TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 55:1–5. His four-level outline is real structure in the source text, so it is rendered as structure.
Here, I. We are all invited to come and take the benefit of that provision which the grace of God has made for poor souls in the new covenant, of that which is the heritage of the servants of the Lord (Isa 54:17), and not only their heritage hereafter, but their cup now, Isa 55:1. Observe,
1.Who are invited: Ho, every one. Not the Jews only, to whom first the word of salvation was sent, but the Gentiles, the poor and the maimed, the halt and the blind, are called to this marriage supper, whoever can be picked up out of the highways and the hedges. It intimates that in Christ there is enough for all and enough for each, that ministers are to make a general offer of life and salvation to all, that in gospel times the invitation should be more largely made than it had been and should be sent to the Gentiles, and that the gospel covenant excludes none that do not exclude themselves. The invitation is published with an Oyez - Ho, take notice of it. He that has ears to hear let him hear.
2.What is the qualification required in those that shall be welcome - they must thirst. All shall be welcome to gospel grace upon those terms only that gospel grace be welcome to them. Those that are satisfied with the world and its enjoyments for a portion, and seek not for a happiness in the favour of God, - those that depend upon the merit of their own works for a righteousness, and see no need they have of Christ and his righteousness, - these do not thirst; they have no sense of their need, are in no pain or uneasiness about their souls, and therefore will not condescend so far as to be beholden to Christ. But those that thirst are invited to the waters, as those that labour, and are heavy-laden, are invited to Christ for rest. Note, Where God gives grace he first gives a thirsting after it; and, where he has given a thirsting after it, he will give it, Psa 81:10.
3.Whither they are invited: Come you to the waters. Come to the water-side, to the ports, and quays, and wharfs, on the navigable rivers, into which goods are imported; thither come and buy, for that is the market-place of foreign commodities; and to us they would have been for ever foreign if Christ had not brought in an everlasting righteousness. Come to Christ; for he is the fountain opened; he is the rock smitten. Come to holy ordinances, to those streams that make glad the city of our God; come to them, and though they may seem to you plain and common things, like waters, yet to those who believe in Christ the things signified will be as wine and mile, abundantly refreshing. Come to the healing waters; come to the living waters. Whoever will, let him come, and partake of the waters of life, Rev 22:17. Our Saviour referred to it, Joh 7:37. If any man thirst, let him come to me and drink.
4.What they are invited to do. (1.) Come, and buy. Never did any tradesman court customers that he hoped to get by as Christ courts us to that which we only are to be gainers by. "Come and buy, and we can assure you you shall have a good bargain, which you will never repent of nor lose by. Come and buy; make it your own by an application of the grace of the gospel to yourselves; make it your own upon Christ's terms, nay, your own upon any terms, nor deliberating whether you shall agree to them." (2.) "Come, and eat; make it still more your own, as that which we eat is more our own than that which we only buy." We must buy the truth, not that we may lay it by to be looked at, but that we may feed and feast upon it, and that the spiritual life may be nourished and strengthened by it. We must buy necessary provisions for our souls, be willing to part with any thing, though ever so dear to us, so that we may but have Christ and his graces and comforts. We must part with sin, because it is an opposition to Christ, part with all opinion of our own righteousness, as standing in competition with Christ, and part with life itself, and its most necessary supports, rather than quit our interest in Christ. And, when we have bought what we need, let us not deny ourselves the comfortable use of it, but enjoy it, and eat the labour of our hands: Buy, and eat.
5.What is the provision they are invited to: "Come, and buy wine and milk, which will not only quench the thirst" (fair water would do that), "but nourish the body, and revive the spirits." The world comes short of our expectations. We promise ourselves, at least, water in it, but we are disappointed of that, as the troops of Tema, Job 6:19. But Christ outdoes our expectations. We come to the waters, and would be glad of them, but we find there wine and milk, which were the staple commodities of the tribe of Judah, and which the Shiloh of that tribe is furnished with to entertain the gathering of the people to him, Gen 49:10, Gen 49:12. His eyes shall be red with wine and his teeth white with milk. We must come to Christ, to have milk for babes, to nourish and cherish those that are but lately born again; and with him strong men shall find that which will be a cordial to them: they shall have wine to make glad their hearts. We must part with our puddle-water, nay, with our poison, that we may procure this wine and milk.
