66:1 This verse is a fitting culmination to the great truths of God that have dominated the book and from which have flowed the prophet’s message. Large ideas concerning God provide a true perspective on everything else. “Heaven” and “earth” is the creation of the universal Lord, with earth being his lowly footstool. This recalls Isaiah 6:1, in which the Lord sits on the throne and the hem of his robe fills the temple. The mention of the temple here strengthens the link with that passage and all that it signified in the ministry of the prophet.

The theology of creation and temple here is consistent with the total biblical picture. The transcendent God cannot be confined in any space but graciously provides a means whereby human beings can meet with him. This is true even in the unfallen world, in which he provides the garden/temple as a place not only for humans to flourish but for them to meet with him. The clearest expression of this theology is in Solomon’s great prayer at the dedication of the temple (1 Kings 8:12–30). There he states that the house is a divine dwelling (1 Kings 8:13) and that a divine mandate was given to him to build it (1 Kings 8:18–21). In 1 Kings 8:27–30, however, he realizes that the whole universe does not suffice as a dwelling for the Lord—yet he asks that in grace the Lord would meet with his people in the earthly temple.

There is no need to look for a postexilic setting for this passage, although obviously it would have particular resonance for those early pioneers who returned to build the temple (Ezra 2–3). But it had equal resonance in the eighth century, in which Isaiah had his vision in the temple (Isa. 6:1) and Hezekiah took Sennacherib’s letter into the Lord’s house (37:14). Neither prophet nor king imagined Yahweh to be confined within its walls; both passages draw attention to his transcendence. Indeed, the whole universe is Yahweh’s temple. Such Psalms as 29; 93 celebrate his power in storm and wind, and both identify it with his glory and holiness in creation (Pss. 29:9; 93:5).115

66:2 If there is any doubt that both the heavenly and earthly temple belong to Yahweh, it is dispelled in the statement “All these things my hand has made,” echoing Isaiah 40:26. “Came to be” is probably an allusion to Genesis 1, in which all that God commanded came into being. Yet that majestic God, whom the whole universe cannot contain, looks with favor on one who is “humble,” who takes the lowest place and is “contrite in spirit,” a phrase sometimes used of physical ailment but here of one who is conscious of sin and weakness in the presence of God. Such a person “trembles” at God’s word; this term recurs in Ezra 9:4; 10:3 of those willing to be obedient, however painful it might be.

God truly dwells in the hearts of those who love him, and they become his temple. If, as already suggested, the prophet’s experience in the temple in Isaiah 6 lies behind these verses, then the prophet himself is such a person. He trembled at the word of God, confessed his sin and brokenness, and devoted his life to calling the people to such repentance and obedience.

66:3 The connection here with Isaiah 66:1–2 is plain: if God cannot be confined to buildings, then he certainly cannot be confined in meaningless ritual. These verses echo 1:10–20 but are worded even more strongly. At first sight they appear to say that even divinely ordained sacrifices are at best irrelevant and at worst “abominations.” This echoes condemnations from other prophets: Amos 5:21–25 reveals that God did not want Israel’s offerings even in the desert, Jeremiah 7:21–23 contrasts ritual with obedience, and Micah 6:6–8 contrasts sacrifices with justice and humility. Placing the practice of counterfeit religion via authorized forms side by side with disobedient and rebellious hearts shows that, when the heart is wrong, it cannot be sanctified by sacred buildings and rituals. The choice is stark.

This is further dramatized by language showing the grotesque consequences of the disjunction of outward ritual from true obedience. When such obedience is absent, the actual content of the sacrifices becomes irrelevant and might as well involve dog’s or pig’s blood.

At heart is a deliberate choice to go one’s own way, which is always the way of self-gratification, and to reject the ministry of the servant (Isa. 53:6). Not only did the people choose that path—they positively rejoiced in and celebrated it. Yet to Yahweh these were “abominations,” like the idols Josiah destroyed (2 Kings 23:24) and Jeremiah denounces (Jer. 4:1). There is no fear of God here or obedience to his word.

66:4 What the people have chosen is now matched by what God has chosen: not reward but “harsh treatment.” This word can also mean “capriciousness,” implying they have no idea of the fate that will overtake them. The real issue is their refusal to heed the divine word; for this reason, they will suffer the judgment already shown to the prophet (Isa. 6:9–12). They have attempted to manipulate the future (65:11–12), but they will end in destruction. This attempt to substitute superstition for revelation has been deliberate, as shown by the repetition of “chose.”

66:5 God now reassures those who tremble at his word: they will not be caught up in the judgment of the rebellious. “Your brothers” may belong outwardly to God’s family, but their attitudes to God, his word, and his people have destined them for judgment. They hate those who obey and tremble (such a situation is also seen in 5:18–19; 8:11–20, in which those who follow religion are contrasted with those who obey Yahweh). The prophet himself was part of the group who trusted the Lord; thus he was able to rebuke Ahaz (7:3–25) and encourage Hezekiah (37:21–35). The unbelievers used the language of piety, but they will end in shame because such piety is not the language of their hearts.

