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Chapter 13

Miscellaneous Verses:
Part Two
(New Heavens and a New Earth)

Isaiah 58:4b-7

Fasting like yours this day
will not make your voice to be heard on high.
Is such the fast that I choose,
a day for a man to humble himself?
Is it to bow down his head like a reed,
and to spread sackcloth and ashes under him?
Will you call this a fast,
and a day acceptable to the LORD?

"Is not this the fast that I choose:
to loose the bonds of wickedness,
to undo the straps of the yoke,
to let the oppressed go free,
and to break every yoke?
Is it not to share your bread with the hungry
and bring the homeless poor into your house;
when you see the naked, to cover him,
and not to hide yourself from your own flesh?

(Isaiah 58:4b-7)

In the previous chapter, we saw that God has a special place in his heart for the humble. He cares deeply about them. However, he opposes the self-righteous who publicly claim humility, but who never actually possess it. Their goals of self-glorification and obtaining the praise of men result in their failing to to receive the praise of God. In Isaiah chapter 58, the Israelite people fast as a religious ritual, but their lives are not changed. They appear to be seeking their own pleasure rather than seeking what is right. They cast themselves as righteous through fasting while continuing to oppress their workers (Isaiah 58:3b).

As mentioned in the first chapter of this book, the issue of true religion vs. merely external religion is a prominent theme in the book of Isaiah (e.g., Isaiah 1:11-17). It is also a prominent theme in prophetic literature in general:

"With what shall I come before the LORD,
and bow myself before God on high?
Shall I come before him with burnt offerings,
with calves a year old?
Will the LORD be pleased with thousands of rams,
with ten thousands of rivers of oil?
Shall I give my firstborn for my transgression,
the fruit of my body for the sin of my soul?"
He has told you, O man, what is good;
and what does the LORD require of you
but to do justice, and to love kindness,
and to walk humbly with your God?

(Micah 6:6-8)

"...rend your hearts and not your garments..."
(Joel 2:13a [BSB])

"Circumcise yourselves to the LORD,
and remove the foreskin of your hearts..."

(Jeremiah 4:4a [BSB])

"I hate, I despise your feasts,
and I take no delight in your solemn assemblies.
Even though you offer me your burnt offerings and grain offerings,
I will not accept them;
and the peace offerings of your fattened animals
I will not look upon them.
Take away from me the noise of your songs;
to the melody of your harps I will not listen.
But let justice roll down like waters,
and righteousness like an ever-flowing stream."

(Amos 5:21-24)

The theme of true religion vs. merely external religion is a prominent theme in the New Testament as well. In the book of James, we see pure religion defined.

Pure religion and undefiled before our God and Father is this: to visit the fatherless and widows in their affliction, and to keep oneself unstained by the world.
(James 1:27 [WEB])

In Matthew chapter 23, Jesus spoke of the religious leaders of that day and compared them to tombs that had been painted a beautiful white, but inside were full of dead men’s bones (Matthew 23:27). He warned that it is not those who are deemed purely as outwardly religious who will be viewed as acceptable to God:

"Beware of the scribes, who like to walk around in long robes, and love respectful greetings in the market places, and chief seats in the synagogues, and places of honor at banquets, who devour widows’ houses, and for appearance’s sake offer long prayers; these will receive greater condemnation."
(Luke 20:46-47 [NASB, 1977])

Jesus also, in the Parable of the Sheep and the Goats (Matthew 25:35-46), indicated that there will be many surprises on the Day of Judgment. Instead of using the "best seats in the synagogues" as the criteria, he speaks of things such as who fed the hungry, clothed the naked, and visited the sick. Throughout the Bible we see that God cares especially for the meek and lowly, the poor and downtrodden, the humble. Appearing outwardly religious is not the key to pleasing God. Many who appear outwardly religious, but who do not follow the simple commands of Jesus, will be surprised and disappointed on Judgment Day.


Isaiah 60:1-3

Arise, shine, for your light has come,
and the glory of the LORD has risen upon you.
For behold, darkness shall cover the earth,
and thick darkness the peoples;
but the LORD will arise upon you,
and his glory will be seen upon you.
And nations shall come to your light,
and kings to the brightness of your rising.

