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Section Introduction

In this new section, the focus changes from the physical restoration to the land under God’s servant Cyrus, to the spiritual restoration achieved through God’s servant who will suffer on their behalf (52:13 - 53:12). This section contains three out of the four servant songs.

In these chapters, as in ch 40-48, Isaiah is still addressing the exiles in Babylon, before the return to the land. The main theme is the salvation of Zion by God the Redeemer of Israel. Zion should be seen as the personification of the community of God’s people.

Section outline

1. Restoration - a light to the nations (49:1-26)
2. Sinful Israel vs. obedient servant (50:1-11)
3. Trust God and return (51:1-16)
4. Joy of return to Zion (51:17 - 52:12)
5. The suffering servant, the bearer of sin (52:13 - 53:12)
6. Prosperity of the restored city (54:1-17)
7. Salvation to those that thirst (55:1-13)

1. Restoration - a light to the nations (49:1-26)

The ministry of God’s servant will appear to end in failure because of his rejection by Israel. However, from the remnant that will respond and be restored, God’s salvation will spread to the ends of the earth. Even though Zion feels abandoned by God, he is not forgotten them, so Israel will be brought back by the nations.

Outline

1a. Mission of servant to bring Israel back to God (49:1-6)
1b. God’s promise to his servant (49:7-13)
1c. Compassion for forsaken child (49:14-21)
1d. The nations will bring you home (49:22-26)

1a. Mission of servant to bring Israel back to God (49:1-6) - The second servant song

This song introduces four characteristics of the servant: First, that he is chosen and called before his birth (v1). Second, that he will be hidden by God until the right time to speak (v2). Third, that he will bring glory to God (v3), and fourth, that he is called to bring restoration to Israel (v5), and be a light to the nations, bringing God’s salvation to them (v6).

This song is in the first person, “Listen to me ...”, and addresses the coastlands, the Gentiles, calling them to listen to him. He declares that God’s servant was called, chosen and named from before birth (Lk 1:31) to bring Israel back to God (v1), just as Jeremiah was (Jer 1). His mouth is like a sharp sword, speaking the word of God, the same picture as in Hebrews (Heb 4:12), and Revelation (Rev 1:16, 19:15). He will be hidden by God until it is the right time for him to speak (v2).

God’s servant will be called “Israel” (v3) because he is a representative of the nation of Israel, who includes the whole nation in himself. He is the 'True Israel'. His commission will be to restore Israel to God (v5-6). Even though the servant may think his task is in vain (v4), God will be glorified through him (v3). In addition to restoring Israel, he will also bring salvation to the nations (v6).

We should notice the first hint of his suffering (v4), thinking his labour has been in vain, but is sure that in his justice, God will reward him. Just like Isaiah himself, the servant was rejected by Israel.

The servant then echoes what God says to him (v5-6). His task is to restore the remnant of Israel, and to bring light to the nations, and thereby fulfil the original calling of Israel. In the light of the great interest in the re-establishment of the nation of Israel in 1948, it is to be noted that Israel can only be truly restored as God’s people through God’s servant, Jesus.

When Paul was speaking to the Jews in the synagogue in Antioch of Pisidia he brought his message to a climax and conclusion by quoting this verse from Isaiah (Acts 13:47). He declared that Jesus came not just to save Jews, but to save Gentiles as well. The reaction of the Jews was to stir up persecution and to drive Paul and Barnabas out of the city.

1b. God’s promise to his servant (49:7-13)

God, the Redeemer and Holy One of Israel now speaks, and promises that his servant will be successful in turning his rebellious servant Israel back to God. Although he will be despised and abhorred by nations (v7) (another mention of his suffering and rejection), eventually he will be honoured by the nations because Yahweh has chosen him (v7). This fits the ministry of Jesus: he was rejected during his life, but all will finally bow before him (Phil 2:9-11).

The ministry of the servant will be a time of God’s favour to the nations (v8, as 61:1-2). Paul says that this day of favour is the day of salvation to the nations, when he is bringing the message of reconciliation to the Corinthians (2 Cor 6:2). The servant will call to the prisoners to come out and restore the land (v8-9), when the exiles are led through the desert, which will be turned into a garden. Peoples from all directions will come and share in the blessings of redemption. The promise concludes with a call for the heavens and earth to rejoice (v13) because the Lord has comforted his people, just as he had earlier called on the heavens and earth as witnesses to his rebellious people (1:2).