6.The free communication of this provision: Buy it without money, and without price. A strange way of buying, not only without ready money (that is common enough), but without any money, or the promise of any; yet it seems not so strange to those who have observed Christ's counsel to Laodicea, that was wretchedly poor, to come and buy, Rev 3:17, Rev 3:18. Our buying without money intimates,
(1.)That the gifts offered us are invaluable and such as no price can be set upon. Wisdom is that which cannot be gotten for gold.
(2.)That he who offers them has no need of us, nor of any returns we can make him. He makes us these proposals, not because he has occasion to sell, but because he has a disposition to give.
(3.)That the things offered are already bought and paid for. Christ purchased them at the full value, with price, not with money, but with his own blood, Pe1 1:19.
(4.)That we shall be welcome to the benefits of the promise, though we are utterly unworthy of them, and cannot make a tender of any thing that looks like a valuable consideration. We ourselves are not of any value, nor is any thing we have or can do, and we must own it, that, if Christ and heaven be ours, we may see ourselves for ever indebted to free grace.
II.We are earnestly pressed and persuaded (and O that we would be prevailed with!) to accept this invitation, and make this good bargain for ourselves.
1.That which we are persuaded to is to hearken to God and to his proposals: "Hearken diligently unto me, Isa 55:2. Not only give me the hearing, but approve of what I say, and apply it to yourselves (Isa 55:3): Incline your ear, as you do to that which you find yourselves concerned in and pleased with; bow the ear, and let the proud heart stoop to the humbling methods of the gospel; bend the ear this way, that you may hear with attention and remark; hear, and come unto me; not only come and treat with me, but comply with me, come up to my terms;" accept God's offers as very advantageous; answer his demands as very fit and reasonable.
2.The arguments used to persuade us to this are taken,
(1.)From the unspeakable wrong we do to ourselves if we neglect and refuse this invitation: "Wherefore do you spend money for that which is not bread, which will not yield you, no, not beggar's food, dry bread, when with me you may have wine and milk without money? Wherefore do you spend your labour and toil for that which will not be so much as dry bread to you, for it satisfies not?" See here,
[1.]The vanity of the things of this world. They are not bread, not proper food for a soul; they afford no suitable nourishment or refreshment. Bread is the staff of the natural life, but it affords no support at all to the spiritual life. All the wealth and pleasure in the world will not make one meal's meat for a soul. Eternal truth and eternal good are the only food for a rational and immortal soul, the life of which consists in reconciliation and conformity to God, and in union and communion with him, which the things of the world will not at all befriend. They satisfy not; they yield not any solid comfort and content to the soul, nor enable it to say, "Now I have what I would have." Nay, they do not satisfy even the appetites of the body. The more men have the more they would have, Ecc 1:8. Haman was unsatisfied in the midst of his abundance. They flatter, but they do not fill; they please for a while, like the dream of a hungry man, who awakes and his soul is empty. They soon surfeit, but they never satisfy; they cloy a man, but do not content him, or make him truly easy. It is all vanity and vexation.
[2.]The folly of the children of this world. They spend their money and labour for these uncertain unsatisfying things. Rich people live by their money, poor people by their labour; but both mistake their truest interest, while the one is trading, the other toiling, for the world, both promising themselves satisfaction and happiness in it, but both miserably disappointed. God vouchsafes compassionately to reason with them: "Wherefore do you thus act against your own interest? Why do you suffer yourselves to be thus imposed upon?" Let us reason with ourselves, and let the result of these reasonings be a holy resolution not to labour for the meat that perishes, but for that which endures to everlasting life, Joh 6:27. Let all the disappointments we meet with in the world help to drive us to Christ, and lead us to seek for satisfaction in him only. This is the way to make sure which will be made sure.
