Verse 2

not bread-- (Hab 2:13). "Bread of deceit" (Pro 20:17). Contrast this with the "bread of life" (Joh 6:32, Joh 6:35; also Luk 14:16-20). satisfieth not-- (Ecc 1:8; Ecc 4:8). hearken . . . and eat--When two imperatives are joined, the second expresses the consequence of obeying the command in the first (Gen 42:18). By hearkening ye shall eat. So in Isa 55:1, "buy and eat." By buying, and so making it your own, ye shall eat, that is, experimentally enjoy it (Joh 6:53). Compare the invitation (Pro 9:5-6; Mat 22:4). fatness-- (Psa 36:8; Psa 63:5).

Verse 3

me . . . live--by coming to me ye shall live: for "I am the life" (Joh 14:6). everlasting covenant-- (Jer 32:40; Sa2 23:5). with you . . . David--God's covenant is with the antitypical David, Messiah (Eze 34:23), and so with us by our identification with Him. sure--answering to "everlasting," irrevocable, unfailing, to be relied on (Psa 89:2-4, Psa 89:28-29, Psa 89:34-36; Jer 33:20-21; Sa2 7:15-16; Co2 1:18-20). mercies of David--the mercies of grace (Isa 63:7; Joh 1:16) which I covenanted to give to David, and especially to Messiah, his antitype. Quoted in Act 13:34.

Verse 4

him--the mystical David (Eze 37:24-25; Jer 30:9; Hos 3:5). Given by God (Isa 49:6). witness--He bore witness even unto death for God, to His law, claims, and plan of redeeming love (Joh 18:37; Rev 1:5). Revelation is a "testimony"; because it is propounded to be received on the authority of the Giver, and not merely because it can be proved by arguments. commander--"preceptor" [HORSLEY]; "lawgiver" [BARNES]. to the people--rather, "peoples."

Verse 5

thou--Jehovah addresses Messiah. call . . . run--God must call, before man can, or will, run (Sol 1:4; Joh 6:44). Not merely come, but run eagerly. thou knowest not--now as thy people (so in Mat 7:23). nation . . . nations--gradation; from Israel, one nation, the Gospel spread to many nations, and will do so more fully on Israel's conversion. knew not thee-- (Isa 52:15; Eph 2:11-12). because of . . . thy God . . . glorified thee-- (Isa 60:5, Isa 60:9; Zac 8:23); where similar language is directed to Israel, because of the identification of Israel with Messiah, who is the ideal Israel (Mat 2:15; compare with Hos 11:1; see Act 3:13).

Verse 6

The condition and limit in the obtaining of the spiritual benefits (Isa 55:1-3): (1) Seek the Lord. (2) Seek Him while He is to be found (Isa 65:1; Psa 32:6; Mat 25:1-13; Joh 7:34; Joh 8:21; Co2 6:2; Heb 2:3; Heb 3:13, Heb 3:15). call--casting yourselves wholly on His mercy (Rom 10:13). Stronger than "seek"; so "near" is more positive than "while He may be found" (Rom 10:8-9). near--propitious (Psa 34:18; Psa 145:18).

Verse 7

unrighteous--Hebrew, "man of iniquity"; true of all men. The "wicked" sins more openly in "his way"; the "unrighteous" refers to the more subtle workings of sin in the "thoughts." All are guilty in the latter respect, thought many fancy themselves safe, because not openly "wicked in ways" (Psa 94:11). The parallelism is that of gradation. The progress of the penitent is to be from negative reformation, "forsaking his way," and a farther step, "his thoughts," to positive repentance, "returning to the Lord" (the only true repentance, Zac 12:10), and making God his God, along with the other children of God (the crowning point; appropriation of God to ourselves: "to our God"). "Return" implies that man originally walked with God, but has apostatized. Isaiah saith, "our God," the God of the believing Israelites; those themselves redeemed desire others to come to their God (Psa 34:8; Rev 22:17). abundantly pardon--Literally, "multiply to pardon," still more than "have mercy"; God's graciousness is felt more and more the longer one knows Him (Psa 130:7).

Verse 8

For--referring to Isa 55:7. You need not doubt His willingness "abundantly to pardon" (compare Isa 55:12); for, though "the wicked" man's "ways," and "the unrighteous man's thoughts," are so aggravated as to seem unpardonable, God's "thoughts" and "ways" in pardoning are not regulated by the proportion of the former, as man's would be towards his fellow man who offended him; compare the "for" (Psa 25:11; Rom 5:19).

Verse 9

(Psa 57:10; Psa 89:2; Psa 103:11). "For" is repeated from Isa 55:8. But MAURER, after the negation, translates, "but."

Verse 10

The hearts of men, once barren of spirituality, shall be made, by the outpouring of the Spirit under Messiah, to bear fruits of righteousness (Isa 5:6; Deu 32:2; Sa2 23:4; Psa 72:6). snow--which covers plants from frost in winter; and, when melted in spring, waters the earth. returneth not--void; as in Isa 55:11; it returns not in the same shape, or without "accomplishing" the desired end. bud--germinate.

Verse 11

(Mat 24:35). Rain may to us seem lost when it falls on a desert, but it fulfils some purpose of God. So the gospel word falling on the hard heart; it sometimes works a change at last; and even if so, it leaves men without excuse. The full accomplishment of this verse, and Isa 55:12-13, is, however, to be at the Jews' final restoration and conversion of the world (Isa 11:9-12; Isa 60:1-5, Isa 60:21).

Verse 12

go out--from the various countries in which ye (the Jews) are scattered, to your own land (Eze 11:17). led--by Messiah, your "Leader" (Isa 55:4; Isa 52:12; Mic 2:12-13). mountains . . . trees, &c.--images justly used to express the seeming sympathy of nature with the joy of God's people. For, when sin is removed, the natural world shall be delivered from "vanity," and be renewed, so as to be in unison with the regenerated moral world (Isa 44:23; Psa 98:8; Rom 8:19-22).

Verse 13

thorn--emblem of the wicked (Sa2 23:6; Mic 7:4). fir tree--the godly (Isa 60:13; Psa 92:12). Compare as to the change wrought, Rom 6:19. brier--emblem of uncultivation (Isa 5:6). myrtle--Hebrew, Hedes, from which comes Hedassah, the original name of Esther. Type of the Christian Church; for it is a lowly, though beautiful, fragrant, and evergreen shrub (Psa 92:13-14). for a name . . . everlasting sign--a perpetual memorial to the glory of Jehovah (Jer 13:11; Jer 33:9). Next: Isaiah Chapter 56

Verse 1

Ho, everyone that thirsteth, come ye to the waters,.... These are the words not of the prophet, but of the Lord, as what follows throughout the chapter shows; and are directed to the Gentiles, as Aben Ezra thinks: and indeed their conversion is manifestly spoken of in it; and who, Kimchi says, after the war of Gog and Magog, shall know that the Lord reigns, and shall come and be desirous of learning his judgments and laws. The word "ho" is expressive of calling, as the Jewish commentators rightly observe; and carries in it an invitation, in which there seems to be a commiseration of the case of the persons called and it is delivered in indefinite terms, and very openly and publicly; and has in it the nature of a Gospel call or invitation, to persons described as "thirsty"; not in natural, much less in a sinful sense, but in a spiritual one; thirsting after forgiveness of sin by the blood of Christ; after justification by his righteousness; after salvation by him; after more knowledge of him, more communion with him, and more conformity to him; and after the milk of the word, and breasts of ordinances; being sensible of sin and danger, and having a spiritual appetite, and a desire after spiritual things. Such as these are persons made alive; are in distress, and sensible of it; and have desires formed in them after divine things: and these are invited and encouraged to "come to the waters"; by which are meant not Christ, though he is as "rivers of water"; and sensible sinners are directed to come to him, and that as in a starving and famishing condition, and having nothing to help themselves with; and such things are to be had of him, which like water are refreshing and reviving, as his grace, and the blessings of it; and which serve to extinguish thirst, and free from it; yet not he, nor the grace of the spirit, are intended, which is often signified by water in Scripture; but rather the ordinances of the Gospel, which are the means of conveying grace, and of refreshing and comforting distressed minds; in order to which, such may come and hear the word, come and partake of all ordinances. The allusion seems to be to such places by the waterside, where ships, laden with provisions, come and unlade; and where persons, by a public crier, are informed of it, and are called to come and buy. So water means the water side, Jdg 7:4. Aben Ezra, Jarchi, and Kimchi, interpret them of the law, and the doctrines of it; and so the Targum, "ho, everyone that would learn, let him come and learn;'' but the Gospel, and the doctrines and ordinances of that, seem rather designed: and he that hath no money; not in a natural, but in a spiritual sense: unconverted persons have nothing to support themselves or pay off their debts with, though they fancy they have, and that they are rich, and stand in need of nothing; but sensible souls know they have none, and that they are poor and needy; yet these are invited to come where provisions are to be had, since they are to be had at free cost: come ye, buy and eat; come to the ordinances, partake of them freely, and feed upon the provisions therein made: come, buy wine and milk, without money, and without price; by wine and milk are meant the Gospel and its doctrines, compared to good old generous wine, for the antiquity of them, and for their being of a reviving and refreshing nature; and to "milk", for its purity and sweetness, and for its cooling and nourishing nature, and because easy of digestion; these are to be bought, and not to be sold. Pro 23:23, but not in a proper sense; no valuable consideration can be given for them, for they are of more worth than thousands of gold and silver; nor have we anything to give to God for them, and the blessings of grace conveyed by them, which is not his own, or can be profitable to him; but in an improper sense, when something thought valuable is parted with for them, as sinful and righteous self, and even everything in life, when called for, and that itself; these are bought without any money or price on our part; they are freely given and received; and on this basis may men expect them, and have them. The Targum is, "he that hath no silver, come, hear and learn; come, hear and learn, without price and money, doctrine better than wine and milk.''