(Isaiah 60:1-3)

The Babylonian Empire is destroyed, and God's people emerge from the rubble. Out of darkness and disaster, there surfaces the possibility, indeed the promise, of a bright and hopeful future.

But by New Testament times, the light of the fleshly Israel grows dimmer, and the blazing light of the New Israel, "the Israel of God" (Galatians 6:16), begins to shine. A long awaited but yet still unexpected message--incredibly "good news"--begins to be preached to all nations and all peoples. The Gospel will go forth and bless the nations. It will no longer be just the Jews who are seen as God's people, but, through the Gospel and the church, people from all tribes and nations will be invited to be his people. In our day, sin and death still cover the earth, but God's people shine in righteousness, in hope for life beyond the grave, and in the knowledge that the physical world is not all that there is. They also are to shine as an example of how people ought to be.

We've been blessed. It's time to bless others.

In the Sermon on the Mount, Jesus said, "You are the light of the world." (Matthew 5:14a)

God’s light is reflected by his people to those in darkness. It's God's light that will be seen, and the light of God’s presence is a blessing both to those upon whom the light shines and to others who see the light.

God's blessing to Israel while they were still in the Wilderness--also called the "Priestly Blessing"--talks about God's face shining upon his people:

The LORD bless you and keep you;
the LORD make his face to shine upon you and be gracious to you;
the LORD lift up his countenance upon you and give you peace.

(Numbers 6:24-26)

When Moses appeared before God at Mount Sinai, the presence and light of God caused Moses' face to shine. Because of God's light shining on his people today, his people will be glorified and be glorious and will shine, both in this world and forever more. They will also be a light to those around them.

As mentioned in a prior chapter, Isaiah chapters 54-66 look forward to a redeemed and blessed future. Not only is physical Israel after the Babylonian Captivity in mind, but also the new Israel, the spiritual Israel, the church--which will be a dimension of a kingdom of God's people in a different and even more magnificent way. There are also in these chapters possible echoes of the heavenly kingdom itself. In chapter 60 the language is couched mostly in physical terms, which on the surface might lead one to think that the physical nation of Israel is in mind. However, the broader context would seem to indicate that the poetic imagery of physical things used about physical Israel has something greater in mind, and that the physical images are just a futile and inadequate attempt to describe the greater future. (The same might be said about the "streets of gold" in the book of Revelation. Will there be streets of gold? Or is that simply inadequate imagery using the most extravagant language available to describe something that will be far greater?)

And nations shall come to your light,
and kings to the brightness of your rising.
Lift up your eyes round about, and see;
they all gather together, they come to you;
your sons shall come from far,
and your daughters shall be carried in the arms.
Then you shall see and be radiant,
your heart shall thrill and rejoice;
because the abundance of the sea shall be turned to you,
the wealth of the nations shall come to you.
A multitude of camels shall cover you,
the young camels of Midian and Ephah;
all those from Sheba shall come.
They shall bring gold and frankincense,
and shall proclaim the praise of the LORD.
All the flocks of Kedar shall be gathered to you...

(T)he coastlands shall wait for me,
the ships of Tarshish first,
to bring your sons from far,
their silver and gold with them,
for the name of the LORD your God,
and for the Holy One of Israel,
because he has glorified you.

Foreigners shall build up your walls,
and their kings shall minister to you;
for in my wrath I smote you,
but in my favor I have had mercy on you.
Your gates shall be open continually;
day and night they shall not be shut;
that men may bring to you the wealth of the nations,
with their kings led in procession.

(Isaiah 60:3-7a,9-11 [RSV])

Isaiah also talks about the promised glories of God's people in chapter 58:

"Then your light will break forth like the dawn,
and your healing will come quickly.
Your righteousness will go before you,
and the glory of the LORD will be your rear guard.
Then you will call, and the LORD will answer;
you will cry out, and He will say, 'Here I am.'"

