54:1 As so often in the book (12:6; 14:7; 24:14; 26:1; 30:29; 35:6; 42:10–13; 44:23; 45:8; 49:13; 52:9; 65:14), the coming of God’s salvation brings a chorus of praise. This is, of course, not unique to Isaiah but is a theme running through the whole Bible. Two examples will suffice: the outburst of praise of the sons of God at the creation of the earth (Job 38:7) and the angel chorus at the birth of the Savior (Luke 2:13). Praise is the inevitable consequence of seeing God’s salvation.

Plainly, both the woman and the city are Zion, yet the name is not mentioned, for this chapter—and even more so Isaiah 55—will emphasize the universal nature of the offer of salvation. Again, references abound to much earlier times in history, especially to Sarah and Hannah. This explosion of life can be explained only as the arm of the Lord at work, as the servant sees his offspring (53:10).

54:2 The image of the tent evokes the story of Abraham and Sarah as well as the desert wanderings of Israel. Jeremiah sees these days of wilderness experience as the “devotion of your youth, your love as a bride” (Jer. 2:2). The tent is a particularly rich image, evoking as it does Moses and the tabernacle. In Amos 9:11 this imagery is linked with David, evoking kingship as well as priesthood. This tent is to be enlarged to accommodate the expected growth. The “stretching” does not mean straining the existing fabric but adding further material as wide as the heaven itself (cf. Isa. 40:22; God “stretches out the heavens like a curtain, and spreads them like a tent to dwell in”). Here is the ultimate fulfillment of Exodus 25:8 (“Let them make me a sanctuary, that I may dwell in their midst”; cf. Rev. 21:3). Although this is a tent, it is secure, as its pegs are firmly fixed.

54:3 This growth is based on earlier promises: Abraham was promised that his offspring would be as innumerable as the stars (Gen. 15:5), a promise repeated to Isaac (Gen. 26:4) and Jacob (Gen. 28:14). In Egypt the people also increased to such an extent that Pharaoh sought to destroy them (Ex. 1:12). “Possess the nations” is a reference to various passages in Deuteronomy (Deut. 9:1; 11:23; 12:2; 31:3) and perhaps may initially refer to return from exile and repossession of the land, a hope reinforced by the rebuilding of ruined cities. This return, however low-key, is an essential phase in the regathering of God’s people.

54:4 The “for” links this verse closely with Isaiah 54:1–3. The people had seemed destined to perpetual childlessness, as had seemed to be the case with Sarah (Gen. 16:4) and Hannah (1 Sam. 1:6). “Youth” and “widowhood” can refer to the whole life of a woman, suffering first from being childless and then from being bereaved. However, in light of the many allusions to Israel’s history in the past few verses, this may refer to the whole experience of the nation: Hosea 11:1 speaks of the nation’s childhood, while Lamentations 1:1 speaks of the exile as widowhood. In either case the entire past, with its disgrace and shame, is wiped away.

54:5 All of this will occur because of who God is. We have noticed over and over again how every blessing flows from the character of God, and here a cluster of titles reinforces this idea. He has the intimate knowledge of his people that only their Maker could have. He is their husband, bound to them by covenant promises he cannot and will not break. “Lord of hosts” recalls the great vision of Isaiah 6:3 of the God whose glory fills the earth. As the Holy One of Israel he is totally other and consistent in his righteous character. As Redeemer he not only rescues from slavery but pays the debt humans cannot. Yet he is the God not only of Israel but of the whole earth and thus cannot be hindered from carrying out his purposes; he is not a vain idol (cf. 44:9–20). Thus his promises will be fulfilled and the people’s childlessness and widowhood brought to an end.

54:6 The female imagery continues but picks up the reference to the Lord as “husband,” hence the “for” linking this verse with verses 1–5. Here the picture is of a deserted and grieving wife whose youthful hopes have been dashed. Again, Jeremiah and Hosea provide parallel passages: Jeremiah 2:1–7 speaks of the Lord’s memory of Israel’s youthful love, while Hosea 3:1 relates how the prophet is asked to renew his love for his wife just as the Lord has remained faithful to his covenant. God remains loyal to his word, and this guarantees the welcoming back of his faithless wife.

54:7 The language here of brief anger and endless love recalls Psalm 30:5. God justly punishes sin, but the very heart of his being is love. The work of the servant has removed God’s anger, and thus he can welcome back sinners without being unfaithful to his holiness. In our time a “brief moment” may seem to last forever, but in the sweep of God’s eternal purposes it is brief. Paul expresses the same idea as he contrasts “light momentary affliction” with “eternal weight of glory” (2 Cor. 4:17).