1c. Compassion for forsaken child (49:14-21)

Faced with these wonderful promises, exiled Israel cannot believe them because they feel forsaken by the Lord (v14). God personifies himself as a mother nursing a child. Just as a mother would never abandon her child, God promises that he will never forget them (v15). God had engraved Israel’s name on his hands (v16), where he will always see their name, and always remembers the broken walls of Jerusalem (cf Nehemiah). Her walls will be rebuilt as her destroyers (the Babylonians) depart (v17-18). He calls them to look up and see all the people who will gather being like ornaments that decorate a bride. Even though the population had been diminished because so many were killed or exiled, the promise to Abraham of a great population will be fulfilled when the bereaved and barren will wonder where their large family has come from (v19-21).

1d. The nations will bring you home (49:22-26)

The pagan nations that originally had taken them into exile will now help in bringing the captives home to Zion, caring for them and worshipping God (v22-23). Remember that the Persians did give money and practical help to the returning exiles under Zerubbabel, Ezra and Nehemiah. When this happens, the people will know that he is the Lord. Those who wait on the Lord, waiting for him to act will not be put to shame or be disappointed.

The question is asked: whether the prey be taken from the mighty (v24-26) - would it be possible for Israel to be taken from mighty Babylon? Yes, God will do this, reversing the situation so the oppressors will be judged and God’s people will be saved. As a result, all peoples will know that he is the Lord, the Saviour and Redeemer of Israel.

2. Sinful Israel vs. obedient servant (50:1-11)

In chapter 50 there is a contrast between sinful Israel and the obedience of God’s servant. Israel was rebellious and faithless, so was exiled. By contrast, the servant remained committed as a faithful disciple and prophet of Yahweh, and was willing to suffer without seeking revenge, and be rejected by his people.

Outline

2a. For your transgressions, your mother was put away (50:1-3)
2b. Servant as teacher, not rebellious, but suffering (50:4-6)
2c. God helps and vindicates his servant (50:7-9)
2d. Trusting and obeying God’s servant (50:10-11)

2a. For your transgressions, your mother was put away (50:1-3)

Using the metaphor of husband and wife, God shows he has not abandoned Judah in exile. Israel had been sent away with a certificate of divorce, never to return, but Judah had been sent away without a bill of divorce, so God still wants her as his wife, even though she has been unfaithful. The law for divorce was stated in Deuteronomy, that the husband writes a certificate of divorce and sends the wife out of the house (Deut 24:1ff). Jeremiah also stated about the northern kingdom of Israel that God had sent her away with a decree of divorce, referring to the exile to Assyria in 722 BC (Jer 3:8). Using another metaphor of slave and master, Judah had run away to another master, but no legal transfer of ownership or payment had taken place, so Judah can still be reclaimed by God. The exile was not the fault of Yahweh, but it had happened because Israel had rejected him and not remained faithful to God. God had not rejected his people.

2b. Servant as teacher, not rebellious, but suffering (50:4-6) - The third servant song (Part 1)

The third servant song proclaims the obedience of God’s servant, in contrast to Israel’s disobedience. Again, four points are made: First, the servant is a true disciple, following God faithfully, and is not at all rebellious (v5). Second, he is willing to be rejected and to suffer (v5-6). Third, he is determined to endure (v7), setting his face like flint. Fourth, he will be vindicated by God (v8).

The servant is not rebellious (v5). He does not turn away from God. He opens his ear to God and listens to him. This is in contrast to the rebelliousness of Israel, as well as her blindness, disobedience and unfaithfulness, and refusal to listen to God’s word. The servant will also suffer. We should notice how the references to suffering intensify through these servant songs. He is abused and beaten, but turns the other cheek.

2c. God helps and vindicates his servant (50:7-9) - The third servant song ( Part 2)

Because God helps him, the servant will not be disgraced. He is determined to endure, trusting in God to vindicate him. In the preaching of the apostles in Acts, Jesus was identified as God’s holy servant (Acts 4:30), who was vindicated by God through his resurrection (3:13-15, 4:27,30). In Luke’s Gospel, Jesus set his face towards Jerusalem, knowing that he would suffer and die there (Lk 9:51).

2d. Trusting and obeying God’s servant (50:10-11)

The Word of Yahweh and the Word of the servant are the same (v10). His followers will listen and obey him, others will not. This word is trustworthy, and those who are in darkness can trust his word (v10), as (9:2). They need to remain faithful to God, but those who do not trust him, and rely on their own resources - their destiny will be fire and torment (v11).

