Isaiah’s New Heavens and New Earth (Part 7): Comforting the Children, Protecting the People

By Robert E. Cruickshank Jr. with Daniel E. Harden

Daniel E. Harden (Editor)

Copyright © Robert E. Cruickshank, Jr. (June 1, 2025)

All Rights Reserved

“As one whom his mother comforts, so I will comfort you; And you will be comforted in Jerusalem.  Then you will see this, and your heart will be glad, and your bones will flourish like the new grass; And the hand of the Lord will be made known to His servants, but He will be indignant toward His enemies” (Isaiah 66:13-14).

In our previous article, we saw how Isaiah 66:7-9 gave us an image of a mother giving birth, indicating that Zion would bring forth her children before her labor began. This picture signified the relative ease with which the exiles would return in comparison to the challenges to follow.

We also saw the imagery shift from a woman in labor to a nursing mother in Isaiah 66:10-12. This signified the events to unfold, when the surrounding nations would be used by God to fund and support Israel’s restoration like an “overflowing stream.”

Following suit, we now have an image of a comforting mother here in Isaiah 66:13. Like all that precedes it, this imagery signifies something that continues to anchor the text to the restoration period after the return from exile – the comforting of Jerusalem.

Letting Isaiah Interpret Isaiah

Once again, Isaiah is recalling an earlier theme. In chapter 51, comfort comes to the ruins of Zion[1] when the ransomed of the Lord come home, and the exiles are set free (Isa. 51:3, 11, 14). In chapter 52, God comforts His people in the waste places of Jerusalem when the city is redeemed (Isa. 52:9). Thus, the theme of the city and the people being comforted in 66:13 was introduced in 51:3 and 52:9 and is inseparably linked to the return from exile.

With that said, these statements about comforting Jerusalem (Isa. 51:3; 52:9) through restoration are in turn contained in a larger subsection of Isaiah that is bookended with post-exilic imagery. This subsection begins with a decree (Isa. 44:28, 45:1) and ends with a myrtle tree (Isa. 55:13). Those are the bookends. The decree came from Cyrus, and the myrtle tree is Esther.  While Cyrus is mentioned by name, many don’t realize that Esther is as well. Esther’s given name in Hebrew is Hadassah, which is the feminine form of ha’das (or hadac), which means “myrtle.”  Isaiah 55:13 says,

“Instead of the thorn bush, the cypress will come up,
And instead of the stinging nettle, the myrtle [ha’das] will come up;
And it will be a memorial to the Lord,
An everlasting sign which will not be eliminated” (Isa. 55:13).[2]

Putting this together then, Jerusalem’s comfort (Isa. 51:3, 52:9) comes when God’s myrtle tree arises (Isa. 55:13) after Cyrus’s decree brings His people home (Isa. 44:28, 45:1). By the time Isaiah’s audience heard the words given in 66:13, Isaiah would have expected them to retain what was previously said. If they didn’t return to the Lord, then Jerusalem would not receive comfort until after God punishes them through exile. The comfort would not come until the restoration – after the decree of Cyrus, and during the restoration period at the time of Esther (the myrtle tree).

Letting Zechariah Interpret Isaiah

Zechariah, one of the restoration prophets,[3] echoes the words of Isaiah by speaking of “comfort” coming to “Zion” when God once again chooses “Jerusalem” (Zech. 1:17). The idea of comfort coming to Zion/Jerusalem comes straight from Isaiah. Zechariah was informed of this comforting of Jerusalem by a heavenly messenger who came to him in a night vision (Zech. 1:8). The messenger spoke of a deliverer who would protect God’s people:

“…his glory sent me to the nations who plundered you, for he who touches you touches the apple of his eye: ‘Behold, I will shake my hand over them, and they shall become plunder for those who served them. Then you will know that the Lord of hosts has sent me. Sing and rejoice, O daughter of Zion…” (Zech. 2:8-10).

When Zechariah’s heavenly messenger notified the prophet about this upcoming deliverer, he was “standing among the myrtle trees” (Zech. 1:8). Prior to Zechariah, the term “myrtle” (ha’das) was only used in Isaiah.[4]  The word does not appear in the entirety of the Old Testament prior to this. When he stood among the myrtle trees to deliver his message, Zechariah’s messenger was telegraphing that the deliverance would come through Hadassah (Esther), and that she would be that deliverer – just as Isaiah had foreseen. Being familiar with Isaiah 51:3, 52:9 and 55:13, Zechariah would have understood the significance of the myrtle trees.

