“The trees of the field will clap their hands”: Is there hope for the renewal of Creation in Second Isaiah?

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The theme and imagery of a renewed creation is central to the message of Second Isaiah. The literary unit begins with words of comfort to the exiles in Babylon. It presents a message of hope that Yahweh will restore them to their homeland. He will carve a highway through the desert. This path will level the mountains and raise the valleys (40:4). Yet while the earth is utilised by Yahweh for the redemption of the people, it still remains a desert. It is unchanged. It is simply a commodity used for anthropocentric concerns and bereft of the benefits of salvation experienced by the people. It remains infertile and barren. This opening of Second Isaiah presents a hope for a new creation of the nation, but not the environment. However the literary unit of Second Isaiah concludes with a description of the redeemed people being led in a victorious procession to the bursting applause of the trees of the fields and song of the mountains. The earth celebrates a reversal of its former infertility as the barren thorn-bushes are replaced with lush pine trees (Is 55:12-13). This conclusion to Second Isaiah creates a glorious picture of the whole creation joining together in worship. This finale looks toward the creation of redeemed community consisting of both humanity and the environment. Nature is a co-worshipper, rather than a commodity. It is a participant in redemption, rather than property.¹ Yet what is the cause of this shift in Second Isaiah? Why does this literary unit move away from an anthropocentric salvation to a universal hope that embraces nature as a partner of praise? It is the concern of this paper to consider this shift in attitude toward the environment and the development of the theme of creation’s renewal in Second Isaiah.

The “order” established and expected of the created world is contrary to the types of attitudes epitomised by Babylon (Is 47). These attitudes are based on manifestations of pride, the elevation of the self over and against the sovereignty of Yahweh, and the promotion of the self at the expense of others. In comparison, the type of order that develops as the ideal in Second Isaiah champions the humble and contrite. This is a reversal of ‘worldly’ expectations – vulnerability and humility is power. Those that reject self-promotion will be recipients of Yahweh’s promotion. Pride and wilful disobedience to that sovereignty is a transgression of the created order. All creation – including Judah and the nations - are subject to the sovereignty of Yahweh and this moral order. The dominion of Yahweh includes all of creation and its relationships, not just the non-human dimension. This sovereignty includes the destiny of the physical world. To reject Yahweh’s rulership, even through human unbelief, is to overturn the renewal of the physical environment. Second Isaiah presents an inextricable connection between humanity and the environment they are entrusted to steward. So, therefore, one cannot speak of the renewal of creation without connection to the role of humanity in that process.

Yet while creation imagery and motifs appear frequently throughout Second Isaiah, they do not always point to the actual renewal of creation. The environment is regularly utilised for Yahweh’s purposes, however it is not always expressed as a re-creation. Creation motifs are used to represent the salvation of humanity (40:3-5; 41:14-16; 43:1-3) and to emphasise the sovereignty of Yahweh (40:8, 12-14; 42:14-17). In these texts the environment is employed in Yahweh’s saving plan, but is not necessarily a recipient. In the same way, the nations are regularly utilised for Yahweh’s purposes in Second Isaiah, yet it does not always refer to their redemption or renewal. Although Cyrus fulfils the purposes of Yahweh’s plans and achieves restoration for Israel, he is not necessarily a recipient of salvation (44:24-45:7). Instead, the environment is emphasised as a commodity to serve the salvific needs of humanity. While scholars such as Cook highlight the references to the status of earth as “first object of divine creativity, source of life to living things and home to humans,”⁵ they neglect the important role of the earth as recipient of redemption and participant in worship. In this sense, there is some justification in the critique of von Rad that creation as a biblical concept has been subordinate to soteriological considerations.⁶ Yet the vision of Second Isaiah concludes with a picture of all creation joining together in the worship of Yahweh. Instead of hierarchy there is an interdependence in their shared status as creatures of God.⁷ The earth and its inhabitants experience a transformation as part of the express purpose of Yahweh. Like humanity, the environment is enslaved and eagerly awaits salvation. However unlike humanity, the environment did not cause this bondage.⁸ What then are the factors integral to the achieving of renewal in creation? What is the role of humanity in helping to rectify the bondage of the environment their rejection of Yahweh has caused? Is there hope for the renewal of creation in Second Isaiah?