3. Trust God and return (51:1-16)

Salvation is coming for those that pursue righteousness. Twice, the message is addressed to those who pursue righteousness (v1, 7), in contrast to the majority who are rebellious (v7-8, as in 1:2). These were those who were genuinely seeking God, and waiting for his salvation, so receive an encouraging message, containing many promises. He also urges them not to fear rejection and ridicule by others. The Almighty Creator will restore the nation, so they have no need to fear.

Outline

3a. Look to promise to Abraham (51:1-3)
3b. Salvation of Zion is justice to the nations (51:4-6)
3c. Do not fear the reproach of others (51:7-8)
3d. God, awake! Ransom return (51:9-12)
3e. Forgotten their Maker (51:13-16)

3a. Look to promise to Abraham (51:1-3)

God urges those that pursue righteousness to look back to the origin of their people, to the rock from which they were hewn - Abraham, and the promises given to him (Gen 12:1-3). God called one man, and made him many (as many as the stars in the sky) (v2), thus God proved his faithfulness to Abraham. In the same way, God will again prove his faithfulness in comforting Zion, and restoring the land (v3). The wilderness will become a garden (like Eden) and a place of joy and gladness.

3b. Salvation of Zion is justice to the nations (51:4-6)

The restoration of Zion will also mean justice going out to the nations. God’s salvation, which will soon come, is the hope of the nations. In contrast to the universe which will eventually wear out, God’s salvation will be forever (v6).

3c. Do not fear the reproach of others (51:7-8)

God urges his faithful people, those who know righteousness, not to fear the reproach of others (v7), as they will only live for a short while, in contrast to God’s eternal salvation. Both the servant and his people will face rejection (v8, 50:5-6).

3d. God, awake! Ransom return (51:9-12)

In a prayer, Isaiah calls on God to awake and raise his arm in action, calling upon divine intervention in their situation of exile. He compares their situation with the captivity in Egypt, and God’s deliverance in the Exodus. God had cut Rahab (Isaiah’s name for Egypt - 30:7) to pieces (perhaps a reference to the plagues?) and dried up the Red Sea, so his people could cross (v10). Now he is calling on God to deliver them from Babylon. There will be a second Exodus, as God brings his ransomed people back to the land with rejoicing (v11). God will comfort his people (40:1-6), calling them not to fear the mere mortal who will fade like grass (the king of Babylon) (v12).

3e. Forgotten their Maker (51:13-16)

In exile, the people fear their oppressors and forget their Creator (v13). God had created his people, and can be trusted to save them (v13, 16). He will rescue his oppressed people, and not let them die (v14). There is a strong connection between God being the all-powerful creator and being able to trust him. If God was able to create the universe, he can restore Israel.

4. Joy of return to Zion (51:17 - 52:12)

This is a passage of hope for Jerusalem. She has received the full measure of God’s wrath. Now it is time to wake up, the time for redemption, because their enemies have been broken.

Outline

4a. Rise up Jerusalem, the cup is removed (51:17-20)
4b. Cup into hand of tormentors (51:21-23)
4c. Awake Jerusalem! Rise up! Unclean enter no more (52:1-2)
4d. Redeemed without money (52:3-6)
4e. Good news! God’s salvation and reign (52:7-9)
4f. Depart - the Lord goes before you (52:10-12)

4a. Rise up Jerusalem, the cup is removed (51:17-20)

Ruined Jerusalem is called to rise up and awake. She has drunk and emptied the cup of God’s wrath, so the wrath is ended (v17), but is left drunk and staggering (v18). She is devastated and destroyed by famine and the sword. The question is asked, “Who can comfort you?” The answer is that the Lord will comfort his people (40:1).

4b. Cup into hand of tormentors (51:21-23)

The cup of God’s anger will now be taken away from Jerusalem and passed to Babylon, their tormentor, who had walked over the people of Judah. This image of drinking the cup of God’s wrath is later used by Jeremiah, who calls Judah and the nations to drink the cup of God’s wrath (Jer 25), and by John who predicts that those who worship the beast will drink the wine of God’s wrath (Rev 14:10).

4c. Awake Jerusalem! Rise up! Unclean enter no more (52:1-2)

Again he calls Jerusalem to wake up. No more foreign or unclean people will enter the city as the holy city will no longer be occupied by pagan Gentiles (v1). The slave has become free from her enemies (v2). Isaiah uses Zion and Jerusalem to describe the community of exiles in Babylon. In the poetry, both Zion (the temple mount) and Jerusalem are used as symbols of God’s people in exile. Isaiah is predicting that the exiles will return to Jerusalem and worship on Mt. Zion.

