King James Version
Isaiah 55
13 verses with commentary
Invitation to the Thirsty
Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.
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Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. This urgent invitation—"Ho" (hoy, הוֹי)—calls universal attention. The address to "every one that thirsteth" includes all who recognize spiritual need. Water, wine, and milk symbolize life-sustaining resources, here representing spiritual sustenance (salvation, wisdom, God's word). The paradox "buy...without money and without price" emphasizes grace—what's infinitely valuable is freely offered.
The dual mention "without money and without price" intensifies gratuity. Kesef (כֶּסֶף, money/silver) and mechir (מְחִיר, price/cost) are synonyms reinforcing that salvation cannot be purchased—it's gift, not commodity. Yet the verb "buy" (shivru, שִׁבְרוּ) suggests acquisition, responding, receiving. The invitation requires action (come, buy, eat) while offering free provision, holding together divine grace and human responsibility.
From a Reformed perspective, this illustrates the gospel offer: salvation is free yet requires response. Christ invites, "If any man thirst, let him come unto me, and drink" (John 7:37). Revelation 22:17 echoes this: "let him that is athirst come. And whosoever will, let him take the water of life freely." The chapter grounds assurance not in ability to pay but in God's free offer. This verse refutes works-righteousness while calling for faith-response to grace.
The dual mention "without money and without price" intensifies gratuity. Kesef (כֶּסֶף, money/silver) and mechir (מְחִיר, price/cost) are synonyms reinforcing that salvation cannot be purchased—it's gift, not commodity. Yet the verb "buy" (shivru, שִׁבְרוּ) suggests acquisition, responding, receiving. The invitation requires action (come, buy, eat) while offering free provision, holding together divine grace and human responsibility.
From a Reformed perspective, this illustrates the gospel offer: salvation is free yet requires response. Christ invites, "If any man thirst, let him come unto me, and drink" (John 7:37). Revelation 22:17 echoes this: "let him that is athirst come. And whosoever will, let him take the water of life freely." The chapter grounds assurance not in ability to pay but in God's free offer. This verse refutes works-righteousness while calling for faith-response to grace.
Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. spend: Heb. weigh
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Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. The rhetorical questions expose futility of pursuing what cannot satisfy. "Spend money" (tishqelu-kesef, תִשְׁקְלוּ־כֶסֶף, literally "weigh out silver") and "labour" (yegi'akhem, יְגִיעֲכֶם) represent human effort and resources. "Not bread" (belo-lechem, בְּלוֹא־לֶחֶם) and "satisfieth not" (velo lesobah, וְלֹא לְשָׂבְעָה) indicate these pursuits provide no real nourishment or fulfillment.
The alternative: "hearken diligently" (literally "hearing, hear"—emphatic construction), "eat that which is good," "delight...in fatness." Deshen (דֶּשֶׁן, fatness) suggests rich, satisfying food—the best provisions. The soul's delight indicates not mere physical satisfaction but spiritual joy. The contrast sets worthless pursuits against valuable ones, futile labor against satisfying grace.
From a Reformed perspective, this addresses idolatry—pursuing created things expecting satisfaction only God provides. Augustine's famous prayer echoes this: "Thou hast made us for thyself, and our heart is restless until it finds rest in thee." Ecclesiastes demonstrates that wealth, pleasure, achievement—all prove "vanity" apart from God. This verse calls for repentance from idolatrous pursuits and turning to God's satisfying provision in Christ.
The alternative: "hearken diligently" (literally "hearing, hear"—emphatic construction), "eat that which is good," "delight...in fatness." Deshen (דֶּשֶׁן, fatness) suggests rich, satisfying food—the best provisions. The soul's delight indicates not mere physical satisfaction but spiritual joy. The contrast sets worthless pursuits against valuable ones, futile labor against satisfying grace.
From a Reformed perspective, this addresses idolatry—pursuing created things expecting satisfaction only God provides. Augustine's famous prayer echoes this: "Thou hast made us for thyself, and our heart is restless until it finds rest in thee." Ecclesiastes demonstrates that wealth, pleasure, achievement—all prove "vanity" apart from God. This verse calls for repentance from idolatrous pursuits and turning to God's satisfying provision in Christ.
Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David.