(Isaiah 58:8-9a [BSB])

The protection and safety seen in the statement that "the glory of the LORD shall be your rear guard" (Isaiah 58:8d) draws upon the imagery of God’s guidance and protection during the Exodus. The Pharoah of Egypt had changed his mind once again and decided that he shouldn't have let the Israelite people go. He then leads his powerful army in pursuit (Exodus 14:5-7). As the angel of God leads the Israelites toward the still unparted Red Sea, the Egyptian army is now in sight and gives chase (Exodus 14:10ff.). As hope seems lost, a pillar of cloud comes between the Israelites and the Egyptian army (Exodus 14:19b-20a). This pillar of cloud, whose presence was seen in the tabernacle, and which led the people on their journey, indicates the presence of God. God intervened between his people and the enemy and provided a path of escape through the seemingly hopeless and insurmountable barrier of the Red Sea.

God promises that, like during the Exodus from Egypt, he would continue to be the rear guard for his people. However, the blessings of God upon his people, and potentially upon those who see them, are dependent upon his people being conduits of God's light to the world around them. Only then will they shine.

"If you take away the yoke from your midst,
the pointing of the finger, and speaking wickedness,
if you pour yourself out for the hungry
and satisfy the desire of the afflicted,
then shall your light rise in the darkness
and your gloom be as the noonday.
And the LORD will guide you continually
and satisfy your desire in scorched places
and make your bones strong;
and you shall be like a watered garden,
like a spring of water,
whose waters do not fail.

(Isaiah 58:9b-11)

The reference in verse 11 to God's people being

...like a watered garden,
like a spring of water,
whose waters do not fail.

evokes imagery of the Garden of Eden, or of the imagery in Ezekiel chapter 47 of the life-giving river flowing from the Temple, or of the River of the Water of Life in Revelation chapter 22.

God’s people are to be lights to the world around us. And we do that by reflecting the glory of God. And we call others to share in the glorious light of the Creator. We've been blessed. It's time to bless others.

But you are a chosen race, a royal priesthood, a holy nation, God's own people, that you may declare the wonderful deeds of him who called you out of darkness into his marvelous light.
(I Peter 2:9 [RSV])

If we prove to be a faithful reflection of God's glory, however dimly, we will be a light that can draw others to God. The light of God will be a blessing both to us and to them.

...but the LORD will arise upon you,
and his glory will be seen upon you.
And nations shall come to your light,
and kings to the brightness of your rising.

(Isaiah 60:2b-3)


Isaiah 60:15-22

Isaiah has a habit, exhibited frequently through the book (e.g., 9:1-10; ch. 35), of beginning a teaching with things that seem at least somewhat reasonable and, even if extraordinary, still fairly justifiably explicable as relating to the nation of Israel. But, at some point, the prophesy transitions to something that is transcendent, incredibly remarkable, and impossible to accept using older, typical understandings. He does this also in this passage.

Whereas you have been forsaken and hated,
with no one passing through,
I will make you majestic for ever,
a joy from age to age.
You shall suck the milk of nations;
you shall nurse at the breast of kings;
and you shall know that I, the LORD, am your Savior
and your Redeemer, the Mighty One of Jacob.
Instead of bronze I will bring gold,
and instead of iron I will bring silver;
instead of wood, bronze,
instead of stones, iron.
I will make your overseers peace
and your taskmasters righteousness.
Violence shall no more be heard in your land,
devastation or destruction within your borders;
you shall call your walls Salvation,
and your gates Praise.

The sun shall be no more
your light by day,
nor for brightness shall the moon
give you light;
but the LORD will be your everlasting light,
and your God will be your glory.
Your sun shall no more go down,
nor your moon withdraw itself;
for the LORD will be your everlasting light,
and your days of mourning shall be ended.
Your people shall all be righteous;
they shall possess the land forever,
the branch of my planting, the work of my hands,
that I might be glorified.
The least one shall become a clan,
and the smallest one a mighty nation;
I am the LORD;
in its time I will hasten it.