4d. Redeemed without money (52:3-6)

God will redeem Jerusalem as an act of grace, without cost (v3). In the past, God’s people had been captives in Egypt (v4), and more recently captive to Assyria. Now she was suffering in Babylon - taken away without cause, and having to listen to their ridicule and God’s name being despised (v5).

4e. Good news! God’s salvation and reign (52:7-9)

The feet of the messenger who brings good news are described as being beautiful, as noted by Paul (Rom 10:15). The good news of God’s salvation and of the reign of God is being proclaimed (v7). God is about to redeem Jerusalem as a testimony to the nations, so that his salvation will reach to the ends of the earth (v8ff).

4f. Depart - the Lord goes before you (52:10-12)

The exiles are called to depart from Babylon, and to purify themselves. They are to leave in an orderly manner, without haste, with God leading them in procession, in front of them and behind them as he did when leading them out of Egypt (Ex 13:20f). They will take with them the vessels from the temple which had been taken by the Babylonians (Ezra 1:7).

It may be significant that Isaiah says, “Depart, go out from there”, saying 'there', rather than 'here', suggesting that Isaiah himself was not in Babylon. This could act as an argument against the claim that chapters 40 - 66 were written by Isaiah of Babylon.

How were these predictions about Jerusalem fulfilled?

After the decree of Cyrus, the exiles did leave Babylon and return to Jerusalem - at least some of them. Cyrus did become God’s instrument to overthrow Babylon and decree that the Jews (and others) could return to their homeland. However some predictions did not come to pass. Jerusalem did continue to be ruled by foreigners (52:1), including the Persians. Jerusalem was oppressed by Antiochus IV Epiphanes (168 BC), was conquered by Pompey (64 BC), and was destroyed by Titus (AD. 70). Many claim that these predictions were fulfilled in the restoration of the state of Israel in 1948, so this becomes a key event in the fulfilment of end-time prophecy.

However, these predictions of Israel being restored are immediately followed by the fourth Servant Song, describing God’s servant who will suffer and bear the sin of others, so they should be interpreted in the light of the greater redemption that will be achieved through Jesus. The fourth servant song is again followed by predictions of a restored Jerusalem.

The NT writers saw these predictions fulfilled in a spiritual way, through the ministry of Jesus and the preaching of the gospel to all nations. For Paul the good news brought by beautiful feet became the preaching of the Gospel (Rom 10:14f). He contrasted enslaved Jerusalem with the Jerusalem above which is free (Gal 4:25). Departure from pagan Babylon became a call for the Christian to leave a life of sin (2 Cor 6:17). In Revelation, the holy mountain, the holy city Jerusalem and the holy people become the New Jerusalem (ch 21), with God’s people standing triumphantly on Mt Zion (14:1), while Babylon, representing sinful humanity opposing God will be destroyed (ch 18).

5. The suffering servant, the bearer of sin (52:13 - 53:12) - The fourth servant song

This is the famous fourth servant song, which explains how a holy God can forgive sinners. In this song, the servant does not speak, but God speaks about him. The servant’s substitutionary sacrifice will bring true salvation to Israel and finally deal with the problem of sin. It gives a remarkable and detailed prediction of the suffering and death of Jesus over 700 years in the future.

Again, four important points are made. First, the servant will be despised and rejected (v3). Second, it predicts his vicarious and innocent suffering (v5, 7, 8 ...). Third, that he will make atonement for sin (v6, 10-12), and fourth, he will satisfy divine anger (v10,11).

Through the last chapters there has been a contrast between God’s collective servant Israel who failed at their God-given task, and God’s individual servant who will be successful. He will be perfect and will completely fulfil the will of God. Even though the coming of the perfect servant is still in the future, most of this oracle is written in the past (perfect) tense. This is sometimes called 'the prophetic perfect', describing future events as if they are in the past, to show the certainty of their fulfilment.

It is not surprising that this song is quoted in many significant places in the New Testament. One of the most well-known is the question from the Ethiopian eunuch, “About whom, may I ask you, does the prophet say this, about himself or about someone else?” (Acts 8:34), a question that continues to be asked today.

