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Isaiah 65:17
Verse
Context
A New Heaven and a New Earth
16Whoever invokes a blessing in the land will do so by the God of truth, and whoever takes an oath in the land will swear by the God of truth. For the former troubles will be forgotten and hidden from My sight. 17For behold, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind. 18But be glad and rejoice forever in what I create; for I will create Jerusalem to be a joy and its people to be a delight.
Sermons
David Wilkerson
Willie MullanDavid Wilkerson
Basilea Schlink
Jack HibbsSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
I create new heavens and a new earth - This has been variously understood. Some Jews and some Christians understand it literally. God shall change the state of the atmosphere, and render the earth more fruitful. Some refer it to what they call the Millennium; others, to a glorious state of religion; others, to the re-creation of the earth after it shall have been destroyed by fire. I think it refers to the full conversion of the Jews ultimately; and primarily to the deliverance from the Babylonish captivity.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The fact that they have thus passed away is now still further explained; the prophet heaping up one kı̄ (for) upon another, as in Isa 9:3-5. "For behold I create a new heaven and a new earth; and men will not remember the first, nor do they come to any one's mind. No, be ye joyful and exult for ever at that which I create: for behold I turn Jerusalem into exulting, and her people into joy. And I shall exult over Jerusalem, and be joyous over my people, and the voice of weeping and screaming will be heard in her no more." The promise here reaches its culminating point, which had already been seen from afar in Isa 51:16. Jehovah creates a new heaven and a new earth, which bind so fast with their glory, and which so thoroughly satisfy all desires, that there is no thought of the former ones, and no one wishes them back again. Most of the commentators, from Jerome to Hahn, suppose the ri'shōnōth in Isa 65:16 to refer to the former sorrowful times. Calvin says, "The statement of the prophet, that there will be no remembrance of former things, is supposed by some to refer to the heaven and the earth, as if he meant, that henceforth neither the fame nor even the name of either would any more be heard; but I prefer to refer them to the former times." But the correctness of the former explanation is shown by the parallel in Jer 3:16, which stands in by no means an accidental relation to this passage, and where it is stated that in the future there will be no ark of the covenant, "neither shall it come to mind, neither shall they remember it," inasmuch as all Jerusalem will be the throne of Jehovah, and not merely the capporeth with its symbolical cherubim. This promise is also a glorious one; but Jeremiah and all the other prophets fall short of the eagle-flight of Isaiah, of whom the same may be said as of John, "volat avis sine meta." Luther (like Zwingli and Stier) adopts the correct rendering, "that men shall no more remember the former ones (i.e., the old heaven and old earth), nor take it to heart." But ‛âlâh ‛al-lēbh signifies to come into the mind, not "to take to heart," and is applied to a thing, the thought of which "ascends" within us, and with which we are inwardly occupied. There is no necessity to take the futures in Isa 65:17 as commands (Hitzig); for אם־שׂישׂוּ כּי (כי with muach, as in Ven. 1521, after the Masora to Num 35:33) fits on quite naturally, even if we take them as simple predictions. Instead of such a possible, though not actual, calling back and wishing back, those who survive the new times are called upon rather to rejoice for ever in that which Jehovah is actually creating, and will have created then. אשׁר, if not regarded as the accusative-object, is certainly regarded as the object of causality, "in consideration of that which" (cf., Isa 31:6; Gen 3:17; Jdg 8:15), equivalent to, "on account of that which" (see at Isa 64:4; Isa 35:1). The imperatives sı̄sū vegı̄lū are not words of admonition so much as words of command, and kı̄ gives the reason in this sense: Jehovah makes Jerusalem gı̄lâh and her people mâsōs (accusative of the predicate, or according to the terminology adopted in Becker's syntax, the "factitive object," Ges. 139, 2), by making joy its perpetual state, its appointed condition of life both inwardly and outwardly. Nor is it joy on the part of the church only, but on the part of its God as well (see the primary passages in Deu 30:9). When the church thus rejoices in God, and God in the church, so that the light of the two commingle, and each is reflected in the other; then will no sobbing of weeping ones, no sound of lamentation, be heard any more in Jerusalem (see the opposite side as expressed in Isa 51:3).
Jamieson-Fausset-Brown Bible Commentary
As Caleb inherited the same land which his feet trod on (Deu 1:36; Jos 14:9), so Messiah and His saints shall inherit the renovated earth which once they trod while defiled by the enemy (Isa 34:4; Isa 51:16; Isa 66:22; Eze 21:27; Psa 2:8; Psa 37:11; Pe2 3:13; Heb 12:26-28 Rev 21:1). not be remembered--See on Isa 65:16, note on "troubles"; the words here answer to "the former . . . forgotten," &c. The former sorrows of the earth, under the fall, shall be so far from recurring, that their very remembrance shall be obliterated by the many mercies I will bestow on the new earth (Rev. 21:4-27).
John Gill Bible Commentary
For, behold, I create new heavens and a new earth,.... This prophecy began to have its accomplishment in the first times of the Gospel, when through the preaching of it there was a new face of things appeared in Judea, and in the Gentile world, so that the whole looked like a new world; and this was all the effect of creating power, of the mighty, powerful, and efficacious grace of God attending the word, to the conversion of many souls; a new church state was formed, consisting of persons gathered out of the world, the old national church of the Jews being dissolved, and Gospel churches everywhere set up; new ordinances appointed, to continue till Christ's second coming and the old ones abolished; a new way of worship observed, at least in a more spiritual and evangelic manner; a new covenant exhibited, or the covenant of grace held forth in a new form of administration, the former waxen old and vanished away; and the new and living way to the Father, through Christ, made more manifest: this will have a further accomplishment at the conversion of the Jews, which will be as life from the dead, and things will look like a new world with them; their blindness will be removed, the veil will be taken away from them; they will part with all their legal rites and ceremonies, and the traditions of the elders, and embrace the Messiah, and all his truths and ordinances; old things shall pass away, and all things become new: and it shall have its complete accomplishments in the New Jerusalem state, when not only Christ will appear, and make all things new in a spiritual sense, and that completely; but even in a literal sense there will be new heavens, and a new earth, which John in vision saw; and which Peter says he and other believers expected, according to the promise of God, when these heavens and earth shall be dissolved and pass away; and unless this passage is referred to by him, it will be difficult to find where this promise is; see Rev 21:1, and the former shall not be remembered, nor come into mind; either the old heavens and earth, which shall pass away, and be no more seen; or the former state both of the Jewish, and Gentile world; or the former troubles, as in the preceding verse, taken in the sense of affliction and persecution; all antichristian troubles shall cease in the latter day, after the conversion of the Jews, and especially in the New Jerusalem state; see Isa 2:4.