Verse 2

Wherefore do ye spend money for that which is not bread?.... Lavish away time, opportunities, and strength, in reading and hearing false doctrine, which is not bread, but chaff; is not wholesome, does not nourish, but is harmful and destructive; eats as does a canker, instead of feeding and refreshing; such as the vain philosophy of the Gentiles, the traditions of the Jews, and the errors and heresies of false teachers: and your labour for that which satisfieth not? labouring to seek for happiness in worldly things, which is not to be had; or to obtain righteousness by the works of the law, which is not to be attained to in that way; all such labour is in vain, no satisfaction is enjoyed, nor peace and comfort had, nor any solid food; these are husks which swine eat: hearken diligently unto me; not the prophet, but the Lord himself. The Targum renders it, "my Word;'' the essential Word, Christ Jesus, hearken to his doctrine, which is bread, and of a satisfying nature: and eat ye that which is good; not the law, as the Jewish commentators; but the good word of God, the Gospel, which being found and eaten by faith, or mixed with faith by them that hear it, and so digested, is the joy and rejoicing of the heart: and let your soul delight itself in fatness; in the goodness and fatness of the Lord's house, attending on the word and ordinances with spiritual pleasure and delight; and which is the way to become fat and flourishing in spiritual things; see Psa 36:8.

Verse 3

Incline your ear, and come unto me,.... The exhortations are repeated, to show the importance of them, how welcome these persons were to the Lord, and to his house, and his earnest and tender care and concern for them: hear, and your soul shall live; or, "that your soul may live (f)"; spiritually and eternally. There must be life before hearing; men must be made alive before they can come to Christ spiritually, or hear his word so as to have a spiritual understanding of it, or savingly believe it; but the meaning is, that by coming and hearing the word of the Lord, they should have something to live upon, good, solid, substantial food; and that they should live comfortably and plentifully, and that for ever. It was reckoned a great absurdity in Sunlungus, a Chinese philosopher, who asserted (g) that a man had three ears, one different from the two that are seen; it is true in a spiritual sense. And I will make an everlasting covenant with you; which is to be understood not of the covenant of works, nor of the covenant of circumcision, nor of the Sinai covenant; but of the covenant of grace, which is an "everlasting one"; it is from everlasting, being founded in the everlasting love of God, is according to his eternal purposes; Christ is the Mediator of it, who as such was set up from everlasting, and the promises and blessings of it were so early put into his hands; and it will continue to everlasting, sure, firm, unalterable, and immovable. This, properly speaking, was made with Christ from all eternity, and his people in him; it is made manifest to them at conversion, when they are shown it, and their interest in it; when God makes himself known to them as their covenant God, and Christ as the Mediator of it is revealed to them; when the Lord puts his Spirit into them, and makes them partakers of the grace of it; shows them their interest in the blessings of it, and opens and applies the promises of it unto them; and these are made manifest in the ministration of the Gospel, and in the administration of ordinances: even "the sure mercies of David"; that is, the Messiah, the son of David, and his antitype, whence he is often called by his name, Eze 34:23, and so Aben Ezra, Kimchi, and others (h), interpret it. The blessings of the covenant are called "mercies", because they spring from the mercy of God, as redemption, pardon of sin, regeneration, salvation, and eternal life; and they are the mercies of David, or of Christ, for the promises of them were made to him, and the things themselves put into his hands, and are ratified and confirmed by his blood, and through him come to his people: and these are "sure", firm, and steadfast, through the faithfulness and holiness of God, who has given them to Christ; through being in a covenant ordered in all things and sure; and also being in the hands of Christ, in whom the promises are yea and amen, and the blessings sure to all the seed; see Act 13:34, Act 13:34. (f) "ut vivat", Junius & Tremellius, Vitringa. (g) Martin. Hist. Sinic. l. 4. p. 170. (h) Abarbinel, Mashmiah Jeshuah, fol. 26, 1.

Verse 4

Behold, I have given him for a witness to the people,.... That is, the Messiah, as Aben Ezra, Kimchi, and Ben Melech rightly interpret it. This respects an act past in eternity, in God's eternal purposes and decrees, when he appointed Christ to the office of a Mediator; and this was an act of his grace, a free gift of his, flowing from his love to his people, both Jews and Gentiles, even all his elect, to whom Christ is a "witness", both of his father and of himself: of his father, of his good will to men, in forming the scheme of their salvation; of his love to sinners, in the mission of him; of his justice and holiness, which appear in his being the propitiation for sin; of his truth in his promises; of his whole mind and will, with respect to doctrine and worship: he is a witness of himself; of his deity and perfections; of his divine and eternal sonship; of his existence before his incarnation; of his Messiahship; of the end of his coming into the world; of his sufferings, death, and resurrection; of his second coming; and of the several characters he bears: he is a witness of the covenant itself, as well as the surety, Mediator, and messenger of it, and of truth in general; to which he has bore witness by his word and doctrines; by his works and miracles; by his sufferings and death; by the Scriptures of truth; by his Gospel, and the ministers of it; and by his spirit, and a faithful witness he is: a leader and commander to the people; he is a "leader", as he is a teacher of his people, who teaches them to profit, and leads them in the way they should go; as a king that guides his subjects with the skilfulness of his hands, as David the type of him did; as a general leads out and on his armies to battle; as a shepherd leads his flock to good pastures; as a guide to those that know not the way; and as one that goes before others by way of example: Christ leads his people out of their own ways into his ways; and he leads them in a right way to the city of their habitation, to heaven at last; and he leads them on gradually and gently, as they are able to bear. He is a "commander" in a military way, a wise, powerful, valiant, and courageous one, and always victorious; and in a political sense, as a King commands his subjects, whose commands are to be obeyed; and indeed they are written on the hearts of his people; they are not grievous, though they cannot be performed in their own strength; nor is it designed that life and salvation should be obtained by the observance of them, but are done to testify subjection to Christ, and gratitude to him. The Targum is, "behold, I have appointed him a Prince to the people, a King, and a ruler over all kingdoms.''

Verse 5

Behold, thou shalt call a nation that thou knowest not,.... And even nations, as in the next clause; not all the individuals of them, though the Gospel is sent to all nations; and in the latter day the kingdoms of this world shall be the Lord's, and all nations shall serve him. It denotes a great concourse of people to Christ, even such as were not known by him: he knows all mankind as he is the omniscient God, and especially them that are his, these he has a special and peculiar knowledge of; he knows them as his beloved, chosen, and redeemed ones, even before conversion; and yet, in a sense, they are unknown to him before calling; they are not taken notice of by him in an open way; they are not owned and acknowledged to be his; there is no intimacy between them; they are not admitted to fellowship and communion with him. The phrase denotes them to be a foreign people, and so properly describes the Gentiles, who were without Christ, and aliens from the commonwealth of Israel. These, Jehovah the Father says, for these are his words to his Son, he shall "call"; not merely with an external call, by the ministry of the word, though this is Christ's call, and is the means of bringing souls to him; but sometimes this is a call of persons who are not chosen and saved, and is of no effect; but with the internal call, by his Spirit and grace, which is according to the purpose of God, and is peculiar to his elect; is the fruit of love, and by special grace, and to special blessings; is by the power of God, and is irresistible, unfrustrable, and irreversible: hence the following effect, and nations that knew not thee shall run unto thee; knew not even God himself, as the Gentiles did not, much less the Messiah; they knew neither his person nor his offices, nor the way of peace, life, and salvation by him; were in a state of gross darkness; and to whom the Gospel was not known, which is a revelation of Christ, and of good things by him. Now the promise is, that, upon the above call, such persons should "run" unto Christ; light goes along with that call, directing to the object, where all grace and salvation be; life is infused, by which they are quickened, and move; and strength is given, by which they stand upon their feet, walk and run; efficacious grace, then exerted, draws them; and under a sense of danger, and in a view of safety in Christ, they run with all readiness and cheerfulness to him, and lay hold on him the hope set before them. The Targum adds, "to bring tribute unto thee.'' Because of the Lord thy God; because of the love of God, with which they are drawn; and because of his power, which is put forth upon them; because of his grace, and the proclamations of it in Christ, and the declaration of his will, that whoever believes in him shall have everlasting life; and because he has appointed Christ, and him only, to be their Saviour and Redeemer; and because there is no coming to God but by him: for the Holy One of Israel; or, "and" or "even to the Holy One of Israel" (i); that is, Christ, who is holy in his natures and offices, and the sanctifier of his people; to him shall they run, for the cleansing of their filthy souls in the fountain of his blood; and for the expiation of their sin and guilt, by his atoning sacrifice; and for righteousness and strength; for grace, and all the supplies of it; for peace, pardon, and eternal life: for he hath glorified thee; that is, God the Father has glorified his Son, through the miracles wrought by him in his state of humiliation; by supporting him, as man, in his work, and under all his sufferings; and by raising him from the dead, and at his ascension to heaven; and by bestowing on him the gifts of the Spirit without measure, to give to others; which, with the reasons before suggested, induce, engage, and encourage sons to run to Christ, when called by his grace. Some understand all this of the first Christian church, consisting of believing Jews, who should call the Gentiles by her ministers unto Christ, by the conversion and accession of which she would be glorified. These nations are those the apostles were sent and preached unto, after the resurrection of Christ, all the nations of the world, even most distant and remote; and particularly those the Apostle Paul preached unto from Jerusalem, round about to Illyricum; and which the ministers of the word preached unto, in the first ages of the Gospel; such as those mentioned by Tertullian (k) in his time, as the Parthians, Medea, Elamites; the inhabitants of Mesopotamia, Armenia, Phrygia, Cappadocia, Pontus, Asia, and Pamphylia; the Egyptians, Africans, Romans, Getulians, Moors, Spaniards, Gauls, Britons, Sarmatians, Dacians, Germans, and Sythians; besides many other nations, provinces, and isles unknown, too many to enumerate, who professed the name of Christ; and yet more, when the whole Roman empire became Christian, in the times of Constantine; to which may be added the various kingdoms in Europe, which cast off the Romish yoke at the Reformation; together with many of the American nations, or new found world, who now embrace and profess the Christian religion. (i) "et ad Sanctum Israel", Montanus, Cocceius. (k) Adversus Judaeos, c. 7.