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Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. The threefold invitation—"Incline your ear" (hattu 'aznekem, הַטּוּ אָזְנְכֶם), "come," "hear"—emphasizes responsive action. Inclining the ear suggests attentive, deliberate listening, not casual hearing. The promise "your soul shall live" (ticheye nafshekem, תְּחִי נַפְשְׁכֶם) offers spiritual life, not mere existence but abundant, eternal vitality.
The "everlasting covenant" (berit 'olam, בְּרִית עוֹלָם) recalls Abrahamic, Mosaic, and Davidic covenants, now offered to all who respond. "Sure mercies of David" (chasdei David hane'emanim, חַסְדֵי דָוִד הַנֶּאֱמָנִים) references God's unconditional promises to David (2 Samuel 7:12-16) regarding eternal dynasty. Chesed (חֶסֶד) means covenant loyalty/faithful love; ne'eman (נֶאֱמָן) means faithful/reliable. These Davidic promises find ultimate fulfillment in Christ.
From a Reformed perspective, this prophesies the new covenant in Christ's blood (Luke 22:20, Hebrews 8:6-13). The everlasting covenant isn't earned but received through hearing and coming to God. The sure mercies are Christ's resurrection and reign (Acts 13:34 quotes this verse regarding Christ's resurrection). This verse grounds assurance in covenant promise—God's oath regarding David's heir (Christ) guarantees believers' eternal life and security.
The "everlasting covenant" (berit 'olam, בְּרִית עוֹלָם) recalls Abrahamic, Mosaic, and Davidic covenants, now offered to all who respond. "Sure mercies of David" (chasdei David hane'emanim, חַסְדֵי דָוִד הַנֶּאֱמָנִים) references God's unconditional promises to David (2 Samuel 7:12-16) regarding eternal dynasty. Chesed (חֶסֶד) means covenant loyalty/faithful love; ne'eman (נֶאֱמָן) means faithful/reliable. These Davidic promises find ultimate fulfillment in Christ.
From a Reformed perspective, this prophesies the new covenant in Christ's blood (Luke 22:20, Hebrews 8:6-13). The everlasting covenant isn't earned but received through hearing and coming to God. The sure mercies are Christ's resurrection and reign (Acts 13:34 quotes this verse regarding Christ's resurrection). This verse grounds assurance in covenant promise—God's oath regarding David's heir (Christ) guarantees believers' eternal life and security.
Behold, I have given him for a witness to the people, a leader and commander to the people.
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Behold, I have given him for a witness to the people, a leader and commander to the people. The pronoun "him" refers to the Davidic heir mentioned in verse 3. The threefold designation—"witness" ('ed, עֵד), "leader" (nagid, נָגִיד), "commander" (metsavveh, מְצַוֵּה)—describes this figure's roles. A witness testifies to truth; a leader guides; a commander orders and directs. These encompass prophetic, royal, and military functions.
"I have given" (perfect tense, netattiw, נְתַתִּיו) indicates accomplished fact from God's perspective. The gift is to "the people" (le'ummim, לְאֻמִּים, peoples/nations)—plural suggesting not just Israel but Gentiles. This international scope expands Davidic covenant beyond ethnic boundaries. The ruler will witness God's truth, lead nations, and command peoples under divine authority.
From a Reformed perspective, this prophesies Christ's threefold office: Prophet (witness to truth, John 18:37), King (leader of nations, Revelation 19:16), and Commander of spiritual warfare (Ephesians 6:10-17). Christ fulfills David's role universally, leading the church comprised of every tribe and tongue. This verse grounds Christian understanding of Christ's comprehensive authority over all aspects of life—He witnesses, leads, and commands with divine right.
"I have given" (perfect tense, netattiw, נְתַתִּיו) indicates accomplished fact from God's perspective. The gift is to "the people" (le'ummim, לְאֻמִּים, peoples/nations)—plural suggesting not just Israel but Gentiles. This international scope expands Davidic covenant beyond ethnic boundaries. The ruler will witness God's truth, lead nations, and command peoples under divine authority.
From a Reformed perspective, this prophesies Christ's threefold office: Prophet (witness to truth, John 18:37), King (leader of nations, Revelation 19:16), and Commander of spiritual warfare (Ephesians 6:10-17). Christ fulfills David's role universally, leading the church comprised of every tribe and tongue. This verse grounds Christian understanding of Christ's comprehensive authority over all aspects of life—He witnesses, leads, and commands with divine right.
Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee.
