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Isaiah 55:3
Verse
Context
Invitation to the Needy
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. 3Incline your ear and come to Me; listen, so that your soul may live. I will make with you an everlasting covenant— My loving devotion promised to David. 4Behold, I have made him a witness to the nations, a leader and commander of the peoples.
Sermons
Duncan Campbell
C.H. Spurgeon
Mike Bickle
Isaac Penington
Thomas ReadeSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I will make an everlasting covenant - Hebrews אכרתה לכם ברית עולם echrethah lachem berith olam, "I will cut the old or everlasting covenant sacrifice with you." That covenant sacrifice which was pointed out of old from the very beginning; and which is to last to the consummation of ages; viz., the Lamb of God that was slain from the foundation of the world. The sure mercies of David - That is, says Kimchi, "The Messiah," called here David; as it is written, "David my servant shall be a prince over you."
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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).
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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).
Isaiah 55:3
Invitation to the Needy
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. 3Incline your ear and come to Me; listen, so that your soul may live. I will make with you an everlasting covenant— My loving devotion promised to David. 4Behold, I have made him a witness to the nations, a leader and commander of the peoples.
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- Sermons
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When God Stepped Down - Part 1 (Cd Quality)
By Duncan Campbell13K28:40Revival HistoryPSA 24:3PSA 37:4PSA 102:13ISA 55:3MAT 6:33MAT 11:28ACT 1:14In this sermon, the preacher recounts a powerful revival that took place in a parish during the Lewis revival. The revival was sparked by a young man who read a portion of Psalm 24 during a prayer meeting in a barn. He emphasized the importance of being rightly related to God while praying. The preacher then shares a story of an 84-year-old blind woman who had a vision of a crowded church filled with young people and a strange minister in the pulpit. This vision led to the parish minister seeking God's movement and eventually preaching to a congregation of about 300 people. Although there was a sense of God's presence, nothing significant happened until the preacher witnessed young men kneeling by the roadside, including one under the influence of alcohol, with his mother pleading for his repentance. This moment marked the outbreak of God's supernatural power and the beginning of a revival.
As We Have Heard, So Have We Seen
By C.H. Spurgeon2.1K48:02PSA 48:8PSA 119:105PRO 3:5ISA 55:3MAT 11:28ROM 8:281JN 1:9In this sermon, the preacher emphasizes the importance of listening to true witnesses in order to have a genuine understanding of God's word. He warns against believing false witnesses, as they can lead us astray. The preacher also highlights the significance of bearing witness for truth as a professing Christian, emphasizing the need for fruitfulness in our faith. He encourages believers to stand up for Jesus in a world filled with blasphemy and rebuke. Lastly, the preacher discusses the role of seeing in confirming the truth of what we hear, and how experiencing God's promises firsthand strengthens our faith. Throughout the sermon, the preacher references various biblical passages to support his points.
Overview of David's Life (1 Sam. 13:14)
By Mike Bickle2156:38LeadershipGod's Heart1SA 13:141SA 15:221SA 16:71KI 8:25PSA 27:4PSA 86:17ISA 55:3JER 3:15ZEC 12:8ACT 13:22Mike Bickle explores the life of David, emphasizing that he is a model of what God desires in His people—faithful, resilient, and obedient despite weaknesses. David's journey illustrates the importance of pursuing God's heart and the extravagant mercy available to those who seek Him. Bickle highlights that David's life serves as a standard for leadership and obedience, showing that even flawed individuals can be used powerfully by God. The sermon encourages believers to see themselves as shepherds after God's own heart, reflecting on David's commitment to God through all seasons of life.
Times of Preparation and Testing: Five Seasons in David's Life
By Mike Bickle1341:14Seasons of LifeResilience in Faith1SA 13:141SA 16:71SA 17:452SA 2:12CH 16:9PSA 51:10PSA 119:10PRO 27:21ISA 55:3MAT 22:37Mike Bickle explores the five significant seasons in King David's life, emphasizing how each season presented unique tests that shaped his character and relationship with God. Despite facing rejection, mundane tasks, sudden fame, and prolonged adversity, David consistently returned to his primary vision of loving God wholeheartedly. Bickle highlights that God's search for a heart devoted to Him continues through generations, and David's resilience in the face of trials serves as a model for believers today. The sermon underscores that true success lies in our relationship with God, rather than our achievements or status. Ultimately, Bickle encourages listeners to remain steadfast in their love for God, regardless of the circumstances they face.
The Everlasting Gospel and Its Blessed Effects Testified To
By Isaac Penington0ISA 2:5ISA 25:6ISA 55:3JHN 6:44ACT 5:31ACT 26:18GAL 6:14EPH 5:81PE 1:221JN 1:51JN 1:7Isaac Penington preaches about the everlasting gospel of our Lord Jesus Christ and the blessed effects thereof, testified from experience. He emphasizes the message that God is light, and through turning from darkness to light, and from the power of Satan to God, one can receive forgiveness of sins and inheritance among the sanctified. Penington delves into the transformative power of the light within, leading to true repentance, faith, the cross of Christ, pure love, patience, and meekness. He also highlights the fulfillment of promises, the reception of the holy anointing, and the experience of the new everlasting covenant, urging all to embrace the precious loving-kindness of the Lord.
