Catholic Commentary
New Heavens, New Earth, and Perpetual Worship
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.23It shall happen that from one new moon to another, and from one Sabbath to another, all flesh will come to worship before me,” says Yahweh.
Isaiah 66:22–23 prophesies that God's people and their name will endure eternally as surely as the new heavens and new earth themselves remain, and that all humanity will worship God in perpetual liturgical rhythm from Sabbath to Sabbath and new moon to new moon. This vision establishes both the permanence of God's covenant community and the universalization of worship in the eschaton.
God pledges the permanence of creation itself as the guarantee that your worship—and your place in it—will never end.
Verse 22: The New Creation as Covenant Pledge
The oracle opens with a striking comparative structure: the permanence of the new heavens and the new earth functions as the measure and guarantee of the permanence of God's people. The Hebrew particle kî ("for") roots this promise in what precedes — the gathering of the nations (66:18–21) and the horror of divine judgment on the rebellious (66:24). But here the tone pivots to consolation: God's creative act is the surety of his covenantal faithfulness.
The phrase "new heavens and a new earth" (šāmayim ḥădāšîm wĕ'ereṣ ḥădāšāh) echoes Isaiah 65:17, where the same expression inaugurates a passage of paradisal restoration ("the former things shall not be remembered"). The adjective ḥādāš in Hebrew does not mean replacement in the sense of absolute annihilation, but renewal — a transformation of what exists into something more fully itself, purged of corruption. This nuance is crucial: creation is not discarded but transfigured.
The double promise — "your offspring (zar'ăkem) and your name (šimkem) shall remain" — speaks to the two deepest anxieties of ancient Israel: biological continuity and memorial identity. In the ancient Near East, to have one's name endure was to have genuine, lasting existence. God promises both. The audience here is most immediately the faithful remnant of Israel addressed throughout Deutero- and Trito-Isaiah, but the preceding verses (66:18–21) have already universalized the scope to encompass all nations brought to the holy mountain.
Verse 23: Universal, Liturgical, Perpetual Worship
Verse 23 specifies how this enduring existence will be expressed: through regular, rhythmic, communal worship. The Hebrew idiom "from new moon to new moon and from Sabbath to Sabbath" (miḵḏē-ḥōḏeš bĕḥoḏšô ûmiḵḏē šabbāt bĕšabbattô) describes the full cycle of Israel's liturgical calendar — the monthly and weekly recurrences that structured sacred time. In the eschatological new creation, this liturgical rhythm is not abolished but universalized and perfected.
"All flesh (kol-bāśār) will come to worship" — this is a remarkable claim. The same phrase "all flesh" that appears in contexts of divine judgment (Is. 40:5–6; 66:16) here designates the entire human family assembled in adoration. The verb lĕhištaḥăwôt (to bow down, to prostrate in worship) is the fullest term for liturgical homage in Biblical Hebrew. This is not private devotion but communal, embodied, and public worship — a cosmic liturgy in which all peoples participate together.
The Typological Senses
In the allegorical/typological reading cherished by the Fathers, the "new moon" (ḥōḏeš) — which marks the beginning of each lunar month — is a figure of renewal and regeneration, while the Sabbath points to eschatological rest (cf. Heb. 4:9–11). Together they prefigure the Christian Sunday: the "eighth day," which is simultaneously the first day of creation and the day of Resurrection, the weekly new moon and Sabbath of the New Covenant. The Church, gathered weekly for the Eucharist, is thus the present, provisional fulfillment of this universal assembly. The "offspring" that shall remain before God finds its deepest referent in Christ, the definitive Seed (cf. Gal. 3:16), in whom all the nations are incorporated as children of God.
Catholic tradition reads these verses at the intersection of three great doctrines: eschatology, liturgy, and the universality of salvation.
New Creation and the Resurrection of the Body. The Catechism teaches that "the visible universe, then, is itself destined to be transformed, 'so that the world itself, restored to its original state, facing no further obstacles, should be at the service of the just'" (CCC 1047, citing St. Irenaeus, Adv. Haer. V, 32, 1). Isaiah's "new heavens and new earth" is a foundational text for this teaching. Critically, Catholic doctrine insists on continuity through transformation — not annihilation and replacement but the transfiguration of this cosmos, mirroring the transformation of the human body in the resurrection. The Second Vatican Council (Gaudium et Spes 39) explicitly draws on this passage: "we are taught that God is preparing a new dwelling place and a new earth where justice will abide… far from diminishing our concern to develop this earth, the expectation of a new earth should spur us on."
The Liturgical Assembly as Eschatological Reality. St. Justin Martyr (First Apology, ch. 67) described the Sunday Eucharist in terms strikingly parallel to Isaiah 66:23: "all who live in cities or in the country gather together to one place" for the reading of Scripture and the Eucharistic offering. The Church Fathers universally identified Sunday worship as the eschatological Sabbath inaugurated by the Resurrection. Pope St. John Paul II's Dies Domini (1998, §§ 75–76) explicitly connects Sunday Eucharist with the eschatological gathering of all nations in praise — the Church's weekly assembly is a proleptic (anticipatory) participation in the eternal worship of Isaiah's vision.
The Name That Endures. Origen (Commentary on Isaiah) read "your name shall remain" Christologically: the name that truly endures before God is the Name of Jesus (cf. Phil. 2:9–11), the new Israel and true offspring of Abraham, in whom the faithful share by adoption. This preserves the literal reference to God's covenantal people while opening it to its fullest Christological depth.
For the contemporary Catholic, these verses are a direct address to two very modern temptations: liturgical minimalism and ecological despair.
First, verse 23 reminds us that worship is not incidental to human identity but constitutive of it — the eschatological destiny of "all flesh" is not individual enlightenment or moral improvement, but communal, embodied adoration before God. In an age when Mass attendance is treated as optional, Isaiah announces that worship is the telos of the new creation. Missing Sunday Eucharist is not merely a rule broken; it is an absence from the rehearsal of humanity's eternal purpose.
Second, verse 22 speaks to environmental anxiety. The promise of a renewed cosmos tells Catholics that creation is neither disposable nor divine — it is beloved and destined. Care for creation (Laudato Si', ch. 2) flows directly from faith that God will renew, not scrap, what he has made. The forests, the seas, and the human body are all bound up in God's eschatological promise. Our ecological responsibility is rooted in the hope that this specific, material world matters eternally to God.
Commentary