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Isaiah 55:1
Verse
Context
Invitation to the Needy
1“Come, all you who are thirsty, come to the waters; and you without money, come, buy, and eat! Come, buy wine and milk without money and without cost! 2Why spend money on that which is not bread, and your labor on that which does not satisfy? Listen carefully to Me, and eat what is good, and your soul will delight in the richest of foods.
Sermons
C.H. Spurgeon
Major Ian Thomas
David Wilkerson
Art Katz
CompilationsCompilationsRichard BennettSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Ho, every one that thirsteth - "Water," says Zimchi, "is a metaphor for the law and wisdom: as the world cannot subsist without water, so it is impossible that it can subsist without wisdom. The law is also compared to wine and milk: to wine because wine rejoiceth the heart, as it is written: 'The statutes of the Lord are right, rejoicing the heart,' Psa 19:8. It is compared also to milk, because milk is the subsistence of the child; so are the words of the law the nourishment of his soul who walks in the Divine teaching, and grows up under it." Come, buy wine and milk - In ancient times our forefathers used what is now called the old third person singular, ending in eth, for the imperative mood. We have a fine example of His in the first verses of this chapter. I shall present them as they stand in my old MS. Bible: - Alle gee thirstinge cummeth to wateris: and gee that han not sylver, goth forth and bieth, and etith. Cummeth, bieth without silver, and without eny chaungyng, wyn and mylc. Heerith gee, heering me and etith gode thinge, and deliten schal in fattnesse your soule. Bowith in your eie and cummeth to mee, heerith and liven schal your soule. And I shall smyten with gou, everlastynge covenant, the faithful mercies of David.
John Gill Bible Commentary
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.''
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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.
Isaiah 55:1
Invitation to the Needy
1“Come, all you who are thirsty, come to the waters; and you without money, come, buy, and eat! Come, buy wine and milk without money and without cost! 2Why spend money on that which is not bread, and your labor on that which does not satisfy? Listen carefully to Me, and eat what is good, and your soul will delight in the richest of foods.
- Scripture
- Sermons
- Commentary
A Free Salvation
By C.H. Spurgeon14K52:32PSA 34:8ISA 55:1MAT 11:28JHN 3:16JHN 5:24ROM 8:1EPH 2:8In this sermon, preached by H. Spurgeon on June 11, 1858, the speaker invites the audience to come and buy wine and milk without money and without price. He describes the gospel as wine that brings joy to the heart and milk that contains all the essentials of life. The gospel is presented as a full, free, present, and everlasting pardon for sinners through Jesus Christ's atoning blood. The speaker emphasizes that being a Christian brings light and joy to the difficulties of life and provides everything that is needed for strength, hope, and fulfillment.
Christ Made Perfect
By Major Ian Thomas8.0K46:29Life Of ChristEXO 15:22PSA 34:8ISA 55:1MAT 6:33LUK 24:45JHN 20:9In this sermon, the speaker shares his personal experience of being reconciled to God at a young age. He emphasizes the importance of understanding the purpose of Jesus' death on the cross and how it relates to salvation. The speaker challenges the notion of standing in the world and witnessing to Christ, stating that it is more effective to stand in Christ and let the world see what Christ can do through us. He also highlights the significance of the Old Testament in revealing God's redemptive acts and the importance of understanding the historical records of God's dealings with Israel.
Eating and Drinking With the Drunken
By David Wilkerson6.0K55:38GodlinessPRO 4:23ISA 55:1MAT 24:44LUK 12:37JHN 6:352TI 4:8HEB 9:28In this sermon, the preacher emphasizes the importance of guarding one's eyes, ears, and diet from sinful influences. He leads the congregation in a prayer of repentance for consuming the wrong food and drink, asking Jesus to be their sustenance. The preacher warns against the addictive nature of sports and the dangers of excessive screen time, particularly on the internet. He predicts a future filled with uncensored pornography and filth on the internet, urging believers to sanctify their computer usage. The sermon is based on Matthew 24:44 and highlights the need for spiritual discernment in a world filled with temptation.
From Water to Wine - Part 2
By Art Katz2.7K43:59MiracleISA 55:1MAT 6:33MAT 24:30JHN 2:1JHN 4:13JHN 7:37REV 19:7In this sermon, the speaker shares a powerful experience where the Spirit of God fell during a prayer meeting. He also describes a symbolic dream he had about a Brooklyn candy store and a rabbi's calling card. The speaker emphasizes the importance of adding our own unique contributions to existing structures and transforming them, comparing it to turning water into wine. He also mentions the need to make contact with the Jewish community and shares a personal story of reaching out to a Jewish family in need.
