Comments on Isaiah 55 Third in a block of four textually and rhetorically linked chapters, ch. 55 presents the Justice aspect of the exalted Lord. In ch. 53 we see the Merciful aspect of the Lord which had rhetorical connections to the condescending servant of preceding chapters. Here we have by contrast the exalted Lord who is now requiring Justice be served among His people via covenant. Note in 52:13-15 and 53:11-12 we have statements concerning the exaltation of the suffering servant therein described. Now, in parallel, we have the exalted Lord (i.e formerly the suffering servant). The textual structures are similar to a degree as well: A - (v. 1-2) Covenant blessing, bounteous food B - (v. 3-5) Israel to be the leader of all nations C - (v. 6) Seek the Lord, call the Lord D - (v. 7a-c) Let the sinful man return to the Lord, and D - (v. 7d-7f) He will freely pardon and forgive C - (v. 8) Your ways aren't the Lord's ways B - (v. 9-11) Lord's words achieved despite Israel's actions A - (v. 12-13) Covenant blessing, ingathering and productive land This chiasm focusses on the issue of covenant theology. The Lord offers great blessings, but all of them are identified as being contingent upon the reconciliation of Israel to the Lord's will. This is very much in contrast to ch. 53 where the people who are speaking are saying that the suffering servant therein was rejected by them yet still took upon himself their sins. Particularly note the centers of the chiasms from the two chapters. The center of ch. 53 has the servant suffering for all, but the center for ch. 55 has the Lord only forgiving those who repent and return unto Him. Thus, we see the interplay of Mercy and Justice. Mercy is universally available, but only those who repent and return to Him have their sins expiated and are subsequently Justified (i.e. declared righteous). Aside from the chiastic arrangement, note the repeated series of synthetical parallels appearing in the text. Particularly obvious in the JPS arrangement are v. 3, 7 and 8. This chapter of Isaiah is also used to a considerable degree in John 6. In John 6 several paraphrases of verses from this chapter are made and the theme is broadly applied. While many connections could be made between them, it will not be attempted in this set of comments. v1-2 A classical set of covenant blessings, cf. Lev. 26, Deut. 28. The text here has obvious literal physical and figurative spiritual applications. To the Semitic mind and the various OT authors food is commonly equated with spiritual nourishment, or the Torah (i.e. Law of Moses). Compare Deut. 8:3, Num. 11:4-6, Prov. 9:1-6, Hosea 2:8-9, 21- 22 [which are the two tails of a chiasm], Amos 8:11, 2 Ne. 31:20. The AB comments, "to accept the food of Yahweh as sufficient, and not to seek laboriously elsewhere for food which does not satisfy, is to commit oneself to faith in the saving power of Yahweh." That Israel has to be beckoned to this table implies they are not sitting at it. Especially confer Num. 11:4-6 where Israel complains to Moses about the manna and lust after the variety and delicacies of Egypt. Given the spiritual symbolism applied to the manna in Deut. 8:3, what would the figurative spiritual interpretation of the produce of Egypt be? For related statements in Isaiah cp. 25:6, 44:3, 51:14, and ct. 3:1, 3:7, 4:1. These two verses are paraphrased twice in the BofM, in 2 Ne. 9:50-51 and 26:25. In the first case Jacob is quoting it at the Nephites inviting to come to the table. In the second case Nephi employs it as a polemic against corrupt gentile religionists who are exclusive in whom they admit into their ranks. v1c "no money", the food being offered here has no monetary cost associated with it. But, you have to covenant with the Lord and keep the requirements of the covenant per v. 6-8. v1d "Come, buy food and eat", This line is apparently not present in 1QIsa. v1f "Milk and wine", compare this offer with that of Exod. 3:7, and contrast this appearance of the two items with that of 28:7-9. v3a-b establishes that the reception of this divine food in v. 1-2 is upon heeding the Lord. v3d "The enduring loyalty promised to David", this line is variously translated "eternal covenant" as well. The issue being invoked here is that of 2 Sam. 7:8-16 and 23:5, Ps. 72, 89 and 132, 1 Kings 8:23- 26. As David was to Israel, is how the Lord wants Israel to be to all the nations. The Lord is willing and eager to make such a covenant with all of Israel as He made with David, and it will be applied with the restoration of Israel. The WB states, "Bearing Ps. 89 in mind, we see that this is the reason for what is so much emphasized in the proclamation in v. 3d, a lasting covenant (berit 'olam), the reliable (or sure and steadfast) tokens of grace vouchsafed to David. These words are a direct refutation of the lament at the breach of the covenant with David. This once again makes it perfectly plain that what ch. 54 is concerned with is the element of continuance and permanence, the enduring. This is also the reason for the mention of the covenants with Noah and [Abraham], both of which promise blessings." Compare 54:1-2 and 9. Especially note the very selective manner in which Isaiah presents aspect of these various ancient covenants to predict the future one. We should note that David is held up as a type of a leader and commander of nations, a victor over his enemies, a unifier of Israel. These kinds of symbols granted to Israel in an enduring and non- transient way indicate a complete change in Israel's future in contrast to its past, which is the subject of the preceding and following chapters. For related refs. see 11:1, Rev. 17:14 and 19:16, D&C 58:22. v4a "leader", the JPS favors this rendering due to the Targum (i.e. the Aramaic version of the OT). They indicate in the footnote that others render it "witness", and that is pretty much what most other translators offer. Following the "witness" reading one would draw a parallel between David and Israel on this point as Israel was called to be a witness to nations, cf. 43:10, 