66:6 The voice of God will speak in judgment (cf. Joel 3:16; Amos 1:2; Rev. 19:15); if people will not listen to his word through the prophet, they will certainly hear the voice of judgment. Those who supposed that God ought to “recompense” them for their pious living will find that he rewards justly what they have chosen in unbelief.

66:7 As the book nears its end, the eschatological note predominates as Lady Zion reaches the joyful culmination of her story.116 What is particularly in view here is the reversal of the curse of pain in childbirth (Gen. 3:16). The effects of the fall will be removed so that life can flourish in all its fullness and creation can enjoy undisturbed blessing.

66:8 A series of rhetorical questions underlines the wonder of what is to happen. These future events will seem totally contrary to that which is normal, for this is the direct intervention of the Creator, who is not bound in or by the created order. He can, if he chooses, introduce new events that profoundly alter the shape of history. The imagery is breathtaking, involving the whole sweep of God’s purposes but focusing on the final coming of Christ’s kingdom. The same idea is expressed by Gabriel to Mary: “Nothing will be impossible with God” (Luke 1:37).

66:9 But how can we be sure that this will happen? By looking at God’s dealings throughout history. He did not leave his people in Egyptian captivity; he will bring them back from Babylonian exile. Nor will he leave his Son in a grave or fail to establish his eternal kingdom. In the beginning he created the heavens and the earth, and the rest of the Bible shows that he will complete that task in a new creation. He has not brought Zion to birth merely to abandon her. This is underlined by the repeated use of “says”; the divine word will always accomplish its purpose (Isa. 55:11).

66:10 The time of mourning for Jerusalem is past; the time to rejoice with and for her has come. The state of the visible church is often a cause for mourning, and it is sometimes difficult to imagine blessings to come. The “mourners” in the immediate context are those who tremble at God’s word, not those who are complacent or boastful.

66:11 This rejoicing is expressed more explicitly as a child’s feeding contentedly at his mother’s breast. The milk here flows freely (as it does in the invitation to the banquet in 55:1–2). There is no sense of providing only the least that would suffice; everything reflects overflowing generosity as well as loving care. The word “comfort” occurs three times in 66:13; this same word opened chapter 40 and suggests the giving of strength as well as loving protection.

66:12–13 Again this blessing is guaranteed by the word of the Lord. “Behold” invites wonder and gratitude as metaphors of abundance continue. The river of God’s peace echoes 48:18 and contrasts with the river of Assyria (8:7). A river will also flow from the nations, who are no longer hostile (as was Assyria) but bring many gifts. The “glory of the nations” will no longer be seductive and corrupting but will be a sign of universal believing. The blessing of peace means that the nations will learn war no more (2:4). This same reality is expressed in Revelation 21:22–26, in which the kings of the nations bring their treasures into the new Jerusalem.

God is the one who ultimately comforts, and he does so in Zion. This comfort is comprehensive: physical, spiritual, and emotional, satisfying every part of us. The love of a mother is shown by the Lord himself toward Jerusalem, which is now fully the city of the Great King.

66:14 This is no fantasy: “You shall see.” This anticipates Revelation 22:3–4 (“His servants will worship [or “serve”] him. They will see his face”). The inner person will be glad, and the physical body will flourish—this refers to the perfect harmony of the physical and the spiritual in the new creation. The saving hand of the Lord for his people is contrasted with his anger against the disobedient. The “servants” are those who have responded to the Lord’s servant and now reflect his character. They have obeyed the word and now experience the blessings.

66:15 “For behold” develops the “indignation” of the previous verse. The coming of the Lord is heralded by fire, a common symbol of his presence (Isa. 10:17; 29:6; 30:27, 30). Elsewhere a flaming sword guards the gates of Eden (Gen. 3:24); similarly, fire appears at the burning bush (Ex. 3:2) and at Sinai (19:18) and is a sign of the holiness of God. Instead of peace, God’s enemies face chariots and whirlwind and anger. The Lord’s holiness had been encountered by the prophet and led to cleansing, but here the time to return has passed and thus God’s holiness is an expression of judgment.

66:16 Here the emphasis is on God’s justice; he may use fire and sword, but he is the one who judges. This same idea occurs in Amos 1–2, in which the immediate agents of judgment are not named—it is the Lord who punishes. Yet this is not arbitrary, as if the Lord indiscriminately dealt out slaughter; rather, this is the just punishment of those who have made the choice to disobey and rebel. Unforgiven sin must be punished for the new creation to come.

66:17 The specific sin here echoes Isaiah 65:3–7; these are not the only conceivable sins, but they serve here to reveal the proud and unbelieving heart from which all sin springs. Ritualistic use of gardens—probably as centers of fertility cults—was seen as the key to prosperity and gratification. “Following one in the midst” is an obscure phrase but may reference a ritual in which a leader stands in the middle of a circle and orchestrates pagan rites (cf. Ezek. 8:11). Perhaps an Asherah pole stood in a garden or room and was used in illicit worship. Ritual meals of prohibited species may also have formed part of these acts. But both humans and ritual apparatus will end together in swift judgment.