The Damnation of Hell - Part 1 (Compilation)
By Compilations2.5K29:12CompilationPRO 6:16ISA 55:1MAT 12:36LUK 15:10ROM 2:5ROM 9:202PE 2:6In this sermon, the preacher emphasizes the consequences of rejecting God and living a life of sin. He vividly describes the torment and despair that awaits those who die without repentance. The preacher argues that the Bible is filled with statements and doctrines that confirm the dreadful fate of the unrepentant. He also addresses objections to the justice of God's punishment, stating that those who reject God's offer of salvation cannot complain when they face eternal punishment. The sermon emphasizes the urgency of accepting Jesus Christ and warns of the severe judgment that awaits those who remain unbelieving.
Revival Fire - Part 2 (Compilation)
By Compilations2.3K46:17CompilationISA 55:1JOL 2:28MAT 24:21LUK 3:41TH 5:22PE 3:10REV 22:12In this sermon, the speaker shares a powerful testimony of a group of people who experienced a divine encounter with God. They were on their way back from Brownsville when God's presence fell upon them in the van, leading them to pull over at a gas station. The people were so overwhelmed by the Spirit that they laid on the ground in reverence. The speaker emphasizes the need for the church to be prepared for the approaching day when God's power will bring about a significant change in world history. The sermon encourages believers to regain their passion for God and warns that all fears will be overcome by the terror of that day.
The Antichrist Unveiled
By Richard Bennett2.0K1:24:05ISA 55:1ZEP 3:17MAT 6:33ROM 3:27EPH 1:6EPH 2:81JN 4:8In this sermon, the speaker emphasizes the message of having a personal relationship with God. He highlights the concept of God being right and without darkness, and the importance of walking in the light and having fellowship with one another. The speaker also mentions the significance of Jesus Christ as the propitiation for our sins and the cleansing power of His blood. Additionally, he discusses the pagan origins of the title "supreme high priest" given to the Pope and encourages listeners to stand for the truth of the gospel.
The Weeding of the Garden
By C.H. Spurgeon1.8K39:30ISA 55:1MAT 7:24MAT 11:28MAT 15:181TI 1:15REV 3:18REV 22:17In this sermon, the preacher emphasizes that the gospel is available to everyone, regardless of their sins or shortcomings. He encourages sinners to trust in Christ for salvation, assuring them that their souls will be saved and protected by God. The preacher emphasizes the need for a change in one's life, regardless of how moral they may have been. He urges believers to examine themselves and make sure they are truly saved, reminding them that Christ came to save sinners. The sermon concludes with a plea for those who feel unworthy or hopeless to come to Christ and receive his salvation.
(Through the Bible) Genesis 2-3
By Chuck Smith1.7K1:33:11ExpositionalISA 55:1JHN 15:16ACT 15:10ROM 8:19GAL 5:1EPH 1:4REV 22:17In this sermon, the speaker begins by emphasizing the importance of understanding God's love and filling our lives with the fullness of His Spirit. The speaker acknowledges the power of choice and the capacity we have in choosing our eternal destiny. They express gratitude for God's choice to ordain us as disciples and bear fruit that remains. The sermon then transitions to discussing the concept of man's incompleteness and God's decision to create a help-meet for Adam. The speaker highlights Adam's naming of the animals as a demonstration of the mind God gave him.
The Breath of God
By Zac Poonen1.6K44:14Deeper LifePSA 23:1ISA 55:1MAT 6:33JHN 4:14JHN 7:37ROM 8:37HEB 12:2In this sermon, the speaker discusses the importance of trusting in God rather than relying on the government for security. He contrasts the situation in Canada, where the government provides support, with India, where there is no such assistance. The speaker shares a personal story of giving away all his savings and experiencing freedom as a result. He also emphasizes the significance of reading the Bible slowly and allowing God to speak to us through specific verses. The sermon concludes with a reference to Jesus breathing on his disciples, drawing a parallel to Adam receiving a conscience in the old creation.
(Through the Bible) Luke 14-15
By Chuck Smith1.6K54:40ISA 55:1MAT 6:33MAT 22:2LUK 14:16LUK 19:5EPH 2:14REV 3:20In this sermon, the preacher tells the story of the prodigal son from the Bible. The younger son asks his father for his inheritance and goes to a far country where he squanders all his money in reckless living. A famine strikes the land, and the son is left in poverty, working with pigs. He realizes his mistake and decides to return to his father, confessing his sins and asking to be treated as a hired servant. However, when the father sees his son from a distance, he runs to him, embraces him, and celebrates his return. The preacher emphasizes the importance of repentance and the joy in heaven when a sinner repents.
