar descriptions in 49:18-26; 54:1-8; 60:4; 65:23), the great joy and unending rejoicing of the people in Zion because of God’s provisions (66:10-11, which are similar to 49:13; 51:11; 54:1; 60:5; 61:10-11; 65:13-14, 18-19), and the idea that the nations will provide for and give comfort to God’s people (66:11-14; see this theme in 45:14; 49:22-23; 60:4-16). These are characteristics of the new situation that will exist when God creates a new world for His people to live in.

Isaiah 66 ends with one more powerful descriptive contrast between the terrible fate of the wicked and the destiny of the humble and contrite, who will inherit God’s new creation (66:15-24), just as in earlier paragraphs.[26] When God comes to earth in all His power and glory (66:15), He will first execute justice by destroying the wicked, who worship in gardens and eat pigs (66:15-17). God’s flaming fire will destroy them and they will live forever in a place of unending fire and undying worms (66:24). In sharp contrast to the terrible state of the wicked, who will be purged from the earth, God will introduce to His people a new world, where all of His people from all the nations of this world[27] can gather together before God Himself. Messengers will go to the distant nations to tell of God’s glory and bring believers to God’s holy mountain in Jerusalem (66:18-20). Amazingly some of these foreigners will become God’s special servants, including priests and Levites. In this newly created world everyone will worship God forever (66:21-22).

Conclusion: Putting It All Together

Although Isaiah mentioned the new heavens and new earth only twice in chapters 65 and 66, his discussion of this new world that God will create for His humble servants permeates the fibers of the whole book. The picture drawn in chapters 65 and 66 is incomplete in many respects; so the reader needs to recall the many other things the prophet said in earlier chapters about the new world that God will create. When chapters 65-66 refer to the new heavens and new earth, they recall earlier texts, in which Jerusalem will be called “the city of righteousness, a faithful city” (1:26), where God will teach the Torah to people from many nations (2:3), where the Prince of Peace will reign forever on the throne of David (9:6-7), and where the remnant of God’s people will gather (11:10-11). Believers from Egypt and Assyria and many other nations will be there with all the faithful and humble Israelites (19:19-25; 66:18-22), enjoying God’s lavish banquet (25:6). Death will have vanished from the new earth (25:8; 30:19). In the heavens the light from the sun will change (30:26; 60:19), God’s Spirit will be poured out on His people (32:15), and Zion will be filled with gladness and joyful shouting (35:10). People will shout the good news that God is reigning (40:5; 52:7; 60:1-2), the Suffering Servant will have forgiven the sins of many (52:13-53:12), and Zion will be so full of people that there will be no room for them all (54:1-17; 60:3-17).

These and many other promises provide the larger vision of the glorious new creation God is preparing for all who humbly serve Him and joyfully praise His name. The great tragedy is that those who refuse to call on God and reject Him will not see or experience the wonders of this glorious new creation that God has prepared for His servants. Yet there is still hope for the rebellious, for 55:1-3 offers God’s free gift to all who will come, for God will forgive and have compassion on those who seek the Lord and forsake their evil ways (55:6-7).