Matthew Henry Bible Commentary
If these promises were in part fulfilled when the Jews, after their return out of captivity, were settled in peace in their own land and brought as it were into a new world, yet they were to have their full accomplishment in the gospel church, militant first and at length triumphant. The Jerusalem that is from above is free and is the mother of us all. In the graces and comforts which believers have in and from Christ we are to look for this new heaven and new earth. It is in the gospel that old things have passed away and all things have become new, and by it that those who are in Christ are new creatures, Co2 5:17. It was a mighty and happy change that was described Isa 65:16, that the former troubles were forgotten; but here it rises much higher: even the former world shall be forgotten and shall no more come into mind. Those that were converted to the Christian faith were so transported with the comforts of it that all the comforts they were before acquainted with became as nothing to them; not only their foregoing griefs, but their foregoing joys, were lost and swallowed up in this. The glorified saints will therefore have forgotten this world, because they will be entirely taken up with the other: For, behold, I create new heavens and a new earth. See how inexhaustible the divine power is; the same God that created one heaven and earth can create another. See how entire the happiness of the saints is; it shall be all of a piece; with the new heavens God will create them (if they have occasion for it to make them happy) a new earth too. The world is yours if you be Christ's, Co1 3:22. When God is reconciled to us, which gives us a new heaven, the creatures too are reconciled to us, which gives us a new earth. The future glory of the saints will be so entirely different from what they ever knew before that it may well be called new heavens and a new earth, Pe2 3:13. Behold, I make all things new, Rev 21:5. I. There shall be new joys. For, 1. All the church's friends, and all that belong to her, shall rejoice (Isa 65:18): You shall be glad and rejoice for ever in that which I create. The new things which God creates in and by his gospel are and shall be matter of everlasting joy to all believers. My servants shall rejoice (Isa 65:13), at last they shall, though now they mourn. Enter thou into the joy of thy Lord. 2. The church shall be the matter of their joy, so pleasant, so prosperous, shall her condition be: I create Jerusalem a rejoicing and her people a joy. The church shall not only rejoice but be rejoiced in. Those that have sorrowed with the church shall rejoice with her. 3. The prosperity of the church shall be a rejoicing to God himself, who has pleasure in the prosperity of his servants (Isa 65:19): I will rejoice in Jerusalem's joy, and will joy in my people; for in all their affliction he was afflicted. God will not only rejoice in the church's well-doing, but will himself rejoice to do her good and rest in his love to her, Zep 3:17. What God rejoices in it becomes us to rejoice in. 4. There shall be no allay of this joy, nor any alteration of this happy condition of the church: The voice of weeping shall be no more heard in her. If this relate to any state of the church in this life, it means no more than that the former occasions of grief shall not return, but God's people shall long enjoy an uninterrupted tranquillity. But in heaven it shall have a full accomplishment, in respect both of the perfection and the perpetuity of the promised joy; there all tears shall be wiped away. II. There shall be new life, Isa 65:20. Untimely deaths by the sword or sickness shall be no more known as they have been, and by this means there shall be no more the voice of crying, Isa 65:19. When there shall be no more death there shall be no more sorrow, Rev 21:4. As death has reigned by sin, so life shall reign by righteousness, Rom 5:14, Rom 5:21. 1. Believers through Christ shall be satisfied with life, though it be ever so short on earth. If an infant end its days quickly, yet it shall not be reckoned to die untimely; for the shorter its life is the longer will its rest be. Though death reign over those that have not sinned after the similitude of Adam's transgression, yet they, dying in the arms of Christ, the second Adam, and belonging to his kingdom, are not to be called infants of days, but even the child shall be reckoned to die a hundred years old, for he shall rise again at full age, shall rise to eternal life. Some understand it of children who in their childhood are so eminent for wisdom and grace, and by death nipped in the blossom, that they may be said to die a hundred years old. And, as for old men, it is promised that they shall fill their days with the fruits of righteousness, which they shall still bring forth in old age, to show that the Lord is upright, and then it is a good old age. An old man who is wise, and good, and useful, may truly be said to have filled his days. Old men who have their hearts upon the world have never filled their days, never have enough of this world, but would still continue longer in it. But that man dies old, and satur dierum - full of days, who, with Simeon, having seen God's salvation, desires now to depart in peace. 2. Unbelievers shall be unsatisfied and unhappy in life, though it be ever so long. The sinner, though he live to a hundred years old, shall be accursed. His living so long shall be no token to him of the divine favour and blessing, nor shall it be any shelter to him from the divine wrath and curse. The sentence he lies under will certainly be executed, and his long life is but a long reprieve; nay, it is itself a curse to him, for the longer he lives the more wrath he treasures up against the day of wrath and the more sins he will have to answer for. So that the matter is not great whether our lives on earth be long or short, but whether we live the lives of saints or the lives of sinners. III. There shall be a new enjoyment of the comforts of life. Whereas before it was very uncertain and precarious, their enemies inhabited the houses which they built and ate the fruit of the trees which they planted, now it shall be otherwise; they shall build houses and inhabit them, shall plant vineyards and eat the fruit of them, Isa 65:21, Isa 65:22. Their intimates that the labour of their hands shall be blessed and be made to prosper; they shall gain what they aimed at, and what they have gained shall be preserved and secured to them; they shall enjoy it comfortably, and nothing shall embitter it to them, and they shall live to enjoy it long. Strangers shall not break in upon them, to expel them, and plant themselves in their room, as sometimes they have done: My elect shall wear out, or long enjoy, the work of their hands; it is honestly got, and it will wear well; it is the work of their hands, which they themselves have laboured for, and it is most comfortable to enjoy that, and not to eat the bread of idleness, or bread of deceit. If we have a heart to enjoy it, that is the gift of God's grace (Ecc 3:13); and, if we live to enjoy it long, it is the gift of God's providence, for that is here promised: As the days