(2.)From the unspeakable kindness we do to ourselves if we accept this invitation and comply with it. [1.] hereby we secure to ourselves present pleasure and satisfaction: "If you hearken to Christ, you eat that which is good, which is both wholesome and pleasant, good in itself and good for you." God's good word and promise, a good conscience, and the comforts of God's good Spirit, are a continual feast to those that hearken diligently and obediently to Christ. Their souls shall delight themselves in fatness, that is, in the riches and most grateful delights. Here the invitation is not, "Come, and buy," lest that should discourage, but, "Come, and eat; come and entertain yourselves with that which will be abundantly pleasing; eat, O friends!" It is sad to think that men should need to be courted thus to their own bliss. [2.] Hereby we secure to ourselves lasting happiness: "Hear, and your soul shall live; you shall not only be saved from perishing eternally, but you shall be eternally blessed:" for less than that cannot be the life of an immortal soul. The words of Christ are spirit and life, life to spirits (Joh 6:33, Joh 6:63), the words of this life, Act 5:20. On what easy terms is happiness offered to us! It is but "Hear, and you shall live." [3.] The great God graciously secures all this to us: "Come to me, and I will make an everlasting covenant with you, will put myself into covenant-relations and under covenant-engagements to you, and thereby settle upon you the sure mercies of David." Note, First, If we come to God to serve him, he will covenant with us to do us good and make us happy; such are his condescension to us and concern for us. Secondly, God's covenant with us is an everlasting covenant - its contrivance from everlasting, its continuance to everlasting. Thirdly, The benefits of this covenant are mercies suited to our case, who, being miserable, are the proper objects of mercy. They come from God's mercy, and are ordered every way in kindness to us. Fourthly, They are the mercies of David, such mercies as God promised to David (Psa 89:28, Psa 89:29, etc.), which are called the mercies of David his servant, and are appealed to by Solomon, Ch2 6:42. It shall be a covenant as sure as that with David, Jer 33:25, Jer 33:26. The covenant of royalty was a figure of the covenant of grace, Sa2 23:5. Or, rather, by David here we are to understand the Messiah. Covenant-mercies are all his mercies; they are purchased by him; they are promised in him; they are treasured up in his hand, and out of his hand they are dispensed to us. He is the Mediator and trustee of the covenant; to him this is applied, Act 13:34. They are the ta hosia (the word used there, and by the Septuagint here) - the holy things of David, for they are confirmed by the holiness of God (Psa 89:35) and are intended to advance holiness among men. Fifthly, They are sure mercies. The covenant, being well-ordered in all things, is sure. It is sure in the general proposal of it; God is real and sincere, serious and in earnest, in the offer of these mercies. It is sure in the particular application of it to believers; God's gifts and callings are without repentance. They are the mercies of David, and therefore sure, for in Christ the promises are all yea and amen.
III.Jesus Christ is promised for the making good of all the other promises which we are here invited to accept of, Isa 55:4.
He is that David whose sure mercies all the blessings and benefits of the covenant are. "And God has given him in his purpose and promise, has constituted and appointed him, and in the fulness of time will as surely send him as if he had already come, to be all that to us which is necessary to our having the benefit of these preparations." He has given him freely; for what more free than a gift? There was nothing in us to merit such a favour, but Christ is the gift of God. We want one,
1.To attest the truth of the promises which we are invited to take the benefit of; and Christ is given for a witness that God is willing to receive us into his favour upon gospel terms, to confirm the promises made unto the fathers, that we may venture our souls upon those promises with entire satisfaction. Christ is a faithful witness, we may take his word - a competent witness, for he lay in the bosom of the Father from eternity, and was perfectly apprised of the whole matter. Christ, as a prophet, testifies the will of God to the world; and to believe is to receive his testimony.
2.To assist us in closing with the invitation, and coming up to the terms of it. We know not how to find the way to the waters where we are to be supplied, but Christ is given to be a leader. We know not what to do that we may be qualified or it, and become sharers in it, but he is given for a commander, to show us what to do and enable us to do it. Much difficulty and opposition lie in our way to Christ; we have spiritual enemies to grapple with, but, to animate us for the conflict, we have a good captain, like Joshua, a leader and commander to tread our enemies under our feet and to put us in possession of the land of promise. Christ is a commander by his precept and a leader by his example; our business is to obey him and follow him.
