Isaiah 66:21 · Bible study
Isaiah 66:21 Commentary: God Selects Priests from All Nations
Hebrew · 10 what the commentators say
Meaning in one sentence
Who are 'them'? Isaiah 66:21 promises God will select priests and Levites from the nations, breaking genealogical boundaries, a radical vision fulfilled
Research Summary
- Meaning: God promises to take people from the Gentile nations and appoint them as priests and Levites in the new creation.
- Key words: laqach (take/select), kohen (priest), Levi (Levite), all used in the context of a divine appointment that bypasses traditional genealogy.
- Main debate: Does 'them' refer to restored Jewish exiles or to the Gentile nations? Most commentators side with Gentiles (Barnes, Gill, Keil).
- Theological theme: The inclusion of the nations in the worship and ministry of God, foreshadowing the New Testament priesthood of all believers.
- Best use: An anchor for preaching God's heart for all peoples and for challenging barriers to ministry based on ethnicity or background.
Translation Comparison
BSB Berean Standard Bible 2020
“And I will select some of them as priests and Levites,” says the LORD.
WEB World English Bible 2000
Of them I will also select priests and Levites,” says Yahweh.
KJV King James Version 1769
And I will also take of them for priests and for Levites, saith the Lord.
ASV American Standard Version 1901
And of them also will I take for priests and for Levites, saith Jehovah.
YLT Young's Literal Translation 1898
And also of them I take for priests, For Levites, said Jehovah.
Darby Darby Bible 1890
And I will also take of them for priests [and] for Levites, saith Jehovah.
Douay-Rheims Douay-Rheims Bible 1899
And I will take of them to be priests, and Levites, saith the Lord.
Translations in other languages (10 available)
Y tomaré también de ellos para sacerdotes y Levitas, dice Jehová.
E também tomarei a alguns deles para serem sacerdotes e para Levitas,diz o SENHOR.
Et je prendrai aussi parmi eux
Und ich will auch aus ihnen nehmen Priester und Leviten, spricht der HERR.
En ook zal Ik uit dezelve enigen tot priesters en tot Levieten nemen, zegt de HEERE.
E di tra loro ne prenderò pure per sacerdoti e per Leviti, dice l’Eterno.
I z tych też nabiorę kapłanów i Lewitów, mówi Pan.
Из них буду брать также в священники и левиты, говорит Господь.
耶和華 說：我也 必從他們中間 取 人為祭司，為利未人。」
And some of them will I take for priests and Levites, says the Lord.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 66:21
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators largely agree that 'them' in this verse refers to the Gentile nations, not the returning Jewish exiles. Barnes argues a literal reading would contradict the Law's genealogical requirements, so the verse must mean that converted Gentiles would perform the same sacred offices once reserved for priests and Levites. Gill, Jamieson-Fausset-Brown, and Keil & Delitzsch all specify 'of the Gentiles.' Wesley states plainly that God 'will find among the converted Gentiles those who though they are not of the tribe of Levi, yet shall do the true work of priests and Levites.'
The Cambridge Bible notes that some commentators suppose the reference is to restored exiles, but Keil & Delitzsch decisively reject that: if it were self-evident that Israelites could serve as priests, the promise would be unnecessary. The very shock of the statement, that God would take people from outside the Levitical line and call them priests, is its point. Under the new heavens and new earth, the old boundaries fall away.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- 'them' = returning Jewish exiles: The immediate context of bringing 'your brothers' from the nations (v.20) could make the exiles the antecedent. Some Jewish commentators read this way to avoid contradicting the Law.
- 'them' = Gentile nations: The broader context of gathering all nations (v.18), the parallel with 1 Peter 2 and Revelation, and the sheer novelty of the promise support this majority view (Barnes, Gill, Keil).