of a tree are the days of my people; as the days of an oak (Isa 6:13), whose substance is in it, though it cast its leaves; though it be stripped every winter, it recovers itself again, and lasts many ages; as the days of the tree of life; so the Septuagint. Christ is to them the tree of life, and in him believers enjoy all those spiritual comforts which are typified by the abundance of temporal blessings here promised; and it shall not be in the power of their enemies to deprive them of these blessings or disturb them in the enjoyment of them. IV. There shall be a new generation rising up in their stead to inherit and enjoy these blessings (Isa 65:23): They shall not labour in vain, for they shall not only enjoy the work of their hands themselves, but they shall leave it with satisfaction to those that shall come after them, and not with such a melancholy prospect as Solomon did, Ecc 2:18, Ecc 2:19. They shall not beget and bring forth children for trouble; for they are themselves the seed of the blessed of the Lord, and there is a blessing entailed upon them by descent from their ancestors which their offspring with them shall partake of, and shall be, as well as they, the seed of the blessed of the Lord. They shall not bring forth for trouble; for, 1. God will make their children that rise up comforts to them; they shall have the joy of seeing them walk in the truth. 2. He will make the times that come after comfortable to their children. As they shall be good, so it shall be well with them; they shall not be brought forth to days of trouble; nor shall it ever be said, Blessed is the womb that bore not. In the gospel church Christ's name shall be borne up by a succession. A seed shall serve him (Psa 22:30), the seed of the blessed of the Lord. V. There shall be a good correspondence between them and their God (Isa 65:24): Even before they call, I will answer. God will anticipate their prayers with the blessings of his goodness. David did but say, I will confess, and God forgave, Psa 32:5. The father of the prodigal met him in his return. While they are yet speaking, before they have finished their prayer, I will give them the thing they pray for, or the assurances and earnests of it. These are high expressions of God's readiness to hear prayer; and this appears much more in the grace of the gospel than it did under the law; we owe the comfort of it to the mediation of Christ as our advocate with the Father and are obliged in gratitude to give a ready ear to God's calls. VI. There shall be a good correspondence between them and their neighbours (Isa 65:25): The wolf and the lamb shall feed together, as they did in Noah's ark. God's people, though they are as sheep in the midst of wolves, shall be safe and unhurt; for God will not so much break the power and tie the hands of their enemies as formerly, but he will turn their hearts, will alter their dispositions by his grace. When Paul, who had been a persecutor of the disciples (and who, being of the tribe of Benjamin, ravened as a wolf, Gen 49:27) joined himself to them and became one of them, then the wolf and the lamb fed together. So also when the enmity between Jews and Gentiles was slain, all hostilities ceased, and they fed together as one sheepfold under Christ the great Shepherd, Joh 10:16. The enemies of the church ceased to do the mischief they had done, and its members ceased to be so quarrelsome with and injurious to one another as they had been, so that there was none either from without or from within to hurt or destroy, none to disturb it, much less to ruin it, in all the holy mountain; as was promised, Isa 11:9. For, 1. Men shall be changed: The lion shall no more be a beast of prey, as perhaps he never would have been if sin had not entered, but shall eat straw like the bullock, shall know his owner, and his master's crib, as the ox does. When those that lived by spoil and rapine, and coveted to enrich themselves, right or wrong, are brought by the grace of God to accommodate themselves to their condition, to live by honest labour, and to be content with such things as they have - when those that stole steal no more, but work with their hands the thing that is good - then this is fulfilled, that the lion shall eat straw like the bullock. 2. Satan shall be chained, the dragon bound; for dust shall be the serpent's meat again. That great enemy, when he has been let loose, has glutted and regaled himself with the precious blood of saints, who by his instigation have been persecuted, and with the precious souls of sinners, who by his instigation have become persecutors and have ruined themselves for ever; but now he shall be confined to dust, according to the sentence, On thy belly shalt thou go, and dust shalt thou eat, Gen 3:14. All the enemies of God's church, that are subtle and venomous as serpents, shall be conquered and subdued, and be made to lick the dust, Christ shall reign as Zion's King till all the enemies of his kingdom be made his footstool, and theirs too. In the holy mountain above, and there only, shall this promise have its full accomplishment, that there shall be none to hurt nor destroy.
Tyndale Open Study Notes
65:17 The new heavens and new earth will be a place of righteousness (see also 2 Pet 3:13; Rev 21). Paul described those who believe in Christ as already being part of the new creation (see 2 Cor 5:17; Gal 6:15).
Isaiah 65:17
A New Heaven and a New Earth
16Whoever invokes a blessing in the land will do so by the God of truth, and whoever takes an oath in the land will swear by the God of truth. For the former troubles will be forgotten and hidden from My sight. 17For behold, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind. 18But be glad and rejoice forever in what I create; for I will create Jerusalem to be a joy and its people to be a delight.
- Scripture
- Sermons
- Commentary
Not Every Trial Is a Test
By David Wilkerson4.4K46:46ISA 65:17In this sermon, the preacher discusses the story of the three Hebrew children who were thrown into a fiery furnace by the king. Despite being bound, the king sees a fourth man in the fire who looks like a son of God. This fourth man represents Jesus, and his presence in the midst of their trial leads the king to acknowledge their God. The preacher emphasizes that believers can also experience the presence of God in their trials and encourages them to have faith and trust in God's ability to deliver them from their bondage.
(John - Part 42): Life After Death - the Death and Raising of Lazarus
By A.W. Tozer4.0K53:36ExpositionalPSA 90:12ECC 12:7ISA 65:17LUK 16:9ROM 8:181TI 6:191JN 3:2The video is a summary of a sermon by a German theologian named von Hügel. He emphasizes that the only things that seem to move people's emotions in this world are worldly things like business, sports, travel, and pleasure. However, von Hügel argues that the only things worthy of moving our emotions are those related to the world to come, to eternity. He encourages the audience to use their money wisely, knowing that even small acts of generosity can have eternal significance. Lastly, von Hügel reminds the listeners that the knowledge of life after death can help us endure difficult times.
