Isaiah 65:17 · Bible study
Isaiah 65:17 Commentary: New Heavens and New Earth
Hebrew · 10 what the commentators say
Meaning in one sentence
Isaiah 65:17 promises new heavens and a new earth. Is this literal cosmic renewal or figurative for the gospel? Learn from commentators and original language.
Research Summary
- Meaning: God will create an entirely new order of reality, so glorious that the pains of the old world are no longer remembered.
- Key words: Bara (create), chadash (new), tizzāḵarnâ (will be remembered, Niphal), ‘al-lēḇ (on the heart, idiom for thought).
- Main debate: Literal future cosmos after destruction vs. figurative description of the new covenant age.
- Theological theme: Divine sovereignty in redemption; the continuity between creation, new creation, and eschatological hope.
- Best use: As a foundation for hope in suffering, and as a bridge to New Testament passages like 2 Peter 3 and Revelation 21.
Translation Comparison
BSB Berean Standard Bible 2020
For behold, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind.
WEB World English Bible 2000
“For, behold, I create new heavens and a new earth; and the former things will not be remembered, nor come into mind.
KJV King James Version 1769
For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.
ASV American Standard Version 1901
For, behold, I create new heavens and a new earth; and the former things shall not be remembered, nor come into mind.
YLT Young's Literal Translation 1898
For, lo, I am creating new heavens, and a new earth, And the former things are not remembered, Nor do they ascend on the heart.
Darby Darby Bible 1890
For behold, I create new heavens and a new earth; and the former shall not be remembered, nor come into mind.
Douay-Rheims Douay-Rheims Bible 1899
For behold I create new heavens, and a new earth: and the former things shall not be in remembrance, and they shall not come upon the heart.
Translations in other languages (10 available)
Porque he aquí que yo crío nuevos cielos y nueva tierra: y de lo primero no habrá memoria, ni más vendrá al pensamiento.
Porque eis que eu crio novos céus e nova terra; e não haverámais lembrança das coisas passadas, nem mais virão à mente.
Car je vais créer de nouveaux cieux
Denn siehe, ich will einen neuen Himmel und eine neue Erde schaffen, daß man der vorigen nicht mehr gedenken wird noch sie zu Herzen nehmen;
Want ziet, Ik schep nieuwe hemelen en een nieuwe aarde; en de vorige dingen zullen niet meer gedacht worden, en zullen in het hart niet opkomen.
Poiché, ecco, io creo de’ nuovi cieli e una nuova terra; non ci si ricorderà più delle cose di prima; esse non torneranno più in memoria.
Albowiem oto Ja tworzę niebiosa nowe, i ziemię nową, a nie będą wspominane rzeczy pierwsze, ani wstąpią na serce.
Ибо вот, Я творю новое небо и новую землю, и прежние уже не будут воспоминаемы и не придут на сердце.
看哪！我造 新 天 新 地；從前的事 不再 被記念，也不再 追 想。
For see, I am making a new heaven and a new earth: and the past things will be gone completely out of mind.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 65:17
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Isaiah 65:17 announces an act of divine creation that will surpass anything that has gone before. The Hebrew verb bōrē (בוֹרֵא) is a participle, indicating ongoing or imminent action, and it is the same verb used in Genesis 1:1 for God’s original creative work. The phrase “new heavens and a new earth” covers the entire cosmos, as the Cambridge Bible notes: Hebrew has no single word for universe.
The central debate concerns whether this is a literal new creation or a figurative description of gospel blessings. Barnes argues that the language is “highly poetical” and not to be taken literally, referring instead to the great spiritual changes under the Messiah. Gill and the Cambridge Bible take the words literally, pointing to 2 Peter 3:13 and Revelation 21:1 where the same phrase appears for a future, renewed creation. Matthew Henry and Wesley see partial fulfilment at the return from exile and full accomplishment in the gospel church and ultimately in the triumphant state.
All sides agree that this verse promises a complete transformation of the present order, initiated by God alone, and that the blessings of the new creation will be so great that the former sorrows and troubles will no longer be remembered.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Literal cosmic renewal: Parallels in 2 Peter 3:13 and Revelation 21:1, plus the use of ‘bara’ (creation ex nihilo) and the phrase ‘new heavens and a new earth’ (Cambridge Bible, Gill).
- Figurative / spiritual interpretation: Poetic context in Isaiah, figurative language elsewhere (e.g., heavens rolled up), and the immediate application to the return from exile (Barnes, Matthew Henry, Wesley).
- Progressive fulfilment: Partial fulfilment in the return from exile and the early church; ultimate fulfilment in the eschaton (Keil & Delitzsch, Calvin via Gill).