(Isaiah 60:15-22)

The promises of God in these verses begin in such a way that they seem appropriate to the physical Israel and understandable in that light. As he progresses through the chapter, he mentions things that may make one uncertain and uncomfortable with that interpretation, but it is still possible to see it in that light. But then...he eventually makes a transition to a plane wherein the old understandings can no longer be applied. It reaches a point where one has to conclude that it is no longer just physical things, and the physical Israel, that is being referred to. This is plain in places like verse nineteen that say that the people will no longer need the sun or moon, that these will no longer be their source of light.

I mentioned before that the book of Revelation draws upon some themes in the book of Isaiah. Notice some of the parallels between a passage in Revelation (Rev. 21:23-27; also, Rev. 22:5) and the book of Isaiah, mostly (but not exclusively) from Isaiah chapter 60:

And the city has no need of sun or moon to shine upon it, for the glory of God is its light, and its lamp is the Lamb. By its light shall the nations walk; and the kings of the earth shall bring their glory into it, and its gates shall never be shut by day -- and there shall be no night there; they shall bring into it the glory and the honor of the nations. But nothing unclean shall enter it, nor any one who practices abomination or falsehood, but only those who are written in the Lamb's book of life.
(Revelation 21:23-27 [RSV])

Compare:

1a. In Revelation:

And the city has no need of sun or moon to shine upon it, for the glory of God is its light, and its lamp is the Lamb....and there shall be no night there...

And night shall be no more; they need no light of lamp or sun, for the Lord God will be their light, and they shall reign for ever and ever.
(Revelation 21:23,25b; 22:5 [RSV])

1b. In Isaiah:

The sun shall be no more
your light by day,
nor for brightness shall the moon
give you light;
but the LORD will be your everlasting light,
and your God will be your glory.
Your sun shall no more go down,
nor your moon withdraw itself;
for the LORD will be your everlasting light,
and your days of mourning shall be ended.

(Isaiah 60:19-20)


2a. In Revelation:

...and its gates shall never be shut by day...
(Revelation 21:25a [RSV])

2b. In Isaiah:

Your gates shall be open continually;
day and night they shall not be shut...

(Isaiah 60:11a [RSV])


3a. In Revelation:

...and the kings of the earth shall bring their glory into it....they shall bring into it the glory and the honor of the nations.
(Revelation 21:24b,26 [RSV])

3b. In Isaiah:

And nations shall come to your light,
and kings to the brightness of your rising.
Lift up your eyes round about, and see;
they all gather together, they come to you;
your sons shall come from far,
and your daughters shall be carried in the arms.
Then you shall see and be radiant,
your heart shall thrill and rejoice;
because the abundance of the sea shall be turned to you,
the wealth of the nations shall come to you....
Your gates shall be open continually;
day and night they shall not be shut;
that men may bring to you the wealth of the nations,
with their kings led in procession.

(Isaiah 60:3-5,11 [RSV])


4a. In Revelation:

But nothing unclean shall enter it, nor any one who practices abomination or falsehood, but only those who are written in the Lamb's book of life.
(Revelation 21:27 [RSV])

4b. In Isaiah:

And a highway shall be there,
and it shall be called the Holy Way;
the unclean shall not pass over it,
and fools shall not err therein.

(Isaiah 35:8 [RSV])

We have seen how this passage in Isaiah chapter 60 might begin with references that seem to be related to physical Israel, but that, as the passage progresses, things begin to change until it is obvious that physical Israel is no longer the primary reference. We saw this in places like verse nineteen. We also see something of the same in verse 21:

Your people shall all be righteous...
(Isaiah 60:21a)

In a typical kingdom, some are good and some are bad. Some are righteous and some unrighteous. But in the church, all are righteous, not because of what they are doing, but because they have all been declared righteous by God through their being washed in the blood of the Lamb. That’s an admission requirement into God’s kingdom. There won’t be anyone slipping in and remaining unnoticed who hasn’t been washed in the blood. In the Parable of the Marriage Feast in Matthew chapter 22, the king comes to look at the guests and finds a man who doesn't have a wedding garment. The king asked him how did he get in here. The man had no answer, and he was cast out (Matthew 22:11-13). On the King's highway, there will be no dangers or evil outside forces. It will be exclusively the pathway of the redeemed.