(Revelation) the Resurrection of the Saints
By Willie Mullan1.8K1:03:25Resurrection Of The SaintsISA 2:4ISA 65:17MAT 6:33REV 20:4REV 20:10In this sermon, the preacher begins by stating that they will be looking at seven verses from the Bible, specifically focusing on six doctrines. The passage being discussed is about the devil being cast into the lake of fire along with the false prophet and beasts. The preacher emphasizes the importance of understanding these doctrines and finding them within the passage. The sermon also touches on the resurrection of the saints and clarifies that these are the bodies of the saints who have been raised from the dead.
Audio Sermon: Not Every Trial Is a Test
By David Wilkerson1.6K44:59ISA 65:17
This sermon emphasizes that not every trial is a test of faith, but rather a training process to prepare believers for a new world order where joy and rejoicing will reign. The speaker encourages the congregation to react to trials with faith, praise, and a focus on eternity, reminding them that God is creating a people for His purpose and refining them through suffering for a greater glory.
(Timeless Doctrines) Revelation's Timeless Doctrines - Part 2
By Denny Kenaston1.3K1:25:34DoctrineISA 65:17ISA 65:25MRK 8:34REV 9:20REV 16:15In this sermon, the preacher emphasizes that God is not slow in fulfilling His promises, but rather patient, desiring that all people come to repentance. The preacher then discusses the impending judgment of the day of the Lord, describing the destruction and burning of the works of man on earth. He references the book of Revelation, highlighting the signs of judgment such as earthquakes, famine, and wars. The preacher concludes by emphasizing the importance of relying on the grace and power of God, particularly in the last days, and encourages listeners to seek the fullness of the Spirit of God.
Sing About Heaven!
By Basilea Schlink1.1K04:35Radio ShowPSA 27:4PSA 84:10ISA 65:17MAT 6:33JHN 14:2REV 21:2REV 22:4In this sermon, Basilia Schling discusses the concept of heaven as a real and eternal kingdom built by God. She emphasizes that despite the troubles and suffering in our current world, there is another world, the City of Peace, named Jerusalem, where peace reigns instead of hatred and violence. The sermon encourages listeners to sing about heaven and focus on the joy and glory it brings, as it can help alleviate earthly suffering. Basilia shares her personal experience of finding solace in writing verses about heaven during a time of grief, and highlights the promise of Revelation 21-2 that the New Jerusalem will descend upon the New Earth, with Jesus himself bringing peace.
Life & Times of Jesus #16
By Jack Hibbs97558:24Millennial KingdomChrist's ReignISA 56:1ISA 65:17MIC 4:7ZEC 14:16MAT 5:18MAT 25:31ROM 8:21COL 2:9HEB 8:10REV 19:11Jack Hibbs concludes the series on the life and times of Jesus Christ by discussing the significance of Christ's millennial kingdom. He emphasizes that the millennium is a literal reign of Jesus on earth, fulfilling Old Testament prophecies and establishing God's justice, righteousness, and mercy. Hibbs explains that during this time, creation will be healed, and all people will have the opportunity to know the Lord. He encourages believers to be prepared for Christ's return and to share their faith with others, highlighting the importance of living in accordance with God's word.
Psalms 33 - Christianity Personal Corporate
By Richard Owen Roberts6131:43:05PSA 33:12PSA 33:20ISA 65:1ISA 65:17ISA 65:24
This sermon emphasizes the importance of a nation being under God's blessing by acknowledging Him as Lord. It challenges individuals to consider personal and corporate repentance, highlighting the need for revival not just on a personal level but also on a national scale. The speaker urges listeners to believe in the possibility of God using ordinary individuals, especially the youth, to bring about significant change and to seek a closer relationship with Christ.
How to Stay Young
By R. Stanley1DEU 34:7JOS 14:11PSA 92:13PSA 103:1ISA 40:29ISA 65:172CO 4:161JN 2:12REV 2:2R. Stanley preaches about the desire to stay young and the importance of spirituality in maintaining youthfulness. He emphasizes the need for inner renewal reflected outwardly, citing Apostle Paul's testimony in 2 Corinthians 4:16. The sermon focuses on five spiritual exercises from the Bible to help individuals stay young, including praising God for His benefits (Psalm 103:1-5), waiting before the Lord for strength (Isaiah 40:29-31), serving actively and joyfully (Deuteronomy 34:7), enjoying fellowship with God's people (Psalm 92:13-14), and spending time with young people and men of vision (Joshua 14:11).
Rev. 21:4. Coming of the Perfect—departure of the Imperfect
By Horatius Bonar0Renewal and RestorationHope in ChristISA 65:17MAT 5:5ROM 6:4ROM 8:211CO 15:542CO 5:17PHP 3:21HEB 12:141JN 3:2REV 21:4Horatius Bonar emphasizes the transformative promise of Revelation 21:4, where the former things of pain, sin, and decay will pass away with the coming of the perfect. He explains that our current earthly existence, marked by suffering and mortality, is temporary, and that through spiritual rebirth, we will experience a new creation free from evil and sorrow. Bonar reassures that not only will our bodies and souls be renewed, but the earth itself will be restored to a state of righteousness and beauty, free from the curse of sin. He concludes with a call to readiness for the imminent return of Christ, urging believers to prepare for the glorious future that awaits them.
Of the New Heavens and Earth, and the Inhabitants of Them.
By John Gill0New CreationRighteousnessPSA 37:29ISA 65:17MAT 5:52PE 3:13REV 3:12REV 7:9REV 21:1REV 21:11REV 21:27John Gill preaches about the promise of new heavens and a new earth, emphasizing that believers look forward to a literal renewal of creation where righteousness dwells. He contrasts this future state with the current world, which is marred by sin and suffering, and describes the inhabitants of this new creation as perfectly righteous, free from sorrow and pain. Gill draws on biblical prophecies, particularly from Isaiah and Revelation, to illustrate the joy and glory that await the faithful in this transformed existence.