Nehemiah Commemorates Esther Comforting Jerusalem

When Isaiah introduced the myrtle tree, he announced that it would be a “memorial to the Lord” and “an everlasting sign” that “would not be eliminated” (Isa. 55:13).  Accordingly, when Nehemiah reinstituted the Feast of Tabernacles during the restoration, “myrtle branches” are added to the leafy branches used to make the tabernacles as directed in  Leviticus 23:33-34 (Neh. 8:15), thus commemorating Hadassah’s achievement and victory for her people.

Consequently, when we read about God comforting Jerusalem as a mother comforts her child in Isaiah 66:13, we shouldn’t ignore where Isaiah had previously introduced the theme of comfort and how it played out in history. In the book of Esther, Haman’s attack was aimed at the Jews not only in Susa, but throughout the entire Persian Empire.  Quite the uncomforting thought!

This empire-wide attack obviously would have included Jerusalem, and Haman’s intent was even worse than that of Nebuchadnezzar, the Babylonian king who conquered Jerusalem. Nebuchadnezzar spared lives by taking captives and leaving a remnant behind.[5] Haman would have taken no prisoners and spared no lives.[6] His stated goal laid bare the full horror of the threat. Haman’s aim was the total and complete annihilation of the Jewish people (Esth. 3:13) – the children born to the woman in 66:7-9. Fittingly, God would raise up a heroine to protect those children.

The Protective Mother and the Resultant Joy

The protective mother imagery in Isaiah 66:13 resonates with piercing clarity since God’s chosen instrument to bring about Jerusalem’s comfort was, in fact, a woman.  Zechariah’s vision echoes the defensive defiance of a coming comforter marked by fierce maternal love. His heavenly messenger, prophesying about Esther, says, “He who touches you touches the apple of His eye” (Zech. 2:8). The apple of one’s eye is an ancient idiom for the reflection of a newborn in his/her mother’s pupil, as she gazes intently at the infant in her arms.  The imagery evokes the raw emotion of a mother’s primal instinct – of not just comforting, but actively defending, absorbing, and withstanding whatever comes her way to keep her children safe.

Interpreting Jerusalem’s comfort in Isaiah 66:13 in its proper context, therefore,  involves understanding all that precedes it in Isaiah and all that historically followed it in the restoration after the exile. And all of it points to Esther as God’s chosen instrument to comfort Jerusalem. This becomes even clearer in 66:14, where the method of Israel’s comfort is laid out, and would result in rejoicing and flourishing, all because “the hand of the Lord” would be with them. In the end, it would be their enemies — Haman and his cohorts — who would taste the full weight of God’s indignation.

The Hand of Indignation and the Good Hand of the Lord

The reference to the indignation of God is also highly significant.  When the Israelites turned their back on God and followed other gods instead, God’s indignation was sparked against His own people.  He punished them with exile. But He did not forget them. Once again faithful, God’s indignation is quelled, and He brought them back home, as His “hand” was upon them (Isa. 66:14), thus completing the circle.

This is the same as was echoed by the prophet Jeremiah:

“Behold, I will gather them from all the countries to which I drove them in my anger and my wrath and in great indignation. I will bring them back to this place, and I will make them dwell in safety.  And they shall be my people, and I will be their God.” (Jer. 32:37-38).

The reference to the “hand of the Lord” was a common Hebrew idiom signifying both strength and support. In fact, Isaiah has already referred to this in reference to Israel’s exile and restoration as well. In chapter 29, Isaiah also prophesies about the coming downfall of Jerusalem. But it does not end there. Beginning in verse 13, God promises Israel that even though they had turned away from Him, nonetheless, He won’t forget them. They would be “brought low” (29:4) and overrun by a “multitude of your foreign foes” (29:5) – all because “their hearts are far from me” (29:13). But He would restore their fortunes and they would again turn to Him. He would ensure that “the ruthless shall come to nothing” and “all who watch to do evil shall be cut off” (29:20). And Jacob “shall no more be ashamed” but shall  “stand in awe of the God of Israel,” for they would know that they are “the work of My hands” (29:22).