IV.The Master of the feast being fixed, it is next to be furnished with guests, for the provision shall not be lost, nor made in vain, Isa 55:5.
1.The Gentiles shall be called to this feast, shall be invited out of the highways and the hedges: "Thou shalt call a nation that thou knowest not, that is, that was not formerly called and owned as thy nation, that thou didst not send prophets to as to Israel, the people whom God knew above all the families of the earth." The Gentiles shall now be favoured as they never were before; their knowing God is said to be rather their being known of God, Gal 4:9.
2.They shall come at the call: Nations that knew not thee shall run unto thee; those that had long been afar off from Christ shall be made nigh; those that had been running from him shall run to him, with the greatest speed and alacrity imaginable. There shall be a concourse of believing Gentiles to Christ, who, being lifted up from the earth, will draw all men to him. Now see the reason,
(1.)Why the Gentiles will thus flock to Christ; it is because of the Lord his God, because he is the Son of God, and is declared to be so with power, because they now see his God is one with whom they have to do, and there is no coming to him as their God but by making an interest in his Son. Those that are brought to be acquainted with God, and understand how the concern lies between them and him, cannot but run to Jesus Christ, who is the only Mediator between God and Man, and there is no coming to God but by him.
(2.)Why God will bring them to him; it is because he is the Holy One of Israel, true to his promises, and he has promised to glorify him by giving him the heathen for his inheritance. When Greeks began to enquire after Christ he said, The hour has come that the Son of man should be glorified, Joh 12:22, Joh 12:23. And his being glorified in his resurrection and ascension was the great argument by which multitudes were wrought upon to run to him.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Verse 4, 5.) Behold, I have given him as a witness to the peoples, a leader and instructor to the nations. Behold, you shall call a nation that you do not know, and a nation that did not know you shall run to you, because of the Lord your God, and of the Holy One of Israel, for he has glorified you. See, I have given him as a witness to the nations, a prince and ruler of the nations; nations that did not know you will call upon you, and peoples who do not know you will seek refuge with you, because of the Lord your God, the Holy One of Israel, who has glorified you. He had provoked the Jewish people to believe, so that they would incline their ear and accept the eternal covenant that the Lord had promised to David, and to Abraham, and to his descendants, saying: 'In your seed all the nations will be blessed' (Genesis 22:18). The apostle Paul, explaining this, says, 'He did not say "seeds," but "seed," which is Christ' (Galatians 3:16). And because he knew that the unbelieving Jews would believe, he turned to the Gentiles, and says that he sent his Son as a witness to all the nations, who would announce his commandments and teachings to the people. He speaks of himself, saying, 'This Gospel must be preached in the whole world, as a testimony to all the nations' (Matthew 24:14). Finally, he refutes Pilate, who was acting arrogantly, with this statement: 'For this I was born, and for this I have come into the world, to testify to the truth' (John 18:37). Concerning whom the Apostle Paul writes to Timothy: 'For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, the testimony to which was given at the proper time' (1 Timothy 2:5). Therefore, everything that is said must be referred to him, who, like a sheep led to the slaughter, and like a lamb before its shearer is silent, did not open his mouth. Concerning which it is said above: We saw him, and he had no form nor comeliness (Isaiah 53:2); and: He himself bore our sins and suffers for us. Those who previously did not know him have taken refuge in him, saying: Our God is our refuge and strength (Psalm 46:1); and again: Lord, you have been our dwelling place in all generations (Psalm 90:1). About their faith and what was said above, we read: Those to whom it has not been proclaimed will see, and those who have not heard will understand. This is the witness of all that the Father promised and provided for the world, the mystery of which Paul comprehends in his letter to the Ephesians: God, he says, is the Father of our Lord Jesus Christ, the glory (Eph. I, 3). And it is written: For the sake of the Lord your God and the Holy One of Israel, who has glorified you, and the glory that he had before the world was made. About whom the Prophet also testifies: The glory of God will appear (Heb. I), who is the splendor of glory and the form of his substance, when every tongue confesses that the Lord Jesus is in the glory of the Father (Phil. II). Who answered the Son, demanding the glory that he had before: And I have glorified, and will glorify. About whom also the Apostle John says: We have seen, he says, his glory, the glory as of the only begotten of the Father, full of grace and truth (John 12:28; 1:14). Therefore, when he speaks of himself: In the beginning was the Word, and the Word was with God, he is called the Father of glory; but when he speaks of himself who says in the Gospel: Why do you persecute me, a man who speaks the truth to you (John 8:4)? He is called the God of our Lord Jesus Christ. Not that there is one and another (which is the worst of many errors), but that the same Son of God, now in the glory of his divinity, now in our nature, which he deigned to assume, speaks with emotions.
