Isaiah 55

Introduction

            The end of the book of Deuteronomy describes Yahweh bringing Israel to the brink of the promised land after forty years in the wilderness.^[1] Before entering, Yahweh restates the covenant as the terms which Israel is to live by if they are to be blessed. One of the central questions driving the rest of the Old Testament after this moment is whether Israel will uphold their end of the covenant to Yahweh.^[2] Against this backdrop Isaiah 55 can be read as a call to covenant renewal after Israel spends a prolonged time in exile.^[3] In addition to its implications for the Israelites coming out of exile, this passage is also a crucial text for understanding the Davidic covenant and the new covenant in Christ.^[4] The latter half of this passage also points to the work of Christ as depicted in the New Testament.^[5] This paper will exegete Isaiah 55 within its historical and literary context with the aim of elucidating how the themes of covenant and Christology are woven intentionally into the tapestry of this passage. A thorough discussion of the debate surrounding Isaiah 55:3 will also be offered along with a corollary discussion of how both perspectives on this issue (if accepted as true) can contribute to the overall theological message of the passage.

Historical Context and Authorship

            The ministry of the prophet Isaiah spanned at least four decades.^[6] He was commissioned by God in 740 B.C. and lived and prophesied through the Assyrian invasion of Israel in 722 B.C and Judah in 701 B.C.^[7] Isaiah prophesied both invasions in chapters 1-39, imploring his people to repent and turn back to God. However, the historical setting of Isaiah 40-66 (within which the passage under study is located) is undoubtably post exilic^[8] with some scholars suggesting a setting that reflects an exilic period after the fall of Jerusalem in 587 B.C and the ensuing deportation of the Judean captives.^[9] In addition to the vast gap in historical setting between the first and second halves of the book, differences in language, style and concepts have caused many scholars to suggest that the latter half of the book was written by someone other than Isaiah.^[10]If the original Isaiah was the author of the second half of the book, it would be a situation without parallel in the rest of the Old Testament.^[11]However, as a prophet, it is still possible that Isaiah could have prophesied the latter half of the book. Similar to how an elderly grandfather might write a letter to his baby granddaughter with the words, “to be opened on your wedding day.”^[12]This paper acknowledges these ambivalent perspectives but does not take a firm stance on authorship. Whether the original Isaiah prophesied the latter half of the book does not have significant implications on its theological message overall. The historical setting, however, carries significance in the interpretation of this text. Isaiah 40-55 can be viewed as holding together the departure from Babylon and homecoming to Jerusalem.^[13] For example, the imperatives in vv.1-2 crying out to the exiles to buy “wine and milk without money and without price” becomes a much more tantalizing offer when the audience is exiles returning to their homeland with little money and resources. The importance of covenant renewal also becomes more prominent with this return from exile in mind.  

Literary Context

             Understanding the literary context surrounding the beginning of Isaiah 55 adds some colour to the rest of the passage. The speaker and audience of vv.1-3 has been highly debated with the prophet, wisdom, and mount Zion all possible candidates. The appeal to “come, buy, eat” seems to mimic the cry of water-sellers in oriental towns which is rich in vocabulary pertaining to wisdom.^[14] If adopted, the speaker could be viewed as the personification of wisdom.^[15]However, in an article devoted purely to this question, Simone Paganini concluded that the speaker in these opening verses is “the personified city Zion” whose speech is meant to “strengthen the attention of those present while increasing tension in preparation for God’s speech, which follows immediately.^[16] Since Zion was where the temple of God was built by Solomon, the use of this term communicates a place where God’s presence dwells, and Isaiah 60:14 would indicate that Zion is the “city of the LORD.” Zion as speaker takes on greater significance when read in conjunction with Brevard Child’s proposal that the audience of Zion’s words are the “servants of Yahweh” mentioned in Isaiah 54:17. ^[17]The plural “servants” would suggest the personified city of the LORD is speaking to her future inhabitants, the returning exiles of Israel. The warm and welcoming language of free “wine and milk” to these incoming inhabitants is reminiscent of the beginning of Isaiah 40:1-2 where Yahweh says, “Comfort, comfort my people. Speak tenderly to Jerusalem, and cry to her that her warfare is ended, and her iniquity is pardoned.” No longer is Yahweh enraged against Israel. He is using language that will woo them back into His presence. The imagery of food and drink are material blessings of a renewed covenantal relationship with Yahweh.^[18] This illuminates the hopefulness imbued within this passage. The hope of an immediate renewed covenant and, as will be observed in the interpretation of v.3, the hope of a new everlasting covenant in the sending of the living word which is Jesus Christ.