44:8. v4b "prince and commander", the AB states, "Should be understood to mean leadership exercised by proclaiming Yahweh and not by political domination. The titles are the titles of [the historical king] David transferred to Israel with a new meaning." v5a-c The new nation of Israel is summoned, cp. 49:18-21, 54:1-3, 66:8. v5d-e The WB states, "The new, lasting covenant with Israel is made 'because of Yahweh, your God'. The covenant is altogether an act of God's grace toward Israel.... In it 'the Holy One of Israel' is at work (44:5, 45:19, 49:7), and by this means he glorifies himself through his people (in 49:3 the same verb is used with reference to the Servant). The idea that in all that is done God intends to glorify Israel (and this is done for his own sake) is particularly emphasized." The Lord must do His own work in order to fulfil His covenants with Abraham et. al. as well as to preserve the sanctity of His name. v6-8 Aside from the theology or doctrine derived from these verses, consider the simple meaning and implications of the interactive relationship that exists between the Lord and His covenant people. This is no aloof God who disdains to condescend. This is a God who pleads with His people to return to Him so He may forgive them. v6 In the OT tradition, those who sought the Lord went to the temple to do so as it was His abode, cf. Exod. 33:7; for more general admonitions cf. Amos 5:6, Jer. 29:12. Here Israel is enjoined to return to the temple and seek the Lord. A similar command was issued to the LDS Church in D&C 88:62-63. v7 presents a nice series of two complementary synthetical parallelisms formed of three clauses each to form the center of the chiasm. Note that the triple repeat is the method of establishing a superlative in Hebrew: Let the wicked man give up his ways, The sinful man his plans; Let him turn back to the Lord, And He will pardon him; To our God For He freely forgives v8-13 presents a number of themes which appear in ch. 40. Compare v. 8 with 40:12-14, v. 9-10 with 40:28-31, and v. 11 with 40:8. v8 Jacob appears to have been using this verse as a source for his statement recorded in Jacob 4:8. v8b "ways", note the JPS offers an emendation to "words" by context. v9 The ways of man are also contrasted with the ways of the Lord plainly in Ezek. 18:25-30 and 33:17-20. This is another implicit statement that Israel is out of the way and needs to repent. v10-11 The Lord's words are almost personified in this poetical comparison, they seem to have an agency of their own to bring things about. Compare this with the D&C 93 statements concerning the independent and eternal nature of truth. The intent here is to communicate that just as nature does its thing independent of man, so does the word of the Lord. The Lord had issued various commands to Israel which they failed to obey. This does not nullify the word, it only condemns Israel. The Lord will bring about the fulfillment Himself if Israel is not cooperating. v10a "rain or snow", Isaiah's use of rain imagery is probably intended to invoke symbolism established in 2 Sam. 17:12, Judges 6:36, Micah 5:7 where rain is presented as being inexorable and comprehensive in its covering all things. The Lord's words will be fulfilled regardless of the actions or inactions of man. See also Deut. 32:1-2 where Moses compares his speech with the rains of heaven. Finally, given the manna=torah symbolism invoked in v. 1-2, compare Exod. 16:4 where the Lord says he will "rain" bread from heaven on Israel. v11 The word that is not to be violated being referenced here is that Israel is to be a light to all nations, as established by the context of the chapter. The call was extended to Israel (cf. 41:8, 42:6, 49:6), but they have failed (4:1, 26:17-18, 46:3-4, 49:3-4, 49:21, 50:1-2, 54:1). The result is the Lord must do his own work in bringing about salvation to all nations and in establishing Israel according to what He said it would be. Consider the boldness of such a statement as appears in this verse. If a man were to utter such a statement, we would consider him brash to say the least. But, in this instance we recognize that the Lord is speaking within His means as He is capable of doing what He intends. v11a "word", the AB states, "In Hebrew 'word' and 'deed' are expressed by a single word [Hebr: dabar]; the unity of the two ideas is most impressive when it is the word of Yahweh, for Yahweh's word is the externalization of his person. Yahweh's words are acts; his acts are also words, for they are intelligible and meaningful, even if, as is stated in v. 8-9, they escape the comprehension of man. This is the paradox of the word of God, that it is both the most meaningful and the most mysterious of words." Implicit in this the fact that men are hypocrites who's words are not their acts and vice versa. v12-13 Millennial Eden is founded for Israel to inhabit and enjoy in righteousness, cp. 42:10-12, 44:23 and ct. 1:29-30. v12a Israel is called to abandon Babylon, cf. 48:20, 52:11-12. The deliverance theme is also invoked in the chiastic parallel (i.e. v. 1- 2) by invoking the Exodus theme of delivery to a bountiful land, cf. Exod. 3:7. v12b-c For similar statements personifying nature cp. 44:23, 49:13. When the wicked rule the land "mourns", cf. Hosea 4:1-3, so when righteousness is founded with Israel's redemption the land "rejoices". v13a-b The replacement of thorns with trees indicates a curse reversal. Thorns are frequently presented as symbols of wickedness and the subsequent curse the Lord puts on the land, cf. 5:6, 34:13. The removal of the thorns implies Israel is worthy to be blessed and has therefore returned to the Lord. v13c "testimony", the AB renders this "memorial" and states, "literally 'name', which could be translated 'fame'. But the parallel, sign [JPS also uses 'sign'], suggests the metaphor of a memorial stone or tablet. The lasting memorial of Yahweh, the visible sign of his work, is Israel itself, the people he created and restored." v13d The eternal nature of the new covenant is again emphasized.