Isaiah’s New Heavens and New Earth (Part 3): Wolves and Lambs, Serpents and Dust, and the Chosen Young Man
By Robert E. Cruickshank, Jr. with Daniel E. Harden
Daniel E. Harden (Editor)
Copyright © Robert E. Cruickshank, Jr. (May 2, 2025)
All Rights Reserved
“It will also come to pass that before they call, I will answer; while they are still speaking, I will listen. The wolf and the lamb will graze together, and the lion will eat straw like the ox; and dust will be the serpent’s food. They will do no evil or harm on all My holy mountain,” says the Lord” (Isaiah 65:24-25).
As is true when dealing with any Scriptural prophecies, it is imperative that we always keep in mind how the prophecy is intended to relate to the target audience. This being the case, we will continue to target Isaiah’s context, so we don’t veer off target.[1]
Throughout our study of Isaiah’s “new heavens and new earth,” Isaiah has continually reiterated themes introduced earlier in his prophecy, while simultaneously contrasting the current faithless generation that would incur God’s wrath through destruction and displacement, with the future faithful generation that would receive God’s blessings through reparation and resettlement. Verses 24-25 continue this trend, parsing exile and restoration.
Contrast and Comparison
A comparison of verse 12 with verses 24-25 once again sets up a dramatic difference between those to be exiled and those who were going to be returning from exile. Isaiah drives his point home by utilizing three striking contrasts.
First, the unfaithful of Isaiah’s day are told: “I called but you did not answer; I spoke, but you did not hear” (Isa. 65:12). Using the exact same words, and flipping everything around in perfect contrasting symmetry, Isaiah says of the faithful of the new day: “…before they call, I will answer; and while they are still speaking, I will hear” (Isa. 65:24).
Second, speaking further of the chosen generation of returnees, Isaiah says, “they will do no evil or harm in all my holy mountain” (Isa. 65:25). Again, this contrasts with the apostate generation who “did evil in my sight” (Isa. 65:12).
Third, whereas the rebellious generation is pictured with the violent image of slaughter (Isa. 65:12), the obedient generation is pictured with the tranquil image of animals at peace with each other (Isa. 65:25).
Of Wolves and Lambs
True to his style of tracking on earlier themes, Isaiah imports this peaceful animal imagery from chapter 11, where he poetically described the blessings of the restoration period after the return from exile.[2] The wolf and the lamb grazing together, and the lion eating straw like the ox, are nearly verbatim restatements of his phrases from the earlier chapter:
“And the wolf will dwell with the lamb,
And the leopard will lie down with the young goat,
And the calf and the young lion and the fattened steer will be together;
And a little boy will lead them.
Also the cow and the bear will graze,
Their young will lie down together,
And the lion will eat straw like the ox” (Isaiah 11:6-7).
Isaiah 11:6 specifically pairs a wolf with a lamb, a leopard with a goat, and a lion with a calf. In each case, we have a predatory animal coupled with a docile animal in a peaceful relationship. With that said, Jeremiah also mentions these same three predatory animals – but in his account, these animals are fierce and rapacious rather than peaceful and tame:
“Therefore a lion from the forest will kill them,
A wolf of the deserts will destroy them,
A leopard is watching their cities.
Everyone who goes out of them will be torn in pieces,
Because their wrongdoings are many,
Their apostasies are numerous” (Jeremiah 5:6).
Thus, the same three animals that are devouring and destroying in Jeremiah are docile and domesticated in Isaiah. Jeremiah then goes on to inform his readers that these aren’t really animals at all; rather, the dangerous animals are being used as symbols for Israel’s enemies who would conquer and exile them:
“’Behold, I am bringing a nation against you from far away,
Oh house of Israel,’ declares the Lord.
‘It is an enduring nation,
It is an ancient nation,
A nation whose language you do not know,
Nor can you understand what they say’” (Jeremiah 5:15).