Verse 6

Seek ye the Lord while he may be found,.... The Lord is to be sought unto at all times, whenever the people of God meet together, especially on sabbath days, and while the external ministry of the word lasts, and life itself; so the Targum, "seek the fear of the Lord, while ye are alive.'' Kimchi compares it with Ecc 9:10. The Jewish writers, as Aben Ezra and others, generally interpret it before the sealing of the decree, or before the decree is gone forth. It may be understood of place, as well as time, and be rendered, "seek the Lord in the place where he may be found" (l); God is to be found, as Aben Ezra observes, in all places, and at all times; under the Old Testament there was a particular place appointed for the worship of God, the tabernacle and temple, where he was to be sought unto, and might be found; under the New Testament, all places are alike, and wherever the church and people of God meet together, there he is to be sought, and there he may be found, even in his house and ordinances: call ye upon him while he is near; the same thing designed by different words: seeking and calling design not only prayer, but the whole of public worship, and the time and place when and where the Lord is to be found, and is near. Aben Ezra thinks it refers to the Shechinah in the sanctuary. Perhaps it may have some respect to the time of Christ's incarnation, and his being in the land of Judea; and to the destruction of the temple by the Romans, when the Lord could be no more sought unto, and found in that place; or when the Christians were obliged to move from Jerusalem, because of the siege of it; and when the Jews had no more an opportunity of hearing the Gospel there. (l) So in the Jerusalem Talmud, as quoted by Abendana on the place, "seek the Lord, where he is found, in the synagogues, and in the schools; call upon him, where he is near, in the synagogues, and in the schools.'' And so another Jewish writer, mentioned by him, interprets the words, "whilst the Shechinah is found in the sanctuary; before he hides his face, and causes his Shechinah to remove from you.''

Verse 7

Let the wicked forsake his way,.... His evil way, as the Targum paraphrases it, his wicked course of life; and which is his own way, of his own choosing, and in which he delights, and a very dangerous one it is; and yet he is bent upon it, and nothing can turn him from it but efficacious grace; nor will he ever forsake it till he sees the evil, danger, and loathsomeness of it; and when he does forsake it, it is so as not to make sin the course of his life, though he does not and cannot live without sin. The word for "wicked" signifies restless, troublesome, and ungodly, and is expressive of the pollution and guilt of sin all are under. Some are notoriously wicked, and all men are wicked in the account of God, though they may think otherwise themselves; and they become so their own apprehensions, when they are thoroughly awakened and convinced of sin, and of the evil of their ways, and are enabled to forsake them: though this may also be understood of "his own way" of saving himself, which is by works of righteousness he has done, in opposition to God's way of saving men by Jesus Christ; which way of his own must be relinquished, and Christ alone must be applied unto, and laid hold on, for salvation: and the unrighteous man his thoughts: not his natural thoughts, but his sinful ones, his wrong thoughts of religion, righteousness, and salvation; particularly his thoughts of being justified by his own righteousness; which thoughts are to be forsaken, as being contrary to God's way of justifying sinners; and as all men are unrighteous, are destitute of righteousness, and full of unrighteousness, so is the self-righteous person; and he must be divested of all thoughts of his own righteousness, and acknowledge himself an unrighteous man, ere he receives mercy, forgiveness, righteousness and salvation, at the hands of the Lord: and let him return unto the Lord; from whom he has departed, against whom he has sinned, and who only can save him; and this he does when he comes and acknowledges his sin before the Lord, implores his grace and mercy, and attends his word and worship; all which is the fruit and effect of powerful and efficacious grace, in turning and drawing. The Targum is, "and let him turn to the worship of the Lord:'' and he will have mercy upon him; which shows that the returning of the sinner to God is not meritorious, it is mercy still to receive him; and which is here mentioned as the motive to return; there is an abundance of it with the Lord, and he has resolved and promised to show it, and he takes delight in it, and many are the instances of it: and to our God, for he will abundantly pardon; God is to be applied unto, not as an absolute God, or out of Christ; but as our God in Christ, in whom he has proclaimed his name, a God gracious and merciful, and so he does abundantly pardon. The promise of pardon is absolute and unconditional, and is here observed as the motive to forsake sin, and not that as the condition of pardon; the design is to comfort those that are distressed with sin; God does and will pardon, and none but he can, and he has declared that he will; forgiveness is with him, and it is published in the Gospel, and there have been many instances of it. The Lord does abundantly pardon, or "multiply to pardon" (m); he pardons all sorts of sinners, and all sorts of sins; original sin, actual sins and transgressions; all backslidings and revoltings; all but the sin against the Holy Ghost. (m) "multiplicabit ad parcendum vel ut parcat", Pagninus, Montanus, Vatablus; "multiplicabit condonare", Cocceius; "multus erit ut proritietur": Munster.

Verse 8

For my thoughts are not your thoughts,.... In some things there may be a likeness between the thoughts of God and the thoughts of men, as to the nature of them: thoughts are natural and essential to them both; they are within them, are internal acts, and unknown to others, till made known; but then the thoughts of men are finite and limited, whereas the thoughts of the Lord are infinite and boundless; men's thoughts have a beginning, but the Lord's have none; though not so much the nature as the quality of them is here intended: the thoughts of men are evil, even the imagination of their thoughts, yea, every imagination is, and that always and only so; but the thoughts of God are holy, as appears from his purposes and covenant, and all his acts of grace, in redemption, calling, and preparing his people for glory: the thoughts of men, as to the object of them, are vain, and nothing worth; their thoughts and sentiments of things are very different from the Lord's, as about sin, concerning Christ, the truths of the Gospel, the people of God, religion, holiness, and a future state, and in reference to the business of salvation; they think they can save themselves; that their own works of righteousness are sufficient to justify them; their privileges and profession such, that they shall be saved; their wisdom, riches, and honour, a security to them from damnation: however, that their sincere obedience, with repentance for what is amiss, will entitle them to happiness: but the thoughts of God are the reverse of all this; particularly with respect to pardoning mercy their thoughts are different; carnal men think of mercy, but not of justice, and of having pardoning mercy in an absolute way, and not through Christ, and without conversion and repentance; and so this is a reason why men's thoughts are to be forsaken, because so very unlike to the Lord's. Or else these words are to be considered as an argument, proving that God does abundantly pardon all returning sinners; since he is not like men, backward to forgive, especially great and aggravated crimes, but is ready, free, and willing to forgive, even those of the most aggravated circumstances. Neither are your ways my ways, saith the Lord; the ways which God prescribes and directs men to walk in are different from theirs; his are holy, theirs unholy; his are plain, theirs crooked; his are ways of light, theirs ways of darkness; his are pleasant, theirs not so, at least in the issue; his lead to life, theirs to death; and therefore there is good reason why they should leave their evil ways, and walk in his. Moreover, the ways which he takes in the salvation of men are different from those which they, naturally pursue, and especially in the pardon of sin; he pardons freely, fully, without any reserve, or private grudge, forgetting as well as forgiving.

Verse 9

For as the heavens, are higher than the earth,.... Than which there cannot be conceived a greater distance: so are my ways higher than your ways, and my thoughts than your thoughts; which may denote the heavenliness of the ways and thoughts of God, the eternity and unsearchableness of them, and their excellency and preciousness; as well as the very great distance between his ways and thoughts and men's which this is designed to illustrate.