Hearts of Joy

As a result of restoration, Isaiah also says that their heart would be glad and their bones would flourish (Isa. 66:14). This is the same idea that we see in the descriptions of restoration after exile by other prophets, where God promises to give them “a new heart” and spirit when He brought them back (Jer. 32:39; Ezek. 11:19). As Jeremiah says,

“I will also give them a heart to know Me, for I am the Lord; and they will be My people, and I will be their God, for they will return to Me wholeheartedly” (Jer. 24:7).

With their renewed heart in their renewed land, the returning exiles were truly blessed by the goodness of God’s hand, and God kept them safe from the hands of their enemies.

Recounting the Victories of the Returnees

After the return from exile, the returnees’ “enemies” were people like Rehum, who “wrote a letter against Jerusalem” (Ezra 4:8), resulting in a “force of arms” stopping “the work on the house of God in Jerusalem” (Ezra 4:23-24). Through the prophets Haggai and Zechariah, Zerubbabel was reinvigorated to return to his work and restore the temple (Ezra 5:1-11). Another letter was sent to the Persian King (Ezra 5:8), Cyrus’s decree was found (Ezra 5:1-3), resulting in Zerubbabel getting the green light to finish the temple with the full support and funding of the Persian Empire. During the restoration process, the “enemies” were people like Haman, who sought to wipe out the entire Jewish race (Esth. 3:13). Throughout the final phases of the rebuilding, the enemies were people like Tobiah, Geshem, and Sanballat (Neh. 6:1), who planned to do Nehemiah “harm” (Neh. 6:2) and prevent him from restoring Jerusalem’s wall (Neh. 6:6).

All of these efforts by the returnees’ “enemies” to oppose the restoration process were not only thwarted, but in each case the tables were completely turned. The rebuilding of the temple and the wall, along with the Jews’ counterattack on Haman’s forces, were soundly sanctioned and supported by Persia. This was poetically pictured by Isaiah when he said, “the glory of the nations” will be “like an overflowing stream” and “you will be nursed” (Isa. 66:12).

He put it this way earlier: “The wealth of the nations will come to you” (Isa. 60:5). The returnees’ bones flourished “like new grass” and “the hand of the Lord” was upon them and He was “indignant toward His enemies” (Isa. 66:14). This mirrors the reference to His enemies in Isa. 66:6.

Thus, we’ve seen how God’s people triumphed against all opposition during the time of Zerubbabel, Nehemiah, and Esther. And we’ve also seen in previous articles how Isaiah continually oscillates between the current apostate generation of his day and the future faithful generation of the new day. The dual reality of God’s blessing upon His servants and indignation toward His enemies is a timeless principle.

This being the case, the enemies with whom He was indignant included the adversaries who opposed God’s people, but who would be defeated during the time of the restoration. But it would also include the apostates during Isaiah’s time, God’s own people, who would be defeated and sent into exile for their direct opposition to God.

Our next installment will once again focus on those pre-exilic Israelites as Isaiah’s summary continues to come full circle, when Isaiah again oscillates back to the apostates of His own day.

Recap

Tracking on the previous verses (Isa. 66:7-12), Isaiah 66:13-14 continues to depict the restoration in terms of motherly imagery. While the preceding verse focused on birth and nurturing, Isaiah now directs the reader’s attention to a mother’s role as a comforter.

In employing the theme of God comforting His people (Isa. 66:13),  Isaiah uses similar language (Isa. 51:3; 52:9) contained in the section beginning with Cyrus’s decree (Isa. 44:28, 45:1) and culminating in the “myrtle tree” (Hadassah/Esther) of Isaiah 55:13. Fittingly, Esther was God’s chosen vessel to deliver the Jews from the threat of annihilation during the time of the restoration (Esth. 4:14).

During the restoration period and prior to the battle in the book of Esther, Zechariah was given a message about “comfort” coming to “Zion” and “Jerusalem” (Zech. 1:17) through a protector who would deliver God’s people from their enemies (Zech. 2:8-9). The message comes from an angel “standing among the myrtle trees” (Zech. 1:8, 11) – signifying that the comfort and deliverance would come through Esther, as Isaiah had foreseen.

Through the faith of figures like Zerubbabel, Nehemiah, and Esther, the returnees faced all opposition head-on and overcame each one. In each case, God’s hand was upon His people, guiding and protecting them, while pouring out indignation on their enemies. Isaiah’s prophecy became a historical reality in the events leading up to, including, and following the return from exile during the restoration period.

