Isaiah 55:5 · Bible study
Isaiah 55:5 Commentary: The Call of the Nations to the Glorified One
Hebrew · 9 what the commentators say
Meaning in one sentence
Who is the 'you' in Isaiah 55:5, the Messiah or Israel? Explore the verse's meaning, context, and its invitation to all peoples through God's covenant.
Research Summary
- Meaning: The glorified one (Messiah or Israel) will call unknown nations, and they will rush in response, because of Yahweh’s glory and covenant.
- Key words: “Call” (H7121, qara), summon, invite, proclaim; “Run” (H7323, ruts), hurry eagerly; “Glorify” (H6286, pa'ar), beautify, adorn with splendor.
- Main debate: Whether the “you” is the Messiah (traditional Christian view) or the nation of Israel (many modern commentators).
- Theological theme: The universal scope of God’s salvation, rooted in the Davidic covenant, accomplished through the glorified servant.
- Best use: A foundation for teaching on evangelism, the inclusion of the Gentiles, and the fulfillment of Old Testament promises in Christ.
Translation Comparison
BSB Berean Standard Bible 2020
Surely you will summon a nation you do not know, and nations who do not know you will run to you. For the LORD your God, the Holy One of Israel, has bestowed glory on you.”
WEB World English Bible 2000
Behold, you shall call a nation that you don’t know; and a nation that didn’t know you shall run to you, because of Yahweh your God, and for the Holy One of Israel; for he has glorified you.”
KJV King James Version 1769
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.
ASV American Standard Version 1901
Behold, thou shalt call a nation that thou knowest not; and a nation that knew not thee shall run unto thee, because of Jehovah thy God, and for the Holy One of Israel; for he hath glorified thee.
YLT Young's Literal Translation 1898
Lo, a nation thou knowest not, thou callest, And a nation who know thee not unto thee do run, For the sake of Jehovah thy God, And for the Holy One of Israel, Because He hath beautified thee.
Darby Darby Bible 1890
Behold, thou shalt call a nation thou knowest not, and a nation [that] knew not thee shall run unto thee, because of Jehovah thy God, and the Holy One of Israel; for he hath glorified thee.
Douay-Rheims Douay-Rheims Bible 1899
Behold thou shalt call a nation, which thou knewest not: and the nations that knew not thee shall run to thee, because of the Lord thy God, and for the Holy One of Israel, for he hath glorified thee.
Translations in other languages (10 available)
He aquí, llamarás á gente que no conociste, y gentes que no te conocieron correrán á ti; por causa de Jehová tu Dios, y del Santo de Israel que te ha honrado.
Eis que chamarás a uma nação que não conheceste, e uma nação que nunca te conheceu correrá para ti, por causa do SENHOR teu Deus, o Santo de Israel; porque ele te glorificou.
Voici, tu appelleras des nations que tu ne connais pas,
Siehe, du wirst Heiden rufen, die du nicht kennst; und Heiden, die dich nicht kennen, werden zu dir laufen um des HERRN willen, deines Gottes, und des Heiligen in Israel, der dich herrlich gemacht hat.
Ziet, gij zult een volk roepen, dat gij niet kendet, en het volk, dat u niet kende, zal tot u lopen, om des HEEREN uws Gods wil, en om des Heiligen Israels wil, want Hij heeft u verheerlijkt.
Ecco, tu chiamerai nazioni che non conosci, e nazioni che non ti conoscono accorreranno a te, a motivo dell’Eterno, del tuo Dio, del Santo d’Israele, perch’Ei ti avrà glorificato.
Oto naród, któregoś nie znał, powołasz, a narody, które cię nie znały, zbieżą się do ciebie dla Pana, Boga twego, i Świętego Izraelskiego; bo cię uwielbi.
Вот, ты призовешь народ, которого ты не знал, и народы, которые тебя не знали, поспешат к тебе ради Господа Бога твоего и ради Святаго Израилева, ибо Он прославил тебя.
你素不 認識 的國民，你也必召來；素不 認識你 的國民 也必向你 奔跑，都因 耶和華─你的 神 以色列 的聖者，因為 他已經榮耀你。
See, you will send for a nation of which you had no knowledge, and those who had no knowledge of you will come running to you, because of the Lord your God, and because of the Holy One of Israel, for he has given you glory.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 55:5
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Isaiah 55:5 promises a great ingathering of the Gentiles to the one addressed. The "nation you do not know" refers to foreign peoples, and their "running" indicates eagerness to respond. The verse grounds this movement in God’s glory: "because of Yahweh your God, and for the Holy One of Israel; for he has glorified you."
There is broad agreement that the verse points to the spread of salvation beyond Israel. Barnes identifies the addressee as the Messiah, noting that the call is the effectual gospel call and the nations respond with haste. Gill adds that the "call" is internal and irresistible, producing a willing running to Christ. Wesley ties the glorification to the Messiah's resurrection and ascension. The Cambridge Bible, however, notes that many modern authorities see the addressee as the nation of Israel, arguing that verse 4 refers to the historical David and that verse 5 then describes Israel's future role as the exalted recipient of the Davidic promises.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Messianic interpretation: The verse follows the Suffering Servant passages (Isaiah 52-53), and many commentators (Barnes, Wesley, Gill) see the 'you' as the Messiah, supported by cross-references like Psalm 18:43 and Acts 13:34.