Interpretive Difficulty of Isaiah 55:3

            A highly debated aspect of this passage is the verse “sure mercies of David” (Is. 55:3) which plays a crucial role in understanding both the Davidic Covenant and the New Covenant in Scripture.^[19] Whether David is a subjective or objective genitive completely changes the meaning of the passage. If subjective, then David is the agent of the sure mercies, and if objective, David is the recipient of the sure mercies.^[20] If the subjective is assumed, then this verse is referring to the New Covenant in Jesus Christ and his death and resurrection, not the historical David.^[21]If the objective is assumed, then it is the covenant loyalty of God displayed to the historical David that is being referenced.^[22]The historical view on this issue has been the objective genitive, where God is reminding the Israelites coming out of exile about His covenant loyalty that He has promised to show to them within the Davidic Covenant. However, more recent scholarship has been arguing for the subjective genitive, especially when read in conjunction with how it is used in Acts 13:34.^[23] Additionally, if the servant songs in Isaiah are speaking of Jesus, then it is even more probable that Isaiah 55:3 is speaking of how Jesus will enact the “sure mercies of David” because Jesus (the servant) is the covenant of the people in Himself.^[24]

            While many scholars take an either/or approach, this paper argues that both the objective and subjective interpretations of this verse can be equally true. In the book Introduction to Biblical Interpretation, it is shown that one of the characteristics of Old Testament prophecy is that it may have two fulfillments: one near the prophets’ lifetime and one long past it.^[25] For example, God promised David that his son Solomon would succeed him as king and that God would be his father and Solomon his son (2 Sam. 7:12-16). This prophecy found its fulfilment when Solomon became king, but it also found a second fulfilment in Jesus as disclosed by Hebrews 1:5.^[26] In the same way, God’s promise in Isaiah 55:3 could be translated as follows: “I will make with you an everlasting covenant, my steadfast sure mercies for/of David.” This translation acknowledges the validity of God’s “steadfast, sure mercies” shown towards the historical David, which has immediate implications for the exiles returning to Jerusalem, while also pointing forwards to the “steadfast, sure mercies” of David that will be exemplified by Jesus in the creation of the New Covenant through his life, death, and resurrection. This translation of Isaiah 55:3 will serve as the backbone for a discussion on the covenantal implications of Isaiah 55 to the Israelites who had returned from exile, as well as the Christological implications of this passage within the New Testament.

Covenantal Implications

            For the exiles who would have been returning to their homeland, this passage would have been an encouraging reminder of the benefits of being in covenant with Yahweh. After an extended bout being disciplined in exile, it would have been encouraging to hear that Yahweh had not forgotten His covenantal commitment and that it was still a present reality.^[27]The imagery of food and drink (v.1) are the material blessings of this renewed covenant relationship. The return to Yahweh leads to the experience of material prosperity and national security.^[28] The people are reminded of the abundant life that they once experienced under the kingship of David and Solomon when they stood in right relationship with Yahweh. However, while Yahweh’s covenantal faithfulness had not waivered, there is still a very pressing need for Israel to respond to this invitation of covenant renewal. In v.2 there is the appeal, “listen diligently to me” and in v.3 the call, “come to me; hear, that your soul may live.” A few verses further is an appeal for repentance: “let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the LORD, that he may have compassion on him” (v.7). This reveals the very immediate necessity for the exiles to come to grips with their sin and return to covenant with Yahweh.^[29] It is evident that the abundant life being offered within covenant is only to be experienced by those who have listened to Yahweh’s call to repent. The promises of Yahweh might have an unconditional ring to them, but there is a conditional side as well. The people must return to the LORD and embrace his mercy.^[30]