What is clear: The verse promises a divinely initiated transformation so complete that the sorrows of the present order will be entirely forgotten.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Literal vs. figurative interpretation | The verse announces a radical transformation initiated by God, a new state that surpasses the old. | Some (Cambridge Bible, Gill) read it as a literal future new cosmos; others (Barnes, Wesley) see it as poetical language for the spiritual changes brought by the gospel and the Messianic age. |
| The new Jerusalem as earthly or heavenly | The prophecy connects the new creation with a renewed Jerusalem (Isa 65:18, 19). | Does this refer to a literal earthly city in the Millennium (dispensationalist view) or to the heavenly Jerusalem that comes down (Rev 21, amillennial view)? |
| The forgetting of former things | The former sorrows and troubles will be completely eclipsed by the new creation’s glory. | Some say this forgetting applies only to the redeemed, who will no longer dwell on past sin; others say it is an objective, cosmic removal of all memory of the old order. |
| Immediate historical fulfilment | The prophecy had some partial fulfilment for the returning exiles (rebuilding Jerusalem). | Is that the primary reference (Clarke, Matthew Henry) or merely a type of the ultimate fulfilment (Gill, Cambridge Bible)? |
Historical & Cultural Context
Isaiah 65 is set in a prophecy of judgment and salvation. The chapter opens with God declaring that those who did not seek Him will find Him, while Israel, who was called, has been rebellious. Verses 1, 7 indict the people for idolatry and hypocrisy. Then a separation is announced: God’s servants will eat, drink and rejoice, but the rebels will suffer (vv. 13, 15).
Verse 16 points to “former troubles” being forgotten. Verse 17 then lifts the vision to a cosmic scale. The word “behold” (hinnēh) is a particle demanding attention, God is about to do something unprecedented.
The promise of new heavens and a new earth draws on earlier prophetic images. In Isaiah 51:16, the Lord is described as the one who “plants the heavens and lays the foundations of the earth.” The prophet also uses the imagery of the heavens vanishing like smoke (Isa 51:6) to contrast the transience of the old with the permanence of the new. The surrounding context in Isaiah 65 describes a restored Jerusalem where death is delayed, labour is fruitful, and even the animal world is at peace (vv. 20, 25).
Historically, the immediate audience may have been the Judean exiles in Babylon. For them, the promise of a new creation would mean a complete reversal of their experience of exile, destruction and foreign domination. The language echoes the covenant blessings of Leviticus 26 and Deuteronomy 28, but intensifies them: this is not merely a regathering but a remaking of the world itself.
Textual Notes
The supplied commentaries and translations note no significant textual variants for Isaiah 65:17. The Hebrew text is stable across manuscripts. A few minor differences in vocalization or word division (e.g. YLT’s “I am creating” vs. WEB “I create”) reflect translation choices rather than textual variation.
Reception History
Isaiah 65:17 has been a key text for eschatological hope throughout church history. The early church Fathers, Irenaeus and Justin Martyr, read it as promising a literal millennial kingdom on earth. Origen and Augustine spiritualized it, equating the new heavens and new earth with the glorified church.
During the Reformation, Calvin emphasized the figurative sense, applying it to the renewal of the church under the gospel. The Geneva Bible notes reflect this: they see the promise as fulfilled in the kingdom of Christ. In later centuries, dispensationalist interpreters (Scofield, Ryrie) returned to a literal, future earthly kingdom. The text is also echoed in hymns like “O Holy City, Seen of John” and in the liturgy of many traditions when they pray “Your kingdom come.”
Modern scholarship tends to see the passage as a combination of immediate hope for the exiles and an eschatological vision that reaches beyond history.
Preaching This Verse
Three-point outline
- God takes the initiative. The verse begins “For, behold, I create.” The stress is on God as the sole agent of renewal. He does not repair the old world; He creates a new one.
- The new creation is comprehensive. “New heavens and a new earth” covers every dimension of existence, the spiritual realm and the physical, the cosmic and the local. Nothing is left untouched.
- The new creation brings a new memory. “The former things will not be remembered, nor come into mind.” The Hebrew idiom “come up on the heart” (Jer. 3:16) suggests that past sorrows will no longer occupy our thoughts. God’s goodness will eclipse all pain.
Five-point outline
- The divine “behold.” The Hebrew hinnēh calls for attention. God is about to act in a way that demands a response.
- The creative verb. Bara is used in the Old Testament only of divine activity. God alone can create ex nihilo; He alone can bring about a new order.
- The scope of renewal. Heavens and earth: the whole inhabited cosmos. The new creation is not a small adjustment but a total transformation.
- Forgetting the former things. The Niphal verb tizzāḵarnâ (they will be remembered) implies a passive action: the old realities will not even be brought to mind. Compare Isaiah 43:18: “Don’t remember the former things.”
- The heart’s occupation. “Nor come into mind” translates “not come up on the heart.” In Hebrew psychology, the heart is the seat of thought and intention. The new creation will so fill our hearts that there will be no room for the sorrows of the past.
Illustration hooks
- A complete renovation. When a house is gutted and rebuilt, you no longer think about the old cracked walls and leaky roof. The new space is so thoroughly transformed that the memory fades. The new creation is more than a fresh coat of paint, it is a total remake.
- A family healing after estrangement. When reconciliation is deep and genuine, old hurts are not endlessly replayed. They are genuinely forgotten because the joy of the new relationship overrides them. God’s new creation works that way on a cosmic scale.