Verse 10

For as the rain cometh down, and the snow from heaven, and returneth not thither,.... Rain and snow come down from the clouds in the heavens, and do not return again until they have done what they are sent to do, or have produced the following effects; otherwise they may be exhaled into vapours, as they often are, and drawn up again by the sun: but watereth the earth, and maketh it bring forth and bud; or, "inebriateth the earth" (n); soaks into it, and reaches the seed that is sown in it, and causes that to spring up, and rise into stalk and ear: that it may give seed to the sower and bread to the eater; produce a sufficiency for food both for man and beast, and enough for seed to sow the ground with the following year. (n) , Sept.; "sed inebriats" Pagninus, Junius & Tremellius; "quin imo inebriavit terram", Montanus.

Verse 11

So shall my word be that goeth forth out of my mouth,.... My good word, as the Targum; this may either be understood of Christ, the eternal Word, who is called the Word of God, and may be said to go forth out of his mouth, being spoken of by all his holy prophets, since the world began, whose coming was like the rain or snow, Hos 6:3, he came from heaven, from his Father there, and as a free gift of his, and in consequence of a decree, as the rain does; the manner of his coming, like that, was suddenly, gratefully, and with great efficacy, watering his people with his grace, through the ministry of the word, and making them fruitful; and though he returned to heaven again, yet not empty, without fruit and effect; he produced a large harvest of souls, and procured all blessings of grace for them, and accomplished the whole will and pleasure of God, in effecting the salvation of his people; and the pleasure of the Lord prospered in his hand: or else it may be interpreted of God's word of promise; the promises are made in heaven, and come from thence as the rain and snow do; are the gifts of God's grace; are very refreshing and reviving, as rain to the earth; and are always effectual, being yea and amen in Christ Jesus; and being made good, fulfil purposes, or the good will and pleasure of God; particularly promises concerning Christ, pardon and peace through him; such as are given forth in this chapter: or rather it may be meant of the word of the Gospel, which is of God; comes from heaven; is a blessing grace; falls according to divine direction here and there; tarries not for the expectations, desires, or deserts of men; falls in great plenty; and is a blessing wherever it comes: it is the means of softening the hard hearts of men; of cooling the conscience set on fire by the law, and allaying the heat of divine wrath there; and of refreshing and reviving drooping, disconsolate, and weary souls: it is the means of the first buddings of grace in the Lord's people, and of the larger exercises and flourishings of it, and of all fruitfulness in good works: it is productive of seed to Christ the sower, and fruit to his ministers who labour under him, and of bread to the eater, the believer, whom it furnishes with the bread of life to feed upon by faith: it shall not return to me void; it is accompanied with a divine energy; it is the power of God to salvation: but it shall accomplish that which I please; in the conversion of sinners, and comfort of saints: and it shall prosper in the thing whereto I sent it: whether it be the savour of life unto life, or the savour of death unto death; whether for the quickening of sinners, and reviving of saints; or whether for the hardening of men, and leaving them without excuse to perish in their sins, both in the Jewish and Gentile world.

Verse 12

For ye shall go out with joy, and be led forth with peace,.... Though these words may literally respect the Jews' return from captivity to their own land, attended with joy and peace; as the preceding verse may respect the word of promise concerning it; as it is interpreted by the Targum, "for with joy shall ye go out from among the people, and with peace shall ye be brought to your own land;'' yet they may be spiritually applied to the conversion of men, in consequence of the word being made effectual, of which the deliverance from the Babylonish thraldom was a type; when men "go out" of a state of bondage to sin, Satan, and the law; out of a state of darkness and ignorance; out of the pit of nature's misery and distress; out of themselves and their own righteousness; out of their own sinful ways, and from among the men of the world: and though here is a divine power exerted in all this, yet they go out freely, being led by the Spirit of God; who takes them by the hand as it were, and leads them in ways before unknown to them; he leads them to Christ, his person, fulness, blood, and righteousness; to the house of God, and to the ordinances of it; and from one degree of grace to another, till he brings them to glory: all which is attended with "joy and peace" to themselves; finding themselves released from bondage, in a state of light and comfort, out of the horrible pit, and on a rock; brought to Christ, and clothed with his righteousness; to the angels in heaven, who rejoice over every sinner that repenteth; to the ministers of the Gospel, who are the instruments of their conversion; and to all the saints into whose fellowship they are brought; which joy is further illustrated by the following strong figures: the mountains and the hills shall break forth before you into singing; or the people that dwell upon them: and all the trees of the field shall clap their hands; or clap with their branches; as the Targum, the tops of them, being moved with gentle breezes of wind, bow themselves, and the branches intertwining and clasping each other like hands and arms. Kimchi observes, that "mountains and hills" may signify the kings of the nations; and "the trees of the field" the people rejoicing at the deliverance of the Jews, as they pass along: it may be as well applied to the ministers of the word, and common believers rejoicing at the conversion of sinners, in whom as wonderful a change is wrought, as in the following cases. Vitringa interprets this of the apostles and ministers of the word going forth into the Gentile world, attended with joy in themselves, and among the converts there.

Verse 13

Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree,.... The meaning of which either is, that instead of wicked men, comparable to briers and thorns for their being fruitless and useless, harmful and pernicious, under a curse, and their end to be burned, there good men, comparable to fruitful and beautiful trees, shall be; which was eminently true when the Gospel was preached in the Gentile world; see Isa 35:1 so the Targum, "instead of the ungodly shall rise up righteous persons, and instead of sinners shall rise up such as are afraid to sin;'' or else the sense is, that such who are like briers and thorns in their nature state, being no better than others, but children of wrath, even as others, shall by the grace of God be made like fir and myrtle trees; as great a change shall be wrought in them as if briers and thorns were changed into fir and myrtle trees; to which the saints are sometimes compared, particularly to myrtle trees, Zac 1:10, because goodly to look at, of a sweet smell, ever green, flourish in watery places, and bring forth fruit: and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off; that is, these persons, who are become and made like to fir and myrtle trees, shall be called by the name of the Lord, shall bear his name, support his Gospel and interest, and be for his praise, and to the glory of his grace, who has done such great and wonderful things for them; and shall be for an everlasting sign and monument of the love, grace, power, and faithfulness of God, and for a sure token that the church and people of God shall not be cut off, but that God will have a people to serve him as long as the sun and moon endure. Next: Isaiah Chapter 56

Verse 3

And in this way it is possible to obtain not only the satisfaction of absolute need, but a superabundant enjoyment, and an overflowing fulfilment of the promise. "Incline your ear, and come to me: hear, and let your soul revive; and I will make an everlasting covenant with you, the true mercies of David. Behold, I have set him as a witness for nations, a prince and commander of nations. Behold, thou wilt call a mass of people that thou knowest not; and a mass of people that knoweth thee not will hasten to thee, for the sake of Jehovah thy God, and for the Holy One of Israel, that He hath made thee glorious." The expression "make a covenant" (kârath berı̄th) is not always applied to a superior in relation to an inferior (compare, on the contrary, Ezr 10:3); but here the double-sided idea implied in pactio is confined to one side alone, in the sense of a spontaneous sponsio having all the force of a covenant (Isa 61:8; compare Ch2 7:18, where kârath by itself signifies "to promise with the force of a covenant"), and also of the offer of a covenant or anticipated conclusion of a covenant, as in Eze 34:25, and in the case before us, where "the true mercies of David" are attached to the idea of offering or granting involved in the expression, "I will make an everlasting covenant with you," as a more precise definition of the object. All that is required on the part of Israel is hearing, and coming, and taking: let it do this, and it will be pervaded by new life; and Jehovah will meet with with an everlasting covenant, viz., the unchangeable mercies of David. Our interpretation of this must be dependent chiefly upon whether Isa 55:4 is regarded as looking back to the history of David, or looking forward to something future. In the latter case we are either to understand by "David" the second David (according to Hos 3:5; Jer 30:9; Eze 34:24), so that the allusion is to the mercies granted in the Messiah, and according to Isa 9:7, enduring "from henceforth even for ever;" or else David is the son of Jesse, and "the mercies of David" are the mercies bestowed upon him, which are called "the true mercies" as mercies promised and running into the future (Psa 89:50; Ch2 6:42), in which case Isa 55:4 explains what David will become in the person of his antitype the second David. The directly Messianic application of the name "David" is to be objected to, on the ground that the Messiah is never so called without further remark; whilst the following objections may be adduced to the indirectly Messianic interpretation of Isa 55:4 (David in the Messiah). (1.) The change of the tense in Isa 55:4, Isa 55:5, which requires that we should assume that Isa 55:4 points backwards into the past, and Isa 55:5 forwards into the future. (Note: F. Philippi observes that הן, which refers to the future in Isa 55:5 at any rate, must be taken as referring to the same sphere of time as that which immediately precedes. But hēn in Isaiah points sometimes backwards (Isa 50:1; Isa 64:4), sometimes forwards; and where two follow one another, of which the one points backwards and the other forwards, the former is followed by the perfect, the latter by the future (Isa 50:1-2). But if they both point to the future, the future tense is used in both instances (Isa 50:9). A better argument in favour of the prophetic interpretation of Isa 55:4 might be drawn from the fact that נתתּי הן may mean "I give (set, lay, or make) even now" (e.g., Jer 1:9). But what we have said above is sufficient proof that this is not the meaning here (if this were the meaning, we should rather expect נתתּיו הן).) (2.) That the choice of the expression in Isa 55:4, Isa 55:5 is designed to represent what Israel has to look for in the future as going beyond what was historically realized in David; for in Isa 55:5 the mass of the heathen world, which has hitherto stood out of all relation to Israel, answers to the לאמּים. (3.) That the juxtaposition of the Messiah and Israel would be altogether without parallel in these prophecies (chapters 40-66), and contrary to their peculiar character; for the earlier stereotype idea of the Messiah is here resolved into the idea of the "servant of Jehovah," from which it returns again to its primary use, i.e., from the national basis to the individual, by means of the ascending variations through which this expression passes, and thus reaches a more comprehensive, spiritual, and glorified form. The personal "servant of Jehovah" is undoubtedly no other than the "Son of David" of the earlier prophecy; but the premises, from which we arrive at this conclusion in connection with our prophet, are not that the "servant of Jehovah" is of the seed of David and the final personal realization of the promise of a future king, but that he is of the nation of Israel, and the final personal realization of the idea of Israel, both in its inward nature, and in its calling in relation to the whole world of nations. Consequently Isa 55:4 and Isa 55:5 stand to one another in the relation of type and antitype, and the "mercies of David" are called "the true mercies" (Probably with an allusion to Sa2 7:16; cf., Psa 89:29-30), as being inviolable-mercies which had both been realized in the case of David himself, and would be realized still further, inasmuch as they must endure for an everlasting future, and therefore be further and further fulfilled, until they have reached that lofty height, on the summit of which they will remain unchangeable for ever. It is of David the son of Jesse that Jehovah says in Isa 55:4, "I have given him for a witness to peoples, a leader and commander to the peoples." So far as the sense is concerned, נגיד is as much a construct as מצוּה. In the application to David of the term עד, which never means anything but testis, witness, in these prophecies, we may clearly see the bent of the prophet's mind towards what is spiritual. David had subdued nations by the force of arms, but his true and loftiest greatness consisted in the fact that he was a witness of the nations - a witness by the victorious power of his word, the conquering might of his Psalms, the attractive force of his typical life. What he expresses so frequently in the Psalms as a resolution and a vow, viz., that he will proclaim the name of Jehovah among the nations (Psa 18:50; Psa 57:10), he has really fulfilled: he has not only overcome them by bloody warfare, but by the might of his testimony, more especially as "the sweet psalmist of Israel" (Sa2 23:1). What David himself was able to say in Psa 18:43, "People that I did not know served me," will be fulfilled to a still wider extent in the experience of Israel. Having been presented with the promised "inviolable mercies of David," it will effect a spiritual conquest over the heathen world, even over that portion which has hitherto stood in no reciprocal relation to it, and gain possession of it for itself for the sake of Jehovah, whom it has for its God, and to the Holy One of Israel (ל of the object, in relation to which, or at the instigation of which, anything is done), because He hath glorified it (His people: פארך is not a pausal form for פארך, cf., Isa 54:6, but for פארך, פארך, hence = פארך, cf., ענך, Isa 30:19); so that joining themselves to Israel is the same as joining themselves to God and to the church of the God of revelation (cf., Isa 60:9, where Isa 55:5 is repeated almost word for word).

