Bibelkommentare

This chapter is closely connected in sense with the preceding chapter. It flows from the doctrines stated in Isaiah 53:1-12, and is designed to state what would follow from the coming of the Messiah. It would result from that work that the most free and full invitations would be extended to all people to return to God, and to obtain his favor. There would be such ample provision made for the salvation of human beings, that the most liberal invitations could be extended to sinners. The main idea in the chapter, I conceive to be, that the effect of the work of the Redeemer would be to lay the foundation for a universal invitation to people to come and be saved. So ample would be the merits of his death Isaiah 53:1-12, that all might come and partake of eternal life. To state this, I suppose to be the main design of this chapter. It may be regarded as comprising the following parts:

I. A universal invitation to come and embrace the provisions of mercy.

1. All were invited to come, even they who were the most poor and needy, who had no money, as freely as to running waters and streams Isaiah 55:1.

2. They were now regarded as spending their money and their labor for that which produced no permanent satisfaction - descriptive of the world in its vain efforts to find enjoyment Isaiah 55:2.

3. If they would come to God they should live, and he would make with them an eternal covenant Isaiah 55:3.

II. To encourage them to this, the assurance is presented that God had given the Messiah to be a leader of the people, and that under him distant nations should embrace the truth and be saved Isaiah 55:4-5.

III. In view of the fullness of the provisions of mercy, and of the fact that a great leader had been provided, all are encouraged to come and seek God. This invitation is pressed on their attention by several considerations:

1. Yahweh might now be found, and he was ready to pardon abundantly all sinners who were disposed to forsake the error of their way and to return to him Isaiah 55:6-7.

2. God shows that his plans were high above those of people, and his thoughts more elevated than theirs, and his counsels should stand. The rain descended on the earth and accomplished his great plans, and so it would be with his word. His promises would be fulfilled, and his designs would take effect, and there was, therefore, every encouragement to come, and partake of his favor and his grace Isaiah 55:8-11.

3. There should be rich and abundant blessings attending their return to God, and universal rejoicing from their embracing the religion of the Redeemer, and becoming interested in his mercy and salvation Isaiah 55:12-13.

There is not to be found in the Bible a chapter more replete with rich invitations than this, nor perhaps is there anywhere to be found one of more exquisite beauty. To the end of the world it will stand as the fullest conceivable demonstration that God intended that the offers of salvation should be made to all people, and that he designs that his gospel shall accomplish the great plans which he had in view when he devised the scheme of redemption. While this precious chapter remains in the book of God, no sinner need despair of salvation who is disposed to return to him; no one can plead that he is too great a sinner to be saved; no one can maintain successfully that the provisions of mercy are limited in their nature or their applicability to any portion of the race; and no minister of the gospel need be desponding about the success of the work in which he is engaged. The gospel shall just as certainly produce the effect which God intended as the rain which comes down in fertilizing showers upon the dry and thirsty earth.

Ho - (הוי hôy). This word here is designed to call attention to the subject as one of importance.

Every one that thirsteth - The word 'thirst' often indicates intense desire, and is thus applied to the sense of want which sinners often have, and to their anxious wishes for salvation. It is not improbable that the Savior had this passage in his eye when he pronounced the blessing on those who hunger and thirst after righteousness Matthew 5:6. No needs are so keen, none so imperiously demand supply, as those of hunger and thirst. They occur daily; and when long continued, as in the case of those who are shipwrecked, and doomed to wander months or years over burning sands with scarcely any drink or food, nothing is more distressing. Hence, the figure is often used to denote any intense desire for anything, and especially an ardent desire for salvation (see Psalm 42:2; Psalm 63:1; Psalm 143:6; John 7:37). The invitation here is made to all. 'Everyone' (כל kôl) is entreated to come. It is not offered to the elect only, or to the rich, the great, the noble; but it is made to all. It is impossible to conceive of language more universal in its nature than this; and while this stands in the Word of God, the invitation may be made to all, and should be made to all, and must be made to all. It proves that provision is made for all. Can God invite to a salvation which has not been provided? Can he ask a man to partake of a banquet which has no existence? Can he ask a man to drink of waters when there are none? Can he tantalize the hopes and mock the miseries of people by inviting them to enter a heaven where they would be unwelcome, or to dwell in mansions which have never been provided? (compare Matthew 11:28; Mark 16:15; John 7:37; Revelation 22:17).

Come ye to the waters - Water, floods, overflowing streams, or copious showers, are often used in the Scriptures to denote abundant blessings from God, and especially the blessings which would exist under the Messiah (see Isaiah 35:6; Isaiah 43:20; Isaiah 44:3).