The vision of Second Isaiah presents a promise of salvation and homecoming to the exiled Judean community. The vision begins with a message of comfort to a seemingly abandoned and defeated people. Yet in this place of despair, Yahweh speaks to them. The community once rejected by God have paid for their sins and are now “my people” once more (40:1). This promise offers the reversal of their political marginalisation and social inferiority. To achieve this purpose, Yahweh will carve a path through the desert. This is the express purpose of Yahweh. This road through the sterile desert is a reference to the Exodus victory. As a way was once made through the impassable Sea of Reeds, a path is formed in the wilderness. While this imagery of the levelled desert represents the overcoming of obstacles in the restoration process, it emphasises the subordination of the environment to the requirements of humanity. Just as the Reed Sea was utilised to ensure the liberation of the covenant people in the first Exodus, the desert is now employed in this second Exodus. Yet the picture created of this community is one to whom salvation is offered, but who cannot see beyond their own preservation. The earth will move mountains and valleys to see the salvation of these people realised; but there is nothing offered to the desert. The environment is ignored; it is merely a commodity to be used and discarded. Isaiah 40:3-5 makes the creation a place that sustains life for humanity only. The people are only concerned with their own rescue, no matter what it may cost others or the earth. The land serves the people, yet these supposed stewards of the earth ignore its needs. The concern at the beginning of Second Isaiah is anthropocentric – salvation is initially described exclusively for the exiles.

The first description of the renewal of creation within Second Isaiah is preceded by the introduction of a servant figure in Isaiah 41:8. This figure operates as the chosen one of Yahweh. The singular servant is identified as Israel; the corporate community. Yahweh declares that the community of Israel are not only “my people” (40:1) but also “my servant” (41:8). The community is promised Yahweh’s presence and strength (41:10) as the work of this servant will not be easy. They will encounter opposition (41:11-13). Despite this humiliation, the servant demonstrates their trust and faith in Yahweh as they overcome that resistance. The servant becomes strengthened and empowered as they promote God’s rule. Then through their service, humility and radical trust in God, salvation begins to emerge. The symbol of the emerging salvation that is achieved through the sacrificial actions of the servant, is the renewal of creation. The work of the servant produces a radical intervention of Yahweh and reversal of the previous infertility of the land. In this salvation oracle, water appears in the desert to provide for the poor and needy (40:17) as part of the creative act of God. The water then overflows to all creation and restores the wilderness and desolate places into a place of nourishment and life.

I will plant in the wilderness the cedar and the acacia tree, the myrtle and the oil tree;
I will set in the desert the cypress tree and the pine
And the box tree together (41:19)

The desert is transformed and renewed as a result of the work of the servant. This renewal of creation testifies to the sovereignty of Yahweh. As Brueggemann writes, “the miracle of creation points to the creator.”¹¹

The second example of the universal hope achieved by the work of the servant begins in chapter 42. Yahweh promises to support the chosen servant in their assigned task, and assures them of success despite opposition. The role of the servant is to promote Yahweh’s justice to human communities. The character of the servant is not to be bombastic or demonstrative – they are not to cry out in the street (42:2). Instead they are to associate with the suffering of the people by showing compassion and empathy. They will not break the already crushed reed (42:3). The down-trodden remnant of Judah already overwhelmed by Babylon will not be crushed further. Nor will they snuff out the dim wick – those already poor and oppressed. This moral order of Yahweh is contrary to the controlling powers of international politics. As Brueggemann writes, “Israel’s way of relationship is thus drastically contrasted with the way of Babylon (or any other worldly power), which is to break such reeds and snuff out such wicks.”¹² The servant is tasked to demonstrate compassion and bring forth justice. The injustice in the world will be undone by the servant – they will open the eyes of the blind and set prisoners free. The servant will restore the creation and society to Yahweh’s original intention. God has chosen a human agent to complete his purposes for the whole creation. It is the creator God who has called the servant to achieve this salvation (42:5). As Cook notes, “Yahweh who cares for the people (singular) sends them (singular) forth with assurances of intimate, nurturing presence. This call to be prophets, given in the singular, highlights the communitarian aspect of the chosen ones.”¹³ Those people who require justice are benefited in this celebration of freedom as the blind now see and prisoners are released (42:5-9). The symbol of this renewed salvation is, once again, the renewal of creation. The coastlands and its inhabitants are charged to bring their worship of the Creator God. The whole creation is summoned to sing a new song extolling the praise of Yahweh. The earth is no longer subordinate to its stewards, but a valued partner in glorifying Yahweh (42:10-13).