54:8 The contrast continues in this verse, as God’s anger and love are further unfolded. His anger was indeed fierce, “overflowing” and sweeping away everything. But the heart of his anger was the hiding of his face—the opposite of the Aaronic blessing (Num. 6:24–26). That blessing speaks of God’s face as turned toward his people in grace and love, which is that which must be restored. God’s steadfast love (Hb. khesed) is forever (cf. esp. Psalm 136), ensuring a future of blessing. The Redeemer lives, and his people are safe.

54:9 The previous reference to “overflowing” (Isa. 54:8) perhaps leads to the allusion to the flood, an instance of overwhelming judgment followed by a covenant and a promise that never again will the waters cover the earth. The God of Noah is still the same God who is “slow to anger, and abounding in steadfast love” (Ex. 34:6). The exile resembled the flood (Isa. 24:17–20), but, just as then, judgment was carried out and blessing lay beyond it. This does not mean there will never be judgment again. but the principle of brief punishment and endless love remains.

54:10 Even if the most solid things in creation—mountains and hills (which were covered by the flood)—were to depart, God’s covenant love would nevertheless last forever. Jeremiah 31:35–36 makes a similar point concerning the new covenant: it is God himself who remains, for he is far more substantial than anything he has made. The “covenant of peace” is the covenant that both secures peace and ensures that it continues. We know that this covenant necessitated the death of the servant (Isa. 53:5), whose death brought all the benefits of a restored relationship with God.

54:11–12 The imagery now changes from bride to city, connecting with the rich thread running through the book of the city to which the world will flow (2:2–4)—the cleansed city (4:2–6), the strong city (26:1). Here, like the bereft bride, the city is in a sorry state, buffeted by storms and in despair, but transformation is at hand. This description is echoed and expanded in Revelation 21:18–21. Stones are to be set in “antimony,” a word used of eye shadow in 2 Kings 9:30; Jeremiah 4:30 and which here probably refers to colored mortar that would set off the elegance of the paving stones. “Sapphires” (or more precisely “lapis lazuli”; ESV mg.) are blue stones regarded as particularly beautiful in the ancient world.

From secure and beautiful foundations the prophet looks up to “pinnacles,” or battlements, of “agate” (or “ruby”; ESV mg.), which would be particularly spectacular in the sunlight. The gates are “carbuncles” (or “crystal”; ESV mg.), and the walls are made of precious stones. This highly imaginative picture shows both the security and the splendor of the city, and it is in total contrast to the image of a storm-tossed ship.

54:13 The earlier part of the chapter is picked up here with references to children and to the importance of a true relationship with the Lord, symbolized by the precious materials with which the city was built. The inhabitants of the city will be “taught by the Lord”; in fact, their experience will be that of the servant (Isa. 50:4). Such teaching, as it works out in their lives, will lead to their becoming true disciples (8:16) and enjoying true peace. The importance of hearing and receiving the Word of God cannot be overemphasized, for it is the committed disciples who truly benefit from its teaching.

54:14–15 The city is founded on righteousness (28:16), the lack of which had caused Jerusalem to be destroyed. True stability follows from obedience to the Word of God; ultimately these promises point to the new Jerusalem. “Oppression” or tyranny will be absent, and “terror” such as that caused by Sennacherib will be far away.

The reason for this security is set out in 54:15 and relates directly to the view of history in 10:5–19. The Assyrians did not come against Judah as an accident or because they alone initiated the invasion. Rather they were under the sovereign control of God, which is why they ultimately failed in their objective. But this is true of all troubles and trial, which are ultimately under the control of God and thus can do no lasting damage to God’s children. Tragedies come in this world, but they cannot divert God from his purpose, which is to bring his people to glory. Nothing can tear us from his hand (Rom. 8:35–39).

54:16 God is the Creator; he is in charge of all stages of the production of weapons, including the making and the wielding of all such devices. There may be an ironic glance back here to Isaiah 44:9–17, where metalsmiths and woodworkers fashion “gods,” imagining them to be in full control both of the materials and of the skill in construction. Here is a God for whom nothing is too small to take into account nor too big to handle.

54:17 The argument concludes with the assertion that no weapon can succeed against God’s people. This claim may seem to be belied by the events of history, including the prophesied exile. But while Jerusalem may be destroyed again and again, and persecution may result in the church’s being driven underground, no one can prevent the Lord from achieving his gracious purposes when his kingdom fully comes. Just as physical persecution cannot ultimately destroy God’s people, neither can court cases or legal judgments, for we have an advocate with the Father (53:12).

The “heritage” (or “inheritance”) of God’s people is secure, for the work of the servant has resulted in servants who reflect his character. “Vindication” may be understood as “righteousness,” which is applied by the servant himself (53:11). This is the message to be shared with the world in chapter 55, as those who have benefited from the work of the servant proclaim that work to others.