Christological Implications

            How does Isaiah 55 point to Christ? Considering how Isaiah 55:3 describes Jesus as fulfilling the “sure mercies of David”, it is beneficial to first look at the nature of the Davidic covenant and why Jesus’ fulfillment of it is essential. As evidenced by Israel frequently being disciplined by Yahweh, they did not do a very good job of holding up their end of the covenant agreement made with Moses. The Davidic covenant seemed to be a way out of this problem, as it created a way for the king of Israel, one singular man, to accomplish what the nation has consistently failed to do.^[31] It was the job of the king to go out and fight battles for the nation. However, the Davidic kings ultimately failed to uphold this covenant as Ahaz fails to trust Yahweh and stumbled into disobedience.^[32] This is where Jesus enters the scene, coming from the line of David (Lk. 3:23-38) as the king who is pictured as the “new David.” Jesus, as king, goes out into battle and destroys sin, death, and Satan through His atoning death on the cross.^[33] In this way, Jesus fulfills the Davidic covenant, creating a new “everlasting covenant” from which Israel and all the nations can be blessed. This is the wonderful Christological implication of the “subjective” reading of the verse, “I will make with you an everlasting covenant, my steadfast, sure mercies of David” (v.3).

            In addition to Jesus’ fulfillment of the Davidic covenant, it can be argued that He is the fulfillment of the “word” described near the end of Isaiah 55.

For as the rain and the snow come down from heaven and do not return there but water the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater, so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.[34]

When read in conjunction with the beginning of the Gospel of John, an argument can be made that Jesus, the “Word” (John 1:1) is the same “word” (Isaiah 55:10-11) that Yahweh sends out to accomplish His purposes here in Isaiah.^[35]When considering the Christological flare of v.3 and the promise of the “everlasting covenant”, it becomes even more probable to assume that God is prophesying in v.11 that Jesus, the living word, the λόγος (Jn. 1:1) will eventually come to earth to fulfill this promise. Jesus Himself said that He came to fulfill the word of God spoken in the prophets (Mt. 5:17) and to fulfill the will of the Father (Jn. 6:38). When Isaiah 55:10-11 is read in conjunction with these passages from the New Testament, it can be concluded that Jesus is the living word in the New Testament who fulfills the spoken word of Yahweh in the Old Testament.

Conclusion

            Isaiah 1-39 describes Israel’s journey into exile because of their failure to uphold their covenant with Yahweh. The latter half of Isaiah provided the hopeful reassurance of Yahweh’s continued faithfulness to Israel. This hopeful reassurance is seen in Isaiah 55 where the passage begins with the cry of Zion, the city of God calling to her future inhabitants to come enjoy the benefits of being in right relationship with God.^[36] In v.3, there is the promise of Yahweh restoring covenant relationship with Israel, and an additional future hope of God establishing an everlasting covenant through the life, death, and resurrection of Jesus Christ. Yahweh’s promises of health and prosperity within covenant to the exiles was shown to be conditional upon Israel’s willingness to listen, repent and return to Yahweh. However, despite Israel’s continued covenantal failure, there is a wonderful hope imbued in the Christological reading of Isaiah 55:3. Yahweh promised to send a living word to accomplish His spoken word, and to function as a “new David” in fulfilling the covenants of old and establishing a new covenant through which Israel and all the nations of the earth can be blessed forevermore. Praise the LORD!

Notes

^[1]           Hays, Daniel J. The Message of the Prophets: A Survey of the Prophetic and Apocalyptic Books of the Old Testament. Zondervan Academic, 2010.

^[2]           Ibid.

^[3]           Chisholm Jr, Robert B. Handbook on the Prophets. Grand Rapids, Michigan: Baker Academic, 2009, 93.

^[4]           Gentry, Peter J. and Wellum, Stephen J. God’s Kingdom through God’s Covenants. Wheaton, Illinois: Crossway, 2015, 200.

^[5]           Bernard, Gerard. “Isaiah 55:11 with New Creation Theme and the Servant of the Lord as Witnessed in Jesus in the Fourth Gospel.” Conspectus 29, 2020, 28-29.

^[6]           Chisholm, Handbook on the Prophets, 13.

