The Historical-Cultural Context

Taking Isaiah 65:20 out of its historical setting, one could easily assume the existence of death and sinners in the new heavens and the new earth. But that idea contradicts the promises in Isaiah that the righteous dead will be resurrected (Isa. 26:19) and that death and sorrow will finally cease to exist (Isa. 25:8, Isa. 65:19).

Isaiah 65:20 is, obviously, symbolic language. What child is 100 years old? Instead, when reading Isaiah 65:17–20 in its historical setting, we can recognize that the verse was poetically pointing to the blessing that the nation of Israel would receive, but only if they remained faithful to the covenant stipulations (compare with Deuteronomy 28). As Jesus did in Matthew 24, linking more imminent events with later ones, Isaiah does the same here, showing that what would happen now would be a precursor to the new heavens and new earth.

In Isaiah, the new creation is not totally in the future. It has entered suddenly into the present through God’s glorious work of redemption and forgiveness. The verse announces that even now, in the present existence of Israel, God is already defeating death. This idea is expressed through the promise of longevity and the elimination of infant mortality (Isa. 65:20). All this only foreshadowed what will eventually come.

In the Greek culture of New Testament times, a greeting among relatives and close friends was accompanied by a kiss. Paul gives instructions for this warm affectionate greeting among the Christian believers in Romans 16:16, 1 Corinthians 16:20, 2 Corinthians 13:12, and 1 Thessalonians 5:26. From the context, we can extract the biblical principle of greeting believers warmly and making them feel part of the family of God. In some cultures, kissing would be inappropriate, and a handshake, hug, or bow would be more culturally acceptable. Regardless of the cultural expression, however, Paul encourages us to make people feel accepted and loved in church gatherings.

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Additional Reading: Selected Quotes from Ellen G. White

The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:
“Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; . . . to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.” Isaiah 45:1–3.
In the unexpected entry of the army of the Persian conqueror into the heart of the Babylonian capital by way of the channel of the river whose waters had been turned aside, and through the inner gates that in careless security had been left open and unprotected, the Jews had abundant evidence of the literal fulfillment of Isaiah’s prophecy concerning the sudden overthrow of their oppressors. And this should have been to them an unmistakable sign that God was shaping the affairs of nations in their behalf; for inseparably linked with the prophecy outlining the manner of Babylon’s capture and fall were the words:
“Cyrus, he is My shepherd, and shall perform all My pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.” “I have raised him up in righteousness, and I will direct all his ways: he shall build My city, and he shall let go My captives, not for price nor reward, saith the Lord of hosts.” Isaiah 44:28; 45:13.
Nor were these the only prophecies upon which the exiles had opportunity to base their hope of speedy deliverance. The writings of Jeremiah were within their reach, and in these was plainly set forth the length of time that should elapse before the restoration of Israel from Babylon. “When seventy years are accomplished,” the Lord had foretold through His messenger, “I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations.” Jeremiah 25:12. Favor would be shown the remnant of Judah, in answer to fervent prayer. “I will be found of you, saith the Lord: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the Lord; and I will bring you again into the place whence I caused you to be carried away captive.” Jeremiah 29:14.—Prophets and Kings, pp. 551, 552.