And he that hath no money - The poor; they who would be unable to purchase salvation if it were to be sold. The idea here is the absolute freeness of the offer of salvation. No man can excuse himself for not being a Christian because he is poor; no man who is rich can ever boast that he has bought salvation, or that he has obtained it on more easy terms because he had property.

Come ye, buy and eat - (Compare Matthew 13:44-46). That is, procure it without paying a price. The word rendered here 'buy' (שׁבר shâbar), properly means to break, then to purchase etc. (grain), as that which is broken in a mill (Gesenius), or that which breaks hunger; compare Eng. breakfast (Castell.)

Buy wine - (יין yayin). Wine was commonly used in their feasts, and indeed was an article of common drink (see the notes at Isaiah 25:6). Here it is emblematic of the blessings of salvation spoken of as a feast made for people. Wine is usually spoken of as that which exhilarates, or makes glad the heart Judges 9:13; 2 Samuel 13:28; Psalm 104:15, and it is possible that the image here may be designed specifically to denote that the blessings of salvation make people happy, or dissipate the sorrows of life, and cheer them in their troubles and woes.

And milk - Milk, in the Scriptures, is used to denote that which nourishes, or is nutritious Deuteronomy 32:14; Judges 4:1; Judges 5:25; Isaiah 7:22; 1 Corinthians 9:7. It is mentioned as used with wine in Sol 5:1, 'I have drunk my wine with my milk;' and with honey Sol 4:11, 'Honey and milk are under my tongue.' The sense here is, that the blessings of the gospel are suited to nourish and support the soul as well as to make it glad and cheerful.

Without money ... - None are so poor that they cannot procure it; none are so rich that they can purchase it with gold. If obtained at all by the poor or the rich, it must be without money and without price. If the poor are willing to accept of it as a gift, they are welcome; and if the rich will not accept of it as a gift, they cannot obtain it. What a debt of gratitude we owe to God, who has thus placed it within the reach of all: How cheerfully and thankfully should we accept float as a gift which no wealth, however princely, could purchase, and which, being purchased by the merits of the Redeemer, is put within the reach of the humblest child of Adam!

Wherefore do ye spend money - Margin, 'Weigh.' That is, in Hebrew, 'weigh silver.' Before money was coined, the precious metals were weighed, and hence, to make a payment is represented as weighing out silver Genesis 23:16.

For that which is not bread - The idea here is, that people are endeavoring to purchase happiness, and are disappointed. Bread is the support of life; it is therefore emblematic of whatever contributes to support and comfort. And in regard to the pursuit of happiness in the pleasures of life, and in ambition, vanity, and vice, people are as much disappointed, as he would be who should spend his money, and procure nothing that would sustain life.

And your labor for that which satisfieth not - You toil, and expend the avails of your labor for that which does not produce satisfaction. What a striking description of the condition of the world! The immortal mind will not be satisfied with wealth, pleasure, or honor. It never has been. Where is the man who is satisfied with his wealth, and who says it is enough? Where is there one who is satisfied with pleasure, and vanity, and gaiety? There is a void in the heart which these things do not, cannot fill. There is a consciousness that the soul was made for higher and nobler purposes, and that nothing but God can meet its boundless desires. Where is the man who has ever been satisfied with ambition? Alexander wept on the throne of the world; and though Diocletian and Charles V descended voluntarily from the throne to private life, it was because there was nothing in royalty to satisfy the soul, and not because they found happiness enough there. There never was a more simple and true description of this whole world than in this expression of Isaiah, that people are spending their money and their labor for that which satisfieth not.

Hearken diligently unto me - The idea is, that by attending to his words and embracing his offers, they would find that without money or price which they were vainly seeking at so much expense and with so much toil.

And eat ... - The prophet here returns to the image in the former verse. They were invited to partake of that which would nourish the soul, and which would fill it with joy.

And let your soul delight itself in fatness - 'Fatness in the Scriptures is used to denote the richest food Genesis 27:28-39; Job 36:16; Psalm 65:11, and hence, is an emblem of the rich and abundant blessings resulting from the favor of God Psalm 36:9; Psalm 63:5.

Hear, and your soul shall live - That is, if you attend to my command and embrace my promises, you shall live. Religion in the Scriptures is often represented as life John 5:40; John 6:33; John 8:13; John 20:31; Romans 5:17-18; Romans 6:4; Romans 8:6; 1 John 5:12; Revelation 2:7-10. It stands opposed to the death of sin - to spiritual and eternal death.