Takeaways for Today

Victory Often Comes Through Unexpected Instruments

In the course of this article, attention was drawn to four key figures of the restoration period: Cyrus, Zerubbabel, Nehemiah and Esther. Cyrus was a king, Zerubbabel was of kingly lineage, and Nehemiah was a king’s cupbearer. While Esther did become a queen, her journey began as a lonely orphan raised by her cousin. This young girl, who had nowhere else to go, went on to become the key to her people’s survival.

This reminds us that no one is insignificant in God’s plan, and no one is beyond God’s purpose. Oftentimes, God’s most powerful acts come through those who are born with no claim to power or privilege. Victory often comes through unexpected Instruments.

Just as God used figures like Cyrus, Zerubbabel, Nehemiah and Esther to bring comfort and deliverance to His people, believers today can trust that God is still at work behind the scenes. Whether through leaders, ordinary people, or unexpected means, God uses the right individual, at the right time, for “such a time as this” to fulfill His purposes.

Divine Comfort Follows Divine Discipline

Isaiah’s message shows that while God’s indignation leads to discipline and exile, it is never the end of the story. His ultimate goal for His children is restoration, renewal, and joy. This offers assurance for modern believers: even when God allows seasons of hardship or correction, His hand is still upon His people, and comfort is coming.

God Defends His People Like a Protective Mother

The imagery of a mother defending, comforting, and nurturing her child (Isaiah 66:13) speaks to God’s tender but fierce commitment to His people. Believers can rest in the truth that God not only provides, but also actively protects and nurtures His children with deep, unwavering love.

God Turns Opposition Into Opportunity

Whether it was enemies like Haman or obstacles during the city’s reconstruction, every opposition was turned by God into an opportunity for His glory. For believers today, this is a call to persevere in the face of resistance, trusting that God can reverse the plans of the enemy and bring about His purposes in our lives.

Scripture Interprets Scripture – So Know It Well!

This article highlighted how the themes of Isaiah 66:13-14 are echoed in Zechariah, Esther, Nehemiah, and other portions of Isaiah’s own prophecy. To truly grasp what Isaiah is saying in these verses, we must see how all these passages tell one unified story. A deeper knowledge of Scripture allows us to discern God’s movements in Scripture, in history, and in our own lives.

Always remember that God’s word isn’t dead and stagnant. It’s living and active (Heb. 4:12). And it comes to life and speaks to every new generation and in every new situation. So, let the comforting words of Isaiah 66:13-14 comfort you during rough and troublesome times. Your “heart will be glad,” and your “bones will flourish like the grass,” when the “hand of the Lord” is upon you (Isa. 66:14). Reach out and take His hand. He’s got this!

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[1] Technically speaking and in its restrictive sense, “Zion” is “another name for Jerusalem” (STEP Bible, Tyndale House, entry:  צִיּוֹן (tsiy.yon) ‘Zion’ [noun proper location], but more broadly it can also refer to the nation and/or people as a whole, as in Isa. 51:4, 11, 16 and Amos 1:2.

[2] In later Jewish tradition, the “thorn bush” is “the wicked Haman,” and the “cypress” is “Mordecai.” The Rabbis saw a play on words here indicating Mordecai’s ultimate victory over Haman and how their roles reversed in the Persian Empire. The Hebrew word for “cypress” (be’rosh) contains the word rosh, which means “chief.” The cypress was “the chief of the spices.”  Corresponding to this, Haman was the “chief (rosh) prince of the Persian Empire, and Mordecai displaced him. Accordingly, the “stinging nettle” was “the wicked Vashti” who was displaced by Queen Esther – God’s Myrtle Tree. Isaiah 55:13 completes the section that begins with Cyrus’s decree (Isa. 44:28, 45:1), and Isaiah 55:13 is all about the key figures and events of Esther (Megillah 10b:22 https://bit.ly/44OZT2p).

[3] The other prophet of this time period was Haggai.

[4] Isaiah 41:19 and 55:13.

[5] 2 Kgs. 24:12–17; 2 Chr. 36:17–20; Jer. 39:9–10; 40:7; 52:15–16; Dan. 1:1–4.

[6] Esth. 3:6, 8–9,13; 4:7–8; 5:14;7:4; 8:5–6; 9:24.