Notes

1. Claus Westermann believes the common lament developed into a penitential psalm like this in the postexilic period (Isaiah 40-66, Old Testament Library [Philadelphia: Westminster, 1969], 386). For a similar view Joseph Blenkinsopp, Isaiah 56-66, Anchor Bible (New York: Doubleday, 2003), 258. The lack of military terminology describing the enemy army or their attack makes the 587 BC option less likely. If this is a postexilic event, it is not clear how this event would cause such strong negative emotions, for the people were greatly blessed to return to Jerusalem and restore the temple.
2. P. V. Niskanen, “Yahweh as Father Redeemer, and Potter in Isaiah 63:7-64:12, ” Catholic Biblical Quarterly68 (2006): 397-407.
3. P. D. Hanson, The Dawn of Apocalyptic (Philadelphia: Fortress, 1979), 92-99.
4. Bernard S. Childs, Isaiah, Old Testament Library (Louisville: Westminster/John Knox, 2001), 444.
5. Richard J. Bautch discusses the characteristics of the penitential lament (“ ‘May Your Eyes Be Open and Your Ears Attentive’: A Study of Penance and Penitence in the Writings,” in Repentance in Christian Theology, ed. M. J. Boda and G. T. Smith [Collegeville, MN: Liturgical, 2006], 67-85).
6. H. G. M. Williamson, “Isaiah 63, 7-64, 11. Exilic Lament or Post-Exilic Protest?” Zeitschrift für die Alttestamentliche Wissenschaft102 (1990): 48-58.
7. E. C. Webster, “The Rhetoric of Isaiah 63-66, ” Journal for the Study of the Old Testament47 (June 1990): 89-102; and P. A. Smith, Rhetoric and Redaction in Trito-Isaiah: The Structure, Growth, and Authorship of Isaiah 56-66 (Leiden: Brill, 1995), 45.
8. M. J. Chan defines a metaphor not as a “rhetorical blandishment” or an “embellishment,” but as a “figure of speech whereby we speak about one thing in terms which are seen as suggestive of another” (“Isaiah 65-66 and the Genesis of Reorienting Speech,” Catholic Biblical Quarterly72 [2010]: 445-63). He bases this on the definition of J. M. Soskice, Metaphors and Religious Language (Oxford: Clarendon, 1985), 15.
9. G. V. Smith explains many of these metaphors (Isaiah 40-66, New American Commentary [Nashville: B&H, 2010], 664-78).
10. E. C. Conrad, Reading Isaiah (Minneapolis: Fortress, 1991), 109.
11. Webster, “The Rhetoric of Isaiah 63-66, ” 89-102.
12. Westermann divides this material into four different redactional layers (Isaiah 40-66, 296-308), but Childs sees little value in this approach and favors the focus on unity and intertextuality by Weber and P. A. Smith (Isaiah, 533).
13. Webster, “The Rhetoric of Isaiah 63-66, ” 89-102. He highlights the coherence and unity of the answer.
14. B. Schramm views this as the primary purpose of 65:1-25 (The Opponents of Third Isaiah: Reconstructing the Cultic History of the Restoration [Sheffield: Sheffield Academic, 1995], 155).
15. Smith, Rhetoric and Redaction in Trito-Isaiah, 132.
16. Webster, “The Rhetoric of Isaiah 63-66, ” 89-102 (note especially his layout of the whole section on p. 101).
17. Chan, “Isaiah 65-66 and the Genesis of Reorienting Speech,” 445-63.
18. Smith believes these blessing statements are drawn from the covenant blessings and curses of Exodus 23:25-26 (Rhetoric and Redaction in Trito-Isaiah, 151). He sees Isaiah 65:21-22 as a direct reversal of Deuteronomy 28:30-39. See also Deuteronomy 28:12 and Leviticus 26:16, 20.
19. J. V. Ruiten, “The Intertextual Relationship between Isaiah 65:25 and 11:6-9, ” in The Scriptures and the Scrolls: Studies in Honour of A. S. van der Woude on the Occasion of His 65th Birthday, ed. F. G. Martinez et al. (Leiden: Brill, 1992), 31-42, concludes that the shorter 65:25 is based on the longer 11:6-9.
20. A. E. Gardner (“Isaiah 66:1-4: Condemnation of Temple and Sacrifice or Contrast between the Arrogant and the Humble?” Review Biblique [2006]: 506-28) and Smith (Rhetoric and Redaction in Trito-Isaiah, 153-59) summarize these problems. An attempt to resolve some of them is found in Gary V. Smith, Isaiah 40-66, 726-33.
21. W. A. M. Beuken, “Does Trito-Isaiah Reject the Temple? An Intertextual Inquiry into Isa 66:1-6, ” in Intertextuality in Biblical Writings: Essays in Honor of Bas van Iersel, ed. S. Draisma (Kampen: Peeters, 1989), 53-66. He argues that this is not a condemnation of the temple.
22. Hanson understands this as a prophetic critique of the defiled ruling theocratic group that was intent on rebuilding the temple (The Dawn of Apocalyptic, 161-83).
23. These same four verbs are used positively in 65:24 in promises to the humble servants of God.
24. A. Rofé, “Isaiah 66:1-4: Judean Sects in the Persian Period as Viewed by Trito-Isaiah,” in Biblical and Related Studies Presented to S. Irwy, ed. A. Kort and S. Morschauer (Winona Lake, IN: Eisenbrauns, 1985), 205-17.
25. Smith, Rhetoric and Redaction in Trito-Isaiah, 159-61.
26. Smith makes 66:18-24 the last paragraph (Rhetoric and Redaction in Trito-Isaiah, 167), but it appears that God’s future final work on earth will begin with a theophany in verse 15.
27. G. I. Davies traces this theme through Isaiah to the nations’ final place in this new creation (“The Destiny of the Nations in the Book of Isaiah,” in Le Livre d’Isaie, ed. J. Vermeylen [Leuven: Peeters, 1989], 93-120).