For the law was not a perpetual and immoveable law, but it remained in force only as long as the time of its imposition. As the most wise Paul said, “For the former and ancient command has a gap whose filling is to be sought in the second, that is, the new has many things quite different from the old.” …That second one is the eternal covenant, and that he fulfilled it for those approaching him by faith is confirmed when it immediately adds, “the holy trustworthy things of David.” This concerns the announcements about the Savior of us all, Christ, which are declared to be given to those who are attentive among the nations, or it means the divine and sacred prophecies of Christ, who was born from the seed of David according to his humanity. These are called “holy,” for they make perfect those in whom they dwell, just as the fear of God is called “pure” because it is purifying and the gospel word is called “life” because it gives life.… This is the power through Christ of these prophecies.…
For those who had never seen Christ on account of residing in gloom and darkness called on him, that is, they acknowledged Jesus as God and fled to him calling him their hope and shelter and means of salvation and called on him as God … for although according to the measure of humanity Christ was thought to be ignoble, he went back to that which was appropriate to him and divine and the highest glory—but not without his flesh.
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Summary
Isaiah 55:5 unveils a magnificent prophetic vision of God's expansive redemptive purpose, extending His gracious invitation of salvation beyond the confines of Israel to embrace all peoples. This verse powerfully illustrates the magnetic, irresistible draw of God's inherent glory and faithfulness, which, through His chosen instrument—ultimately the Messiah—will compel distant nations to eagerly seek Him, culminating in a worldwide acknowledgment of the sovereign Lord and the Holy One of Israel.
Context
Literary Context
Isaiah 55 is a pivotal chapter, often referred to as the "Great Invitation," serving as a climactic summary of the themes developed in the latter half of the book, particularly the Servant Songs (Isaiah 40-55). Following the profound revelation of the suffering and triumphant Servant of the Lord in chapters like Isaiah 53, this chapter issues a universal call to salvation, emphasizing God's abundant grace and the freeness of His covenant blessings. Verse 5 specifically anticipates the glorious outcome of the Servant's work, where the "thou" (whether Israel, the Servant, or both) becomes the focal point for an unprecedented global ingathering. It transitions from the immediate post-exilic restoration to a far-reaching spiritual reality, where God's people are not merely restored to their land but become a beacon to the nations, reflecting God's glory.
Historical & Cultural Context
The prophecy in Isaiah 55:5 is set against the backdrop of the Babylonian exile, a period of profound national humiliation and theological questioning for Israel. While the immediate context speaks to the promised return from exile, the language of "nations" running to Israel transcends a mere physical restoration. Culturally, ancient Near Eastern empires often sought to impose their gods on conquered peoples, asserting dominance through military might and religious assimilation. In stark contrast, Isaiah prophesies a divine work where nations willingly and eagerly come to the God of Israel, not through coercion but through divine attraction. The concept of a "Holy One of Israel" was deeply ingrained in Israelite theology, emphasizing God's unique purity, transcendence, and covenant faithfulness, especially vital for a people struggling with their identity and sin in exile. This verse offers a radical hope, promising a future where Israel's God, previously known only to them, would be acknowledged globally, subverting typical imperial dynamics.