In comparison to this chosen servitude, the rejection of radical faith in Yahweh results in self-serving and self-promotion. Despite the work of the servant, the people are blind (43:8) and do not hear the offer of salvation. Yet rather than be rejected, they are promised a new exodus (43: 1-21). In this new deliverance (that resonates with Isaiah 40:3-5) Yahweh will carve a path through the desert (43:19). Once again, as the people reject Yahweh’s word and choose to not hear the offer of salvation (as symbolised by their blindness) they express exclusive interest in their own destiny. As a result, the environment is treated as a commodity for their own purposes. The environment will serve as a disposable vehicle for the deliverance of the people. Water is provided in the desert (43:20), but only to give drink to the people. Where disbelief is expressed, creation is suppressed. Distrust in Yahweh is a violation of the moral order. Therefore there is deliverance for the people, but no corporate celebration of hope of universal re-creation. It serves the steward with no reward for the earth. There is no joining together of land and people in a partnership of praise as disbelief rules the hearts of the people. Yet the prophet continues to remind the people of the superiority of Yahweh over idols. The idols are simply wood cut from the same tree that has been used to cook their dinner (44:9-20). Yet when the prophet reminds them of their status and role – they are reminded that they are “My servant” (44: 21-23) the result is a call to all creation to join in the song of salvation. The trees, mountains and earth are called to sing in celebration of the redemption of Judah (44:34). After a lengthy description of the futility of idolatry and the future humiliation of Babylon and its gods (46-48), there is hope of redemption. The power structures of the nations that violate the moral order of Yahweh will be removed. The prideful Babylon will be humiliated (47:1-15). The water is provided (once again) for the redeemed people as it was previously in the Exodus, but the earth still is not renewed. Instead “there is no peace,” says the LORD, “for the wicked” (48:22).

Yet, there is hope for a renewed creation. The servant appears once again in chapter 49. The servant announces their role in Yahweh’s purposes. The servant has been chosen and prepared by Yahweh for the task before them (49:1-2). They now expend their energy and strength to promote the work and rule of Yahweh (49:3-4). The servant acts on Yahweh’s behalf to gather, like a shepherd, the lost of Israel. Despite this noble work they will be despised and abhorred (49:7). The servant will suffer humiliation that will cause them to seek the help of Yahweh (49:8). Yet their rejection by the nations leads to their acceptance by Yahweh. As a result, the servant will be instrumental in bringing freedom and protection to the poor (49:9-10). Through the humble service of the servant, salvation will be achieved. The servant becomes the model of service – a vehicle through which the salvation of others can be achieved. In this way, the self-sacrificial work of the servant becomes a model that creation will imitate. The mountains and pathways will again be utilised in service to achieve the salvation of the people. They will follow the model of the servant in self-sacrifice for the return of the exiles and salvation of humanity. The mountains will (once again) become a road. This path will level the mountains and raise the valleys (49:11). However this description provides a difference. It looks forward to the arrival of those scattered among the nations – people from the north and west (49:12). Here, comfort has been achieved. The heavens and earth are called to sing and be joyful for Yahweh has comforted the people through the work of the servant. Unlike the opening statement of Second Isaiah (40:1), creation can now join in the celebration of the comfort offered to Israel (49:13). They are no longer simply commodity but partners with humanity in praise. Through the servant they are no longer promoting self-interest, but humility, collaboration, and participation in the stewardship of redemption. They share in service towards others. This is the triumph of Yahweh’s rule and Yahweh’s ways: the path of humility and servitude.

As the literary unit of Second Isaiah continues, the humble figure of a servant once again precedes the restoration of the environment (50:4- 51:3). If the previous servant(s) were discouraged, this servant is more determined than ever. Yahweh has given the servant an ‘instructed tongue’. The servant demonstrates trust in Yahweh for their speech and receives the guidance of Yahweh each morning (50: 4-6). Their speech is persuasive, giving support to the weary. The speech of the servant also reinforces the trustworthiness of the divine word. Despite increasing violence against this servant, they persist in following the rule of Yahweh (50:6). Although they are persecuted and humiliated, they are unwavering in their trust of God. In the midst of opposition and condemnation, they are confident that Yahweh is the one who will vindicate them (50:7-9). This is the moral order of the sovereign Creator. This trust and humble service, leads to a broader experience of salvation. As a result of the servant’s attitude and actions, creation is transformed and the environment renewed. When humanity accepts the rulership of Yahweh, it impacts the created order – the earth is transformed from sterility to fruitfulness:

For the Lord will comfort Zion
He will comfort all her waste places;
He will make her wilderness like Eden,
And her desert like the garden of the LORD;
Joy and gladness will be found in it,
Thanksgiving and the voice of melody. (51:3)

The work of the servant precedes a massive renewal of creation and return to the original established order of Eden. The barrenness and decay of the wasteland will be reversed. It will become a garden of life. The comfort promised to humanity in the opening of Second Isaiah (40:1), now extends to the whole of creation. Just as human rejection of the order of Yahweh resulted in the decay of all creation, now the restoration of humanity to the order of Yahweh results in rejuvenation of all creation. The earth that was once under the servitude of humanity is anticipated as participating as co-worshippers in their salvation.