(I Am a Disciple of Jesus Christ) the Power of a Disciple
By Denny Kenaston1.6K1:03:15Disciple of Jesus ChristISA 55:1MAT 6:1MAT 6:6MAT 6:17MRK 1:12LUK 4:14In this sermon, Brother Denny emphasizes the importance of discipleship and the Christian life. He encourages his audience to prioritize their walk with God by getting rid of anything that doesn't contribute to it and adding on things that do. He highlights the disciplines of giving secretly, working diligently, practicing solitude, rising early in the morning, and staying up all night in prayer. Brother Denny also references the Sermon on the Mount in Matthew chapter six, specifically focusing on the discipline of giving alms secretly.
Collection of a.w. Tozer's Prayers - Volume 3
By A.W. Tozer1.5K22:19PrayerPSA 27:8ISA 55:1ACT 1:8EPH 5:271TH 5:191PE 5:7REV 3:20In this sermon, the preacher emphasizes the presence and power of God in our lives. He acknowledges that while we may feel distant from God, He is always within reach. The preacher encourages the congregation to have faith and not give in to the temptations of sin. He prays for God's guidance and blessings, asking for the strength to obey the Spirit and live according to the Scriptures. The sermon concludes with a plea for God to revive the hearts of those who may be growing cold in their faith and to work miracles in the lives of the people and churches in the city.
Testimony
By Mary Peckham1.5K51:14ISA 55:1In this sermon, the speaker shares a personal story of his encounter with God during a time of revival in his village. He describes how he was initially resistant to the message of salvation and had a rebellious heart. However, as he listened to the preaching and witnessed the transformation in the lives of others, he began to feel convicted. Eventually, he found himself at the back of a crowded church, where he experienced a powerful encounter with God. The sermon emphasizes the need for individuals to come to God and find true satisfaction in Him, as well as the importance of revival in bringing about spiritual change.
Wielding the Weapon of Prayer
By Dan Augsburger1.4K28:42ISA 55:1
This sermon focuses on the story of the woman who met Jesus at the well in John 4, highlighting the themes of forgiveness, worthiness, and the transformative power of encountering Jesus. It emphasizes the importance of knowing the gift of God, understanding the one offering the gift, and the significance of prayer in seeking a deeper relationship with God. The sermon also touches on the impact of forgiveness on answered prayers and the need to reconcile with others before approaching God.
Personal Testimony
By Vance Havner1.2K50:51TestimonyPSA 23:1PRO 3:5ISA 55:1MAT 11:28MAT 16:24MAT 25:21ROM 8:28In this sermon, the preacher emphasizes the importance of having faith in God and praying. He shares a personal experience of encountering the King of Jesus and expressing his desire for a life dedicated to preaching God's word. The preacher reflects on the need to give our best in serving Jesus and not just doing the bare minimum. He encourages the congregation to be used by God and shares examples of how even small acts of service can make a difference in leading others to Christ. The sermon concludes with a reminder that one day we will stand before God and be asked why we did so little for Jesus, urging listeners to live a life of purpose and dedication to God.
Come Unto Me and I Will Give You Rest
By Peter Orasuk1.1K27:47RestISA 55:1MAT 11:28MAT 23:13LUK 15:17JHN 3:16ROM 6:23REV 20:11In this sermon, the preacher reflects on the rejection of Jesus by the people and the compelling call of the gospel. He emphasizes that the gospel itself has a compelling power that draws people towards it. The preacher also highlights the responsibility of those who have heard the gospel and the judgment they will face if they reject it. He concludes by urging the listeners to respond to the Savior's invitation and trust in Him, warning them of the consequences of continuing to reject Him.
(History of the Salvation Army) the Salvation Army in Australia
By H. Scotney1.1K1:09:13Salvation ArmyISA 55:1MAT 6:33In this sermon transcript, the speaker recounts a Sunday afternoon open-air meeting in Brisbane where there were initially very few people in attendance. However, the envoy conducting the meeting, Jimmy Castles, decided to shout out loudly in the middle of the road, which quickly attracted the attention of passersby. This incident led to a successful gathering of people for the meeting. The speaker then reflects on the history and development of their religious organization, expressing gratitude for the unity and loyalty of its members. Finally, the speaker highlights the challenges faced by the Christian church in a materialistic and humanistic world and offers three points of advice for navigating these dangers.
The Final Word
By Erlo Stegen9991:04:00WordDEU 4:2PRO 30:5ISA 55:1MAT 6:33JHN 4:14REV 22:17In this sermon, the preacher reflects on the end of the year and the importance of gathering together to hear God's word. He mentions a story from Rome where a great calm peace came upon the city when people thought about God. The preacher then reads verses 17 to 19 from the Bible, emphasizing the invitation for all to come and receive the free gift of the water of life. He warns against altering or adding to God's word, as it can result in losing one's share in the cross of Jesus Christ and receiving the plagues described in the book. The preacher challenges the listeners to reflect on how they have treated God's word in the past year and how many people they have brought to the Lord.