Putting two and two together, what conclusions can be drawn? The implications seem all too obvious. If Jeremiah is talking about a time when Israel was in conflict with her enemies, then Isaiah is talking about a “new” and better time when Israel would be at peace with her enemies. And this “new” time Isaiah describes perfectly fits the time of the restoration period after the return from exile.[3] When that time comes, their most recent enemy, Babylon, wouldn’t be a threat anymore. Their more ancient enemy, Assyria, would be their ally (Ezra 6:22). And they would have the full support of Persia – the nation that would subsequently rise to power (Ezra 1:1-7). In both Jeremiah and Isaiah, the animal imagery in these prophetic passages symbolizes Israel’s relationship with its neighbors at different points in her history.
Another One Bites the Dust
In addition to the wolf and the lamb grazing together, and the lion eating straw like the ox, Isaiah also adds that “dust shall be the serpent’s food” (Isa. 65:25).
It is only natural that Isaiah would incorporate this image into his “new heavens and earth” motif. In the Genesis creation narrative, the original divine rebel is portrayed as a serpent destined to eat dust as a result of his deceit (Gen. 3:14). God brought order from chaos, and Satan sought to reinsert chaos into God’s orderly world. The portrayal of the serpent crawling on his belly and eating dust conveys the idea that, despite all his efforts, Satan is still subjugated to the orderly rule and authority of God and will not prevail.[4]
This theme of eating dust, originating from Genesis, then becomes a template of its own in conjunction with God’s restorative efforts through His people in other parts of Scripture. Psalm 72, for example, paints a picture of the righteous judgments of the king (Ps. 72:1) who will vindicate the afflicted, save the needy, and crush the oppressor (Ps. 72:2-4). Then the Psalmist says:
“May the nomads of the desert bow before him,
And his enemies lick the dust.
May the kings of Tarshish and of the islands bring gifts;
May the kings of Sheba and Seba offer tributes.
And may all kings bow down before him,
All nations serve him” (Psalm 72:9-11).
In this passage, the nations are serving the servant of the Lord while his enemies are left to “lick the dust.” The imagery is borrowed from Genesis 3:14 and is apropos.[5] The agents of chaos who attempt to thwart the king’s efforts at order and stability in God’s society will suffer the same fate as the original chaos serpent.
Fittingly, Isaiah’s contemporary, Micah, looks ahead to the restoration period when the “nations” which opposed God’s people “will see and be ashamed” (Mic. 7:16) and “lick the dust like a serpent” (Mic. 7:17). Isaiah likewise looks forward to the restoration when “dust shall be the serpent’s food” (Isa. 65:25). Tracking on these other usages of the idiom, serpents lick dust when those who attempt to hinder God’s purposes are “ashamed” (Mic. 7:17), and the other nations serve God’s people by bringing “gifts” and offering “tribute” (Ps. 72:9-11). Suitably, this is another picture-perfect portrayal of the restoration period following the return from exile.
The Young Man Chosen to Lead
Looping back to Isaiah 11:6, the serpent eats the dust while the wolf, the leopard, and the lion lie down with the lamb, the goat, and the calf, respectively – symbolizing the restoration period when Israel would be at peace with her neighbors. In this context, Isaiah prophesies that a “young man” (qa’ton na’ar)[6] would lead this peaceful movement at this point in Israel’s history (Isa. 11:6). In Isaiah 11:1, this “young man” is described as “a shoot from the spring of Jesse” and a “branch from his roots.”
As a descendant of David at the time of the restoration, this is an apt description of Zerubbabel – a key leader of the restoration movement after the return from exile. Zerubbabel was among those who led the first wave of exiles back in 536 BC (Ezra 2:1-2), having been specifically chosen by God as a signet ring and governor of Judah:
“Then the word of the Lord came a second time to Haggai on the twenty-fourth day of the month, saying, ‘Speak to Zerubbabel governor of Judah, saying, ‘I am going to shake the heavens and the earth. And I will overthrow the thrones of kingdoms and destroy the power of the kingdoms of the nations; and I will overthrow the chariots and their riders, and the horses and their riders will go down, every one by the sword of another. On that day,’ declares the Lord of armies, ‘I will take you, Zerubbabel, son of Shealtiel, My servant,’ declares the Lord, ‘and I will make you like a signet ring, for I have chosen you,’ declares the Lord of Hosts” (Haggai 2:20-23).