Verse 6

So gracious is the offer which Jehovah now makes to His people, so great are the promises that He makes to it, viz., the regal glory of David, and the government of the world by virtue of the religion of Jehovah. Hence the exhortation is addressed to it in Isa 55:6 and Isa 55:7 : "Seek ye Jehovah while He may be found, call ye upon Him while He is near. Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return to Jehovah, and He will have compassion upon him; and to our God, for He will abundantly pardon." They are to seek to press into the fellowship of Jehovah (dârash with the radical meaning terere, to acquire experimental knowledge or confidential acquaintance with anything) now that He is to be found (Isa 65:1, compare the parallelism of words and things in Jer 29:14), and to call upon Him, viz., for a share in that superabundant grace, ow that He is near, i.e., now that He approaches Israel, and offers it. In the admonition to repentance introduced in Isa 55:7, both sides of the μετάνοια find expression, viz., turning away from sinful self-will, and turning to the God of salvation. The apodosis with its promises commences with וירחמהוּ - then will He have compassion upon such a man; and consequently לסלוח כּי־ירבּה (with כּי because the fragmentary sentence ואל־אלהינוּ did not admit of the continuation with ו) has not a general, but an individual meaning (vid., Psa 130:4, Psa 130:7), and is to be translated as a future (for the expression, compare Isa 26:17).

Verse 8

The appeal, to leave their own way and their own thoughts, and yield themselves to God the Redeemer, and to His word, is now urged on the ground of the heaven-wide difference between the ways and thoughts of this God and the despairing thoughts of men (Isa 40:27; Isa 49:24), and their aimless labyrinthine ways. "For my thoughts are not your thoughts, neither are your ways my ways, saith Jehovah: no, heaven is high above the earth; so high are my ways above your ways, and my thoughts above your thoughts." The kı̄ (imo) introduces the undeniable statement of a fact patent to the senses, for the purpose of clearly setting forth, by way of comparison, the relation in which the ways and thoughts of God stand to those of man. There is no necessity to supply כאשׁר after כּי, as Hitzig and Knobel do. It is simply omitted, as in Isa 62:5 and Jer 3:20, or like כּן in Pro 26:11, etc. On what side the heaven-wide elevation is to be seen, is shown in what follows. They are not so fickle, so unreliable, or so powerless.

Verse 10

This is set forth under a figure drawn from the rain and the snow. "For as the rain cometh down, and the snow from heaven, and returneth not thither, till it has moistened the earth, and fertilized it, and made it green, and offered seed to the sower and bread to the eater; so will my word be which goeth forth out of my mouth: it will not return to me fruitless, till it has accomplished that which I willed, and prosperously carried out that for which I sent it." The rain and snow come down from the sky, and return not thither till they have .... The perfects after אם כּי are all to be understood as such (Ewald, 356, a). Rain and snow return as vapour to the sky, but not without having first of all accomplished the purpose of their descent. And so with the word of Jehovah, which goeth forth out of His mouth (יצא, not יצא, Isa 45:23, because it is thought of as still going on in the preaching of the prophet): it will not return without having effected its object, i.e., without having accomplished what was Jehovah's counsel, or "good pleasure" - without having attained the end for which it was sent by Jehovah (constr. as in Sa2 11:22; Kg1 14:6). The word is represented in other places as the messenger of God (Isa 9:8; Psa 107:20; Psa 147:15.). The personification presupposes that it is not a mere sound or letter. As it goeth forth out of the mouth of God it acquires shape, and in this shape is hidden a divine life, because of its divine origin; and so it runs, with life from God, endowed with divine power, supplied with divine commissions, like a swift messenger through nature and the world of man, there to melt the ice, as it were, and here to heal and to save; and does not return from its course till it has given effect to the will of the sender. This return of the word to God also presupposes its divine nature. The will of God, which becomes concrete and audible in the word, is the utterance of His nature, and is resolved into that nature again as soon as it is fulfilled. The figures chosen are rich in analogies. As snow and rain are the mediating causes of growth, and therefore the enjoyment of what is reaped; so is the soil of the human heart softened, refreshed, and rendered productive or prolific by the word out of the mouth of Jehovah; and this word furnishes the prophet, who resembles the sower, with the seed which he scatters, and brings with it bread which feeds the souls: for every word that proceedeth out of the mouth of God is bread (Deu 8:3).

Verse 12

The true point of comparison, however, is the energy with which the word is realized. Assuredly and irresistibly will the word of redemption be fulfilled. "For ye will go out with joy, and be led forth in peace: the mountains and the hills will break out before you into shouting, and all the trees of the field will clap their hands. Instead of the thorn will cypresses shoot up, and instead of the fleabane will myrtles shoot up: and it will be to Jehovah for a name, for an everlasting memorial that will not be swept away." "With joy," i.e., without the hurry of fear (Isa 52:12); "in peace," i.e., without having to fight their way through or flee. The idea of the sufferer falls back in הוּבל behind that of a festal procession (Psa 45:15-16). In applying the term kaph (hand) to the trees, the prophet had in his mind their kippōth, or branches. The psalmist in Psa 98:8 transfers the figure created by our prophet to the waves of the streams. Na‛ătsūts (from nâ‛ats, to sting) is probably no particular kind of thorn, such, for example, as the fuller's thistle, but, as in Isa 7:19, briers and thorns generally. On sirpad, see Ges. Thes.; we have followed the rendering, κόυζα, of the lxx. That this transformation of the vegetation of the desert is not to be taken literally, any more than in Isa 41:17-20, is evident from the shouting of the mountains, and the clapping of hands on the part of the trees. On the other hand, however, the prophet says something more than that Israel will return home with such feelings of joy as will cause everything to appear transformed. Such promises as those which we find here and in Isa 41:19 and Isa 35:1-2, and such exhortations as those which we find in Isa 44:23; Isa 49:13, and Isa 52:9, arise from the consciousness, which was common to both prophets and apostles, that the whole creation will one day share in the liberty and glory of the children of God (Rom 8:21). This thought is dressed up sometimes in one for, and sometimes in another. The psalmists after the captivity borrowed the colours in which they painted it from our prophet (see at Psa 96:1-13 and Psa 98:1-9). והיה is construed as a neuter (cf., בּראתיו, Isa 45:8), referring to this festal transformation of the outer world on the festive return of the redeemed. אות is treated in the attributive clause as a masculine, as if it came from אוּת, to make an incision, to crimp, as we have already indicated; but the Arabic âyat, shows that it comes from אוה, to point out, and is contracted from ăwăyat, and therefore was originally a feminine.