What is clear: Regardless of who 'them' refers to, God is sovereignly appointing people from outside the traditional Levitical line to serve as priests and Levites in the new creation.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of 'them' | The verse promises that God will select priests and Levites from some group other than the traditional Aaronic line. | Most commentators (Barnes, Gill, Keil, Wesley) say 'them' are the Gentile nations, based on the flow of vv.18-21. A minority (some Jewish commentators, a possible reading in Cambridge) take 'them' as the returning Jewish exiles, arguing the context is the regathering of Israel. |
| Literal vs. spiritual priesthood | The verse uses the terms 'priests' and 'Levites' to describe a role of sacred service to God. | Catholic and Orthodox traditions see this as pointing to a ministerial priesthood that includes all nations, but still with ordained clergy. Protestant traditions tend to read it as the priesthood of all believers, fulfilled in every Christian's direct access to God. |
| Relationship to Mosaic Law | The verse envisions a situation in which the strict genealogical requirements for priesthood are transcended. | Some argue the Law is suspended in the new creation (Barnes, Cambridge). Others see it as a spiritual fulfillment of what the Law always pointed to, a kingdom of priests (Exodus 19:6). |
Historical & Cultural Context
Isaiah 66 is the final chapter of the book, set against the promise of a new heavens and a new earth (v.22). The preceding verses describe God gathering all nations and languages, bringing the scattered people of God as an offering to Jerusalem (vv.18-20). The verse immediately before ours compares this procession to Israelites bringing a clean vessel into the temple.
In ancient Israel, the priesthood was strictly genealogical. Only descendants of Aaron could serve as priests, and only the tribe of Levi could assist them (Exodus 28-29; Numbers 3). Foreigners could join the community (Isaiah 56:6-7) but could not enter the sanctuary or perform cultic service. The idea that God would 'select' priests and Levites from the nations directly contravenes this order. The Hebrew verb laqach (take, select) suggests a sovereign act of appointment, not a recognition of existing lineage.
The phrase 'for priests and for Levites' uses the definite article with each term (lakkohanim, laleviyyim). Cambridge notes this could mean 'to the priests, to the Levites', that is, for the service of the established priesthood. But most translations and commentators read it as 'as priests and Levites.' The addition of a conjunction in many manuscripts (adamant by Clarke and the ancient versions) suggests the two groups are distinct but closely linked, as in the Law. The radical nature of the prophecy would have stunned Isaiah's original audience: God is not bound by His own institutions. In the age to come, service in His house will be opened to every nation.
Textual Notes
The supplied sources note one significant variant: the conjunction 'and' before 'Levites' is absent from the Masoretic text but present in fifty-nine manuscripts (including eight ancient ones) and all the ancient versions, as Adam Clarke observes. The sense 'priests and Levites' requires the conjunction, and most translations (WEB, KJV, BSB, YLT, Darby) supply it. The Cambridge Bible also notes that the Hebrew reads 'to the priests, to the Levites' (with the definite article and duplicated preposition), which some commentators take as 'for the service of priests and Levites' rather than 'as priests and Levites.' E.V. (English Version) omits the article. The supplied sources mention no other significant variants.
Reception History
In early Christian tradition, Isaiah 66:21 was read as a prophecy of Gentile inclusion in the new covenant people of God. The language of priests from every nation echoed in patristic commentaries linking it to the spread of the gospel. During the Reformation, Protestant interpreters (Gill, Wesley, Barnes) highlighted this verse as a basis for rejecting a separate priestly caste, arguing that it teaches the priesthood of all believers. Catholic interpretation has understood it as a prediction that the priesthood would no longer be limited to one tribe, yet still yields a distinct ordained ministry for the Church. Across traditions, the verse remains a foundation for the belief that God calls people of every background into His service.
Preaching This Verse
Three-point outline
- The identity of 'them': God selects from the nations, not just Israel. The verse stands as a climax to the gathering of all peoples in Isaiah 66.
- The radical redefinition of priesthood: Genealogical barriers fall. God Himself appoints ministers from outside the hereditary lines.
- The lasting significance: This prophecy finds its fulfillment in the New Testament church, all believers are a royal priesthood (1 Peter 2:9; Revelation 1:6).
Five-point outline
- God gathers the nations and brings them as an offering (vv.19-20).
- From among these gathered peoples, God selects some for priestly and Levitical service (v.21).
- This selection violates the Old Testament genealogical system, signaling a new order (Barnes, Gill).
- The new heavens and new earth guarantee the permanence of this arrangement (v.22).
- Therefore, all nations will worship God directly; full access to His presence is no longer mediated by a single tribe.
Illustration hooks
- A church that once required members to trace their ancestry to the founding families, until a leader announced that anyone could serve, regardless of background.
- A hiring process that normally requires a specific degree from one institution, but the CEO decides to recruit talent from unexpected places, a picture of grace.
- A family reunion where the adopted children are given the same roles in the ceremony as the biological children, to the surprise of some relatives.
Questions your congregation is asking
- Does this verse mean Gentiles replace Jews in God's plan? (No, it speaks of inclusion, not replacement.)
- Does 'priests and Levites' refer to church officers or to all believers? (Both readings exist in Christian tradition; the New Testament applies the language to every believer.)