Rev. 21:5. the New Things of God
By Horatius Bonar0New BeginningsGod's PromisesPSA 33:3ISA 65:17MAT 26:28JHN 13:34EPH 4:24HEB 10:192PE 3:13REV 3:12REV 21:5Horatius Bonar emphasizes the transformative power of God's new things as revealed in Revelation 21:5, highlighting the significance of the new covenant, new man, new way, new song, new commandment, new wine, new Jerusalem, new heavens and earth, and new name. Each of these 'new things' represents a profound shift from the old, offering believers a fresh start and a deeper relationship with God through Christ. Bonar illustrates how these new elements are not just replacements but enhancements that fulfill God's promises and reflect His love and grace. The sermon encourages believers to embrace these new realities and live in the light of their implications for their lives and faith.
Homily 19 on the Acts of the Apostles
By St. John Chrysostom0DEU 6:7PSA 68:11ISA 35:6ISA 65:17JER 31:31MAT 7:8ACT 8:26ACT 9:1John Chrysostom preaches on the powerful encounters of Philip with the Ethiopian eunuch and Saul's conversion on the road to Damascus. He highlights the eunuch's eagerness to learn from the Scriptures, his humility in seeking understanding, and his immediate desire for baptism upon hearing the Gospel. Chrysostom emphasizes the providential guidance in both stories, showing how God orchestrates events for His divine purposes. He contrasts the receptive hearts of the eunuch and Saul with the indifference and neglect of the Scriptures seen in the congregation, urging them to value and engage with the Word of God.
Prophetic Views of the Messiah's Kingdom
By Thomas Reade0PSA 85:10ISA 9:7ISA 65:17EZK 47:1HOS 10:12JHN 8:12JHN 14:131TH 5:16HEB 9:28REV 22:20Thomas Reade preaches on the prophetic views of the glory of the Messiah's kingdom, emphasizing the increase of His government and peace without end as foretold in Isaiah 9:7. The sermon delves into the believer's ability, through faith, to see the unseen glories revealed in God's word, which reason cannot grasp. It highlights the necessity of faith, prayer, and the outpouring of the Holy Spirit for the Church's prosperity, holiness, and glory, as described in Ezekiel's vision of the temple and the living water symbolizing the Spirit's flow. The sermon encourages fervent prayer, unwavering trust in God's promises, and active participation in advancing the reign of grace on earth, leading to the ultimate fulfillment of God's kingdom.
2 Peter 3:13
By John Gill0Righteousness and RenewalHope in God's PromisesISA 65:17JER 33:16MAT 5:5ROM 8:182PE 3:13REV 20:1John Gill expounds on 2 Peter 3:13, emphasizing the promise of new heavens and a new earth as a literal transformation rather than a figurative one. He explains that this renewal will involve the purification of the current heavens and earth, making way for a realm where only the righteous will dwell, free from wickedness. Gill reassures believers that their hope is grounded in God's promises, including the resurrection and eternal life, and that they should not fear the destruction of the present world. He highlights that the righteous, made so by Christ, will be the only inhabitants of this new creation, fulfilling the prophetic visions of both Peter and the Old Testament. Ultimately, Gill encourages the faithful to look forward to this glorious future with expectation and joy.
Do You Love Beauty?
By A.W. Tozer0BeautyHeaven and HellPSA 27:4ISA 65:17MAT 5:8JHN 14:2ROM 8:182CO 5:1PHP 3:20HEB 11:101PE 1:4REV 21:4A.W. Tozer emphasizes the stark contrast between the beauty of heaven and the ugliness of sin that scars our world. He warns that hell represents the ultimate moral ugliness, while heaven embodies perfect harmony and beauty. Tozer encourages believers to appreciate the beauty around them and to remain steadfast in their faith, as they are promised eternal fellowship with God in a beautiful heaven. The sermon serves as a reminder of the choices we face between the good and the bad in our earthly lives. Ultimately, it calls us to love and seek beauty as a reflection of our relationship with God.
2 Peter 3:10
By John Gill0Preparedness for JudgmentThe Second ComingISA 65:17MAT 24:44LUK 2:82CO 5:17GAL 4:31TH 5:22TH 1:7HEB 12:262PE 3:10REV 20:11John Gill emphasizes the certainty and suddenness of the Lord's return, likening it to a thief coming in the night, which signifies an unexpected and unannounced arrival. He explains that this event will bring about the passing away of the heavens and the earth, purging them through fire, and that all earthly works will be consumed. Gill also notes that this prophecy was known not only to the Jews but also to various philosophers and poets of the time, indicating its significance across cultures. He suggests that while some interpretations may refer to the destruction of Jerusalem, the ultimate meaning points to the final judgment and renewal of creation. The sermon serves as a reminder of the urgency to be prepared for the Lord's return.
Rev. 21:1. the Vision of the Restitution of All Things
By Horatius Bonar0RestorationHope in ChristGEN 1:1ISA 35:10ISA 65:17MAT 11:28JHN 3:16ROM 8:211CO 15:542PE 3:13REV 21:1REV 21:4Horatius Bonar preaches on Revelation 21:1, presenting a vision of a new heaven and a new earth, symbolizing the ultimate restoration of all things. He emphasizes the end of sin, the serpent, the curse, corruption, mortality, and sorrow, heralding a glorious new creation where God's purposes are fulfilled. Bonar draws parallels between the beginning in Genesis and the conclusion in Revelation, highlighting the continuity of God's plan throughout history. He invites listeners to embrace the hope of eternal life and the joy of entering into this promised glory, urging them not to miss the opportunity for salvation. The sermon culminates in a call to respond to God's invitation to partake in this divine restoration.
The New Earth. -- (Rev. 21:1-8)
By Martin Knapp0ISA 25:8ISA 65:171CO 15:262PE 3:13REV 21:1Martin Knapp preaches about the vivid description of events following the final judgment, focusing on the promise of God to make all things new. The chapter describes the new earth and its glorious capital, the New Jerusalem, symbolizing the beginning of eternity of holiness. The sermon emphasizes that the earth will not be annihilated but purified by fire, becoming the eternal inheritance of the saints. It highlights the characteristics of the new earth, including the presence of God, the absence of tears, death, mourning, crying, pain, and the enforcement of prohibitory laws against sin and unbelief.
