The prophet emphasized the gracious character of Yahweh as the source of restoration for His people. Returning to the metaphor of the Lord's people as the his wife (51:17-20), Isaiah presented the joyful prospect of reconciliation due to the Servant's work.603
"The only appropriate response to a great work of God is joyous praise, which is exactly what we find here, not for the first time (cf. e.g., 12:5; 26:1; 35:10; 42:10-11), nor for the last (cf. 61:10-11)."604
54:1 The theme of the barrenness of human strength and the bounty that the Lord can provide supernaturally is common in both Testaments (e.g., Sarah, Rebekah, Rachel, Hannah, Elizabeth, et al.). Here we have another instance of rejoicing because God would miraculously bless those who, because of unbelief, were formerly spiritually barren and unproductive (cf. 1 Sam. 2:1-10; Gal. 4:27). They would become more fruitful than those who enjoy blessings apart from relationship with God. It would be cruel to ask a barren woman to sing for joy unless you gave her what would make her happy. But that is precisely what Isaiah did because of what the Lord would do.
"Just as God could make a barren Sarah more fruitful than a fertile Hagar, so he can take those who are dead in trespasses and sins' (Eph. 2:1, AV) and use them to bring abundant blessings to the entire world."605
54:2 Women were responsible to erect and maintain the family tents in the ancient Near East, so it was appropriate for the Lord to call this formerly barren woman to enlarge her tent. She should prepare for a larger family with urgency and exuberance (cf. Jer. 10:20). The figure is an old one reaching back into the patriarchal period of Israel's history and the wilderness wanderings. Most Israelites did not live in tents in Isaiah's day. This type of living recalls, therefore, the Lord's faithfulness to the patriarchs in fulfilling His promises to them and to the Israelites in bringing them into the Promised Land.
54:3 The number of God's people would increase, as God promised Abraham (Gen. 12:1-3, 7; 28:14). Future generations, from Isaiah's perspective, would dispossess the nations (cf. the conquest of the land, Deut. 9:1; 11:23; 12:2; 31:3). Believers would take over what had belonged to unbelievers.
"Many Gentiles will undoubtedly be surprised and even chagrined to find that Israel is to have the leading place in the earth."606
54:4 God's third command (cf. vv. 1, 2) was not to fear. These were not idle promises; God would stand behind them and bring them to pass. Sarah initially felt ashamed because she did not believe the Lord would give her a child (Gen. 18:12-14; cf. Gen. 16:4; 1 Sam. 1:6, 25; Luke 1:25). Nevertheless, God stood by His promise, gave her a child, and she had no reason to feel ashamed. The relative barrenness of God's people throughout their lifetime would end and their reproach would pass away. Israel's youth included Egyptian slavery (cf. Jer. 2:2-3), and her widowhood involved Babylonian captivity.
54:5 The cause of this reversal of fortunes is the husband of this woman, God. He created her and redeemed her. Since He made her, He could remake her. He took up the role of the kinsman redeemer to provide children for this barren wife (cf. Boaz). He is the Almighty Yahweh, the Holy One of Israel (the transcendent yet immanent God), the God over the whole earth.
54:6 The Lord called His people back to Himself even though they had been unfaithful to Him (cf. Hosea). He would transform their attitude from that of an abandoned and brokenhearted wife, because her sins had separated her from her God, to that of a new bride whose relationship with her husband was unstained.
54:7 The Lord's brief separation from His people because of their sins was short compared to the long relationship of intimacy that lay ahead for them (due to the salvation that the Servant provided).
54:8 God did not lose control of Himself when His people sinned, but He became very angry because sin destroys people and breaks the fellowship that He desires to have with them. He had to turn away from sinners (hide His face from them) because He is holy. But that distance was short-lived compared with the everlasting compassion that His loyal love (Heb. hesed) requires.607The Lord would buy His bride back to Himself.
54:9 Yahweh's restoration of His people to Himself would be permanent; they would never again experience estrangement from Him. As the Lord kept His promise to spare humanity from another universal flood, so He would keep His promise to spare humankind the judgment of separation from Him again. He would neither flood them with His anger nor rebuke His people. This looks toward an eternal change in the relationship between the Lord and His people.608
54:10 Even the most substantial and immovable of things do not compare with the firmness of God's promise.609Even global changes would not alter this promise to preserve His people in intimate relationship with Himself. This promise is so firm and formal that it constitutes a covenant, a covenant guaranteeing peace with them and for them (Heb. shalom, wholeness of divine blessing).610Yahweh would do this because He has compassion on His people; He desires to bless them.
"How was it possible for God to enter into the Sinai Covenant with his people? They had to be delivered from Egypt by Moses, my servant' (e.g., Num. 12:7). How is it possible for God to enter into a (new) covenant of peace with Israel and all the nations of the world? It is possible through the deliverance brought about by the self-sacrifice of my Servant,' who is the expression of the eternal love of God. Break forth with a shout!'"611
"Just as the Noahic settlement was formalized into a perpetual covenant, so the work of the Servant leads to a covenant pledging peace in perpetuity."612
Throughout this passage more than just the deliverance of Israel from the exile is in view. More than the deliverance of Israel from sin is in view. The deliverance of all humanity from sin by the Servant is in view. However, Israel is the primary focus of the prophecy.