And I will make an everlasting covenant with you - On the word 'covenant,' see the notes at Isaiah 28:18; Isaiah 42:6; Isaiah 49:8. Here it means that God would bind himself to be their God, their protector, and their friend. This covenant would be made with all who would come to him. It would not be with the nation of the Jews, as such, or with any community, as such, but it would be with all who should embrace the offers of life and salvation.

Even the sure mercies of David - I will confirm to you, and fulfill in you, the solemn promises made to David. The transaction here referred to is that which is celebrated in Psalm 89:2-4 :

For I have said, mercy shall be built up forever;

Thy faithfulness hast thou established in the very heavens.

I have made a covenant with my chosen,

I have sworn unto David my servant,

Thy seed will I establish forever,

And build up thy throne to all generations.

A kingdom had thus been promised to David, and he had been assured that the true religion should flourish among those who were to succeed him in Israel. The prophet here says that this solemn promise. would be fulfilled in those who should embrace the Messiah, and that God would ratify with them this covenant. The word rendered here 'mercies' (חסד chesed), properly means kindness, goodwill, pity, compassion; then goodness, mercy, grace. The word rendered 'sure,' denotes that which is established, or confirmed; that in which confidence may be placed. The whole expression denotes that the covenant made with David was one which promised great favors, and was one which was not to be abrogated, but which was to be perpetual. With all who embraced the Messiah, God would enter into such an unchanging and unwavering covenant - a covenant which was not to be revoked.

Behold, I have given him - This is evidently the language of God respecting the Messiah, or of David as representing the Messiah. Rosenmuller supposes that the name David here is used to designate the Messiah, and in support of this appeals to Ezekiel 34:23-24; Ezekiel 37:24-25; Jeremiah 30:9; Hosea 3:5. An examination of these passages will show that they all refer to the Messiah by the name of David; and it is morally certain that in the passage before us, the name David Isaiah 55:3 suggested the Messiah. It seems to me that this is to be regarded as a direct address respecting the Messiah, and that the object of the speaker here is to state a reason why he should be embraced. That reason was that God had constituted him as a leader. The Chaldee renders this, 'Lo, I have constituted him as a prince to the people, a king and ruler over all kingdoms.' Kimchi says that it means that the Messiah would be a monitor or a mediator between people and him who would accuse them. Grotius supposes that Jeremiah is intended here; but in that opinion he is destined undoubtedly to stand forever alone. The almost unbroken interpretation, from the earliest times, is that which refers it directly to the Messiah.

For a witness to the people - Noyes renders this, 'A ruler.' Rosenmuller, 'A monitor,' - one whose office it was publicly to admonish, or reprove others in the presence of witnesses. Jerome renders it, 'A witness.' The Septuagint, Μαρτύριον Marturion - 'A testimony.' The Chaldee (רב rab), 'A prince.' The Hebrew word (עד ‛ēd) means properly "a witness" Proverbs 19:5-9; then testimony, witness borne Exodus 20:13; Deuteronomy 5:17; then a prince, chief, lawgiver, commander. Compare the use of the verb in 2 Kings 17:13; Psalm 50:7; Psalm 81:9; Lamentations 2:13. The parallelism requires us to understand it in this sense here - as one who stood forth to bear solemn testimony in regard to God to his law, and claims, and plans; and one who, therefore, was designated to be the instructor, guide, and teacher of people.

A leader - Chaldee, 'A king.' The idea is, that he would sustain the relation of a sovereign. One of the important offices of the Messiah is that of king.

A commander - Or, rather, a lawgiver. He would originate the laws and institutions of his people.

Behold, thou shalt call ... - This is evidently an address to the Messiah, and is a promise that the Gentiles should be called by him to the fellowship of the gospel.

That thou knowest not - The phrase 'thou knowest not,' means a nation that had not been regarded as his own people.

And nations that knew not thee - The pagan nations that were strangers to thee.

Shall run unto thee - Indicating the haste and anxiety which they would have to partake of the benefits of the true religion.

Because of the Lord thy God - From respect to the God who had appointed the Messiah, and who had organized the Church.

For he hath glorified thee - John 16:5. God had glorified him by appointing him to be the Messiah; and he would glorify him in the future triumphs of the gospel, in the day of judgment, and in the eternal splendors of heaven.

Seek ye the Lord - The commencement of religion in the heart is often represented as seeking for God. or inquiring for his ways Deuteronomy 4:29; Job 5:8; Job 8:5; Psalm 9:10; Psalm 14:2; Psalm 27:8. This is to be regarded as addressed not to the Jewish exiles only or uniquely, but to all in view of the coming and work of the Messiah. That work would be so full and ample that an invitation could be extended to all to seek after God, and to return to him. It is implied here:

1. That people are by nature ignorant of God - since they are directed to 'seek' for him.

2. That if people will obtain his favor it must be sought. No man becomes his friend without desiring it; no one who does not earnestly seek for it.