Key Themes
This verse powerfully articulates several core themes within Isaiah. Firstly, it highlights God's Universal Sovereignty and Redemptive Plan, demonstrating that His salvific purposes extend far beyond Israel to embrace all humanity. This echoes earlier prophecies of nations flowing to the Lord's house and the Servant being a light to the Gentiles. Secondly, the theme of Divine Glory as a Drawing Force is central; it is "because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee" that nations are drawn. This underscores that the attraction is not human charisma or power, but God's inherent character and the glory He bestows upon His chosen instrument. Thirdly, the verse subtly points to the Messianic Role of the Servant, who is the ultimate "thou" that will "call a nation that thou knowest not." This prefigures the Messiah's global mission to gather those previously outside the covenant, a mission that culminates in Christ drawing all people to Himself, as He declared in John 12:32.
Exposition and Analysis
Key Word Analysis
This term, often translated as "Gentile" or "heathen," refers to foreign peoples or non-Israelite nations. Its use here signifies a radical expansion of God's covenant blessings beyond the ethnic boundaries of Israel, emphasizing the inclusion of those previously considered outsiders into God's redemptive plan.
This word implies a deep, intimate, experiential knowledge, not merely intellectual acquaintance. The phrase "thou knowest not" highlights the foreignness and unfamiliarity of these nations to Israel, while "knew not thee" underscores their prior ignorance of Israel's God and His covenant. The divine initiative is thus emphasized, as God orchestrates the coming of those who had no prior relationship or understanding.
This verb means "to gleam," "embellish," or "to boast." In the Hiphil stem (causative), as used here, it means "He has caused to be glorified" or "He has made glorious." It signifies God's active work in exalting and honoring His chosen instrument (Israel/Messiah), making them radiant and attractive, thereby drawing the nations. This glorification is the divine magnet, demonstrating God's supreme power and majesty.
Verse Breakdown
"Behold, thou shalt call a nation [that] thou knowest not"
This opening exclamation serves to draw immediate attention to a remarkable, divinely orchestrated future event. The "thou" can be understood in a dual sense: initially referring to Israel, called to be a light to the nations, but ultimately pointing to the Messiah, who will extend the divine invitation to peoples previously unknown to the covenant community. It speaks of a proactive divine initiative to gather those outside the established covenant.
"and nations [that] knew not thee shall run unto thee"
This clause describes the eager, spontaneous, and uncoerced response of these foreign nations. They are not forced but willingly and swiftly come, indicating a profound and enthusiastic embrace of the God of Israel. The phrase "knew not thee" reinforces their prior ignorance of God, making their running a clear demonstration of divine power and attraction, not human persuasion or conquest. This highlights the transformative impact of encountering God's glory.
"because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee"
This final clause provides the profound theological rationale for this global convergence. The nations are drawn not by Israel's might or wisdom, but solely "because of" Yahweh (H3068), the covenant God (H430) of Israel (H3478), and "for" the Holy One (H6918) of Israel, a distinctive title emphasizing God's absolute transcendence and moral purity. The ultimate cause is God's own act of glorifying (H6286) "thee" (Israel/Messiah), making His chosen instrument a radiant display of His character and redemptive power, an irresistible magnet for all peoples.
Literary Devices
Isaiah 55:5 is rich in literary devices that amplify its prophetic message. The use of apostrophe ("thou shalt call") directly addresses Israel, or the Servant, creating a personal and direct prophetic utterance that emphasizes God's specific commission. Parallelism is evident in the symmetrical structure of "a nation that thou knowest not" and "nations that knew not thee," emphasizing the reciprocal nature of the divine call and the nations' response, and highlighting the prior lack of relationship from both sides. The verb "run" is a vivid metaphor for eagerness, swiftness, and enthusiastic response, suggesting an uncoerced and fervent coming of the nations, moved by divine power. The phrase "Holy One of Israel" functions as a powerful epithet for God, emphasizing His unique character and covenant relationship, while the entire verse serves as a profound prophecy, foretelling a future global ingathering centered on God's glory.
