55:1 God’s people are left in no doubt that they are welcome with the fourfold use of “come.” The first two instances emphasize the universal craving for water; the plural “waters” shows that the provision is more than adequate. The third “come” shows that, paradoxically, while we have no money for the water, we are still invited to partake.105 This does not mean it is valueless—far from it. The price has been paid by the servant of God, and so redemption is offered freely. The last “come” shows that what is on offer is not simply a basic necessity but a luxury, as wine and milk are on offer as well as bread and water. The language here recalls the feast on Zion (Isa. 25:6), where abundant and generous food and wine were available. There is also an echo here of Lady Wisdom’s invitation (Prov. 9:1–6), in contrast to Lady Folly, who offers only bread and water obtained in dubious circumstances. “Everyone” shows that this is a universal offer, but “come” is singular, indicating that this is a matter for individual response.

55:2 By contrast this verse spells out the emptiness of the alternative. The gift of salvation is freely offered, but the tasteless and worthless substitutes must be paid for. No amount of work can justify us in God’s sight; it is foolish even to try. “Listen” is now bracketed with “eat,” showing that this is a whole-person activity. The Word of God is spiritual food as well as a stimulus for thought and behavior. This listening involves not merely being present when the words are spoken but a careful, attentive attitude. “Delight” suggests a whole-person engagement and relationship. Such a generous invitation deserves a warmhearted response.

55:3 The need for diligent listening is developed in this verse. “Incline your ear” suggests a deliberate weighing of alternatives; the world is full of voices that call in very different directions, and the only way to navigate the dangerous crosscurrents is to listen to the voice of God. That voice will bring life to the “soul,” which is not some disembodied entity but rather the very self, what man is in the deepest part of his being.

This verse relates no empty promise of God but is underlined by his “everlasting covenant,” which has not been set aside by exile and never will be. This is further described as the promises to David of an eternal dynasty (2 Sam. 7:12, 16; 1 Kings 8:23–26; Ps. 89:34–37). This echoes earlier passages such as Isaiah 11:1–5, in which the reign of Jesse’s son will bring transformation to both society and the created order. God’s covenant love will ensure it.

55:4 But how can this happen? After all, when the exiles returned there never again was a Davidic king on the throne in Jerusalem.106 So how can David be a “witness to the peoples”? In Romans 15 Paul sees that, as the nations hear the gospel and turn in faith to great David’s greater Son, the kingdom comes, foreshadowing the day in which it will come fully (cf. Rom. 15:12, where, although Paul is specifically referring to Isaiah 11, his surrounding statements also apply to this verse). The word “leader” (Hb. nagid) is regularly used of David and usually emphasizes his divine anointing; “commander” emphasizes his regal nature and echoes “God the Warrior” (Isa. 9:6).

55:5 This verse echoes 2:2–5, in which the nations come to Zion to learn the ways of the God of Israel, who is also God of the nations. Again the note of invitation sounds (“You shall call”) as the message goes throughout the earth. “Run” shows the enthusiastic response called for in earlier verses. The nature and character of God will ensure that all these blessed events will indeed take place: he is sovereign, the Holy One of Israel, whose blessings will flow to the whole world through the work of his servant.

55:6 The theme of the necessity to respond to God’s call is developed here. There is a sense of urgency, for the invitation will not always be available. Thus man must “seek,” a word implying repentance and a settled determination (cf. 9:13). The Lord has graciously made himself available to all who will come, but this opportunity will not last forever. Not only has he issued an invitation, but he has come near both in the work of the servant and in the preaching of the prophet. The experience of seeking the Lord involves not merely finding out about him but also coming into a covenant relationship with him.

55:7 This verse is closely linked to the previous one, as it spells out what is involved in seeking the Lord. Negatively, this requires turning away from evil thoughts and the bad behavior flowing therefrom—a complete repentance both in our thoughts and imagination and in our lifestyle. Positively, it involves returning to the Lord so that he might repair the broken relationship. Such a return will be met by a generous acceptance expressed in overflowing kindness and forgiveness of sin. This is far more than restoration to the land, although that was a necessary part of the ongoing story; rather, it includes a complete and unconditional welcome to the Father’s house as the prodigals return.

55:8–9 Radical repentance is needed because of the gulf between a holy God and sinful people. Man cannot reason his way to God, nor can he know the right way to live unless God reveals it. The stark contrast is underlined by the first of multiple illustrations from the natural world that continue to the end of the chapter. The gulf between heaven and earth is not merely physical but spiritual and thus can be bridged only by repentance. The vital part the word of God plays in bridging the gap is now to be the focus.

55:10 From high heaven, which man cannot attain by his own efforts, comes the gift of God’s word, which guarantees life to those who receive it. The prophet makes an extended comparison between rain and snow and the word. Like these forces, the word is a gift sent without preconditions and which “does not return.” It is effective as it does its secret work that produces life and food. This can be applied to the Bible itself, given and working secretly both in the way it came together and in its work in human hearts. The process of how the canon eventually emerged is a story only imperfectly known, but the canon comes to us as the living Word able to make us wise to salvation. Indeed, we can go further and see here an analogy with the Living Word himself, living in obscurity for many years before his public ministry began. The Word that spoke creation is alive and active.

55:11 The phrases “from heaven” (v. 10) and “from my mouth” are parallel in reference to the word planted like a seed in the heart to bring life; Peter may have had this in mind when he spoke of being born again of the imperishable seed of the “word of God” (1 Pet. 1:23). God’s words are never ineffective; they have eternal consequences. Some will hear and obey; others will reject and face judgment (as Isaiah was told to expect; Isa. 6:9–10). In either case the word is not empty. The invitation to the party has been sent out, and only unbelief will keep people from the great feast.

55:12 There is a great sense of liberation and exuberance in these verses that speak of not only personal but also universal transformation. “Go out” is a picture of the exodus and returning from exile, but the glorious results of this go far beyond those events and look to the new creation. Joy and peace are gospel words; joy is no passing emotion but the deep happiness of being at peace with God. This is the “peace of God, which surpasses all understanding” (Phil. 4:7). The joy of the redeemed merges with the singing of the restored creation. This is the theology of Paul in Romans 8:18–23, in which creation groans and longs for the final salvation of the children of God. Then the ancient mandate to rule the earth (Gen. 1:26–30) can be realized, and redeemed humanity will be in perfect harmony with the new creation. This same exaltation occurs in many of the Psalms (e.g., Ps. 98:8) as well as in passages in Isaiah such as 35:1–2.

55:13 Creation fell with humanity and is under a curse (Gen. 3:17–19), symbolized by the thorn and the brier, but here that curse is removed. The cypress and the myrtle are symbols of life and hope. That this is no temporary event is shown by the third of the everlasting elements mentioned in these two chapters (the first is God’s covenant love, Isa. 54:8; the second is the covenant, 55:10–11): a “sign.” In 7:14 Ahaz had refused to believe the Immanuel sign, but now the overwhelming evidence is for all to see. This sign will “make a name for the Lord”; in other words, it will be an eternal demonstration of the kind of God he is. All this is the result of the work of his servant.