3. That the invitation to seek God should be made to all. In this passage it is unlimited (compare Isaiah 55:7). Where there are sinners, there the invitation is to be offered.

4. That the knowledge of God is of inestimable value. He would not command people to seek that which was worthless; he would not urge it with so much earnestness as is here manifested if it were not of inexpressible importance.

While he may be found - It is implied here:

1. That God may now be found.

2. That the time will come when it will be impossible to obtain his favor.

The leading thought is, that under the Messiah the offer of salvation will be made to people fully and freely. But the period will come when it will be withdrawn. If God forsakes human beings; if he wholly withdraws his Spirit; if they have committed the sin which hath never forgiveness; or if they neglect or despise the provisions of mercy and die in their sins, it will be too late, and mercy cannot then be found. How unspeakably important, then, is it to seek for mercy at once - lest, slighted now, the offer should be withdrawn. or lest death should Overtake us, and we be removed to a world where mercy is unknown! How important is the present moment - for another moment may place us beyond the reach of pardon and of grace! How amazing the stupidity of men who suffer their present moments to pass away unimproved, and who, amidst the gaieties and the business of life, permit the day of salvation to pass by, and lose their souls! And how just is the condemnation of the sinner! If a man will not do so simple a thing as to ask for pardon, he ought to perish. The universe will approve the condemnation of such a man; and the voice of complaint can never be raised against that Holy Being who consigns such a sinner to hell.

Call ye upon him - That is, implore his mercy (see Romans 10:13; compare Joel 2:32). How easy are the terms of salvation! How just will be the condemnation of a sinner if he will not call upon God! Assuredly, if people will not breathe out one broken-hearted petition to the God of heaven that they may be saved, they have only to blame themselves if they are lost. The terms of salvation could be made no easier; and man can ask nothing more simple.

While he is near - In an important sense God is equally near to us at all times. But this figurative language is taken from the mode of speaking among people, and it denotes that there are influences more favorable for seeking him at some periods than others. Thus God comes near to us in the preaching of his word, when it is borne with power to the conscience; in his providences, when he strikes down a friend and comes into the very circle where we move, or the very dwelling where we abide; when he lays his hand upon us in sickness, he is near us by day and by night; in a revival of religion, or when a pious friend pleads with us, God is near to us then, and is calling us to his favor. These are favorable times for salvation; times which, if they are suffered to pass by unimproved, return no more; periods which will all soon be gone, and when they are gone, the sinner irrecoverably dies.

Let the wicked ... - In this verse we are told what is necessary in order to seek God and to return to him, and the encouragement which we have to do it. The first step is for the sinner to forsake his way. He must come to a solemn pause, and resolve to abandon all his transgressions. His evil course; his vices; his corrupt practices; and his dissipated companions, must be forsaken.

And the unrighteous man - Margin, "Man of iniquity." This is a literal translation. The address is made to all people, for all are such.

His thoughts - The Hebrew word denotes all that is the object of thought; and the idea is, that the man must abandon his plans and purposes of life. The thoughts, in the sight of a holy God, are not less important than the external deportment; and no man can obtain his favor who is not ready to abandon his erroneous opinions, his pride and vanity, his plans of evil, and his purposes of life that are opposed to God.

And let him return unto the Lord - Man, in the Scriptures, is everywhere described as having wandered away from the true God. Religion consists in returning to him for pardon, for consolation, for protection, for support. The true penitent is desirous of returning to him, as the prodigal son returned to his father's house; the man who loves sin chooses to remain at a distance from God.

And to our God - The God of his people; the God of the speaker here. It is the language of those who have found mercy. The idea is, that he who has bestowed mercy on us, will be ready to bestow it on others. 'We have returned to God. We have had experience of his compassion, and we have such a conviction of his overflowing mercy, that we can assure all others that if they will return to our God, he will abundantly pardon them.' The doctrine is, that they who have found favor have a deep conviction of the abounding compassion of God, and such a sense of the fullness of his mercy, that they are disposed to offer the assurance to all others, that they may also obtain full forgiveness. Compare Revelation 22:17 - 'And let him that heareth say, Come.'

For he will abundantly pardon - Margin, as Hebrew, 'Multiply to pardon.' He abounds in forgiveness. This is the conviction of those who are pardoned; this is the promise of inestimable worth which is made to all who are willing to return to God. On the ground of this promise all may come to him, and none who come shall be sent empty away.