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Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee. This verse describes remarkable reversals: Israel calling unknown nations, and unknown nations running to Israel. "Call" (tiqra, תִקְרָא) suggests summoning, inviting. "Knowest not" (lo yeda'ta, לֹא יְדַעְתָּ) indicates nations previously outside covenant relationship. The response—"shall run" (yarutsu, יָרוּצוּ)—depicts eager, swift approach.
The dual motivation: "because of the LORD thy God" and "the Holy One of Israel"—Gentiles come not for Israel's sake but because of Israel's God. The concluding explanation—"for he hath glorified thee" (ki pe'arekha, כִּי פֵאֲרָךְ)—indicates God's glorification of Israel attracts the nations. Israel becomes exhibit of divine grace, drawing others to the source.
From a Reformed perspective, this prophesies the Great Commission and Gentile ingathering. Romans 9-11 explains how Israel's role facilitates Gentile salvation, provoking Israel to jealousy (Romans 11:11). The church, comprised of Jew and Gentile, fulfills this summons. The ultimate attractiveness is Christ Himself (John 12:32—"if I be lifted up...will draw all men unto me"). This verse teaches that God's glorification of His people serves missionary purpose—others are drawn to the God who redeems.
The dual motivation: "because of the LORD thy God" and "the Holy One of Israel"—Gentiles come not for Israel's sake but because of Israel's God. The concluding explanation—"for he hath glorified thee" (ki pe'arekha, כִּי פֵאֲרָךְ)—indicates God's glorification of Israel attracts the nations. Israel becomes exhibit of divine grace, drawing others to the source.
From a Reformed perspective, this prophesies the Great Commission and Gentile ingathering. Romans 9-11 explains how Israel's role facilitates Gentile salvation, provoking Israel to jealousy (Romans 11:11). The church, comprised of Jew and Gentile, fulfills this summons. The ultimate attractiveness is Christ Himself (John 12:32—"if I be lifted up...will draw all men unto me"). This verse teaches that God's glorification of His people serves missionary purpose—others are drawn to the God who redeems.
Seek ye the LORD while he may be found, call ye upon him while he is near:
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Seek ye the LORD while he may be found, call ye upon him while he is near: This urgent exhortation employs temporal qualifiers—"while he may be found" and "while he is near"—suggesting limited opportunity. The verbs "seek" (dirshu, דִּרְשׁוּ) and "call" (qir'uhu, קְרָאֻהוּ) are plural imperatives commanding active pursuit of God. Darash (דָּרַשׁ) means to search diligently, inquire earnestly; qara (קָרָא) means to call out, cry, invoke.
The phrase "while he may be found" (behimmatso, בְּהִמָּצְאוֹ) uses niphal infinitive suggesting both God's accessibility and limited window. "While he is near" (bihyoto qarov, בִּהְיוֹתוֹ קָרוֹב) indicates proximity, both spatial and relational. The urgency implies that seasons of divine accessibility exist—times when God draws near in special invitation that may not always be available.
From a Reformed perspective, this verse balances divine sovereignty and human responsibility. God sovereignly determines seasons of grace, yet humans must respond when called. Hebrews 3:7-8 warns, "To day if ye will hear his voice, harden not your hearts." The doctrine of effectual calling explains this: God makes Himself findable to His elect at His appointed time, and they respond. This verse warns against presuming on grace—"now is the accepted time" (2 Corinthians 6:2).
The phrase "while he may be found" (behimmatso, בְּהִמָּצְאוֹ) uses niphal infinitive suggesting both God's accessibility and limited window. "While he is near" (bihyoto qarov, בִּהְיוֹתוֹ קָרוֹב) indicates proximity, both spatial and relational. The urgency implies that seasons of divine accessibility exist—times when God draws near in special invitation that may not always be available.
From a Reformed perspective, this verse balances divine sovereignty and human responsibility. God sovereignly determines seasons of grace, yet humans must respond when called. Hebrews 3:7-8 warns, "To day if ye will hear his voice, harden not your hearts." The doctrine of effectual calling explains this: God makes Himself findable to His elect at His appointed time, and they respond. This verse warns against presuming on grace—"now is the accepted time" (2 Corinthians 6:2).
Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon. the unrighteous: Heb. the man of iniquity abundantly: Heb. multiply to pardon
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Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon. This verse specifies the response required to seeking God (v. 6): repentance. Two parallel commands address external behavior ("forsake his way," ya'azov...darko, יַעֲזֹב...דַּרְכּוֹ) and internal attitude ("forsake...thoughts," machshevotav, מַחְשְׁבֹתָיו). Both outward conduct and inward mindset must change. "Return" (veyashuv, וְיָשֻׁב) is the classic Hebrew term for repentance—turning back to God from wandering.
