1) I create new heavens and a new earth. Isaiah 65:17
This quotation from Isaiah must be taken in its context. The use of heavens and earth in the Bible is often figurative and used metaphorically.
Using the same author, Isaiah states in Isaiah 1:2, 'Hear O heavens and give ear O earth.' Isaiah is addressing the rulers (heaven) and the ruled, the people (earth) of Israel. This is also seen in Isaiah1:10, where the nation of Israel is reminded of the fate of Sodom and Gomorrah and Isaiah gives the people of Israel warning regarding their own failings.
Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the LORD, you rulers of Sodom; give ear unto the law of our God, you people of Gomorrah. (Isaiah 1:9-10)
This form of address is often used when Yahweh is speaking to and admonishing the people of Israel. In this instance, as in other places, the words are being addressed to the rulers and the people of Israel. The following is another example of where the nation of Israel is being addressed by Moses and metaphorical language is used, with the rulers depicted as the heavens and the people as the earth.
Gather unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to record against them. For I know that after my death you will utterly corrupt yourselves, and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because you will do evil in the sight of the LORD, to provoke him to anger through the work of your hands.
And Moses spake in the ears of all the congregation of Israel the words of this song, until they were ended. (Deuteronomy 31: 28-30)
We note here that Moses spoke to all the congregation and his speech is given in the next chapter.
'Give ear, O ye heavens (the rulers), and I will speak; and hear O earth (the people), the words of my mouth.' (Deuteronomy 32:1)
This also supports the metaphorical use of 'heavens' and 'earth' as in Isaiah.
Returning to Isaiah 65: 17-19 there is a clear statement of the location of this new heavens and earth. Jerusalem is clearly the location.
For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor 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. And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying. (Isaiah 65; 17-19)
The concept of 'create' (Hebrew 'bara') is of a formative process such as making an object from the wood of a tree.
The following chapter, Isaiah 66, gives a lot of detail related to this new 'heavens' and 'earth'.
For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD. (Isaiah 66: 22-23)
Isaiah 66 deals extensively with the process by which Jerusalem would be changed. As we follow the words of the prophet through this chapter, the destiny of Israel is revealed. Out of tribulation, oppression and conflict, Jerusalem will rise again. The prophet speaks of Yahweh's fury being poured out.
`For behold the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and rebuke with flames of fire.' (Isaiah 66:15)
The Lord will then use `fire' and the 'sword' to plead with all flesh and there will be many slain. We have here a major conflict against the nations, which are subdued. There is not a complete annihilation of the people, as the chapter goes on to show that there will be worship established in Jerusalem.
'And they shall bring all your brethren for an offering unto Yahweh out of all nations... to my holy mountain Jerusalem, saith Yahweh, as the children of Israel bring an offering in a clean vessel into the house of Yahweh.' (Isaiah. 66:20)
It is here that the prophet refers to the new heavens and the new earth in Isaiah 66:22.
'For as the new heavens and the new earth, which I will make, shall remain before me, saith Yahweh, so shall your seed and your name remain. From one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith Yahweh.'
New as Renewal and Change
Note here that there is a reference to all 'flesh', which suggests people even in this time of glory in a mortal state. New moons and Sabbaths indicate a relationship to the world as we know it, where the moon obits the earth, and the earth rotates on its axis. We have also references here to Jerusalem, the mountain, the house and all 'flesh.' There is a fiery judgement, but there is no mention of the literal ball of soil and rock being destroyed. In the context there is evidence of a change, as denoted by the original Hebrew. The word 'New' in the Old Testament is used in the sense of rebuilding or renewing, which is the meaning obtained also from the scholars in the Hebrew concordances.
The occurrence of the word `new' in the book of Revelation, when a 'new heavens' and a 'new earth' is mentioned, is related to 'freshness'. `I saw a new heavens and a new earth' (Revelation 21: 1). Its usage in the New Testament is closely related to 'changes' and not a creation of something different. We need to examine the use of this word in a number of different contexts. Some examples are given below.
In Matthew 26:28 we read that 'this is my blood of the New Testament.' There had been a change from the Law of Moses to the Law of the Messiah. This signified a change in the mode of worship, as the Anointed had fulfilled all the sacrificial aspects of the Law.
In 2 Corinthians 5:17, we read, 'Therefore if any man be in Christ (the Anointed) he is a new creature.' This in no way supports the destruction of the person, but a change in that person's attitude, allegiance and way of life.
Ephesians 4:24 conveys the same message when it is stated 'put on the new man, which after God is created in righteousness and true holiness.' Here again, the man physically appears the same, but the transformation, or change, is again in his way of life.
Hebrews 9:15 refers to the changes that were brought about by the Messiah's crucifixion. The old covenant was replaced by a new covenant, which was based on the principles of the old covenant which was the Law of Moses, and which in its turn was based on the Abrahamic covenant. The Messiah's work cannot be understood other than in the light of the Law of Moses. It is here we see a change, which is based on previously established Divine principles. 'And for this cause he is the mediator of the new testament.'
The Apostle Peter quotes Isaiah
The Apostle Peter refers to God's promise as described in Isaiah of a new heavens and earth, where there is righteousness and justice. He speaks of the judgement that is yet to come upon the earth and the destruction of present civilizations. He urges his readers to diligently seek this future age of peace and become a part of this new age.
Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwells righteousness. Wherefore, beloved, seeing that you look for such things, be diligent that you may be found of him in peace, without spot, and blameless. (II Peter 3: 13-14)
It will then be that in the New Age promised by God:
'The whole earth shall be filled with His glory.' (Numbers 14:21)
For more on The Kingdom
Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. (1 Corinthians 4:5)
This may be one of the most misunderstood passages of the Bible. Paul is notorious for long sentences of connected thoughts, and this is part of a complex wide ranging thought which lasts 2 chapters, and includes what seems opposite advice:
But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. For what have I to do to judge them also that are without? do not ye judge them that are within? But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (1 Cor. 5:11-13)
As I was thinking to write this article, having just read Psalm 46 as I do each year on that day, on January 25th a Bible was found untouched after a tornado hit Hattiesburg, Mississippi.
We have been given many time periods to prophetic events in the Bible. Many people think it too hard, and do not make an effort to understand them. However, if they were not to be understood, why were they given? And the Bible says the wise shall understand (Daniel 12:10).
In the light of the findings of science, how literally do we take what the scriptures say about the power of the God of the Bible, Yahweh Elohim (literally He who will become Mighty Ones)? Science at its best is a measurement of observable and repeatable phenomenon wrapped up in explanations which abound in analogy. There is no doubt in the benefit of investigating phenomena of the natural world. The surprising thing is that the more we investigate natural phenomena, the more it fits the explanations recorded over 2000 years ago.
The God of Israel is approachable and reasonable. He often speaks directly to his people. The following will seek to understand a passage where he speaks via the prophet Amos which has a few variant translations.
