Fr. Eduardo Emilio Aguero, SCJ
Introduction and Historical Setting
The book of Isaiah spans a remarkable period of about four centuries, beginning with the preaching of the first Isaiah in the 8th century BC during the reigns of kings such as Uzziah, Jotham, Ahaz, and Hezekiah, and extending into the time of the return from the Babylonian exile in the 5th century BC. This long historical arc means that Isaiah is not the work of a single author but a collection of prophetic voices shaped across generations, reflecting changing circumstances in Israel’s history. Third Isaiah (Is 56–66) belongs to the period after the Babylonian exile, when the people of Judah had returned to Jerusalem and were attempting to rebuild their lives and institutions. It took them more than 15 years to rebuild the temple. The returnees faced poverty, social tensions, and disappointment. Their expectations were not met as they needed to rediscover their identity and its relationship with worship and justice. This section of Isaiah is not a single unified composition but rather a collection of oracles, hymns, and exhortations. Some of these oracles denounce hypocrisy, idolatry, and oppression; others foresee a future of peace and the integration of all peoples into God’s plan; all are welcomed into God’s New Covenant (Is 56:3-8). Some oracles prophesy about a renewed cult of a restored community. As usual in prophetic writings, some other passages denounce oppression of the poor, idolatry, and hypocrisy. God’s universal plan of salvation for all peoples is the final epilogue of the whole book of Isaiah after new heavens and a new earth are created (Is 65-66). The figure of the “servants of the Lord” emerges as a faithful remnant, in contrast to those who resist and refuse God’s call to conversion. Third Isaiah clearly shows that the returnees faced great trials in rebuilding their cities and the temple. They also had to deal with their own failures and disappointments at the hands of the leaders under Persian rule. A great apocalyptic vision crowns the whole book: “For I am about to create new heavens and a new earth,” (Is 65:17) directly expressing a horizon of divine faithfulness and renewal. In its pages, the community’s disillusionment is met with such promises, calling the people to trust that God’s purposes will prevail.
Denunciation and Threat (Isaiah 65:1–7)
I was ready to respond to those who did not ask, to be found by those who did not seek me. I said: Here I am! Here I am! To a nation that did not invoke my name. I have stretched out my hands all day to a rebellious people, who walk in a way that is not good, following their own designs. (65:1–2) God responds to the prophet’s lament: “Here I am, here I am” (65:1). He had been waiting for His people, but they turned away, embracing idolatry. Sacrifices in gardens and incense on bricks imitated pagan worship, defying God’s commands. Their actions amounted to spiritual adultery, provoking Him “to His face.”
This oracle highlights the tension between divine grace and human rebellion. God stretches out His hands, yet His people reject Him. True worship requires obedience and fidelity, not human invention. The rejection of His covenant points to the need for a new covenant, fulfilled in Christ, where worship is purified and cantered on the Spirit (cf. Jn 4:23).
The Fate of the Good and the Wicked (Isaiah 65:8–16)
“I will not destroy them all. From Jacob I will bring forth offspring, from Judah, those who are to possess my mountains; My chosen ones shall possess the land, my servants shall dwell there.” (65:8–9) This verse mentions a remnant of the people who will possess the Lord’s mountains. Possession of the land is a critical concept to understanding Sacred History. The ultimate land is the human soul, the covenant community redeemed and gathered by the Lord. A redeemed person and community are ruled by God’s love and justice; They are servants of the Lord who will experience God’s salvation. As the ones who accept God’s rule will be restored in Jerusalem, those who resist and refuse God’s invitation are the so-called “wicked” who will be destroyed. That is their own wrong choice. Jesus was born of Mary, upon whom God looked with love: “He has looked on the lowliness of his servant” (Lk 1:48). Joseph was “a just man” (Mt 1:19), and Elizabeth and Zechariah were righteous (Lk 1:5–6). Jesus came to gather “the lost sheep of the house of Israel” (Mt 15:24; cf. Mk 6:34), choosing apostles and missionaries from among the Israelites to carry salvation to all nations. Isaiah’s vision of the remnant finds fulfilment in Christ. The faithful few become the seed of renewal, while rebellion leads to judgment. God’s justice and mercy meet in His preservation of a remnant through whom His promises extend to the world.
New Creation (Isaiah 65:17–25)
“See, I am creating new heavens and a new earth; The former things shall not be remembered nor come to mind. Instead, shout for joy and be glad forever in what I am creating. Indeed, I am creating Jerusalem to be a joy and its people to be a delight.” (65:17–18) Corruption caused by apostasy penetrated creation so deeply that only divine mercy could bring renewal. God promises a new heaven and earth. He offers his people a new opportunity, a new beginning. If infidelity generates suffering, accepting God’s invitation will bring about joy and hope. Jerusalem will be recreated as a place of delight, where God’s presence restores harmony. The promise of new creation reveals God’s unwavering commitment. Human sin cannot cancel His plan. For Christians, this prophecy finds fulfilment in Christ, who inaugurates a new creation through His death and resurrection. The Church is called to embody this renewal, living as a sign of hope and reconciliation. God’s ultimate word is not destruction, but life made new.
Gathering of All Nations (Isaiah 66:18–24)
I am coming to gather all nations and tongues; they shall come and see my glory. (66:18)
In this vision, the Lord convenes a universal assembly, gathering the neighbors of Israel and sending messengers to all nations, even the most distant, so that his glory may be proclaimed. Thus, all nations will be assembled in Jerusalem. This vision foreshadows Jesus’ mission, in which he sent his disciples to “make disciples of all nations” (Mt 28:18-20). The promise of a new heaven and a new earth, along with the rhythm of the new moons and Sabbaths, represents a renewed sacred space and time to which all peoples are invited (cf. Rev 21:22-27). The book also ends with a victory cry: the enemies of the Lord face perpetual condemnation (v. 24). These enemies are not only external forces—hostilities, persecutions, and temptations—but also the inner struggles we face: vices, sloth, tepidity, pride, greed, and similar illnesses of the soul. Both within and without, they oppose God’s work in us, and the text calls us to vigilance and fidelity in the face of these threats. Isaiah’s final vision affirms that God’s salvation is not limited to Israel but extends to all nations, who are invited to worship Him in the renewed creation. At the same time, it acknowledges the reality of judgment for those who persist in rebellion. The tension between hope and warning reflects the prophetic conviction that God’s justice and mercy are inseparable.
Praying with the Word of God
God’s Persistent Call: Reflect on how the Lord stretches out His hands even when we turn away. Where do I resist His invitation? The Remnant and Renewal: Consider how God preserves a faithful remnant. Am I willing to accept his call to conversion and be part of that seed of renewal through fidelity and trust? Hope of New Creation: Meditate on the promise of “new heavens and a new earth.” How can I live today as a sign of God’s joy and reconciliation?
Follow