The dual promise motivates repentance: "he will have mercy" (viyerachamehu, וִירַחֲמֵהוּ) and "will abundantly pardon" (yarbeh lisloach, יַרְבֶּה לִסְלוֹחַ, literally "multiply to forgive"). Racham (רָחַם) means compassion; salach (סָלַח) means pardon/forgive. The abundance—"multiply to forgive"—emphasizes unlimited divine forgiveness. No sin is too great, no repetition too frequent for God's pardoning grace.
From a Reformed perspective, this verse presents both human responsibility (forsake, return) and divine initiative (mercy, pardon). True repentance involves both outward reformation and inward transformation—not merely behavior modification but renewed thinking (Romans 12:2). The abundant pardon grounds assurance—believers don't earn forgiveness by adequate repentance, but receive superabundant grace. This verse refutes both cheap grace (no repentance needed) and works-righteousness (repentance earns forgiveness).
The dual promise motivates repentance: "he will have mercy" (viyerachamehu, וִירַחֲמֵהוּ) and "will abundantly pardon" (yarbeh lisloach, יַרְבֶּה לִסְלוֹחַ, literally "multiply to forgive"). Racham (רָחַם) means compassion; salach (סָלַח) means pardon/forgive. The abundance—"multiply to forgive"—emphasizes unlimited divine forgiveness. No sin is too great, no repetition too frequent for God's pardoning grace.
From a Reformed perspective, this verse presents both human responsibility (forsake, return) and divine initiative (mercy, pardon). True repentance involves both outward reformation and inward transformation—not merely behavior modification but renewed thinking (Romans 12:2). The abundant pardon grounds assurance—believers don't earn forgiveness by adequate repentance, but receive superabundant grace. This verse refutes both cheap grace (no repentance needed) and works-righteousness (repentance earns forgiveness).
For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD.
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This verse establishes the infinite qualitative difference between God's thoughts and human thoughts, God's ways and human ways. The negative assertion ('not...your thoughts...not...your ways') creates stark contrast before the explanation in verse 9. 'Thoughts' (machashavah) encompasses plans, intentions, reasoning, and purposes. 'Ways' (derek) refers to paths, methods, conduct, and courses of action. God declares His mental processes, values, priorities, purposes, and methods fundamentally differ from humanity's. This isn't merely quantitative (God thinks faster or knows more facts) but qualitative—His perspective, wisdom, and purposes operate on an entirely different plane.
For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.
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This verse quantifies the qualitative difference stated in verse 8 using a vertical spatial metaphor: as high as heaven exceeds earth, so God's ways exceed ours. Ancient Near Eastern cosmology viewed heaven as unimaginably distant—a gap no human could traverse. Modern astronomy makes this even more staggering: the observable universe spans 93 billion light-years. The infinite distance illustrates the infinite superiority of God's wisdom, knowledge, purposes, and methods over human understanding. This isn't meant to discourage but to humble us, creating healthy epistemic humility and trust. We can't comprehend God's ways exhaustively, but we can trust His character completely.
For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater:
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This verse introduces a nature-based analogy explaining how God's word accomplishes His purposes. Rain and snow descend from heaven, water the earth, and enable it to 'bring forth and bud'—producing life, growth, and harvest. This natural process provides seed for planting and bread for eating—continuing the cycle. The precipitation doesn't return to heaven void or empty (reyqam) but accomplishes (asah) its designed purpose of sustaining life. This sets up verse 11's application: just as precipitation reliably fulfills its function, so God's word unfailingly achieves His intentions.
So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.
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This verse applies the rain/snow analogy to God's word. 'So shall my word be'—drawing the parallel between precipitation's reliability and Scripture's efficacy. God's word 'goeth forth out of my mouth'—emphasizing divine origin, authority, and intentionality. The promise: it 'shall not return unto me void' (reyqam—empty, without effect, unsuccessful). Instead, it 'shall accomplish that which I please' (chephets—delight, purpose, desire) and 'prosper in the thing whereto I sent it' (sahlach—succeed, accomplish the mission). This guarantees Scripture's effectiveness—every divine promise will be fulfilled, every prophecy accomplished, every command effective for its intended purpose. God's word never fails to achieve what He designed it to accomplish.
