The people would need to listen to and rely on God's unconditional promise, but their salvation would cost them nothing.
55:1 "The introductory particle (hoi) is mainly an attention-getting device, but it expresses a slight tone of pity. The prophet is an evangelist with a concern for the souls of men and a realization of their desperate condition without the blessings that the servant has obtained."622
After getting their attention, Isaiah, speaking as God and for God, called the thirsty to come and drink freely and the hungry to enjoy a free meal (cf. Prov. 9:5-6; Matt. 5:6; John 3:16; Rev. 22:17). Water, that formerly represented the Holy Spirit (cf. 32:15; 44:3), was now available to the people because of the Servant's work.623The Lord's offer was to buy what was free. The only way to do this is to use someone else's money to purchase it. It was the Servant's payment for sin that made salvation free for those who count His money good.
"The abundance and freeness of the water of refreshment (44:3), the wine of joy (25:6-8) and the milk of richness ([nourishment] Ex. 3:8) and supremacy (60:16) is figurative of the Lord's salvation with the Servant at its centre (see verses 3-5)."624
55:2 It is ridiculous to spend one's hard-earned money for what does not satisfy, yet that is what multitudes of people do when they pursue things of only temporal value. The Lord urged the hearers to listen carefully to Him. They should choose what was satisfying and what would yield true abundance (cf. Matt. 6:19-21). People can either work for nothing or receive for nothing (cf. Rom. 6:23).
55:3 Again the Lord urged the hearers (everyone) to come to Him. He pressed them to listen to what He was saying, twice. God Himself is the feast. The result for them would be life, real life as opposed to the vain life described above (v. 2). Real life would involve living under an everlasting covenant that God would make with His people. This is probably a reference to the New Covenant since the implication is that God would make it in the future (cf. 54:10).625However, it could be the Davidic Covenant, which is also eternal (cf. 2 Sam. 7:16).626This new covenant would be in full harmony with God's promises to David, in the Davidic Covenant, regarding David's descendant who would rule over his house forever (2 Sam. 7:12-16; 1 Chron. 17:23-26; Ps. 89:35-38; cf. Isa. 9:6; Luke 1:32-33; Acts 13:34).
55:4 "Behold"introduces this verse and the next and suggests comparison of them. The readers are not only to listen to what the Lord says but to look at what He presents. God is the speaker, but who is the "him"that is a witness to the nations and a leader and commander for the peoples? It could be David (v. 3) who witnessed to the character of Yahweh in his ministry. It could be Messiah who would be a witness (light) to the nations and lead them. It is probably not Israel since "him"is an unusual way of referring to Israel in this context. Nor is it the people of God more generally. I think the witness is the Servant, whom David anticipated and prefigured. "The faithful mercies of David"(v. 3) point beyond David; they are the faithful mercies promised to David.
". . . the book of the King ([Isaiah] chapters 1-37) portrayed the Messiah as the fulfilment [sic] of the ideal in its royal aspects, but now Isaiah brings the values of the Servant-Messiah within the basic Davidic-Messianic model. It is the Servant, with his prophetic task (42:1-4; 49:2-3; 50:4), who fulfils [sic] the role of Davidic witness to the world [cf. 49:1]."627
55:5 The problem in this verse is the identity of "you"(sing.). It does not refer to the anyone addressed in verse 3 since this is too broad a field of reference for what the verse describes. It could be the people of God generally since what the verse describes could apply to some extent to all the redeemed. It could be the Servant, in which case the verse means that the whole world would be on the move to David's great son. It could also refer to Israel. In the Millennium, glorified Israel will appeal to Gentile nations (a collective singular goi) that would run to her because of her God.628The last interpretation harmonizes with what Isaiah wrote elsewhere that Israel would do (cf. 2:3; 35:2; 42:4; 46:13; 49:3; 60:9, 21; 61:3; 62:3; 66:18, 21). Perhaps the Servant as the leader of Israel, which also would call the nations, is the solution.