66:18 Now is outlined the vision and future of those who tremble at the word of God as a part of his final purpose for the world. Jerusalem, the holy city of Hebrews 12:22 and Revelation 21, will be the center of God’s purposes as the nations gather to Zion (Isa. 2:2–5; 35:10). The glory of the Lord, already present (6:3), will be fully revealed to all nations as the good news spreads worldwide (Acts 1:8). Thus the whole period between the comings of Christ is envisaged here. All who respond become citizens of Zion. The glory revealed at Sinai (Ex. 24:16–17) is revealed fully in Jesus Christ (John 1:14).

66:19 The “sign” ultimately is the cross, anticipating John 12:32 (“I . . . will draw all people to myself”). The evangelization of the world is envisaged here, as “survivors” are “sent” to the nations. The survivors are those who have escaped God’s judgment by trembling at his word and are now charged to take that word to others. They have received peace and thus have become messengers urging others to be reconciled to God.

The sense of worldwide mission is evoked by a series of place names that suggest the boundaries of geographical knowledge of the time. “Tarshish” represents the far western end of the Mediterranean, “Pul” and “Lud” are uncertain but may have been in the south (perhaps Africa), “Tubal” was probably to the northeast, and “Javan” was perhaps the Greek islands—and in case any place was omitted, “coastlands far away” (cf. 40:15) encompass the earth. These were places that had not heard of God’s actions and character at the time of Isaiah. The clause “Who draw the bow” (cf. Jer. 46:9; Ezek. 27:10) could refer to inevitable dangers, of which the narratives of Paul’s missionary journeys provide abundant evidence.

66:20 The purpose of all this activity is to bring “brothers,” Gentile believers who join Jewish believers as part of the one people of God, fulfilling the promise of Isaiah 56:8. This is expressed also by Paul, who sees the “priestly service of the gospel of God” as bringing about the conversion of Gentiles who become an acceptable offering to God (Rom. 15:16). All forms of transport will be employed, both military and domestic, to ensure that all the brothers come home. The “grain offering” was part of the firstfruits (Deut. 26:2) and the sign of an abundant harvest. This is fitting for the house of the Lord.

66:21 Israel was called to be a priestly people, and from the nation some were specially set aside to be official priests to act on their behalf (Ex. 19:6). Now all of God’s people will be priests (1 Pet. 2:5), only because of the Great High Priest who shares the covenant blessings with his people (Heb. 10:19–25).

66:22 The note of rejoicing in the new creation (65:17) sounds again here as the Creator commits himself to the new creation and the final fulfillment of the promises of land and descendants. The Lord has promised, and his promises cannot be forfeited. Just as heaven and earth were summoned to witness the just judgment of God (1:2) so now they are a testimony to his faithfulness. Jeremiah speaks in similar terms of the blessings of the new covenant (Jer. 31:31–34).

66:23 These promises are for the worldwide people of God; “all flesh” will now be part of the worshiping community. “From new moon to new moon” suggests the regularity of such worship and its governing of the whole of life. The Sabbath, sometimes marked by joyless legalism, will become what it has always been intended to be: a celebration of the goodness of the Creator, who gives rest and peace. “Come to worship” suggests that, although the earthly pilgrimage will be over, heights and depths will remain to be explored and discovered throughout all eternity.

Worship and work will blend perfectly together and will no longer be rivals, as they so often are on earth. Again, the language here is highly poetic, and we ought not imagine people from all over the world traveling continually to Jerusalem. As noted before, the new Jerusalem is not an entity in the new creation but is that new creation itself, seen from a different angle. Redeemed humanity will enjoy the unveiled presence of God that Adam and Eve glimpsed in Eden. The festivals, identified at the beginning of the book as corrupt and debased (Isa. 1:13), will now celebrate God’s holiness and love, and the whole earth will see his glory. The rhythms of life will reflect the perfect peace that the work of the Lord’s suffering servant achieved.

66:24 A final stern warning is necessary in order to avoid complacency and the taking lightly of sin. The message of Isaiah is universal, as the offer of salvation is for everyone—“all flesh.” Yet enjoyment of that salvation requires a humble and contrite heart and a trembling at God’s word. This reality has been established as early as 1:15–18, in which mankind was called to accept the fairness and reasonableness of God’s word and warned of judgment if it rebelled. This was further illustrated in the oracles against the nations and the destruction of Sennacherib’s army.

“They shall go out” possibly refers to the Valley of Hinnom, where fires burned continually to consume the city’s waste. The Greek place-name was Gehenna, used by Jesus as a term for the place of eternal judgment (Matt. 5:22; Mark 9:43; Luke 12:5). Bodies lie there because of deliberate disobedience; the worm of corruption triumphs, and the fires of judgment do not go out. Thus the prophet presents us with the eternal consequences of unrepented sin.

The good news of the servant’s work (Isa. 52:13–53:12) is not negated by this final verse; rather the verse shows the lengths to which the Lord has gone to prevent people from reaching this calamitous place. This image is the grim alternative to a new creation in which love, peace, and harmony reign forever. The choices presented clearly by Moses (Deut. 30:15) and underlined by Jesus (Matt. 7:13) are at the heart of Isaiah’s message as well.