- National interpretation: The Cambridge Bible and modern critics argue that verse 4 refers to the historical David, and that verse 5 applies the Davidic role to the nation of Israel as a corporate servant.
- Intermediate view: Some (Keil & Delitzsch) see verse 4 as pointing to the promise to David, which is then fulfilled in the Messiah, making the 'you' either the Messiah or the ideal Israel represented by him.
What is clear: All interpreters agree that the verse announces a universal ingathering of people who were previously outside God's covenant, drawn by the work of God and the glory He bestows on His chosen one.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the addressee | The one addressed is the recipient of God's glorification and the agent of calling the nations. | Traditional Christian interpretation identifies the “you” as the Messiah (Barnes, Wesley, Gill). Many modern historical-critical scholars identify it as the nation of Israel, who inherits the Davidic role. |
| Relationship to Davidic covenant | Verse 5 connects closely to the “sure mercies of David” in verse 3, and describes an expansion of that covenant to include the nations. | Some see verse 4 as referencing the historical David and verse 5 as transferring his role to Israel. Others see verse 4 as referring to the Messiah, with verse 5 as his work. |
| Nature of the 'call' | The call originates with the one addressed and draws a response from those previously unknown to him. | Gill emphasizes an irresistible, effectual call. Others (e.g., Barnes) see it as the proclamation of the gospel that meets a willing response. |
| Interpretation of 'glorified' | God is the one who bestows glory, and that glory is the basis for the nations' attraction. | Wesley specifically ties this glorification to Christ's resurrection and ascension; others see it as the exaltation of Israel after the exile. |
Historical & Cultural Context
Isaiah 55 sits at the climax of the second major section of the book (chapters 40, 55), a collection of prophecies proclaiming comfort to the Babylonian exiles. God announces a new exodus, the coming of His Servant, and the restoration of His people. The immediate context is an invitation: the thirsty are called to come and drink without money (v. 1), and the people are urged to listen and live, with a promise of an everlasting covenant, the "sure mercies of David" (v. 3).
Verse 4 declares that God has set David (or the Davidic king) as a witness, leader, and commander to the peoples. The king was always meant to be a light to the nations (2 Samuel 7, Psalm 18:43). Verse 5 then takes this royal role and extends it: the one addressed will summon a nation he does not know, and strangers will run to him.
Culturally, the idea of Gentiles flocking to Israel was both shocking and hopeful. In exile, Israel experienced shame and powerlessness. This prophecy reverses that: the nation that was scattered becomes the magnet for all peoples. The titles "Yahweh your God" and "the Holy One of Israel" root this universal expansion in the covenant identity of the Lord. The phrase "he has glorified you" echoes the Servant song of Isaiah 52:13, where the Servant is exalted. Whether the addressee is the Messiah or the faithful remnant, the basis is the same: God’s own action brings glory and draws the nations.
Textual Notes
The consulted sources note no significant textual variants for Isaiah 55:5. The verse is well-preserved in the Masoretic Text, and the ancient versions (Septuagint, Targum, Peshitta) support the same basic reading. Some minor differences exist in the KJV’s plural “nations” (following the Targum) versus the singular “nation” in the Hebrew, but this does not affect the overall meaning.
Reception History
Across church history, Isaiah 55:5 has been read primarily as a prophecy of the Gentile mission. Early church fathers (e.g., Justin Martyr, Irenaeus) used the verse to argue that the Gospel was always intended for all nations, not just Israel. The phrase “he has glorified you” was consistently applied to Christ, especially after his resurrection and ascension. The Reformation-era commentators (Calvin, Luther) followed this Christological reading, seeing in the verse the call of the Gentiles through the preached Word. In Jewish tradition, the verse was understood as the ultimate gathering of the nations to Israel at the time of the Messiah, a hope still present in rabbinic writings. In modern times, the debate over the addressee has sharpened, but the verse remains a powerful text for missionary preaching and for the church’s identity as part of the worldwide people of God.
Preaching This Verse
Three-point outline
- The One Who Calls: The “you” is the glorified one, whether the Messiah or the nation Israel as God’s servant. God has bestowed glory, and that glory becomes the basis for a universal summons.
- The Nations Who Come: Those who “did not know” are strangers to God and His people. Yet they run, not wander, but rush eagerly, showing the power of God’s call to overcome all barriers.
- The God Who Glorifies: The entire movement depends on Yahweh: He is the God of the one sent, and He is the Holy One of Israel. The glorification is His doing, not human achievement. This verse invites us to trust that God’s glorifying work will draw people from every nation.
Five-point outline
- An unexpected caller reaches out to an unfamiliar nation.