Priorities-04 Dan 9
By William MacDonald9871:01:21Priorities2CH 7:14ISA 44:3ISA 55:1MAT 6:33LUK 14:33LUK 15:222CO 9:10The sermon transcript discusses various topics including the value of money, the power of prayer, and the importance of confession and humility. The speaker emphasizes the need for individuals to prioritize their spiritual growth and rely on prayer to bring about change in their lives and in society. The sermon also touches on the issue of television and the need for control and discernment in its use, especially when it comes to children. Lastly, the transcript briefly mentions the idea of storing crops for a better price, but does not provide a clear answer or guidance on the matter.
The Whosoever Wills of the Bible
By Rolfe Barnard98344:56PSA 34:8ISA 55:1MAT 11:28JHN 5:40JHN 6:37JHN 7:37REV 22:17In this sermon, the preacher emphasizes the importance of continuously seeking and committing to Jesus Christ. He compares the concept of a mourner's bench to the idea of having a mourner's bench in one's heart, representing a constant expression of faith and growth in the Christian journey. The preacher emphasizes that every day, believers must recommit themselves to Christ and continually seek His grace. The sermon also highlights the significance of calling on the name of the Lord as a continuous act of faith, which characterizes those who believe in sovereign grace.
Peace on Earth
By Jim Cymbala98133:36PeaceISA 55:1MAT 5:3JHN 14:27ROM 5:1PHP 4:7JAS 1:5In this sermon, the preacher emphasizes the importance of making peace with one's past in order to live a peaceful life. He encourages the congregation to accept their past and not dwell on past mistakes, as God can still make their future beautiful. The preacher also highlights the need for peace within relationships, particularly with grown children, as a lack of peace can ruin everything. He concludes by discussing the four kinds of peace promised by God in the Bible, including peace with God and the assurance that He will take care of His people every day of their lives.
Crying Out for the Holy Spirit
By Steve Gallagher8711:00:09PSA 27:4ISA 55:1LUK 11:9JHN 7:38EPH 3:20
This sermon emphasizes the importance of seeking God with a heart of dependence, desire, and love. It highlights the need to ask, seek, and knock persistently to receive the Holy Spirit abundantly. The speaker encourages a deep yearning for God's presence and a lifestyle of dwelling in the house of the Lord, experiencing His abundance and life-giving power.
The Gospel According to Isaiah
By William MacDonald80834:36GospelGEN 15:6PSA 96:12ISA 55:1HAB 2:4JHN 7:371CO 1:211CO 1:25In this sermon, the preacher shares a story about a couple who lived empty lives, focused on material pleasures and entertainment. He emphasizes the tragedy of people living their lives like hamsters on a wheel, going around in circles and getting nowhere. The preacher then discusses the transformation that occurs when Jesus comes into a person's heart, comparing it to a briar bush becoming a cypress tree. He concludes by inviting the congregation to accept Jesus into their hearts and seek forgiveness for their sins, emphasizing the urgency of seeking the Lord while he may be found.
Studies in Isaiah - Part 11
By Harry Ironside75727:47ExpositoryISA 53:6ISA 54:1ISA 55:1In this sermon transcript, the speaker reflects on a text that he has been trying to preach for sixty years. The text is "All we like sheep have gone astray." The speaker shares a story about a troubled young man who approached a preacher for guidance on salvation. The speaker then delves into the meaning of the text, highlighting the fallen state of humanity and the hope of redemption through God's sacrifice. The sermon concludes with a mention of an upcoming examination and a reminder to remember the key points discussed throughout the teaching.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Ho, every one that thirsteth - "Water," says Zimchi, "is a metaphor for the law and wisdom: as the world cannot subsist without water, so it is impossible that it can subsist without wisdom. The law is also compared to wine and milk: to wine because wine rejoiceth the heart, as it is written: 'The statutes of the Lord are right, rejoicing the heart,' Psa 19:8. It is compared also to milk, because milk is the subsistence of the child; so are the words of the law the nourishment of his soul who walks in the Divine teaching, and grows up under it." Come, buy wine and milk - In ancient times our forefathers used what is now called the old third person singular, ending in eth, for the imperative mood. We have a fine example of His in the first verses of this chapter. I shall present them as they stand in my old MS. Bible: - Alle gee thirstinge cummeth to wateris: and gee that han not sylver, goth forth and bieth, and etith. Cummeth, bieth without silver, and without eny chaungyng, wyn and mylc. Heerith gee, heering me and etith gode thinge, and deliten schal in fattnesse your soule. Bowith in your eie and cummeth to mee, heerith and liven schal your soule. And I shall smyten with gou, everlastynge covenant, the faithful mercies of David.
John Gill Bible Commentary
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.''
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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.