The mention of the “signet ring” is a major key to the story and highlights Zerubbabel’s status and destiny. His grandfather was King Jehoiachin, “the prisoner” (1 Chr. 3:17; 2 Kings 24:12 ) carried away by Nebuchadnezzar to Babylon (2 Kings 24:15). Jehoiachin “did evil in the sight of the Lord” and God removed him as “his signet ring” (Jer. 22:24-27, using his alternate name of Coniah[7]). In chapter 51, Isaiah looks forward to the time when the exiled prisoners would be set free (Isa. 51:14), and the story arches full circle when the prisoner’s grandson is the one who leads the prisoners to freedom (Ezra 2:2; see also Matt. 1:12). As God’s chosen “signet ring,” the “young man” Zerubbabel had redeemed his family name.
But that’s not all he would do as the Lord’s chosen one.
Zechariah said that the hands of Zerubbabel had laid the foundation of the temple, and his hands would also finish that temple (Zech. 4:9). This is only fitting since his ancestor Solomon built the first temple (1 Kings 6:1, 14). Accordingly, Zerubbabel and Jeshua (or Joshua) the priest led the rebuilding of the temple in 516 BC (Ezra 6:15; cf. Ezra 5:2, 11; Zech. 4:9, Hag. 2:2).
The Chosen Young Man in Israel’s History
The Septuagint provides a story where Zerubbabel distinguishes his wisdom before King Darius. In this extended version of Ezra[8], Zerubbabel is called a “young man” three times (1 Esdras 3:4, 16; and especially 4:58) and is called into the council chamber to give advice to the King. As a reward for his sage counsel[9], he is appointed governor of Judah and given control to oversee the rebuilding of Jerusalem (1 Esdras 4:47-57).
According to Dr. Jordan Grant, “1 Ezra 3-4 in the LXX recounts the story of three men giving riddles to Darius, the third of which is Zerubbabel, and his “riddle” wins the king over. Darius calls him ‘the wisest’ of the three and then grants his requests. Zerubbabel then requests several things and Darius grants them. Zerubbabel is called “the young man” there. He then blesses YHWH and thanks Him for giving him ‘wisdom’, etc.” [10]
In addition, in keeping with Isa. 11:1, the prophecies of Zechariah also specifically call Zerubbabel “The Branch” (Zech. 3:8; 6:12; see also 4:8-14) who would rebuild the temple. As such, he also prefigured Christ, and Paul thematically applies this prophecy from Isaiah to Jesus (Rom. 15:12),[11] who was the ultimate restorer of all things (Acts 3:21), and built His own temple – with living stones without hands (Acts 7:47; 1 Peter 2:5).[12]
At first glance, however, this chosen “young man” and leader of the restoration movement in Isaiah 11 seems to be missing in chapter 65. But is he? Not at all.
From Resistance to Assistance
This is where the strategically placed idiom of the serpents eating dust in 65:25 comes in. In keeping with the idiom’s usage in Scripture, this imagery aptly captures the events detailed in Ezra 4-6, where Zerubbabel encounters harsh resistance to the temple-rebuilding project in Jerusalem following the return from exile.
After Zerubbabel wisely passes on their disingenuous offer to help in the restoration effort (Ezra 4:2-3), the Jews’ enemies succeed in first stalling (Ezra 4:5) and then completely halting the whole project (Ezra 4:6-22). The Jews were “stopped by armed force” (Ezra 4:23), and “the work on the house of God in Jerusalem ceased” (Ezra 4:24). But all of that was about to change. The Lord would raise two more prophets to propel Zerubbabel to do what he was born to do – and finish the work that he started (Zech. 3:8; 4:6-9; 6:12; Hag. 2:20-23).