Verse 1

Here, I. We are all invited to come and take the benefit of that provision which the grace of God has made for poor souls in the new covenant, of that which is the heritage of the servants of the Lord (Isa 54:17), and not only their heritage hereafter, but their cup now, Isa 55:1. Observe, 1. Who are invited: Ho, every one. Not the Jews only, to whom first the word of salvation was sent, but the Gentiles, the poor and the maimed, the halt and the blind, are called to this marriage supper, whoever can be picked up out of the highways and the hedges. It intimates that in Christ there is enough for all and enough for each, that ministers are to make a general offer of life and salvation to all, that in gospel times the invitation should be more largely made than it had been and should be sent to the Gentiles, and that the gospel covenant excludes none that do not exclude themselves. The invitation is published with an Oyez - Ho, take notice of it. He that has ears to hear let him hear. 2. What is the qualification required in those that shall be welcome - they must thirst. All shall be welcome to gospel grace upon those terms only that gospel grace be welcome to them. Those that are satisfied with the world and its enjoyments for a portion, and seek not for a happiness in the favour of God, - those that depend upon the merit of their own works for a righteousness, and see no need they have of Christ and his righteousness, - these do not thirst; they have no sense of their need, are in no pain or uneasiness about their souls, and therefore will not condescend so far as to be beholden to Christ. But those that thirst are invited to the waters, as those that labour, and are heavy-laden, are invited to Christ for rest. Note, Where God gives grace he first gives a thirsting after it; and, where he has given a thirsting after it, he will give it, Psa 81:10. 3. Whither they are invited: Come you to the waters. Come to the water-side, to the ports, and quays, and wharfs, on the navigable rivers, into which goods are imported; thither come and buy, for that is the market-place of foreign commodities; and to us they would have been for ever foreign if Christ had not brought in an everlasting righteousness. Come to Christ; for he is the fountain opened; he is the rock smitten. Come to holy ordinances, to those streams that make glad the city of our God; come to them, and though they may seem to you plain and common things, like waters, yet to those who believe in Christ the things signified will be as wine and mile, abundantly refreshing. Come to the healing waters; come to the living waters. Whoever will, let him come, and partake of the waters of life, Rev 22:17. Our Saviour referred to it, Joh 7:37. If any man thirst, let him come to me and drink. 4. What they are invited to do. (1.) Come, and buy. Never did any tradesman court customers that he hoped to get by as Christ courts us to that which we only are to be gainers by. "Come and buy, and we can assure you you shall have a good bargain, which you will never repent of nor lose by. Come and buy; make it your own by an application of the grace of the gospel to yourselves; make it your own upon Christ's terms, nay, your own upon any terms, nor deliberating whether you shall agree to them." (2.) "Come, and eat; make it still more your own, as that which we eat is more our own than that which we only buy." We must buy the truth, not that we may lay it by to be looked at, but that we may feed and feast upon it, and that the spiritual life may be nourished and strengthened by it. We must buy necessary provisions for our souls, be willing to part with any thing, though ever so dear to us, so that we may but have Christ and his graces and comforts. We must part with sin, because it is an opposition to Christ, part with all opinion of our own righteousness, as standing in competition with Christ, and part with life itself, and its most necessary supports, rather than quit our interest in Christ. And, when we have bought what we need, let us not deny ourselves the comfortable use of it, but enjoy it, and eat the labour of our hands: Buy, and eat. 5. What is the provision they are invited to: "Come, and buy wine and milk, which will not only quench the thirst" (fair water would do that), "but nourish the body, and revive the spirits." The world comes short of our expectations. We promise ourselves, at least, water in it, but we are disappointed of that, as the troops of Tema, Job 6:19. But Christ outdoes our expectations. We come to the waters, and would be glad of them, but we find there wine and milk, which were the staple commodities of the tribe of Judah, and which the Shiloh of that tribe is furnished with to entertain the gathering of the people to him, Gen 49:10, Gen 49:12. His eyes shall be red with wine and his teeth white with milk. We must come to Christ, to have milk for babes, to nourish and cherish those that are but lately born again; and with him strong men shall find that which will be a cordial to them: they shall have wine to make glad their hearts. We must part with our puddle-water, nay, with our poison, that we may procure this wine and milk. 6. The free communication of this provision: Buy it without money, and without price. A strange way of buying, not only without ready money (that is common enough), but without any money, or the promise of any; yet it seems not so strange to those who have observed Christ's counsel to Laodicea, that was wretchedly poor, to come and buy, Rev 3:17, Rev 3:18. Our buying without money intimates, (1.) That the gifts offered us are invaluable and such as no price can be set upon. Wisdom is that which cannot be gotten for gold. (2.) That he who offers them has no need of us, nor of any returns we can make him. He makes us these proposals, not because he has occasion to sell, but because he has a disposition to give. (3.) That the things offered are already bought and paid for. Christ purchased them at the full value, with price, not with money, but with his own blood, Pe1 1:19. (4.) That we shall be welcome to the benefits of the promise, though we are utterly unworthy of them, and cannot make a tender of any thing that looks like a valuable consideration. We ourselves are not of any value, nor is any thing we have or can do, and we must own it, that, if Christ and heaven be ours, we may see ourselves for ever indebted to free grace. II. We are earnestly pressed and persuaded (and O that we would be prevailed with!) to accept this invitation, and make this good bargain for ourselves. 1. That which we are persuaded to is to hearken to God and to his proposals: "Hearken diligently unto me, Isa 55:2. Not only give me the hearing, but approve of what I say, and apply it to yourselves (Isa 55:3): Incline your ear, as you do to that which you find yourselves concerned in and pleased with; bow the ear, and let the proud heart stoop to the humbling methods of the gospel; bend the ear this way, that you may hear with attention and remark; hear, and come unto me; not only come and treat with me, but comply with me, come up to my terms;" accept God's offers as very advantageous; answer his demands as very fit and reasonable. 2. The arguments used to persuade us to this are taken, (1.) From the unspeakable wrong we do to ourselves if we neglect and refuse this invitation: "Wherefore do you spend money for that which is not bread, which will not yield you, no, not beggar's food, dry bread, when with me you may have wine and milk without money? Wherefore do you spend your labour and toil for that which will not be so much as dry bread to you, for it satisfies not?" See here, [1.] The vanity of the things of this world. They are not bread, not proper food for a soul; they afford no suitable nourishment or refreshment. Bread is the staff of the natural life, but it affords no support at all to the spiritual life. All the wealth and pleasure in the world will not make one meal's meat for a soul. Eternal truth and eternal good are the only food for a rational and immortal soul, the life of which consists in reconciliation and conformity to God, and in union and communion with him, which the things of the world will not at all befriend. They satisfy not; they yield not any solid comfort and content to the soul, nor enable it to say, "Now I have what I would have." Nay, they do not satisfy even the appetites of the body. The more men have the more they would have, Ecc 1:8. Haman was unsatisfied in the midst of his abundance. They flatter, but they do not fill; they please for a while, like the dream of a hungry man, who awakes and his soul is empty. They soon surfeit, but they never satisfy; they cloy a man, but do not content him, or make him truly easy. It is all vanity and vexation. [2.] The folly of the children of this world. They spend their money and labour for these uncertain unsatisfying things. Rich people live by their money, poor people by their labour; but both mistake their truest interest, while the one is trading, the other toiling, for the world, both promising themselves satisfaction and happiness in it, but both miserably disappointed. God vouchsafes compassionately to reason with them: "Wherefore do you thus act against your own interest? Why do you suffer yourselves to be thus imposed upon?" Let us reason with ourselves, and let the result of these reasonings be a holy resolution not to labour for the meat that perishes, but for that which endures to everlasting life, Joh 6:27. Let all the disappointments we meet with in the world help to drive us to Christ, and lead us to seek for satisfaction in him only. This is the way to make sure which will be made sure. (2.) From the unspeakable kindness we do to ourselves if we accept this invitation and comply with it. [1.] hereby we secure to ourselves present pleasure and satisfaction: "If you hearken to Christ, you eat that which is good, which is both wholesome and pleasant, good in itself and good for you." God's good word and promise, a good conscience, and the comforts of God's good Spirit, are a continual feast to those that hearken diligently and obediently to Christ. Their souls shall delight themselves in fatness, that is, in the riches and most grateful delights. Here the invitation is not, "Come, and buy," lest that should discourage, but, "Come, and eat; come and entertain yourselves with that which will be abundantly pleasing; eat, O friends!" It is sad to think that men should need to be courted thus to their own bliss. [2.] Hereby we secure to ourselves lasting happiness: "Hear, and your soul shall live; you shall not only be saved from perishing eternally, but you shall be eternally blessed:" for less than that cannot be the life of an immortal soul. The words of Christ are spirit and life, life to spirits (Joh 6:33, Joh 6:63), the words of this life, Act 5:20. On what easy terms is happiness offered to us! It is but "Hear, and you shall live." [3.] The great God graciously secures all this to us: "Come to me, and I will make an everlasting covenant with you, will put myself into covenant-relations and under covenant-engagements to you, and thereby settle upon you the sure mercies of David." Note, First, If we come to God to serve him, he will covenant with us to do us good and make us happy; such are his condescension to us and concern for us. Secondly, God's covenant with us is an everlasting covenant - its contrivance from everlasting, its continuance to everlasting. Thirdly, The benefits of this covenant are mercies suited to our case, who, being miserable, are the proper objects of mercy. They come from God's mercy, and are ordered every way in kindness to us. Fourthly, They are the mercies of David, such mercies as God promised to David (Psa 89:28, Psa 89:29, etc.), which are called the mercies of David his servant, and are appealed to by Solomon, Ch2 6:42. It shall be a covenant as sure as that with David, Jer 33:25, Jer 33:26. The covenant of royalty was a figure of the covenant of grace, Sa2 23:5. Or, rather, by David here we are to understand the Messiah. Covenant-mercies are all his mercies; they are purchased by him; they are promised in him; they are treasured up in his hand, and out of his hand they are dispensed to us. He is the Mediator and trustee of the covenant; to him this is applied, Act 13:34. They are the ta hosia (the word used there, and by the Septuagint here) - the holy things of David, for they are confirmed by the holiness of God (Psa 89:35) and are intended to advance holiness among men. Fifthly, They are sure mercies. The covenant, being well-ordered in all things, is sure. It is sure in the general proposal of it; God is real and sincere, serious and in earnest, in the offer of these mercies. It is sure in the particular application of it to believers; God's gifts and callings are without repentance. They are the mercies of David, and therefore sure, for in Christ the promises are all yea and amen. III. Jesus Christ is promised for the making good of all the other promises which we are here invited to accept of, Isa 55:4. He is that David whose sure mercies all the blessings and benefits of the covenant are. "And God has given him in his purpose and promise, has constituted and appointed him, and in the fulness of time will as surely send him as if he had already come, to be all that to us which is necessary to our having the benefit of these preparations." He has given him freely; for what more free than a gift? There was nothing in us to merit such a favour, but Christ is the gift of God. We want one, 1. To attest the truth of the promises which we are invited to take the benefit of; and Christ is given for a witness that God is willing to receive us into his favour upon gospel terms, to confirm the promises made unto the fathers, that we may venture our souls upon those promises with entire satisfaction. Christ is a faithful witness, we may take his word - a competent witness, for he lay in the bosom of the Father from eternity, and was perfectly apprised of the whole matter. Christ, as a prophet, testifies the will of God to the world; and to believe is to receive his testimony. 2. To assist us in closing with the invitation, and coming up to the terms of it. We know not how to find the way to the waters where we are to be supplied, but Christ is given to be a leader. We know not what to do that we may be qualified or it, and become sharers in it, but he is given for a commander, to show us what to do and enable us to do it. Much difficulty and opposition lie in our way to Christ; we have spiritual enemies to grapple with, but, to animate us for the conflict, we have a good captain, like Joshua, a leader and commander to tread our enemies under our feet and to put us in possession of the land of promise. Christ is a commander by his precept and a leader by his example; our business is to obey him and follow him. IV. The Master of the feast being fixed, it is next to be furnished with guests, for the provision shall not be lost, nor made in vain, Isa 55:5. 1. The Gentiles shall be called to this feast, shall be invited out of the highways and the hedges: "Thou shalt call a nation that thou knowest not, that is, that was not formerly called and owned as thy nation, that thou didst not send prophets to as to Israel, the people whom God knew above all the families of the earth." The Gentiles shall now be favoured as they never were before; their knowing God is said to be rather their being known of God, Gal 4:9. 2. They shall come at the call: Nations that knew not thee shall run unto thee; those that had long been afar off from Christ shall be made nigh; those that had been running from him shall run to him, with the greatest speed and alacrity imaginable. There shall be a concourse of believing Gentiles to Christ, who, being lifted up from the earth, will draw all men to him. Now see the reason, (1.) Why the Gentiles will thus flock to Christ; it is because of the Lord his God, because he is the Son of God, and is declared to be so with power, because they now see his God is one with whom they have to do, and there is no coming to him as their God but by making an interest in his Son. Those that are brought to be acquainted with God, and understand how the concern lies between them and him, cannot but run to Jesus Christ, who is the only Mediator between God and Man, and there is no coming to God but by him. (2.) Why God will bring them to him; it is because he is the Holy One of Israel, true to his promises, and he has promised to glorify him by giving him the heathen for his inheritance. When Greeks began to enquire after Christ he said, The hour has come that the Son of man should be glorified, Joh 12:22, Joh 12:23. And his being glorified in his resurrection and ascension was the great argument by which multitudes were wrought upon to run to him.

