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As we had much of Christ in the Isa 53:1-12, and much of the church of Christ in the Isa 54:1-17, so in this chapter we have much of the covenant of grace made with us in Christ. The "sure mercies of David," which are promised here (Isa 55:3), are applied by the apostle to the benefits which flow to us from the resurrection of Christ (Ac 13:34), which may serve as a key to this chapter; not but that it was intended for the comfort of the people of God that lived then, especially of the captives in Babylon, and others of the dispersed of Israel; but unto us was this gospel preached as well as unto them, and much more clearly and fully in the New Testament. Here is, I. A free and gracious invitation to all to come and take the benefit of gospel grace, Isa 55:1. II. Pressing arguments to enforce this invitation, Isa 55:2-4. III. A promise of the success of this invitation among the Gentiles, Isa 55:5. IV. An exhortation to repentance and reformation, with great encouragement given to hope for pardon thereupon, Isa 55:6-9. V. The ratification of all this, with the certain efficacy of the word of God, Isa 55:10,11. And a particular instance of the accomplishment of it in the return of the Jews out of their captivity, which was intended for a sign of the accomplishment of all these other promises.
1-5
Evangelical Invitations (706 BC)
简体中文
福音的呼召（主前706年）
¹ 唉！一切干渴的都当就近水来；没有银钱的也可以来。你们都来，买了吃；不用银钱，不用价值，也来买酒和奶。
² 你们为何花钱买那不是粮的呢？用劳碌得来的买那不能使人饱足的呢？你们要留意听我的话，就能吃那美物，得享肥甘，心中喜乐。
³ 你们当就近我来，侧耳而听，你们的魂就必得活；我必与你们立永远的约，就是应许大卫那可靠的恩典。
⁴ 我已立他作万民的见证，作万民的君王和司令。
⁵ 你素不认识的国民，你也必召来；素不认识你的国民，也必因耶和华你的神、因以色列的圣者奔向你；因为他已经荣耀你。
此处：一、我们都蒙召来享受神的恩典在新约中为可怜的灵魂所预备的供应，就是「耶和华仆人的产业」（赛54:17），并且不仅是他们将来的产业，更是他们现今的杯（赛55:1）。请观察：
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谁蒙召：「唉！一切干渴的。」不仅是犹太人——救恩之道先传给他们，也是外邦人——那贫穷的、残废的、瘸腿的、瞎眼的，都被请来赴这婚筵，无论能从大道上和篱笆那里寻得谁。这话暗示基督里有足够给一切人的，也有足够给每一个人的；传道人当向众人普遍提供生命和救恩；在福音时代，这邀请要比从前更为宽广，要传给外邦人；福音之约不拒绝任何人，除非人自己拒绝自己。这邀请以「唉」（呼吁注意）发出。「有耳可听的，就应当听。」