And a highway shall be there,
and it shall be called the Holy Way;
the unclean shall not pass over it,
and fools shall not err therein.
No lion shall be there,
nor shall any ravenous beast come up on it;
they shall not be found there,
but the redeemed shall walk there.

(Isaiah 35:8-9 [RSV])

"The redeemed shall walk there" (Isaiah 35:9b) because of their "Redeemer, the Mighty One of Jacob." (Isaiah 60:16b) "Redemption" is a prominent theme in the book of Isaiah. Especially noteworthy is the mention of a "redeemer". The word "redeemer" is only found 18 times in most English translations of the Bible. Thirteen of these are in the book of Isaiah.

God's people will be lavishly blessed and loved. The overwhelming emotion of those on the highway will be everlasting joy.

I will make you majestic for ever,
a joy from age to age....
Instead of bronze I will bring gold,
and instead of iron I will bring silver;...
I will make your overseers peace
and your taskmasters righteousness....
you shall call your walls Salvation,
and your gates Praise.

...the LORD will be your everlasting light,
and your days of mourning shall be ended.
Your people shall all be righteous;...
I am the LORD;
in its time I will hasten it.

(Isaiah 60:15b,17a,c,18b,20c,22b)


Isaiah 61:1-3

The Spirit of the Lord GOD is upon me,
because the LORD has anointed me
to bring good tidings to the afflicted;
he has sent me to bind up the brokenhearted,
to proclaim liberty to the captives,
and the opening of the prison to those who are bound;
to proclaim the year of the LORD's favor,
and the day of vengeance of our God;
to comfort all who mourn;
to grant to those who mourn in Zion --
to give them a garland instead of ashes,
the oil of gladness instead of mourning,
the mantle of praise instead of a faint spirit;
that they may be called oaks of righteousness,
the planting of the LORD, that he may be glorified.

(Isaiah 61:1-3 [RSV])

In Luke chapter four, we have the story of Jesus returning to his hometown of Nazareth and attending the synagogue services.

Then Jesus came to Nazareth, where He had been brought up. As was His custom, He entered the synagogue on the Sabbath. And when He stood up to read, the scroll of the prophet Isaiah was handed to Him.
(Luke 4:16-17a [BSB])

He reads from Isaiah chapter 61, verse one and the first part of verse two (probably from the Septuagint, the old Greek translation of the Old Testament). After this, Luke records:

Then He rolled up the scroll, returned it to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on Him, and He began by saying, "Today this Scripture is fulfilled in your hearing."
(Luke 4:20-21 [BSB])

Even though the primary and fullest fulfillment of this passage is found only in the person of Jesus Christ, there is some application that we can make of it to our own lives. Jesus is our example, and we are to try and mold our lives around that pattern. This is a beautiful passage speaking of the mission and life of Christ and, by way of example, the mission and life of the Christian.

In verse one we read,

The Spirit of the Lord GOD is upon me...

This does not apply to the Christian in the same way that it applies to Jesus, since he was anointed with the Spirit of God in a very special and miraculous sense. However, it does show us the power behind our mission, and it can remind us that the individual Christian is also empowered by God for service.

Now to him who by the power at work within us is able to do far more abundantly than all that we ask or think, to him be glory in the church and in Christ Jesus to all generations, for ever and ever. Amen.
(Ephesians 3:20-21 [RSV])

Verse one continues,

"…the LORD has anointed me
to bring good tidings to the afflicted;"

Some other translations read "meek" or "poor". The life of the Christian is bound up in the preaching of good news to the meek and poor and afflicted and lowly. Good news has been a part of our message since the beginning. The angel who announced the birth of Christ to the shepherds in the field proclaimed that the event was one for joy and rejoicing.

