Isaiah 65:17

I create. In vs. 17-25 Isaiah describes new heavens and a new earth that would have been brought about should Israel heed the messages of the prophets and fulfill the divine purpose following the restoration from captivity. Israel failed; hence, in secondary application, these verses point forward to the new heavens and the new earth to be ushered in at the close of the millennium. However, the description should be understood first in terms of its local setting, and secondary application be made only in the light of what the NT writers and the Spirit of prophecy have to say regarding the future life (see pp. 35—38). When such a principle of interpretation is followed, the passage presents no problems. However, if attempts are made to apply all details of the passage to the future new heavens and new earth, several difficulties present themselves: (1) According to v. 20, unless the language is to be understood in a highly metaphorical sense, death is still present (see on v. 20), whereas in the heaven and earth of which John speaks there will be no death (Rev. 21:4). (2) According to Isa. 65:23 (see comments there) children are still being born. In the heavens and earth to which we look forward those who are “accounted worthy to obtain that world ... neither marry, nor are given in marriage” (Luke 20:35). The comment on this passage is too clear to be misapplied, “There are men to-day who express their belief that there will be marriages and births in the new earth, but those who believe the Scriptures cannot accept such doctrines” (MM 99). (3) According to Isa. 66:23, 24 worshipers on the way to Jerusalem view the carcasses of those who have transgressed against God, whereas according to Rev. 20-22 the fires of the last day completely renovate the earth before it becomes the home of the redeemed.

These difficulties are fully removed when the passage is interpreted according to the principles outlined on pp. 25-38.

The failure of Israel made impossible the fulfillment of these prophecies according to the original intent. Nevertheless the purposes of Jehovah will move forward to their complete fulfillment (see PK 705, 706). There will be new heavens and a new earth, but the manner in which they will be ushered in is somewhat different now that the purposes of God, instead of being accomplished through Israel, the chosen nation, will be accomplished through the Christian church (see PK 713, 714).

The former. These would include the “former troubles” (v. 16), the tribulations of the Captivity, or for us, the hardships of this present evil world.

The peace and glory of the new earth will so far transcend the trouble and woe of this present world that the trials will seem like nothing in comparison (see Jer. 3:16; EW 17; cf. Isa. 43:18, 19).

Some have felt that the prophet here predicts a future oblivion concerning things on this earth, at least concerning past sins. The Hebrew of this verse need not be so understood. Zakar, translated “remembered,” frequently defines the action or condition that results from conscious memory. For example, the statement that the children of Israel “remembered not the Lord their God” (Judges 8:34) does not mean that God never entered their conscious mind. It simply means that the people did not render unto Jehovah the worship that a knowledge of Him should have led them to render (see on Judges 8:34). If such a shade of meaning is to be attached to Isaiah’s statement, then the passage may be understood to assert that a memory of former things will no longer distress or annoy the mind or cause feelings of remorse.

In that world of tomorrow “all the perplexities of life’s experience will ... be made plain” (Ed 305). When we no longer “see through a glass, darkly” (1 Cor. 13:12) we shall have a “distinct, intelligent knowledge” of what our salvation has cost (GC 651). A knowledge of the history of the great controversy will be the safeguard against any future repetition of the evil experiment of sin (GC 499).

Come into mind. Literally, “come upon the heart”.