Verse 6

We have here a further account of that covenant of grace which is made with us in Jesus Christ, both what is required and what is promised in the covenant, and of those considerations that are sufficient abundantly to confirm our believing compliance with and reliance on that covenant. This gracious discovery of God's good-will to the children of men is not to be confined either to the Jew or to the Gentile, to the Old Testament or to the New, much less to the captives in Babylon. No, both the precepts and the promises are here given to all, to every one that thirsts after happiness, Isa 55:1. And who does not? Hear this, and live. I. Here is a gracious offer made of pardon, and peace, and all happiness, to poor sinners, upon gospel terms, Isa 55:6, Isa 55:7. 1. Let them pray, and their prayers shall be heard and answered (Isa 55:6): "Seek the Lord while he may be found. Seek him whom you have left by revolting from your allegiance to him and whom you have lost by provoking him to withdraw his favour from you. Call upon him now while he is near, and within call." Observe here, (1.) The duties required. [1.] "Seek the Lord. Seek to him, and enquire of him, as your oracle. Ask the law at his mouth. What wilt thou have me to do? Seek for him, and enquire after him, as your portion and happiness; seek to be reconciled to him and acquainted with him, and to be happy in his favour. Be sorry that you have lost him; be solicitous to find him; take the appointed method of finding him, making use of Christ as your way, the Spirit as your guide, and the word as your rule." [2.] "Call upon him. Pray to him, to be reconciled, and, being reconciled, pray to him for every thing else you have need of." (2.) The motives made use of to press these duties upon us: While he may be found - while he is near. [1.] It is implied that now God is near and will be found, so that it shall not be in vain to seek him and to call upon him. Now his patience is waiting on us, his word is calling to us, and his Spirit striving with us. Let us now improve our advantages and opportunities; for now is the accepted time. But, [2.] There is a day coming when he will be afar off, and will not be found, when the day of his patience is over, and his Spirit will strive no more. There may come such a time in this life, when the heart is incurably hardened; it is certain that at death and judgment the door will be shut, Luk 16:26; Luk 13:25, Luk 13:26. Mercy is now offered, but then judgment without mercy will take place. 2. Let them repent and reform, and their sins shall be pardoned, Isa 55:7. Here is a call to the unconverted, to the wicked and the unrighteous - to the wicked, who live in known gross sins, to the unrighteous, who live in the neglect of plain duties: to them is the word of this salvation sent, and all possible assurance given that penitent sinners shall find God a pardoning God. Observe here, (1.) What it is to repent. There are two things involved in repentance: - [1.] It is to turn from sin; it is to forsake it. It is to leave it, and to leave it with loathing and abhorrence, never to return to it again. The wicked must forsake his way, his evil way, as we would forsake a false way that will never bring us to the happiness we aim at, and a dangerous way, that leads to destruction. Let him not take one step more in that way. Nay, there must be not only a change of the way, but a change of the mind; the unrighteous must forsake his thoughts. Repentance, if it be true, strikes at the root, and washes the heart from wickedness. We must alter our judgments concerning persons and things, dislodge the corrupt imaginations and quit the vain pretences under which an unsanctified heart shelters itself. Note, It is not enough to break off from evil practices, but we must enter a caveat against evil thoughts. Yet this is not all: [2.] To repent is to return to the Lord; to return to him as our God, our sovereign Lord, against whom we have rebelled, and to whom we are concerned to reconcile ourselves; it is to return to the Lord as the fountain of life and living waters, which we had forsaken for broken cisterns. (2.) What encouragement we have thus to repent. If we do so, [1.] God will have mercy. He will not deal with us as our sins have deserved, but will have compassion on us. Misery is the object of mercy. Now both the consequences of sin, by which we have become truly miserable (Eze 16:5, Eze 16:6), and the nature of repentance, by which we are made sensible of our misery and are brought to bemoan ourselves (Jer 31:18), both these make us objects of pity, and with God there are tender mercies. [2.] He will abundantly pardon. He will multiply to pardon (so the word is), as we have multiplied to offend. Though our sins have been very great and very many, and though we have often backslidden and are still prone to offend, yet God will repeat his pardon, and welcome even backsliding children that return to him in sincerity. II. Here are encouragements given us to accept this offer and to venture our souls upon it. For, look which way we will, we find enough to confirm us in our belief of its validity and value. 1. If we look up to heaven, we find God's counsels there high and transcendent, his thoughts and ways infinitely above ours, Isa 55:8, Isa 55:9. The wicked are urged to forsake their evil ways and thoughts (Isa 55:7) and to return to God, that is, to bring their ways and thoughts to concur and comply with his; "for" (says he) "my thoughts and ways are not as yours. Yours are conversant only about things beneath; they are of the earth earthy: but mine are above, as the heaven is high above the earth; and, if you would approve yourselves true penitents, yours must be so too, and your affections must be set on things above." Or, rather, it is to be understood as an encouragement to us to depend upon God's promise to pardon sin, upon repentance. Sinners may be ready to fear that God will not be reconciled to them, because they could not find in their hearts to be reconciled to one who should have so basely and so frequently offended them. "But" (says God) "my thoughts in this matter are not as yours, but as far above them as the heaven is above the earth." They are so in other things. Men's sentiments concerning sin, and Christ, and holiness, concerning this world and the other, are vastly different from God's; but in nothing more than in the matter of reconciliation. We think God apt to take offence and backward to forgive - that, if he forgives once, he will not forgive a second time. Peter thought it a great deal to forgive seven times (Mat 18:21), and a hundred pence go far with us; but God meets returning sinners with pardoning mercy; he forgives freely, and as he gives: it is without upbraiding. We forgive and cannot forget; but, when God forgives sin, he remembers it no more. Thus God invites sinners to return to him, by possessing them with good thoughts of him, as Jer 31:20. 2. If we look down to this earth, we find God's word there powerful and effectual, and answering all its great intentions, Isa 55:10, Isa 55:11. Observe here, (1.) The efficacy of God's word in the kingdom of nature. He saith to the snow, Be thou on the earth; he appoints when it shall come, to what degree, and how long it shall lie there; he saith so to the small rain and the great rain of his strength, Job 37:6. And according to his order they come down from heaven, and do whatsoever he commands them upon the face of the world, whether it be for correction, or for his land, or for mercy, Isa 55:12, Isa 55:13. It returns not re infect - without having accomplished its end, but waters the earth, which he is therefore said to do from his chambers, Psa 104:13. And the watering of the earth is in order to its fruitfulness. Thus he makes it to bring forth and bud, for the products of the earth depend upon the dews of heaven; and thus it gives not only bread to the eater, present maintenance to the owner and his family, but seed likewise to the sower, that he may have food for another year. The husbandman must be a sower as well as an eater, else he will soon see the end of what he has. (2.) The efficacy of his word in the kingdom of providence and grace, which