"...behold, I bring you good tidings of great joy, which shall be to all people."
(Luke 2:10b [KJV])

Jesus came healing the sick and the lame and the blind, reaching out to the poor and the outcast and the downtrodden, announcing reconciliation with God, and calling men into the kingdom of heaven. This message of "good news"--the gospel--was brought by one who cared about the physical needs of the people, and he cared about more than their physical needs. He cared about their place in the cosmic battle between good and evil that would determine their place in eternity. He spoke of a salvation that was free to all, of a redemption unencumbered by payments and debts, of deliverance from sin, of atoning grace, of a joy and peace that the world cannot provide, and of a home that will be forever free from the ravages of evil and pain and suffering. "Good news". It’s an essential part of the Christian message, and it’s an essential part of the Christian mission.

Verse one goes on to say,

"…he has sent me to bind up the brokenhearted."

"Brokenhearted" may include those who have been all but crushed by life’s adversities--who have simply had a rough road in life. Some roads are much rougher than others. If we are going to be God’s people, we need to have a sensitive heart which is open to the needs of those around us, including their physical needs. But "brokenhearted" may also point to the humble in spirit, to the tenderhearted--the brokenhearted--who are despondent and inconsolable because of their own sins, or who are distressed because of the sins present in the church, or who are disheartened and disappointed because of the ungodliness and persecutions by the wicked. If we are going to be God’s people, we also need to be aware of the dangers of sin and evil. Although we definitely need to be concerned with the needs of the people around us, including their physical needs, we especially need to be concerned with and compassionate about their spiritual needs and with their eternal welfare.

Again, in verse one,

"...to proclaim liberty to the captives,
and the opening of the prison to those who are bound;"

The Bible speaks on other occasions about setting the captives free, or setting the prisoners free (e.g., Isaiah 42:7; 49:9) . It's also interesting to note how many of God's people in the Bible were prisoners or captives:

Joseph
The Israelite nation in Egyptian Bondage
Sampson
Hanani the seer
The prophet Micaiah
Jeremiah
Ezekiel
Daniel
The kingdom of Judah in Babylonian Captivity
John the Baptist
Jesus himself
Peter
Paul
Silas
Epaphras
Aristarchus
Andronicus
Junias
and many others

The words that are used in these verses in Isaiah 61, such as "afflicted", "brokenhearted", "captives", and "those who are bound" would have a special meaning to the people of Isaiah’s day. Isaiah had been prophesying of a coming Babylonian captivity for the people of Jerusalem and of their ultimate release. These predictions of a Babylonian captivity for Judah and Jerusalem are made shortly after the ten northern tribes had been taken into Assyrian captivity. Although these words would have a special significance for the people of Isaiah’s day, they also have a special significance for other times as well. In a world of sin and ungodliness, there will always be people who are brokenhearted and whose lives have been ruined because they have become captives to sin.

Verse two mentions

...the day of vengeance of our God;

Part of declaring "the whole counsel of God" (Acts 20:27) is telling not only of the rewards of the righteous, but also of the punishment of the wicked. Evil will not flourish forever. Its days are numbered. Its end is certain.

From the latter part of verse two and much of verse three, we read that the Messiah was also sent

to comfort all who mourn;
to grant to those who mourn in Zion --
to give them a garland instead of ashes,
the oil of gladness instead of mourning,
the mantle of praise instead of a faint spirit;

The whole counsel of God also requires that we have a compassionate heart and an encouraging spirit.

The Messiah will be an incredible blessing to his people. Those who mourn will be comforted. Those who grieve will be uplifted, encouraged, and made hopeful. Those who are despondent will instead be celebrated, and exalted, and praised. As he is a blessing to us, we also need to be a blessing to those around us.

that they may be called oaks of righteousness,
the planting of the LORD,

This imagery was mentioned in an earlier chapter. God is looking for a forest of righteousness, with each of us being a component part of that forest.

...that he may be glorified.

The ultimate goal of the Christian is to bring glory to God.

We have a mission to help the poor, to feed the hungry, to comfort the heartbroken, and to lift up the downtrodden. We have an even greater mission in the big picture of converting the lost and bringing them to God's kingdom. But our ultimate goal, exceeding any of these, is to glorify God.


Isaiah 62:2

The nations shall see your righteousness,
and all the kings your glory,
and you shall be called by a new name
that the mouth of the LORD will give.