Questions your congregation is asking
- Does this promise apply to us now, or only after Jesus returns?
- If God creates new heavens and a new earth, what happens to the current universe?
- How can we experience something of this new creation in our daily lives today?
Leading a Discussion
This verse is a promise of hope for a world that often seems broken. As you discuss it, hold together two truths: God’s coming renewal is certain, and we are called to live in the light of it now. Let the group explore both the literal and spiritual dimensions of the text without needing to agree on every detail.
Discussion questions
- Read Isaiah 65:17 aloud. What stands out to you about God’s role in this verse? What does the word “create” suggest?
- The Hebrew says “I am creating” (participle), an ongoing or imminent action. How does that affect your understanding of when this promise is fulfilled?
- What are the “former things” mentioned in this verse? How does the context (v. 16 “former troubles”) help define them?
- Compare this verse with Isaiah 43:18. What do both verses say about memory and the past? In what ways does God want His people to stop dwelling on the past?
- Some commentators (like Barnes) see this as a figure for the gospel age; others (like Gill) as a literal new creation. What evidence can you find in the text for each view? Does the passage need to be read one way only?
- Second Peter 3:13 and Revelation 21:1 use similar language. What does the New Testament add to our understanding of this promise?
- If God’s new creation will make sorrows forgotten, how can we begin to live in that hope today? What practical difference does it make for someone going through hardship?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Isaiah 43:18 | “Don’t remember the former things, and don’t consider the things of old. |
| Isaiah 51:16 | I have put my words in your mouth and have covered you in the shadow of my hand, that I may plant the heavens, and lay the foundations of the earth, and tell Zion, ‘You are my people.’” |
| Isaiah 66:22 | “For as the new heavens and the new earth, which I will make, shall remain before me,” says Yahweh, “so your offspring and your name shall remain. |
| Jeremiah 3:16 | It will come to pass, when you are multiplied and increased in the land in those days,” says Yahweh, “they will no longer say, ‘the ark of Yahweh’s covenant!’ It will not come to mind. They won’t remember it. They won’t miss it, nor will another be made. |
| II Peter 3:13 | But, according to his promise, we look for new heavens and a new earth, in which righteousness dwells. |
| Revelation of John 21:1 | I saw a new heaven and a new earth, for the first heaven and the first earth have passed away, and the sea is no more. |
| Revelation of John 21:5 | He who sits on the throne said, “Behold, I am making all things new.” He said, “Write, for these words of God are faithful and true.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke interprets this promise primarily as referring to the deliverance from the Babylonian captivity, and ultimately to the full conversion of the Jewish people. He distinguishes his view from others who understand it literally as a cosmic renewal or a millennial age.
Barnes' Notes on the Bible Protestant 1832
Barnes reads the promise of new heavens and a new earth as a poetic figure for a stunning reversal of fortune, not a literal cosmic replacement. In his view, the Bible consistently uses dark or clearing skies to picture judgment or blessing, and here the imagery describes a change as profound as if the entire world were remade. He applies it first to Israel's return from exile, then to even greater blessings under the Messiah.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that "new heavens and a new earth" is Isaiah's way of speaking about an entirely new universe, since Hebrew has no single word for cosmos. The prophet intends this transformation literally, not metaphorically. Yet the new creation keeps the form of the old, since a new Jerusalem remains its center.
Geneva Bible Notes Reformed 1599
For lo, I will create newe heauens and a new earth: and the former shall not be remembred nor come into minde.
Gill's Exposition of the Bible Baptist 1748
Gill sees this prophecy unfolding in stages. It began with the early gospel age, when through preaching and grace a new spiritual order formed in churches and worship. It will continue at Israel's conversion, when old rites fade, and reach complete fulfillment in the literal new heavens and earth of the New Jerusalem state.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws a parallel between Caleb inheriting the land his feet once trod and the saints inheriting a renewed earth they once walked while it suffered under sin. The former sorrows of this fallen world will be so completely overwhelmed by God's mercies that their very memory will be erased.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argues that the new heaven and new earth will be so overwhelmingly glorious that no one will even remember the old ones, let alone wish them back. They see this as the promise's highest point, where God turns Jerusalem into perpetual joy and shares in that joy Himself.
Lange's Commentary Reformed 1857
Lange argues that the prophet presents three distinct stages of salvation—restoration, judgment of the wicked, and the new creation—as if they all appear on the same plane, without indicating any difference in time. The final stage brings a new heaven and earth, yet the blessings that follow still include death and labor, pointing to a millennial state rather than the final perfected order.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees these promises fulfilled in two stages: partially when the Jews returned from exile and were settled in peace, but fully in the gospel church, both militant on earth and ultimately triumphant in heaven. He directs believers to find this new creation in the graces and comforts they already have through Christ.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley stresses that God is about to completely transform the world, not just his people, bringing a new order that will last until the final new heavens and earth appear. This coming state will be so glorious that the former condition of his people will no longer be remembered.