Outline

5a. Appearance marred, despised and rejected (52:13-15)
5b. Despised and rejected (53:1-3)
5c. Suffered for our transgressions (53:4-6)
5d. Perversion of justice (53:7-9)
5e. Will of Lord to crush him (53:10-12)

5a. Appearance marred, despised and rejected (52:13-15)

These verses form a summary of the song, as God speaks in the first person. In public opinion God’s servant will appear to fail, but in God’s sight he will succeed, and will therefore be exalted. There is a paradox in that the response to him will be both admiration and horror. He will be exalted, but people will be astonished (v13-14). The nations and kings will be amazed at his work (v15), an example of the wisdom of God confounding human wisdom.

5b. Despised and rejected (53:1-3)

In the next two sections of the song, the pronouns change to the plural as witnesses speak. His mission will be very unusual, so that people will find it unbelievable, including his own people (v1). In his gospel, John applies this verse to the Jews who refuse to believe in Jesus even after they have witnessed many of his signs (Jn 12:38). Paul applies it in a similar way (Rom 10:16). The servant will not have outward beauty, but inner beauty through his character (v2). He will be rejected and despised, and people will hide from him (v3). This description fits what we read in the Gospels with remarkable accuracy.

5c. Suffered for our transgressions (53:4-6)

He will suffer greatly, so that he will suffer vicariously for their sins. He will be despised and rejected, suffer innocently for all, and bring true atonement for sin. Upon him the Lord will lay the iniquity of us all (v6). This shows an amazing understanding of the work of the cross, which is confirmed by the NT, particularly in Paul’s teaching in the Book of Romans. The healing is primarily the healing from sin, but was applied in a physical way when Jesus healed diseases (Mt 8:17). There is a great debate here whether the use of this passage means that the death of Jesus guarantees physical healing for all believers today.

5d. Perversion of justice (53:7-9)

In this section, the pronoun changes to the singular, as one witness speaks, perhaps Isaiah himself. The servant will be afflicted, but will not retaliate (v7). He will suffer innocently by a perversion of justice, and will suffer in silence (v8). During his trials, Jesus did not speak to Herod (Lk 23:9). To get Jesus condemned, the Jewish leaders broke all their own rules, including arresting him without a charge, and trying him on a capital charge on a feast day. The Sanhedrin made the judgement at night, and away from the temple precincts, and the high priest led the prosecution, when he should have been impartial.

This is the passage the Ethiopian eunuch 'happened' to be reading before Philip spoke to him and explained that it was referring to Jesus (Acts 8:32-33).

He will be buried with the wicked and the rich (v9). Jesus was buried in a tomb belonging to Joseph of Arimathea (a very rich man) (Mt 27:57ff), but buried as a criminal, executed by the Romans, who repeatedly declared his innocence (Lk 23:13-15).

5e. Will of Lord to crush him (53:10-12)

This unjust vicarious suffering was permitted by God (v10), because it was the will of God to use this suffering and death as a sacrifice for sin. However, his death will bring him light and satisfaction, as the writer of Hebrews says, “for the sake of the joy that was sent before him endured the cross” (Heb 12:2).

After his suffering, God declares that he will bring victory and vindication, and exalt his servant, who will make many righteous (v12). Through his innocent death he was counted as a transgressor, because he bore the sin of many. According to Luke, Jesus saw this prediction being fulfilled in himself (Lk 22:37), when he was executed as a criminal.

6. Prosperity of the restored city (54:1-17)

Immediately following the passage describing the sufferings of God’s servant comes a call for Jerusalem to rejoice, as its prosperity is restored in a magnificent way. The reasons for rejoicing is the result of the work of the servant. God will redeem and restore Israel through his servant, and no other way. This has important implications in the continuing debate over the position of the modern nation of Israel in God’s purposes. Whatever view we may have on this issue, the central point is that the only way Israel will be restored is through God’s suffering servant, Jesus.

Outline

6a. Many children for barren wife (54:1-3)
6b. Maker / husband has compassion on forsaken wife (54:4-8)
6c. Never again remove covenant of peace (54:9-10)
6d. Precious stones and perpetual security (54:11-17)

6a. Many children for barren wife (54:1-3)

Jerusalem is called to burst into song. The barren and forsaken wife in exile is now promised many children as they return to the land. Therefore she will need to extend her boundaries and take over other nations to give them enough room to live in. Paul applies this passage as part of an allegory comparing the two covenants of law and grace (Gal 4:27).