The thrust of the prophetic words of Haggai and Zechariah (Ezra 5:1) reinvigorate Zerubbabel and Joshua to arise and “rebuild the house of God which is in Jerusalem; and the prophets of God were with them” (Ezra 5:2). Their adversaries then redouble their efforts to shut the whole thing down (Ezra 5:3-10). This time, however, Zerubbabel and Joshua aren’t backing down. Quite the opposite, they double down: “We are servants of the God of heaven and earth, and we are rebuilding this temple” (Ezra 5:11). Taken aback by his newfound resilience, Zerubbabel’s opponents turn to King Darius for help, but Darius subsequently turns the tables on them.
To resolve the problem in Jerusalem, Darius orders that a search be made of the official records to see who was in the right in this matter, and Cyrus’s original decree is found (Ezra 6:1-3). Not only did Zerubbabel and the Jews have every right to rebuild under previous Persian law, but the entire “cost” was “to be paid from the royal treasury” (Ezra 6:4).
Next, Darius issues a decree of his own: “Let the governor of the Jews (i.e., Zerubbabel) and the elders of the Jews rebuild the house of God on its site” (Ezra 6:7). Not only that, but Darius orders that the “total cost be paid to these people from the royal treasury out of the taxes of the provinces of the river, and that it be done without delay” (Ezra 6:8). The Jews were to be given “whatever is needed…daily without fail” (Ezra 6:9). If anyone failed to comply in funding Zerubbabel’s restoration project in Jerusalem, the results would be extremely unpleasant: “a timber shall be drawn from his house and he shall be impaled on it; and his house shall be turned into a refuse heap on account of this” (Ezra 6:11).
Darius then closes his decree with these words: “May the God who has caused His name to dwell there overthrow any king or people who attempts to change it, so as to destroy that house of God in Jerusalem. I, Darius, have issued this decree; it is to be carried out with all diligence” (Ezra 6:12)![13] When all was said and done, even the Assyrian king was encouraging the Jews “in the work of the house of God, the God of Israel” (Ezra 6:22).
In keeping with the spirit of the usage of the serpent/dust imagery, the other nations were now servicing God’s people by bringing them gifts and tributes (Ps. 72:9-11), and those that opposed God’s people were put to shame (Mic. 7:17). In short, the serpents who attempted to stop the restoration project in Jerusalem licked the dust (Isa. 65:25), having been put in their place.
To recap, Isaiah 65:24–25 is a vivid portrayal of the restoration period following Israel’s exile, emphasizing God’s closeness to the faithful in a future period of peace and harmony. Formerly hostile nations (symbolized by predatory animals and the serpent) become peaceful allies or are subdued, reflecting a broader biblical theme of divine order triumphing over chaos. Isaiah paints a poetic picture of the historical events led by Zerubbabel, showing how God empowered his people to overcome all opposition and fulfill His restoration plans and purposes.
Takeaways for Today
Understanding audience relevance helps us to understand the relevance of the prophecy in its own time, and understanding the historical fulfillment of the prophecy helps make the core themes and ideas of the prophecy relevant to our time – and our lives.
From these passages, we learn that God’s people should strive to be what God has called them to be, despite all opposition. Isaiah prophesied that while the apostate generation would suffer, the faithful people who would return would enjoy God’s blessings. As such, Ezra shows how that was ultimately fulfilled. Zerubbabel and Joshua were first discouraged by the naysayers, then encouraged by the Prophets who spoke God’s word. In the same way, we must look to God’s word for the strength and inspiration we need to accomplish God’s purpose in our own lives.
By targeting Isaiah’s original context, we can stay on target with regard to that context, and this helps us stay on target in the context of our own lives personally, as the principles laid out in Isaiah’s day are equally applicable today.
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[1] Stay on Target https://bit.ly/4lW2A8e
[2] See: Gary DeMar, Prophecy Wars: The Biblical Battle Over the End Times (Powder Springs, GA: The American Vision, Inc., 2014/2024), chapter 13: Isaiah 11:11-12 and the Recovery of Israel “The Second Time”.