^[7]           Ibid.

^[8]           Ibid, 14.

^[9]           Childs, Brevard S. Isaiah. Louisville, Kentucky: Westminster John Knox Press, 2001, 290.

^[10]         Ibid, 288.

^[11]         Ibid, 290.

^[12]         Chisholm, Handbook on the Prophets, 14.

^[13]         Goldingay, John. The Message of Isaiah 40-55. New York, New York: T&T Clark International, 2005, 7.

^[14]         Paganini, Simone. “Who Speaks in Isaiah 55.1? Notes on the Communicative Structure in Isaiah 55.” Journal for the Study of the Old Testament 30, 2005, 84.

^[15]         Ibid, 85.

^[16]         Ibid, 90.

^[17]         Childs, Isaiah, 434.

^[18]               Chisholm, Handbook on the Prophets, 124.

^[19]         Gentry, Peter J. “Rethinking the ‘Sure Mercies of David’ in Isaiah 55:3.” The Westminster Theological Journal 69, no. 2, 2007, 279.

^[20]         The functions of the subjective and objective genitive were retrieved from the following source: Mathewson, David L. and Emig, Elodie Ballantine. Intermediate Greek Grammar: Syntax for Students of the New Testament. Grand Rapids, Michigan: Baker Academic, 2016, 14.

^[21]         Harris, Jonathan F. “‘I Will Give You’ What? And Whose? A Christological Interpretation of Isaiah 55:3 in Acts 13:34.” Bulletin for Biblical Research 31, no. 3, 2021, 368.

^[22]         Gentry, “Rethinking the ‘Sure Mercies of David’ in Isaiah 55:3”, 280.

^[23]               Harris, “Christological Interpretation of Isaiah 55:3”, 390.

^[24]         Gentry and Wellum, God’s Kingdoms through God’s Covenants, 201-202.

^[25]         Klein, William W.; Blomberg, Craig L.; Hubbard, Jr., Robert L. Introduction to Biblical Interpretation. Zondervan Academic. Kindle Edition, 481.

^[26]         Ibid.

^[27]         Childs, Isaiah, 435.

^[28]         Chisholm, Handbook on the Prophets, 124.

^[29]         Childs, Isaiah, 437.

^[30]         Chisholm, Handbook on the Prophets, 125.

^[31]               Gentry and Wellum, God’s Kingdoms through God’s Covenants, 238-239.

^[32]         Ibid.

^[33]         Ibid.

^[34]         Isaiah 55:10-11, ESV.

^[35]               Bernard, New Creation Theme, 27.

^[36]         Paganini, “Who Speaks in Isaiah 55?”, 90.

References

Chisholm Jr, Robert B. Handbook on the Prophets. Grand Rapids, Michigan: Baker Academic, 2009.

Bernard, Gerard. “Isaiah 55:11 with New Creation Theme and the Servant of the Lord as Witnessed in Jesus in the Fourth Gospel.” Conspectus 29, 2020.

Gentry, Peter J. and Wellum, Stephen J. God’s Kingdom through God’s Covenants. Wheaton, Illinois: Crossway, 2015.

Goldingay, John. The Message of Isaiah 40-55. New York, New York: T&T Clark International, 2005.

Harris, Jonathan F. “‘I Will Give You’ What? And Whose? A Christological Interpretation of Isaiah 55:3 in Acts 13:34.” Bulletin for Biblical Research 31, no. 3, 2021.

Hays, Daniel J. The Message of the Prophets: A Survey of the Prophetic and Apocalyptic Books of the Old Testament. Zondervan Academic, 2010.

Klein, William W.; Blomberg, Craig L.; Hubbard, Jr., Robert L. Introduction to Biblical Interpretation. Zondervan Academic. Kindle Edition.

Mathewson, David L. and Emig, Elodie Ballantine. Intermediate Greek Grammar: Syntax for Students of the New Testament. Grand Rapids, Michigan: Baker Academic, 2016.

Paganini, Simone. “Who Speaks in Isaiah 55.1? Notes on the Communicative Structure in Isaiah 55.” Journal for the Study of the Old Testament 30, no. 1, 2005.