- An unconvinced nation suddenly runs toward the caller.
- The basis for this reversal is the Lord God and His holiness.
- The energizing fact: “he has glorified you.”
- The result: the covenant with David expands to include all peoples.
Illustration hooks
- A person who has never been interested in faith experiences a sudden, compelling draw to a church community, a “running” that surprises even their family.
- In the workplace, someone from a different culture approaches an unknown coworker for help or guidance, creating a bridge neither expected.
- The story of a community once at odds with an outside group now welcoming them warmly, showing that transformation comes from above, not from mere effort.
Questions your congregation is asking
- “Is this promise for the Jewish people alone, or does it include us as Gentiles?”
- “How do we see God glorifying His people today so that outsiders are drawn in?”
- “If the call is God’s work, what is our part in this invitation?”
Leading a Discussion
This passage sits in a chapter that begins with a free invitation to all who thirst. Verse 5 narrows the focus to one who is glorified by God and who then calls out to a nation that does not know him. Consider how this verse ties the Davidic promises to the global gathering of peoples.
Discussion questions
- Read Isaiah 55:1-5. What do you notice about the repeated words “come” and “call”?
- Who do you think the “you” in verse 5 refers to? What reasons from the text support your view?
- The verse mentions a nation that “does not know” and a nation that “did not know you.” What kind of knowledge is being described here?
- Why do you think the nations “run” rather than simply come? What does that suggest about their response?
- The verse gives two reasons for this movement: “because of Yahweh your God” and “for the Holy One of Israel.” How do these titles shape the meaning?
- The chapter begins with an invitation to buy without money. How does verse 5 expand that invitation to include the whole world?
- How does the promise “he has glorified you” give confidence to the one who calls? How can this encourage us in sharing our faith?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 49:10 | The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he comes to whom it belongs. The obedience of the peoples will be to him. |
| Psalms 18:43 | You have delivered me from the strivings of the people. You have made me the head of the nations. A people whom I have not known shall serve me. |
| Psalms 110:1 | A Psalm by David. Yahweh says to my Lord, “Sit at my right hand, until I make your enemies your footstool for your feet.” |
| Psalms 110:3 | Your people offer themselves willingly in the day of your power, in holy array. Out of the womb of the morning, you have the dew of your youth. |
| Isaiah 11:10 | It will happen in that day that the nations will seek the root of Jesse, who stands as a banner of the peoples; and his resting place will be glorious. |
| Isaiah 11:11 | It will happen in that day that the Lord will set his hand again the second time to recover the remnant that is left of his people from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the islands of the sea. |
| Isaiah 45:23 | I have sworn by myself. The word has gone out of my mouth in righteousness, and will not be revoked, that to me every knee shall bow, every tongue shall take an oath. |
| Isaiah 49:6 | Indeed, he says, “It is too light a thing that you should be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel. I will also give you as a light to the nations, that you may be my salvation to the end of the earth.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes reads this verse as God directly addressing the Messiah, promising that Gentile nations formerly strangers to God will eagerly come to the faith. He interprets the phrases as showing that the Messiah, glorified by God through his appointment and the gospel's future triumph, will draw these nations into the Church.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentary identifies the everlasting covenant with the sure mercies of David, meaning the covenant is not merely comparable but identical to God's promises to David's dynasty. The writer notes a debate over whether verse 4 refers to historical David or the future Messiah, and tentatively prefers the view that the original Davidic covenant will assume a spiritual character and expand into universal empire in the Messiah's reign.
Geneva Bible Notes Reformed 1599
Beholde, thou shalt call a nation that thou knowest not, and a nation that knew not thee, shall runne vnto thee, because of the Lord thy God, and the holy one of Israel: for hee hath glorified thee.
Gill's Exposition of the Bible Baptist 1748
Gill distinguishes two kinds of calling in this passage. The call described here is not the mere outward preaching of the gospel, which can be rejected, but the inward, effectual call of the Spirit that irresistibly draws a people once unknown to Christ. That divine call gives them light, life, and strength, so they run eagerly to him for salvation.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argues that 'David' here refers to the historical son of Jesse, not directly to the Messiah. The 'true mercies of David' are the unbreakable mercies realized in David and further fulfilled in the servant of Jehovah, his antitype. They see David's role as a 'witness
Lange's Commentary Reformed 1857
Lange reads this passage as announcing a decisive shift in how salvation is appropriated. No longer by doing works, but by inwardly hearing and believing the word of God, individuals receive the promised mercies. This new way of faith, centered on a Davidic witness, replaces the old economy of human effort with free grace.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry underscores that the call goes out to every person without distinction, Jew and Gentile alike. The only requirement for receiving God's free provision is spiritual thirst, a deep longing for grace. No money, status, or merit is needed; the invitation is universal
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley identifies the "Thou" in this passage as the Messiah himself, who is called to make himself known. He distinguishes between ordinary knowledge and the special knowledge that comes with divine approval. The Messiah's glorification comes through confirming his word with miracles, resurrection, and ascension.