(Isaiah 62:2)

A new name. This thought is repeated in the book of Isaiah:

You shall leave your name to my chosen for a curse,
and the Lord GOD will put you to death,
but his servants he will call by another name,

(Isaiah 65:15)

For thus says the LORD:
"To the eunuchs who keep my Sabbaths,
who choose the things that please me
and hold fast my covenant,
I will give in my house and within my walls
a monument and a name
better than sons and daughters;
I will give them an everlasting name
that shall not be cut off."

(Isaiah 56:4-5)

In Hebrew society, having children and a posterity was one of the greatest honors. But here, to the eunuchs who could have no children, God through the prophet Isaiah says that they will have an even greater name and a greater honor than that of having sons and daughters. They will be God's posterity--God's children. Their name won't last just until their name wears off of their tombstones or their memory is forgotten by their fellow men. Their name will be everlasting.

But to all who did receive Him, to those who believed in His name, He gave the right to become children of God...
(John 1:12 [BSB])

See what love the Father has given us, that we should be called children of God; and so we are.
(I John 3:1a [RSV])

We also read about a new name in the New Testament:

"'He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will give some of the hidden manna, and I will give him a white stone, with a new name written on the stone that no one knows except the one who receives it.'"
(Revelation 2:17)

He who conquers, I will make him a pillar in the temple of my God; never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem which comes down from my God out of heaven, and my own new name.
(Revelation 3:12 [RSV])

There is some question as to what the "new name" in Isaiah is. Some suggest "Hephzibah" (or "My Delight Is in Her") from verse four of chapter 62. Others suggest "Christian" from Acts 11:26. Possibly no single name is intended, but a general intention of blessing is implied. Whether the name is "My Delight Is in Her" or "Christian" or "Children of God" or "Saints" or "Church of God" or "Church of Christ" or "Redeemed" or even if no specific name is intended, the intention is definitely that the new name will be one denoting immeasurable blessings from God. Abram became Abraham; Jacob became Israel; Cephas became Peter; Joseph, the Levite became Barnabas; and Saul became the Apostle Paul. All of the old and the bad will disappear, and we will be a new creature, have a new birth, have a new name, and, as we will see shortly, new heavens and a new earth. All things will become new.


Isaiah 65:17-25

In the classic manner of Isaiah, in this passage Isaiah looks forward not only to the near term future of a return from the coming Babylonian captivity, but also to a more distant future when we will no longer be captives to sin and will be freed forever from the Satanic power of evil. The application is sometimes to the near term, sometimes to a more distant Messianic or heavenly future, with exactly which one and how much of each not always easy to tell in each verse. But it leans toward the first and the last of the prophecy referring to the future, with the center portion offering hope for those in Isaiah's day.

"For behold, I create new heavens
and a new earth;
and the former things shall not be remembered
or come into mind.
But be glad and rejoice for ever
in that which I create;
for behold, I create Jerusalem a rejoicing,
and her people a joy.
I will rejoice in Jerusalem,
and be glad in my people;
no more shall be heard in it the sound of weeping
and the cry of distress.
No more shall there be in it
an infant that lives but a few days,
or an old man who does not fill out his days,
for the child shall die a hundred years old,
and the sinner a hundred years old shall be accursed.
They shall build houses and inhabit them;
they shall plant vineyards and eat their fruit.
They shall not build and another inhabit;
they shall not plant and another eat;
for like the days of a tree shall the days of my people be,
and my chosen shall long enjoy the work of their hands.
They shall not labor in vain,
or bear children for calamity;
for they shall be the offspring of the blessed of the LORD,
and their children with them.
Before they call I will answer,
while they are yet speaking I will hear.
The wolf and the lamb shall feed together,
the lion shall eat straw like the ox;
and dust shall be the serpent's food.
They shall not hurt or destroy
in all my holy mountain, says the LORD."