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那些受欢迎之人当具备什么资格——他们必须干渴。一切人都受欢迎来领受福音恩典，条件只是福音恩典对他们也是受欢迎的。那些以世界和其中享受为分、不求在神恩惠中得福乐的人，那些靠自己的功劳为义、看不见自己何等需要基督和他的义的人——这些人并不干渴；他们不觉自己的需要，灵魂没有痛苦不安，所以不肯屈尊受惠于基督。但干渴的人蒙召到水边来，正如劳苦担重担的人蒙召到基督那里得安息。注意，神赐恩典之处，他先赐下对它的渴慕；他既赐下对它的渴慕，也必赐下它（诗81:10）。
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他们蒙召往何处去：「你们当就近水来。」到水边来，到通航河流的港口、码头、岸上来——货物从这里进口；到那里去买，因为那是外国货物的市场；若不是基督引进了永远的义，这些货物对我们本要永远是外国货。到基督这里来；因为他是那打开的泉源；他是那被击打的磐石。到圣礼这里来，到那些使神的城欢喜的溪水这里来；到它们这里来，虽然它们看去平淡普通如水，但对于信基督的人，所表征的事物却如酒和奶，丰盛地使人舒畅。到医治之水这里来；到生命之水这里来。愿意的，都可以来，「白白取生命的水喝」（启22:17）。我们的救主曾引用这话（约7:37）：「人若渴了，可以到我这里来喝。」
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他们蒙召来做什么。（1）「来，买。」从未有商人这样恳切招揽他所指望获利的顾客，像基督恳切招揽我们——而我们只是得利之人。「来买，我们可以向你保证你必得着好买卖，你必永不后悔，也不亏损。来买；借着将福音恩典应用到自己身上而使之成为自己的；按基督的条件使之成为自己的，不，按任何条件使之成为自己的，也不必迟疑是否要同意那些条件。」（2）「来，吃」；使之更加成为你的，如同我们所吃的比我们所仅买的更是我们自己的。我们必须买真理，不是要把它收起来观看，而是要在其上得喂养、得享筵席，使属灵生命借此得滋养、得坚固。我们必须为灵魂买必需的粮食，甘心舍弃任何事物——无论对我们何等宝贵——只要我们能得着基督和他的恩典与安慰。我们必须舍弃罪，因为它是与基督为敌的；舍弃一切对自己之义的自恃，因为它与基督相争；甚至舍弃生命及其最必需的供养，也不可放弃我们在基督里的分。当我们买了所需，不要不让自己舒适地享用，而当享受它，吃自己劳碌得来的：「买，吃。」
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他们蒙召来赴的供应是什么：「来，买酒和奶」，这不仅解渴（清水也能如此），更滋养身体、振奋精神。世界不及我们的期望。我们在其中至少指望得着水，却失望了，如「提玛的旅客」（伯6:19）。但基督超过我们的期望。我们到水这里来，本已心满意足，却在那里找到了酒和奶——这是犹大支派的主要货物，也是那支派的细罗为招聚「万民归向他」而预备的款待（创49:10,12）。「他的眼睛必因酒红润，他的牙齿必因奶白。」我们必须到基督这里来，为婴孩得奶，滋养顾惜那些刚重生的人；强壮人也必在他这里找到他们的兴奋剂：他们必有酒使他们心里欢喜。我们必须舍弃自己的浊水，不，舍弃自己的毒水，才能得着这酒和奶。
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这供应白白赐给：「不用银钱，不用价值买它。」这是一种奇特的买法，不仅不用现钱（这够常见了），更完全不用钱，也不用任何承诺；但对于留意基督对那可怜贫穷的老底嘉教会之劝告——「来买」（启3:17,18）——的人，这并不那么奇特。我们无钱而买，暗示：（1）所提供的恩赐是无价的，无法定价。智慧是「用黄金也得不到的」。（2）赐下它们的那一位不需要我们，也不需要我们所能给他的任何回报。他向我们提出这些提议，不是因为他要卖，而是因为他乐意给。（3）所提供的事物已经买下、已经付清。基督按足价买了它们，不是用钱，而是用「他自己的血」（彼前1:19）。（4）我们虽完全不配得应许的益处，也不能提供任何看似有价值的对价，仍必受欢迎享受它们。我们自己无任何价值，我们所有、所能行的也无任何价值，我们当承认，若是基督和天国成为我们的，我们必看见自己永远欠白白领受之恩的债。
二、我们被恳切劝勉（巴不得我们被说服！）接纳这邀请，为自己作这好买卖。
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我们被劝勉的是什么——留心听神和他的提议：「『你们要留意听我的话』（赛55:2）。不仅给我一个听的耳朵，更要赞同我所说的，并应用到自己身上（赛55:3）：『侧耳而听』，正如你们对所关切的、所喜悦的事所作的；弯下耳朵，让骄傲的心屈从福音那使人谦卑的方法；把耳朵转向这边，好留心而有意识地听；听，『就近我来』；不仅来与我相谈，更与我相合，达到我的条件」；接纳神的提议为极其有利的；答应他的要求为极其合理的。