Rev. 21:3. God's Tabernacle on Earth
By Horatius Bonar0God's PresenceRestoration of CreationPSA 78:60ISA 65:17MAT 5:8JHN 1:14JHN 14:23ROM 8:211TH 4:16HEB 12:142PE 3:13REV 21:3Horatius Bonar emphasizes the profound significance of God's promise to dwell among humanity, as proclaimed in Revelation 21:3. He highlights the joy of heavenly beings at this announcement, reflecting on the immense sacrifice God made through Christ to restore the relationship between Himself and mankind. Bonar discusses the desirability of this event, God's unwavering purpose to dwell with men, and the process through which this will be accomplished, centering on the life, death, resurrection, and ascension of Jesus. He urges believers to prepare for this glorious future and challenges sinners to consider their place in this promise. Ultimately, Bonar calls for a heartfelt response to Christ's invitation to dwell within us now, as a foretaste of the eternal communion to come.
The Old and New Creation
By Horatius Bonar0CreationFaith in GodGEN 1:1PSA 104:30ISA 65:17JHN 1:2ROM 8:212CO 5:17COL 1:16HEB 11:31JN 1:2REV 21:5Horatius Bonar emphasizes the significance of faith in understanding the creation narrative in Genesis 1, asserting that God, the one true Creator, brought the universe into existence from nothing. He describes the initial chaos and darkness that existed before God's creative act, followed by the life and light that emerged through the Spirit of God. Bonar highlights the order, beauty, fruitfulness, and inherent goodness of creation, culminating in God's declaration that it was 'very good.' He reminds us that while creation is marred by sin, it will ultimately be restored in the new heavens and new earth, where righteousness dwells.
The Perpetuity and Change of the Sabbath
By Jonathan Edwards0ISA 65:17JER 16:14MAT 24:20ACT 20:71CO 16:1REV 1:10Jonathan Edwards preaches about the perpetuity and change of the Sabbath, emphasizing that it is the mind and will of God that the first day of the week should be set apart for religious exercises among Christians. He delves into the historical and biblical evidence supporting the observance of the Lord's day, highlighting the significance of Christ's resurrection on the first day of the week, the apostolic traditions, and the universal practice of the early Christian church. Edwards argues that the gradual revelation of this change was due to Christ's tenderness towards the Jewish customs and the careful guidance of the Holy Spirit in establishing this new day of worship.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
I create new heavens and a new earth - This has been variously understood. Some Jews and some Christians understand it literally. God shall change the state of the atmosphere, and render the earth more fruitful. Some refer it to what they call the Millennium; others, to a glorious state of religion; others, to the re-creation of the earth after it shall have been destroyed by fire. I think it refers to the full conversion of the Jews ultimately; and primarily to the deliverance from the Babylonish captivity.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The fact that they have thus passed away is now still further explained; the prophet heaping up one kı̄ (for) upon another, as in Isa 9:3-5. "For behold I create a new heaven and a new earth; and men will not remember the first, nor do they come to any one's mind. No, be ye joyful and exult for ever at that which I create: for behold I turn Jerusalem into exulting, and her people into joy. And I shall exult over Jerusalem, and be joyous over my people, and the voice of weeping and screaming will be heard in her no more." The promise here reaches its culminating point, which had already been seen from afar in Isa 51:16. Jehovah creates a new heaven and a new earth, which bind so fast with their glory, and which so thoroughly satisfy all desires, that there is no thought of the former ones, and no one wishes them back again. Most of the commentators, from Jerome to Hahn, suppose the ri'shōnōth in Isa 65:16 to refer to the former sorrowful times. Calvin says, "The statement of the prophet, that there will be no remembrance of former things, is supposed by some to refer to the heaven and the earth, as if he meant, that henceforth neither the fame nor even the name of either would any more be heard; but I prefer to refer them to the former times." But the correctness of the former explanation is shown by the parallel in Jer 3:16, which stands in by no means an accidental relation to this passage, and where it is stated that in the future there will be no ark of the covenant, "neither shall it come to mind, neither shall they remember it," inasmuch as all Jerusalem will be the throne of Jehovah, and not merely the capporeth with its symbolical cherubim. This promise is also a glorious one; but Jeremiah and all the other prophets fall short of the eagle-flight of Isaiah, of whom the same may be said as of John, "volat avis sine meta." Luther (like Zwingli and Stier) adopts the correct rendering, "that men shall no more remember the former ones (i.e., the old heaven and old earth), nor take it to heart." But ‛âlâh ‛al-lēbh signifies to come into the mind, not "to take to heart," and is applied to a thing, the thought of which "ascends" within us, and with which we are inwardly occupied. There is no necessity to take the futures in Isa 65:17 as commands (Hitzig); for אם־שׂישׂוּ כּי (כי with muach, as in Ven. 1521, after the Masora to Num 35:33) fits on quite naturally, even if we take them as simple predictions. Instead of such a possible, though not actual, calling back and wishing back, those who survive the new times are called upon rather to rejoice for ever in that which Jehovah is actually creating, and will have created then. אשׁר, if not regarded as the accusative-object, is certainly regarded as the object of causality, "in consideration of that which" (cf., Isa 31:6; Gen 3:17; Jdg 8:15), equivalent to, "on account of that which" (see at Isa 64:4; Isa 35:1). The imperatives sı̄sū vegı̄lū are not words of admonition so much as words of command, and kı̄ gives the reason in this sense: Jehovah makes Jerusalem gı̄lâh and her people mâsōs (accusative of the predicate, or according to the terminology adopted in Becker's syntax, the "factitive object," Ges. 139, 2), by making joy its perpetual state, its appointed condition of life both inwardly and outwardly. Nor is it joy on the part of the church only, but on the part of its God as well (see the primary passages in Deu 30:9). When the church thus rejoices in God, and God in the church, so that the light of the two commingle, and each is reflected in the other; then will no sobbing of weeping ones, no sound of lamentation, be heard any more in Jerusalem (see the opposite side as expressed in Isa 51:3).
Jamieson-Fausset-Brown Bible Commentary
As Caleb inherited the same land which his feet trod on (Deu 1:36; Jos 14:9), so Messiah and His saints shall inherit the renovated earth which once they trod while defiled by the enemy (Isa 34:4; Isa 51:16; Isa 66:22; Eze 21:27; Psa 2:8; Psa 37:11; Pe2 3:13; Heb 12:26-28 Rev 21:1). not be remembered--See on Isa 65:16, note on "troubles"; the words here answer to "the former . . . forgotten," &c. The former sorrows of the earth, under the fall, shall be so far from recurring, that their very remembrance shall be obliterated by the many mercies I will bestow on the new earth (Rev. 21:4-27).
