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55:1 come to the waters In 44:3, Yahweh’s blessing is likened to the renewing power of water. Likewise, the promised salvation provides satisfaction for all the exiles’ spiritual needs.

Jesus alludes to this verse in John 7:37–38; the people’s response in John 7:40–41 demonstrates His allusion was understood as a messianic reference. Since the speaker in Isa 55:1–5 is God, the connection made by John’s Gospel reinforces the idea of a divine messiah.

55:3 an everlasting covenant The renewal of a covenant relationship between Yahweh and His people will be enduring and based on His promises to David (see Psa 89:33–35). The restored covenant is an everlasting covenant (Isa 61:8), a covenant of peace (54:10; Ezek 37:26), and a new covenant (Jer 31:31). This new covenant replaces the conditional and temporary covenant God made with Israel—which they had broken (see note on Isa 54:10).

55:4 a witness to the peoples Yahweh’s relationship with David and the establishment of David’s earthly power was a symbol foreshadowing the power and reign of the Davidic Messiah. The Messiah would rule the world with complete authority (see 11:1–10).

a leader and a commander for the peoples Foreshadows the Messiah alluded to by Peter in Acts 5:31. The Messiah’s political role is described in Isa 9:6–7.

55:5 You shall call a nation In v. 3, “you” is plural and refers to the people with whom Yahweh will establish a new covenant. Here, “you” is singular, suggesting it refers to an individual. Since the person has been glorified, it may refer to the messianic Servant (compare 4:2). The salvation brought by the Messiah will be offered to Gentile nations, not just Israel. The salvation of the nations is part of God’s plan (2:2–5; 19:24–25).

Gentiles

55:7 let him return to Yahweh Salvation is conditional on repentance.

he will forgive manifold All that is necessary to receive forgiveness is repentance—there is no mention of ritual or sacrifice. Attitude, not action, is central to restoring the relationship between God and humankind. Only God can forgive sins.

The Hebrew verb used here(salach) is the only ot word explicitly meaning “to forgive, pardon”; with this term, only Yahweh can pardon the people. Even the use of this verb in sacrificial contexts reflects Yahweh, not the priest, as the one who forgives sin (see Lev 4:31, where the verb is passive, but God as agent is implied). The ot usage of the Hebrew word salach (“forgive, pardon”) may lie behind the story in Mark 2:5–12 where Jesus heals a paralytic but first announces his sins are forgiven, raising the ire of the religious leaders who insist only God can forgive sins (Mark 2:7).

Salach TLOT

55:8 my thoughts are not your thoughts Invites trust in Yahweh’s ability to accomplish everything He has promised for His people if they repent. While people may fail in their plans or promises, God can be trusted to keep His word.

This passage in Isa 55:8–9 is often taken as a direct statement about God’s transcendence: His nature and plan are infinitely beyond human understanding. God is infinitely different from us in His thoughts and ways. The biblical portrait of God develops both transcendent and immanent aspects of His nature. The transcendent aspect is not like people and infinitely above people. The immanent aspect is intimately present with people and among people. God’s transcendence places Him beyond the limits of time and space. His nature as uncreated and separate from His creation is a fundamental concept distinguishing a biblical understanding of God from other philosophical or religious theories, such as pantheism or monism.

55:11 It shall not return to me without success Yahweh’s word cannot fail to bring about the desired results (compare 40:8). The word of God contains very real power to accomplish His will. Creation happened through divine speech in Gen 1 (compare Psa 33:6, 9), and Yahweh brought life back into lifeless bones through the prophetic words of Ezekiel (Ezek 37:1–14).

55:12 the trees of the field shall clap hands Creation itself cannot help but praise God for the triumphant success of His word (compare Luke 19:40).

55:13 an everlasting sign The renewal of creation—undoing the negative effects of sin from the fall—will be established as a permanent monument to God’s glory. The prophet’s vision of the future renewal and restoration of creation runs throughout Isa 40–55. The exiles misunderstood the gradual unfolding of God’s redemptive plan; chs. 56–66 focuses on their disillusionment over having to wait for the total fulfillment of God’s promised salvation. Paul understands this restoration of creation will take place in the future (Rom 8:21).

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Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.

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