is as certain as the former: "So shall my word be, as powerful in the mouth of prophets as it is in the hand of providence; it shall not return unto me void, as unable to effect what it was sent for, or meeting with an insuperable opposition; no, it shall accomplish that which I please" (for it is the declaration of his will, according to the counsel of which he works all things) "and it shall prosper in the thing for which I sent it." This assures us, [1.] That the promises of God shall all have their full accomplishment in due time, and not one iota or tittle of them shall fail, Kg1 8:56. These promises of mercy and grace shall have as real an effect upon the souls of believers, for their sanctification and comfort, as ever the rain had upon the earth, to make it fruitful. [2.] That according to the different errands on which the word is sent it will have its different effects. If it be not a savour of life unto life, it will be a savour of death unto death; if it do not convince the conscience and soften the heart, it will sear the conscience and harden the heart; if it do not ripen for heaven, it will ripen for hell. See Isa 6:9. One way or other, it will take effect. [3.] That Christ's coming into the world, as the dew from heaven (Hos 14:5), will not be in vain. For, if Israel be not gathered, he will be glorious in the conversion of the Gentiles; to them therefore the tenders of grace must be made when the Jews refuse them, that the wedding may be furnished with guests and the gospel not return void. 3. If we take a special view of the church, we shall find what great things God has done, and will do, for it (Isa 55:12, Isa 55:13): You shall go out with joy, and be led forth with peace. This refers, (1.) To the deliverance and return of the Jews out of Babylon. They shall go out of their captivity, and be led forth towards their own land again. God will go before them as surely, though not as sensibly, as before their fathers in the pillar of cloud and fire. They shall go out, not with trembling, but with triumph, not with any regret to part with Babylon, or any fear of being fetched back, but with joy and peace. Their journey home over the mountains shall be pleasant, and they shall have the good-will and good wishes of all the countries they pass through. The hills and their inhabitants shall, as in a transport of joy, break forth into singing; and, if the people should altogether hold their peace, even the trees of the field would attend them with their applauses and acclamations. And, when they come to their own land, it shall be ready to bid them welcome; for, whereas they expected to find it all overgrown with briers and thorns, it shall be set with fir-trees and myrtle-trees: for, though it lay desolate, yet it enjoyed its sabbaths (Lev 26:34), which, when they were over, like the land after the sabbatical year, it was the better for. And this shall redound much to the honour of God and be to him for a name. But, (2.) Without doubt it looks further. This shall be for an everlasting sign, that it, [1.] The redemption of the Jews out of Babylon shall be a ratification of those promises that relate to gospel times. The accomplishment of the predictions relating to that great deliverance would be a pledge and earnest of the performance of all the other promises; for thereby it shall appear that he is faithful who has promised. [2.] It shall be a representation of the blessings promised and a type and figure of them. First, Gospel grace will set those at liberty that were in bondage to sin and Satan. They shall go out and be led forth. Christ shall make them free, and then they shall be free indeed. Secondly, It will fill those with joy that were melancholy. Psa 14:7, Jacob shall rejoice, and Israel shall be glad. The earth and the inferior part of the creation shall share in the joy of this salvation, Psa 94:11, Psa 94:12. Thirdly, It will make a great change in men's characters. Those that were as thorns and briers, good for nothing but the fire, nay, hurtful and vexatious, shall become graceful and useful as the fir-tree and the myrtle-tree. Thorns and briers came in with sin and were the fruits of the curse, Gen 3:18. The raising of pleasant trees in the room of them signifies the removal of the curse of the law and the introduction of gospel blessings. The church's enemies were as thorns and briers; but, instead of them, God will raise up friends to be her protection and ornament. Or it may denote the world's growing better; instead of a generation of thorns and briers, there shall come up a generation of fir-trees and myrtles; the children shall be wiser and better than the parents. And, fourthly, in all this God shall be glorified. It shall be to him for a name, by which he will be made known and praised, and by it the people of God shall be encouraged. It shall be for an everlasting sign of God's favour to them, assuring them that, though it may for a time be clouded, it shall never be cut off. The covenant of grace is an everlasting covenant; for the present blessings of it are signs of everlasting ones.

Verse 1

55:1-13 This final chapter of the prophecies of comfort (chs 40–55) summarizes the section’s prominent themes: blessing, covenant, witness, word, nations, glory, forgiveness, and joy.

55:1 thirsty . . . wine or milk: The invitation to eat and drink is similar to Wisdom’s call in Prov 9:5. The image promises the slaking of thirst not only by water but also by more costly items such as wine and milk. John applied a similar theme to Jesus Christ (John 4:14; 6:27, 35; 7:37; Rev 21:6; 22:17). • it’s all free: Reconciliation with God is for anyone and has no cost.

Verse 2

55:2 Listen to me . . . eat what is good: Responding positively to God satisfies one’s spiritual, social, and physical being (see 1:19; 58:13-14; Prov 4:10).

Verse 3

55:3 Come to me. . . . Listen . . . find life: Those who respond obediently to God’s word find eternal life (see also 55:11). • an everlasting covenant . . . I promised to David: King David received a special covenant from God, a promise to preserve his kingly line (see 2 Sam 7:15-16). David’s dynasty was eternally confirmed in the kingship of the Messiah, Jesus Christ (see Isa 9:6-7; 11:1-16; Acts 2:22-36; 13:34).

Verse 6

55:6-9 The prophet calls for a response while the time is right.

55:6 while you can find him: When God graciously extends an invitation to salvation, people must respond (65:1; Jer 29:13-14; Hos 5:6; 10:12). Those who do not seek him at such times risk never having the opportunity again.

Verse 7

55:7 Let the wicked change . . . turn to the Lord: True conversion demands a change of how we live in favor of God’s requirements (see 1:16-17; 30:15; 59:20). • have mercy on them: God’s compassion reaches out to the needy and finds them where they are. • he will forgive generously: Forgiveness of sin is foundational to the good news of redemption (see Eph 1:7; Col 1:14; see also Pss 32:1; 86:5; 99:8; 103:2-5).

Verse 8

55:8-9 My thoughts are nothing like your thoughts: God’s plans are marvelous (Ps 92:5; cp. Ps 94:11). God’s creatures, including humans, can never fully understand the Creator’s thoughts, but his revelation through his messengers gives great insight and knowledge of some of the things he will do.

Verse 10

55:10-11 The Creator not only sends rain and snow but also his word (Hebrew dabar). In this context, dabar means his will or plan (see 14:24; 40:8). God’s written word, as an expression of God’s plan, accomplishes his purposes. God is effective in whatever he does (see 14:26-27; 46:10).

Verse 12

55:12-13 The prophet encourages his people to forget the past, to leave Babylon, and to accept the perspective of the coming age.

55:12 Joy is found in being redeemed from bondage. • Godly people experience an inner peace not known to the wicked (48:22). • mountains and hills . . . trees of the field: Creation participates in the freedom of the children of God (44:23; 49:11, 13; see Rom 8:19-23).

Verse 13

55:13 Redemption is like the transformation from desert to forest (see also 35:1; 41:19; 60:13). • great honor to the Lord’s name: God’s glory will be more and more visible to humanity as his redemption takes effect.