[3] This should come as surprise, since most of Isaiah’s prophecies are about the pending exile of Israel due to their apostasy. As Michael Bull says, “Isaiah’s description of a mountain where wild and domestic animals live together in peace is a favorite proof text for a future rule of Christ on earth. But the literary and historical context plant its fulfillment firmly in the era after Israel’s return from exile in Babylon” (The Shape of Isaiah: A Covenant Literary Analysis – Isaiah 11-12 [Monee, IL: Bible Matrix, 2023]).
[4] Understanding the thematic reference to Gen. 3:14 should not be taken as identity, only as the carrying forward of the theme. According to the New English Translation, Full Notes Edition: “Some see an allusion to Gen 3:14 (note ‘you will eat dirt’). The point would be that even in this new era the snake (often taken as a symbol of Satan) remains under God’s curse. However, it is unlikely that such an allusion exists. Even if there is an echo of Gen 3:14, the primary allusion is to 11:8, where snakes are pictured as no longer dangerous.” (Isaiah 65:25, note R)
[5] In Gen. 3:14, the phrase is “and you shall eat (akal) the dust”. In Ps. 72:9, the phrase is “and your enemies will lick (lachak) the dust”. And in Isa. 65:25, the phrase is “and dust shall be the serpent’s bread (lechem)”. While the words differ, the concept clearly shows through.
[6] On the usage of the phrase qa’ton na’ar in the Old Testament, see: Robert E. Cruickshank, Jr., The Boys, The Bears, and The Prophet Who Had No Hair: 2 Kings 2:23 – The Rest of the Story – The Burros of Berea https://bit.ly/4iI35jK ; see also: The Bible & The Mandela Effect: How Prophecy Pundits See Things that Aren’t There – Bob Cruickshank – YouTube https://bit.ly/42Z88GD
[7] Jehoiachin, son of king Jehoiakim, only ruled Judah for a few months before being taken prisoner to Babylon. He is referred to by various names: Jehoiachin (2 Kings 24-25; 2 Chron. 36; Jer. 52; Ezek. 1), Jeconiah (Matt 1; some versions use the alternate rendering of Jechoniah or Jechonias), and Coniah (Jer. 22 and Jer 37 in some versions, using the shortened version of Jeconiah). It has been suggested that Jeconiah (or the shortened version of Coniah) was Jehoiakim’s actual name before ascending to the throne, but that once he became ruler, he used Jehoiachin. Nonetheless, there is no doubt that Jer. 22:24-30 is referring to Jehoiachin.
[8] The book of 1 Esdras essentially contains the events as related in Chronicles, Ezra, and Nehemiah, but also includes this story of Zerubbabel as a “young man” and how he rose to the position of leadership in Judah through his wisdom. It is included in some versions of the Bible, such as the Wycliffe Bible, the Revised Standard, and the New Revised Standard. It is one of several books of the Apocrypha included in the Greek Septuagint. 1 Esdras is also referred to as 1 Ezra.
[9] Possibly in keeping with the prophecy of “Wonderful Counselor” with the government on his shoulder in Isaiah 9:6.
[10] Dr. Jordan Grant, personal email (5/1/2025). Special thanks to Dr. Grant for noting the relevance of the story of a young Zerubbabel, and how he was called a “young man”.
[11] As Michael Bull explains, “Jesus and the apostles often quoted isolated Old Testament verses and proclaimed their ‘fulfillment.’ But they were never guilty of artlessly ignoring or violating the original contexts. They used these texts because they understood that although these prophecies predicted events that has already come to pass, they now served as types of first-century events” (The Shape of Isaiah, 337).
[12] See: Robert E. Cruickshank, Jr., Isaiah 11 and The Mandela Effect – How Today’s Prophecy Pundits See Things That Aren’t There https://bit.ly/3ELQxK3 ; The Bible & The Mandela Effect: How Prophecy Pundits See Things that Aren’t There – Bob Cruickshank – YouTube https://bit.ly/42Z88GD
[13] This decree is strikingly similar to the statement given to Zerubbabel by God in Haggai 2:20-23.