6b. Maker / husband has compassion on forsaken wife (54:4-8)

Yahweh, the Creator of Israel, is also Israel’s husband, the Lord of Hosts, the Holy One of Israel, and Israel’s redeemer (v5). Here are some of the characteristic descriptions of God found in Isaiah. Yahweh is the God of the covenant, who is also the almighty creator of the world, and of Israel. He is the Lord of the armies, who controls the rise and fall of nations, and the Holy One of Israel, as Isaiah experienced in his initial vision (ch 6). Through his servant, he is also the redeemer of Israel, but that redemption is also available to the whole earth. God had briefly abandoned Israel through the exile in Babylon (v7), but now has compassion on her, and will return her to the land. He will receive his estranged wife back (as in Hosea), and will give her many children.

6c. Never again remove covenant of peace (54:9-10)

Just as God promised never again to destroy the earth by water following the flood (Gen 9:11), now God promises never again to destroy Israel, but to give them perpetual peace, because he has had compassion on them. His steadfast love will never depart from them - a prediction of the new covenant.

6d. Precious stones and perpetual security (54:11-17)

Jerusalem will be rebuilt with precious stones and jewels (v11f), and will live in perpetual peace and security and righteousness (v13ff). God is sovereign over the smiths, the makers of weapons, so none of the weapons they make will be used against God’s people (v16f).

Again there is great debate over how to interpret these promises. Jerusalem was restored, but certainly did not live in perpetual peace. However the NT interprets these promises in the context of the Christian Gospel. In the Book of Galatians, Paul re-interprets the promise of barrenness being turned into fertility in the context of the Jews and Gentiles (Gal 4:27), so that the Gentiles will be more greatly blessed as they respond with faith, in contrast to the Jews who remain in their unbelief in rejecting the Gospel. Again, the glories for Israel is achieved through God’s servant, so these passages must be interpreted in the light of the life and ministry of Jesus.

In the Book of Revelation, the New Jerusalem is described in a very similar way, with precious stones and jewels, as the bride of Christ (Rev 21). Eternal peace and security is to be found in age to come, following the second coming of Christ, rather than in the present age. However there are aspects of the blessings of the age to come which we can already experience in union with Christ in his church, the now but not yet.

7. Salvation to those that thirst (55:1-13)

This section concludes with an appeal to people to respond to God’s free gift of salvation. The mission of God’s servant was to turn the hearts of Israel back to God, but also to bring justice to all the nations (42:1-7, 45:22, 49:6, 51:4-5, 52:10). He will fulfil God’s original promise to Abraham, that Israel will be a blessing to the nations. Salvation will be universal, not just limited to Israel.

Outline

7a. Covenant with David as witness to the nations (55:1-5)
7b. God’s ways are higher than human ways (55:6-9)
7c. God’s word will not return void (55:10-11)
7d. Led back in peace, the mountains sing (55:12-13)

7a. Covenant with David as witness to the nations (55:1-5)

An invitation is given to all who are thirsty and hungry to join in the blessings of Zion (v1). This is spiritual thirst and hunger, not just physical, as in the Sermon on the Mount (Mt 5:6). These blessings cannot be bought with money, as they are a free gift of God’s grace.

With the exile, God’s promise to David (2 Sam 7) of a king always ruling in Jerusalem appeared to be broken, but God will re-establish his love for David as an everlasting covenant (v3). The family of David has not been wiped out, but will remain as a witness to the nations of God’s faithfulness (v4). Jesus came as the Son of David, and established the new covenant. This is a covenant of grace which cannot be broken, a point Paul made from this passage in his message to the synagogue in Pisidian Antioch (Acts 13:34).

7b. God’s ways are higher than human ways (55:6-9)

People are called to seek God while they have the opportunity (v6-7), and return to him in repentance to receive his mercy. People could not imagine the way God’s promises will be fulfilled. God’s ways are certainly higher than human ways (v8-9). A king greater than David is coming, whom the nations will recognise and who will rule both Israel and the nations.

7c. God’s word will not return void (55:10-11)

People can trust the word of God. It will not return empty, but will achieve God’s purposes. His promises will not fail, even though these words were addressed to Israel in exile, with no obvious signs of imminent fulfilment. His word created the world in the beginning, so we can trust it to be effective.

7d. Led back in peace, the mountains sing (55:12-13)

The section finishes with praise, as even the physical creation joins in the celebration when God’s people return to the land from exile. Again, the three future events are all brought together into a single event: the return to the land from exile, the coming of God’s servant, and the glorious future for Zion. God’s free gift of salvation is available to those who take the opportunity to respond to God in faith, whether they are part of Israel, or are from the nations.

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