- Why would God change the rules about who could serve? (The change signals that His saving work now reaches every nation, fulfilling the promise to Abraham.)
Leading a Discussion
Isaiah 66:21 sits at the climax of the book, where God promises a future so new that old boundaries, even the sacred line of Aaron, give way. In your group, read verses 18-23 together, then focus on verse 21. Let the shock of this statement land: God says He will take people from every nation and make them priests and Levites. Explore what that means for how we understand God's people today.
Discussion questions
- In the Old Testament, what made someone qualified to be a priest? (See Exodus 28-29; Numbers 3.) Why would Isaiah's original audience have been surprised by verse 21?
- The main debate is whether 'them' refers to returning Jewish exiles or to Gentiles. Which view seems more likely from the immediate context (vv.18-20)? What difference does it make?
- How do the cross-references to 1 Peter 2:5, 9; Revelation 1:6; and 5:10 help us understand this verse? Do those passages expand the meaning or change it?
- What does it mean that God 'selects' or 'takes' these people? Is this about human choice, divine call, or both? (See the Hebrew laqach.)
- If this verse points to the priesthood of all believers, how does that shape your daily sense of purpose before God?
- How might the promise of priests from every nation encourage churches that are multi-ethnic or that feel outside the mainstream?
- What barriers do we still erect around who can serve in ministry, and how does this verse challenge them?
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)
| Exodus 19:6 | and you shall be to me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.” |
| Isaiah 61:6 | But you will be called Yahweh’s priests. Men will call you the servants of our God. You will eat the wealth of the nations. You will boast in their glory. |
| Jeremiah 13:18 | Say to the king and to the queen mother, “Humble yourselves. Sit down, for your crowns have come down, even the crown of your glory. |
| Jeremiah 13:22 | If you say in your heart, “Why have these things come on me?” Your skirts are uncovered because of the greatness of your iniquity, and your heels suffer violence. |
| I Peter 2:5 | You also as living stones are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. |
| I Peter 2:9 | But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, that you may proclaim the excellence of him who called you out of darkness into his marvelous light. |
| Revelation of John 1:6 | and he made us to be a Kingdom, priests to his God and Father—to him be the glory and the dominion forever and ever. Amen. |
| Revelation of John 5:10 | and made us kings and priests to our God; and we will reign on the earth.” |
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
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
And for Levites - For ללוים laleviyim, fifty-nine MSS., (eight ancient), have וללוים velaleviyim, adding the conjunction ו vau, which the sense seems necessarily to require: and so read all the ancient versions. See Jos 3:3 , and the various readings on that place in Kennicott's Bible.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that the promise of taking Gentiles as priests cannot be literal, since Israel’s priesthood was legally restricted to Aaron’s descendants. Instead it means that converts from pagan nations will serve God as ministers, fulfilling the same role formerly limited to priests and Levites.
Cambridge Bible for Schools and Colleges Anglican 1880
The text of this verse is corrupt and likely misread. A plausible emendment changes the meaning: God gathers all nations to see His glory, not to destroy them. The passage also leaves open whether priests are taken from Gentiles or restored Jewish exiles, a question the older Law does not settle.
Geneva Bible Notes Reformed 1599
The Geneva note underscores that the calling of priests and Levites is not limited to ethnic Israel. God will appoint worship leaders from among the Gentile converts themselves, extending the priestly service to all nations gathered into His house.
Gill's Exposition of the Bible Baptist 1748
Gill argues that this promise of priests and Levites from the Gentiles refers not to the general priesthood of all believers but to specific church officers. The priests are ministers of the word, and the Levites are deacons who assist them. This prophecy points to the latter-day church being fully organized with proper leaders.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights that the prophecy promises God will take priests and Levites from among the Gentiles for spiritual worship. This means Gentiles now enjoy the direct access to God that once belonged only to temple ministers. It fulfills the New Testament teaching of a universal priesthood of believers.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argue that the phrase "of them" refers to converted Gentiles, not returning Israelites. They see a startling promise: God will add some from among the heathen to the existing priesthood and Levites for temple service, breaking through old Mosaic restrictions in a wholly unexpected expansion.
Lange's Commentary Reformed 1857
Lange argues that Isaiah compresses the entire end-time judgment into one vision, bringing together its first and final acts without regard for the intervals between them. The sign set among the people is Christ Himself, the one rejected but destined to be the turning point of history.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
For priests - God will find among the converted Gentiles those who though they are not of the tribe of Levi, yet shall do the true work of priests and Levites.