(Isaiah 65:17-25 [RSV])

The prophecy begins and ends emphasizing more prominently a yet distant and Messianic future. But it gradually and vaguely fades, first into and then out of, a nearer and more physical future after the end of the Babylonian captivity. That the middle of the prophecy emphasizes more strongly the physical Israel can be seen most clearly in verses 20b-21:

...the child shall die a hundred years old,
and the sinner a hundred years old shall be accursed.
They shall build houses and inhabit them;
they shall plant vineyards and eat their fruit.

But the prophecy gradually transitions to an even more blessed state, to an even better country at its beginning and end:

"For behold, I create new heavens
and a new earth;
and the former things shall not be remembered
or come into mind....

The wolf and the lamb shall feed together,
the lion shall eat straw like the ox;
and dust shall be the serpent's food.
They shall not hurt or destroy
in all my holy mountain, says the LORD."

This passage anticipates what we read about, once again in the book of Revelation:

Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband; and I heard a loud voice from the throne saying, "Behold, the dwelling of God is with men. He will dwell with them, and they shall be his people, and God himself will be with them; he will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning nor crying nor pain any more, for the former things have passed away."
(Revelation 21:1-4 [RSV])


Conclusion

In closing, I'd like to describe the book of Isaiah in this way:

The world that we live in is like an island, an island of mortality, surrounded by the seas of eternity, enshrouded by the mists of time. Across the sea is an eternal realm. Some, like the Apostle John, have shown us pictures of it, but we only have pictures. No one alive on earth has seen that eternal realm. Messages have come from the realm--messages of extreme importance--messages that are powerfully moving--messages that guide our daily lives--even messages that are miraculous in nature that thereby confirm that they come from a place beyond the power and understanding of mortal man. Messengers have even come: angelic beings--wondrous, awe-inspiring beings have come and walked among men and communicated with us. Finally, even the great Creator of that realm and of this one came and lived a life of wonder, and of miracles, and of redemption.

But it’s been a long time since he was here; and no one alive has ever seen him or the heavenly realm.

As we walk toward the great ocean, we see various apostles and prophets and other men of God appear who tell us wonderful stories about the land and its inhabitants. We see Habakkuk and Joshua and Joel and David and Jeremiah and others. They tell us of the King of the eternal land and share great accounts of his wisdom and power and love. They even tell of miraculous events that they have seen and of uncanny predictions of the future that we ourselves know have come true. And we know that the eternal land is real.

But we long to see it for ourselves.

As we pass through our current earthly land, drawing closer to the ocean we see Abraham and Elijah and Adam and Moses and Noah and others who can tell us many things that we want to know. But these are stories of the eternal land and its inhabitants, not the realm itself.

As we near the sea, and the smell of the ocean surf is in the air, we begin to see some of the apostles who actually lived and worked and ate with the Creator himself. They tell us of the glory of God and of life-changing events that profoundly affected them and affect all mankind. And we enthusiastically press on.

As we come to the sea itself, we look eagerly out across the vast expanse, but we cannot see the other side.

Standing there at the edge of the water is the Apostle John, and he tells of the Life who was here, the Light of the World, the Redeemer of Mankind, and the love that he had for all of us. And he holds up a picture and says, "This is the heavenly city itself. This is what it looks like." And we marvel at it.

But it is still just a picture, not the actual city itself.

The people we have met on our journey are great; the stories that they have told us change our lives; the evidences that they have shown us build our faith; the hope that they have given us sustains us; and the love that they have shown us transforms us. But we still want to see the other side of the ocean.

As we stand there, we see the prophet Isaiah motioning to us. He takes us to the seashore, where the waves lap up around our feet. And he leads us far down the shore to a secluded peninsula jutting far out into the very midst of the ocean to a secret, rocky promontory point, high above the waters looking out over the sea. And we strain our eyes toward the West. Yet, even from here, we cannot see the eternal realm.

But sometimes, when the wind is just right, we can smell the aroma of the flowers blooming in the heavenly fields, and we can hear--faintly, but distinctly--the sounds of multitudes of voices, laughing and singing with uncontrollable joy.

Through the study of the book of Isaiah, I’ve smelled the aroma; and I’ve heard the singing; and I want to go there. And I hope that you do, too.