Theological and Thematic Connections
Isaiah 55:5 stands as a profound testament to God's expansive, global redemptive plan, revealing His heart for all humanity. It underscores that salvation is not limited to one ethnic group but is a universal invitation, rooted in God's own character and His sovereign initiative. The verse highlights the magnetic power of divine glory, demonstrating that it is God's inherent holiness and His act of glorifying His chosen instrument—ultimately the Messiah—that draws people from every corner of the earth. This vision of a worldwide ingathering anticipates the New Covenant reality where distinctions between Jew and Gentile are abolished in Christ, and all who believe become part of God's spiritual Israel.
Reflection and Application
Isaiah 55:5 serves as a powerful reminder of God's boundless love and His unwavering commitment to drawing all peoples to Himself. For believers today, this verse instills profound hope and ignites a passion for global missions. It challenges us to look beyond our immediate communities and embrace God's expansive vision for humanity, recognizing that the gospel is for "nations that knew not thee." Our confidence in evangelism and discipleship is not rooted in our own persuasive abilities or programs, but in the irresistible glory of the Lord our God, who has glorified His Son, Jesus Christ. This verse calls us to participate actively in His mission, sharing the good news with conviction and compassion, trusting that it is His glory, revealed through His people, that will ultimately draw the lost. It encourages us to pray for and engage with unreached people groups, knowing that God's ultimate plan is for a multitude from every tribe, tongue, and nation to worship Him in spirit and truth.
Questions for Reflection
FAQ
Who is the "thou" in Isaiah 55:5?
The "thou" in Isaiah 55:5 is generally understood to refer primarily to Israel, specifically in its role as God's chosen people, through whom His light and truth are to be revealed to the world. However, within the broader context of Isaiah's Servant Songs (e.g., Isaiah 42:6 or Isaiah 49:6), it is also seen as ultimately pointing to the Messiah, the ideal Servant of the Lord, who perfectly embodies Israel's mission and fulfills it. He is the one through whom God's glory is most fully manifested, drawing all nations to Himself.
What does "nations that knew not thee shall run unto thee" imply about conversion?
This phrase implies a willing, eager, and spontaneous response to God's call, rather than a forced or reluctant one. The nations, previously ignorant of the God of Israel, are depicted as actively "running" towards Him, indicating a profound and enthusiastic conversion. It highlights the magnetic power of God's glory and the divine initiative in drawing people to Himself. This "running" signifies a joyful embrace of the covenant and a desire to worship the one true God, contrasting sharply with the typical conquest narratives of the ancient world. It underscores that true conversion is a work of God's Spirit, drawing hearts to Himself.
Why is God referred to as "the Holy One of Israel" in this verse?
The title "Holy One of Israel" is a distinctive and frequent designation for God in the book of Isaiah, appearing over 25 times. It emphasizes God's absolute moral purity, His transcendence, and His unique covenant relationship with Israel. By using this title here, the prophet underscores that it is God's inherent holiness, His unblemished character, and His faithfulness to His covenant promises that serve as the ultimate reason for the nations' attraction. It reinforces that the global ingathering is not due to human merit or strategy, but solely to the divine nature of the sovereign, holy God of Israel, who alone is worthy of worship and capable of salvation.
Christ-Centered Fulfillment
Isaiah 55:5 finds its ultimate and most profound fulfillment in Jesus Christ. While initially addressed to Israel, the "thou" who will "call a nation that thou knowest not" is perfectly embodied by the Messiah. Jesus, as the true Servant of the Lord, perfectly fulfills Israel's prophetic mission to be a light to the Gentiles. His life, death, and resurrection are the supreme manifestation of God's glory, making Him the irresistible magnet for all humanity. As He declared, "And I, if I be lifted up from the earth, will draw all men unto me" (John 12:32). The nations who "knew not thee" now run to Christ, recognizing Him as the Lamb of God who takes away the sin of the world. Through Him, the dividing wall between Jew and Gentile is broken down (Ephesians 2:14), and people from every tribe, tongue, and nation are gathered into one body, the Church (Revelation 7:9). It is "because of the LORD thy God, and for the Holy One of Israel," revealed in Christ, that this global salvation occurs, for "He hath glorified thee" in the person and work of His Son, making Him the glorious centerpiece of God's redemptive plan for all humanity and the object of all nations' worship.