On the Special Gifts of God.
By Thomas Reade0DEU 31:6PSA 27:1ISA 55:3ISA 55:11JER 32:40EZK 36:26LUK 11:13JHN 3:16JHN 14:3JHN 14:27ROM 6:231CO 1:271CO 1:302CO 1:202TI 1:142TI 3:16JAS 4:61PE 1:23Thomas Reade preaches on the special gifts of God, emphasizing the immeasurable worth of His gifts, including His Son, the Holy Spirit, a new heart, inward peace, the Holy Scriptures, and eternal life. He highlights the stability of the new covenant, assuring believers of God's unchanging promises and faithfulness. Reade stresses the importance of humility in contemplating Jehovah's purposes, pointing out that true wisdom comes from above and that pride leads to unholy speculations and vain deceit. He concludes by exalting the eternal love of God as the source of believers' happiness and the final glorification of the saints.
The Sum of Saving Knowledge - the Use of Saving Knowledge
By David Dickson0ISA 55:3JHN 16:8ROM 8:1ROM 10:82TH 1:72PE 1:10David Dickson preaches on the practical use of saving knowledge contained in Scripture, emphasizing the chief general use of Christian doctrine to convince individuals of sin, righteousness, and judgment through the law or covenant of works and the gospel or covenant of grace. The sermon delves into the importance of understanding the covenant of works and the covenant of grace, highlighting the impossibility of finding righteousness through one's own works and the necessity of fleeing to Jesus Christ for eternal life. It also explores the concept of judgment, both for believers who embrace the covenant of grace and for those who reject it, emphasizing the consequences of not believing in Christ.
The Great Things God Has Done for His People
By William Gadsby02SA 23:5PSA 126:3ISA 55:3LUK 5:31JHN 6:37JHN 17:6ROM 3:19ROM 8:292CO 3:5EPH 1:5HEB 9:221PE 3:18William Gadsby preaches about the great mysteries of salvation that many struggle to comprehend, including God's saving power for even the worst sinners, the method of salvation through God's electing love, and the role of God the Spirit in revealing and maintaining salvation in the hearts of believers. He emphasizes the need for true surrender and acknowledgment of one's sinful state before experiencing God's compassion and love. Gadsby highlights the importance of being part of God's spiritual family, predestined for eternal life, and the necessity of being brought out of spiritual captivity to truly understand and appreciate the great things God has done for His people.
The Free Gospel-Call
By Ralph Erskine0PSA 36:8ISA 55:1ISA 55:3MAT 11:28JHN 4:14Ralph Erskine preaches a powerful message on the invitation to all thirsty souls and the poor and needy to come and share in the water of salvation's well. He emphasizes the freedom from sin and woe, the blessings of divine love and mercy, and the abundance of grace available to all who approach the fountain head of bliss. Erskine warns against seeking satisfaction in earthly pursuits that leave the soul empty and encourages listeners to incline their ears to God's offer of true and lasting joy and life.
Gather Up the Fragments, That Nothing Be Lost.
By Phoebe Palmer0DEU 8:2PSA 119:105ISA 41:10ISA 55:32CO 10:12Phoebe Palmer preaches about the journey of faith and the struggles of uncertainty and spiritual depression along the way. She reflects on the importance of seeking God's guidance through His word and not comparing one's spiritual journey to others'. Despite moments of doubt and temptation, she emphasizes the need to believe in God's promises and trust in His faithfulness, even when faced with challenges and unanswered questions.
Exhortation to the Heathen
By Clement of Alexandria0ISA 55:3JHN 1:1JHN 8:32JHN 10:9JHN 14:6ROM 10:171CO 1:24EPH 2:1TIT 2:11Clement of Alexandria exhorts believers to abandon idolatry and embrace the adoration of the divine Word and God the Father. He contrasts the deceptive allure of myths and idol worship with the truth and salvation offered by Christ. Clement emphasizes the transformative power of the Word of God, which brings salvation, enlightenment, and freedom from the bondage of false beliefs. He highlights the eternal nature of the Word, who existed before the world began and now offers humanity the path to eternal life through faith and obedience.
Naked Truth, or Truth Nakedly Manifesting Itself
By Isaac Penington0PSA 16:11PSA 51:10ISA 55:3JHN 10:3JHN 16:22JHN 16:26EPH 6:16Isaac Penington preaches about the deep spiritual experiences and truths he has encountered, emphasizing the importance of the seed of the kingdom, the nourishment of the soul through God's Word, the power of God working within believers, overcoming temptations by focusing on God's strength, and prayer as the breathing of the spiritual birth within. He highlights the need to look to God for salvation, trust in His power to overcome trials, and maintain a steadfast faith in the face of temptations.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I will make an everlasting covenant - Hebrews אכרתה לכם ברית עולם echrethah lachem berith olam, "I will cut the old or everlasting covenant sacrifice with you." That covenant sacrifice which was pointed out of old from the very beginning; and which is to last to the consummation of ages; viz., the Lamb of God that was slain from the foundation of the world. The sure mercies of David - That is, says Kimchi, "The Messiah," called here David; as it is written, "David my servant shall be a prince over you."
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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).
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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).