John Gill Bible Commentary
For, behold, I create new heavens and a new earth,.... This prophecy began to have its accomplishment in the first times of the Gospel, when through the preaching of it there was a new face of things appeared in Judea, and in the Gentile world, so that the whole looked like a new world; and this was all the effect of creating power, of the mighty, powerful, and efficacious grace of God attending the word, to the conversion of many souls; a new church state was formed, consisting of persons gathered out of the world, the old national church of the Jews being dissolved, and Gospel churches everywhere set up; new ordinances appointed, to continue till Christ's second coming and the old ones abolished; a new way of worship observed, at least in a more spiritual and evangelic manner; a new covenant exhibited, or the covenant of grace held forth in a new form of administration, the former waxen old and vanished away; and the new and living way to the Father, through Christ, made more manifest: this will have a further accomplishment at the conversion of the Jews, which will be as life from the dead, and things will look like a new world with them; their blindness will be removed, the veil will be taken away from them; they will part with all their legal rites and ceremonies, and the traditions of the elders, and embrace the Messiah, and all his truths and ordinances; old things shall pass away, and all things become new: and it shall have its complete accomplishments in the New Jerusalem state, when not only Christ will appear, and make all things new in a spiritual sense, and that completely; but even in a literal sense there will be new heavens, and a new earth, which John in vision saw; and which Peter says he and other believers expected, according to the promise of God, when these heavens and earth shall be dissolved and pass away; and unless this passage is referred to by him, it will be difficult to find where this promise is; see Rev 21:1, and the former shall not be remembered, nor come into mind; either the old heavens and earth, which shall pass away, and be no more seen; or the former state both of the Jewish, and Gentile world; or the former troubles, as in the preceding verse, taken in the sense of affliction and persecution; all antichristian troubles shall cease in the latter day, after the conversion of the Jews, and especially in the New Jerusalem state; see Isa 2:4.
Matthew Henry Bible Commentary
If these promises were in part fulfilled when the Jews, after their return out of captivity, were settled in peace in their own land and brought as it were into a new world, yet they were to have their full accomplishment in the gospel church, militant first and at length triumphant. The Jerusalem that is from above is free and is the mother of us all. In the graces and comforts which believers have in and from Christ we are to look for this new heaven and new earth. It is in the gospel that old things have passed away and all things have become new, and by it that those who are in Christ are new creatures, Co2 5:17. It was a mighty and happy change that was described Isa 65:16, that the former troubles were forgotten; but here it rises much higher: even the former world shall be forgotten and shall no more come into mind. Those that were converted to the Christian faith were so transported with the comforts of it that all the comforts they were before acquainted with became as nothing to them; not only their foregoing griefs, but their foregoing joys, were lost and swallowed up in this. The glorified saints will therefore have forgotten this world, because they will be entirely taken up with the other: For, behold, I create new heavens and a new earth. See how inexhaustible the divine power is; the same God that created one heaven and earth can create another. See how entire the happiness of the saints is; it shall be all of a piece; with the new heavens God will create them (if they have occasion for it to make them happy) a new earth too. The world is yours if you be Christ's, Co1 3:22. When God is reconciled to us, which gives us a new heaven, the creatures too are reconciled to us, which gives us a new earth. The future glory of the saints will be so entirely different from what they ever knew before that it may well be called new heavens and a new earth, Pe2 3:13. Behold, I make all things new, Rev 21:5. I. There shall be new joys. For, 1. All the church's friends, and all that belong to her, shall rejoice (Isa 65:18): You shall be glad and rejoice for ever in that which I create. The new things which God creates in and by his gospel are and shall be matter of everlasting joy to all believers. My servants shall rejoice (Isa 65:13), at last they shall, though now they mourn. Enter thou into the joy of thy Lord. 2. The church shall be the matter of their joy, so pleasant, so prosperous, shall her condition be: I create Jerusalem a rejoicing and her people a joy. The church shall not only rejoice but be rejoiced in. Those that have sorrowed with the church shall rejoice with her. 3. The prosperity of the church shall be a rejoicing to God himself, who has pleasure in the prosperity of his servants (Isa 65:19): I will rejoice in Jerusalem's joy, and will joy in my people; for in all their affliction he was afflicted. God will not only rejoice in the church's well-doing, but will himself rejoice to do her good and rest in his love to her, Zep 3:17. What God rejoices in it becomes us to rejoice in. 4. There shall be no allay of this joy, nor any alteration of this happy condition of the church: The voice of weeping shall be no more heard in her. If this relate to any state of the church in this life, it means no more than that the former occasions of grief shall not return, but God's people shall long enjoy an uninterrupted tranquillity. But in heaven it shall have a full accomplishment, in respect both of the perfection and the perpetuity of the promised joy; there all tears shall be wiped away. II. There shall be new life, Isa 65:20. Untimely deaths by the sword or sickness shall be no more known as they have been, and by this means there shall be no more the voice of crying, Isa 65:19. When there shall be no more death there shall be no more sorrow, Rev 21:4. As death has reigned by sin, so life shall reign by righteousness, Rom 5:14, Rom 5:21. 1. Believers through Christ shall be satisfied with life, though it be ever so short on earth. If an infant end its days quickly, yet it shall not be reckoned to die untimely; for the shorter its life is the longer will its rest be. Though death reign over those that have not sinned after the similitude of Adam's transgression, yet they, dying in the arms of Christ, the second Adam, and belonging to his kingdom, are not to be called infants of days, but even the child shall be reckoned to die a hundred years old, for he shall rise again at full age, shall rise to eternal life. Some understand it of children who in their childhood are so eminent for wisdom and grace, and by death nipped in the blossom, that they may be said to die a hundred years old. And, as for old men, it is promised that they shall fill their days with the fruits of righteousness, which they shall still bring forth in old age, to show that the Lord is upright, and then it is a good old age. An old man who is wise, and good, and useful, may truly be said to have filled his days. Old men who have their hearts upon the world have never filled their days, never have enough of this world, but would still continue longer in it. But that man dies old, and satur dierum - full of days, who, with Simeon, having seen God's salvation, desires now to depart in peace. 