For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands.
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For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. This verse describes the exodus from Babylon as joyful procession, contrasting with Egypt's hurried flight. "Go out" (tetse'u, תֵצֵאוּ) references exodus language. "With joy" (besimchah, בְשִׂמְחָה) and "with peace" (beshalom, בְשָׁלוֹם) depict celebratory departure, not desperate escape. The passive "be led forth" (tubalun, תּוּבָלוּן) indicates divine guidance.
The cosmic celebration—mountains, hills breaking into singing; trees clapping hands—personifies creation participating in redemption's joy. This echoes Psalm 98:8, Isaiah 44:23. The imagery depicts nature itself rejoicing at God's redemptive work, recognizing creation's stake in human salvation. Patsach (פָּצַח, "break forth") suggests sudden, uncontainable outburst; "clap hands" (yimcha'u-khaph, יִמְחֲאוּ־כָף) depicts rhythmic celebration.
From a Reformed perspective, this anticipates Romans 8:19-22 where creation groans awaiting redemption. The return from exile foreshadows ultimate redemption when Christ returns and all creation participates in restoration. The joy and peace reflect covenant blessings (Galatians 5:22—fruit of the Spirit). This verse teaches that redemption has cosmic scope—not merely individual souls but entire created order finds restoration, all celebrating God's saving work.
The cosmic celebration—mountains, hills breaking into singing; trees clapping hands—personifies creation participating in redemption's joy. This echoes Psalm 98:8, Isaiah 44:23. The imagery depicts nature itself rejoicing at God's redemptive work, recognizing creation's stake in human salvation. Patsach (פָּצַח, "break forth") suggests sudden, uncontainable outburst; "clap hands" (yimcha'u-khaph, יִמְחֲאוּ־כָף) depicts rhythmic celebration.
From a Reformed perspective, this anticipates Romans 8:19-22 where creation groans awaiting redemption. The return from exile foreshadows ultimate redemption when Christ returns and all creation participates in restoration. The joy and peace reflect covenant blessings (Galatians 5:22—fruit of the Spirit). This verse teaches that redemption has cosmic scope—not merely individual souls but entire created order finds restoration, all celebrating God's saving work.
Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree: and it shall be to the LORD for a name, for an everlasting sign that shall not be cut off.
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Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree: and it shall be to the LORD for a name, for an everlasting sign that shall not be cut off. This verse promises reversal of the curse. Thorns (na'atsuts, נַעֲצוּץ) and briers (sirpad, סִרְפַּד) recall Genesis 3:18's curse on the ground. Fir tree (berosh, בְּרוֹשׁ, possibly cypress) and myrtle (hadas, הֲדַס) represent beauty, usefulness, and blessing. The transformation from cursed vegetation to valuable trees symbolizes comprehensive restoration.
The purpose: "it shall be to the LORD for a name"—creation itself becomes testimony to God's character. "Everlasting sign" (le'ot 'olam, לְאוֹת עוֹלָם) provides permanent memorial. "That shall not be cut off" (lo yikkaret, לֹא יִכָּרֵת) guarantees perpetuity. The restoration serves pedagogical purpose—witnessing to future generations of God's redemptive power and covenant faithfulness.
From a Reformed perspective, this prophesies new creation through Christ. Romans 8:20-21 describes creation's liberation from corruption. Revelation 22:3 promises, "there shall be no more curse"—the thorn-brier curse reversed. The everlasting sign points to Christ's eternal covenant (Hebrews 13:20). This verse teaches that redemption restores created order, removing the curse and establishing permanent testimony to God's gracious character.
The purpose: "it shall be to the LORD for a name"—creation itself becomes testimony to God's character. "Everlasting sign" (le'ot 'olam, לְאוֹת עוֹלָם) provides permanent memorial. "That shall not be cut off" (lo yikkaret, לֹא יִכָּרֵת) guarantees perpetuity. The restoration serves pedagogical purpose—witnessing to future generations of God's redemptive power and covenant faithfulness.
From a Reformed perspective, this prophesies new creation through Christ. Romans 8:20-21 describes creation's liberation from corruption. Revelation 22:3 promises, "there shall be no more curse"—the thorn-brier curse reversed. The everlasting sign points to Christ's eternal covenant (Hebrews 13:20). This verse teaches that redemption restores created order, removing the curse and establishing permanent testimony to God's gracious character.