The final prophetic vision of a renewed creation presented in Second Isaiah creates a picture of the regeneration of the earth as a consequence of the repentance of humanity and their restored worship. Once again it is preceded by the appearance of a servant figure (52:13-55:13). Parallel with this changing view of creation is the increasing meekness of the community as they embrace the role of the servant of Yahweh; a role that promotes voluntary humiliation and suffering. From this place of chosen servitude comes an increased appreciation and embracing of the ‘other’, including the earth. The servant of Isaiah 52:13-53:12 is a model of non-violent power. He¹⁴ exemplifies the moral values of Yahweh. Through rejection, suffering and shame (53:1-3) the servant achieves honour, reward and salvation (53:11-13). This is a reversal of the ‘worldly’ expectations of promotion and power. Rather than seek self-preservation, the servant is “a man of sorrows, and familiar with suffering” (53:3). Despite his innocence he voices an association with the rebellion of the community – “we all, like sheep, have gone astray” (53:6). He suffers on behalf of others for the benefit of the community. Rather than dominate, he is led voiceless “like a lamb to the slaughter” (53:7).Through his suffering, he resonates with the suffering of the exiles and works toward their future restoration. He uses his power to intercede for others. His self-less sacrifice and vulnerability breaks the cycle of tyranny.¹⁵ This cycle cannot be broken by force or power, but by following the moral order of Yahweh – the way of humility.

This work of the servant precedes the announcement of salvation to the exilic community. They are to sing and celebrate the reversal of their barrenness (54:1). The community is to enlarge their tent in expectation of their transformed family (54:2). Instead of shame, they will experience the kindness of Yahweh (54:4-8). However the land is yet to sing. This occurs finally in chapter 55, once the true repentance of the exiles is complete (55:6-7). The final invitation of Second Isaiah is a summons for humanity to accept their role in the moral order of Yahweh. Their place in that order is one of repentance and humility. This acquiescence to the sovereignty of Yahweh by humanity results in the salvation of the cosmos. This salvation is founded on the guaranteed word of Yahweh, the creator who supplies water for the flowering of the earth (55:8-11). The result of the humility of the community – as modelled by the servant(s) is the renewal of all creation. Isaiah 55 concludes with the spontaneous worship of the environment as co-worshippers with humanity. Their celebration highlights their eagerness for freedom and renewal.

You will go out in joy and be led forth in peace;
the mountains and hills will burst into song before you,
and all the trees of the field will clap their hands.
Instead of the thornbush will grow the pine tree,
and instead of briers the myrtle will grow.
This will be for the LORD’s renown,
for an everlasting sign, which will not be destroyed (55:12-13).

The promised homecoming of the opening vision of Second Isaiah is being realised. The text presents a picture of the new Exodus being achieved. Yet although it resonates with their collective memory of the Exodus event, this is a new work and a new salvation they are to experience. The final vision presents a triumphant and calm procession of exiles heading home. As Brueggemann notes, “the processional parade here is a visible, cosmic event.”¹⁶ All creation joins together in the worship of Yahweh. In the opening vision of Second Isaiah, the blossoming of creation was subordinate to the needs of humanity. However now in this final vision, it presents a restored creation in which humans are not superior over nature, but they enjoy a shared status as creatures of God.¹⁷ By the end of this literary section, there is a concern for all creation, including non-human life. The environment has once been enslaved, but now celebrates its freedom. Nature erupts into fruitfulness as the plants of desolation and death – the brier and the thornbush - are transformed into trees of life and beauty. This reversal and renewal of creation has been achieved by the submission of humanity to the sovereignty and rulership of Yahweh. It reminds us of the responsibility of humanity to be stewards of the environment, rather than oppressors. The land is not a commodity but a partner in worship. This reversal will testify to the order and rule of Yahweh.

For Christian readers, this humility and vulnerability evidenced by the servant(s) of Second Isaiah is fulfilled in Jesus Christ. Like the servant(s), Christ models the moral qualities on which Yahweh has ordered the world. The life and ministry of Jesus reversed the ‘worldly’ expectations of power and arrogance. He was born into humility and ministered with compassion. At the Cross he was dishonoured and shamed. This voluntary humiliation demonstrated by the ultimate servant, Jesus Christ, has righted the moral order of creation and offers hope for the ultimate renewal of the cosmos. Through his resurrection, redemption for both humanity and the environment has been achieved. As followers of Christ, we continue his ministry of compassion and grace. We continue to proclaim the good news of freedom for all creation until the realisation of that eschatological hope.

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