2. Unbelievers shall be unsatisfied and unhappy in life, though it be ever so long. The sinner, though he live to a hundred years old, shall be accursed. His living so long shall be no token to him of the divine favour and blessing, nor shall it be any shelter to him from the divine wrath and curse. The sentence he lies under will certainly be executed, and his long life is but a long reprieve; nay, it is itself a curse to him, for the longer he lives the more wrath he treasures up against the day of wrath and the more sins he will have to answer for. So that the matter is not great whether our lives on earth be long or short, but whether we live the lives of saints or the lives of sinners. III. There shall be a new enjoyment of the comforts of life. Whereas before it was very uncertain and precarious, their enemies inhabited the houses which they built and ate the fruit of the trees which they planted, now it shall be otherwise; they shall build houses and inhabit them, shall plant vineyards and eat the fruit of them, Isa 65:21, Isa 65:22. Their intimates that the labour of their hands shall be blessed and be made to prosper; they shall gain what they aimed at, and what they have gained shall be preserved and secured to them; they shall enjoy it comfortably, and nothing shall embitter it to them, and they shall live to enjoy it long. Strangers shall not break in upon them, to expel them, and plant themselves in their room, as sometimes they have done: My elect shall wear out, or long enjoy, the work of their hands; it is honestly got, and it will wear well; it is the work of their hands, which they themselves have laboured for, and it is most comfortable to enjoy that, and not to eat the bread of idleness, or bread of deceit. If we have a heart to enjoy it, that is the gift of God's grace (Ecc 3:13); and, if we live to enjoy it long, it is the gift of God's providence, for that is here promised: As the days of a tree are the days of my people; as the days of an oak (Isa 6:13), whose substance is in it, though it cast its leaves; though it be stripped every winter, it recovers itself again, and lasts many ages; as the days of the tree of life; so the Septuagint. Christ is to them the tree of life, and in him believers enjoy all those spiritual comforts which are typified by the abundance of temporal blessings here promised; and it shall not be in the power of their enemies to deprive them of these blessings or disturb them in the enjoyment of them. IV. There shall be a new generation rising up in their stead to inherit and enjoy these blessings (Isa 65:23): They shall not labour in vain, for they shall not only enjoy the work of their hands themselves, but they shall leave it with satisfaction to those that shall come after them, and not with such a melancholy prospect as Solomon did, Ecc 2:18, Ecc 2:19. They shall not beget and bring forth children for trouble; for they are themselves the seed of the blessed of the Lord, and there is a blessing entailed upon them by descent from their ancestors which their offspring with them shall partake of, and shall be, as well as they, the seed of the blessed of the Lord. They shall not bring forth for trouble; for, 1. God will make their children that rise up comforts to them; they shall have the joy of seeing them walk in the truth. 2. He will make the times that come after comfortable to their children. As they shall be good, so it shall be well with them; they shall not be brought forth to days of trouble; nor shall it ever be said, Blessed is the womb that bore not. In the gospel church Christ's name shall be borne up by a succession. A seed shall serve him (Psa 22:30), the seed of the blessed of the Lord. V. There shall be a good correspondence between them and their God (Isa 65:24): Even before they call, I will answer. God will anticipate their prayers with the blessings of his goodness. David did but say, I will confess, and God forgave, Psa 32:5. The father of the prodigal met him in his return. While they are yet speaking, before they have finished their prayer, I will give them the thing they pray for, or the assurances and earnests of it. These are high expressions of God's readiness to hear prayer; and this appears much more in the grace of the gospel than it did under the law; we owe the comfort of it to the mediation of Christ as our advocate with the Father and are obliged in gratitude to give a ready ear to God's calls. VI. There shall be a good correspondence between them and their neighbours (Isa 65:25): The wolf and the lamb shall feed together, as they did in Noah's ark. God's people, though they are as sheep in the midst of wolves, shall be safe and unhurt; for God will not so much break the power and tie the hands of their enemies as formerly, but he will turn their hearts, will alter their dispositions by his grace. When Paul, who had been a persecutor of the disciples (and who, being of the tribe of Benjamin, ravened as a wolf, Gen 49:27) joined himself to them and became one of them, then the wolf and the lamb fed together. So also when the enmity between Jews and Gentiles was slain, all hostilities ceased, and they fed together as one sheepfold under Christ the great Shepherd, Joh 10:16. The enemies of the church ceased to do the mischief they had done, and its members ceased to be so quarrelsome with and injurious to one another as they had been, so that there was none either from without or from within to hurt or destroy, none to disturb it, much less to ruin it, in all the holy mountain; as was promised, Isa 11:9. For, 1. Men shall be changed: The lion shall no more be a beast of prey, as perhaps he never would have been if sin had not entered, but shall eat straw like the bullock, shall know his owner, and his master's crib, as the ox does. When those that lived by spoil and rapine, and coveted to enrich themselves, right or wrong, are brought by the grace of God to accommodate themselves to their condition, to live by honest labour, and to be content with such things as they have - when those that stole steal no more, but work with their hands the thing that is good - then this is fulfilled, that the lion shall eat straw like the bullock. 2. Satan shall be chained, the dragon bound; for dust shall be the serpent's meat again. That great enemy, when he has been let loose, has glutted and regaled himself with the precious blood of saints, who by his instigation have been persecuted, and with the precious souls of sinners, who by his instigation have become persecutors and have ruined themselves for ever; but now he shall be confined to dust, according to the sentence, On thy belly shalt thou go, and dust shalt thou eat, Gen 3:14. All the enemies of God's church, that are subtle and venomous as serpents, shall be conquered and subdued, and be made to lick the dust, Christ shall reign as Zion's King till all the enemies of his kingdom be made his footstool, and theirs too. In the holy mountain above, and there only, shall this promise have its full accomplishment, that there shall be none to hurt nor destroy.
Tyndale Open Study Notes
65:17 The new heavens and new earth will be a place of righteousness (see also 2 Pet 3:13; Rev 21). Paul described those who believe in Christ as already being part of the new creation (see 2 Cor 5:17; Gal 6:15).