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用以劝我们的论据，取自：
（1）我们若忽略拒绝这邀请，就对自己行了不可言喻的伤害：「『你们为何花钱买那不是粮的呢？』——那连要饭的干粮也不给你的，而在主这里你们可以无钱得酒和奶？『你们为何用劳碌得来的』去买那『不能使人饱足的』呢？」请在此看：[1] 世上万事的虚空。它们不是粮，不适合作灵魂的食物；它们不提供合适的滋养或舒畅。粮是天然生命的杖，但对属灵生命毫无支持。世上一切的财富和快乐都不够灵魂吃一顿。永恒的真理和永恒的善才是理性而不朽之灵魂的唯一食物——这灵魂的生命在于与神和好、与神相像、与神联合相通，而世界上的事对这些毫无帮助。「它们不能使人饱足」；它们不给灵魂提供坚实的安慰和满足，也不能使灵魂说：「如今我得着了我所愿的。」不但如此，它们连身体的食欲也不能满足。「人越多有，就越要多有」（传1:8）。哈曼在丰盛之中仍不满足。它们奉承，却不填满；它们一时取悦，如同饥饿之人的梦——醒了之后灵魂仍觉空虚。它们很快腻人，却从不使人满足；它们使人厌烦，却不使人知足，也不使人真正安舒。这一切都是虚空的虚空。[2] 这世上儿女的愚昧。他们花钱劳碌为这些无常、不饱足的事物。富人靠钱活着，穷人靠劳碌活着；但两者都误了自己最真实的利益——一个在做买卖，一个在劳碌，都为世界，都指望在其中得到满足和幸福，却都可怜地失望。神俯就怜悯地与他们理论：「你们为何这样违背自己的利益而行？为何容许自己如此被欺骗？」让我们与自己理论，让这些理论的结论成为一个圣洁的决志——不「为那必坏的食物劳力，要为那存到永生的食物劳力」（约6:27）。让我们在世上所遇见的一切失望，都驱使我们归向基督，引导我们单在他里面寻求满足。这才是确保稳妥之道，也必被确保。
（2）我们若接纳这邀请、与之相合，就对自己行了不可言喻的恩慈。[1] 我们借此确保现今的快乐和满足：「你们若留心听基督，就『吃那美物』——既健康又悦人的，本身好的、对你们也好的。」神美善的话语和应许、无亏的良心、神美善之圣灵的安慰，对那些殷勤而顺服地听从基督的人，是不断的筵席。他们的灵魂必「因肥甘得享喜乐」——就是丰富和最可喜悦的乐趣。此处的呼召不是说「来，『买』」，恐怕那会使人生畏，而是「来，『吃』」；来用那必大大悦人的款待自己；「朋友啊，吃！」可悲的是，人竟需被如此恳切招揽来赴自己的福乐。[2] 我们借此确保那永恒的幸福：「『听，你们的魂就必得活』；你们不仅必从永死中得救，更必永远蒙福」；因为少于这的，不能作为不朽之灵魂的生命。基督的话是灵，是生命，是灵之生命（约6:33,63），是「生命之道」（徒5:20）。幸福是何等容易地提供给我们！不过是「听，你们就必活」。[3] 伟大的神恩慈地将这一切保证给我们：「就近我来，『我必与你们立永远的约』，必使自己处于约的关系和约的义务之下，借此将『大卫那可靠的恩典』赐给你们。」注意，第一，我们若来事奉神，他必与我们立约善待我们、使我们得福；他向我们如此俯就、如此关切。第二，神与我们所立的约是永远的约——其设计从永远，其存续到永远。第三，这约的益处是怜悯——合乎我们处境的怜悯，我们既是可怜的，就是怜悯的合适对象。它们出于神的怜悯，又在各方面为我们的益处而安排。第四，它们是大卫的恩典——神所应许给大卫的那样的恩典（诗89:28,29等），称为「他仆人大卫的恩典」，所罗门也以此申诉（代下6:42）。这约必如与大卫所立之约那样确定（耶33:25,26）。王权的约是恩典之约的预表（撒下23:5）。或者更确切地说，此处的大卫我们当理解为弥赛亚。约中的恩典都是「他的」恩典；都是他所买的；都是在他里面应许的；都珍藏在他手中，又从他手中分赐给我们。他是这约的中保和受托人；这话应用于他（徒13:34）。它们是「ta hosia」（那里所用的字，七十士译本在此也用）——「大卫那圣洁的事」，因为它们因神的圣洁而坚立（诗89:35），又意在促进人间的圣洁。第五，它们是可靠的恩典。这约在凡事上都安排妥当，所以是可靠的。它在普遍的提供上是可靠的；神在这些恩典的提供上是真实诚恳、严肃认真的。它在信徒身上特别的应用上也是可靠的；神的恩赐和选召是没有后悔的。它们是大卫的恩典，所以是可靠的，因为在基督里一切的应许都是是的、是阿们的。
三、耶稣基督被应许下来，为要成全我们在此蒙召接纳的一切别的应许（赛55:4）。他就是那位大卫——约中一切祝福和益处都是他那可靠的恩典。「神已经在他旨意和应许中『立了他』，已经设立他、指定他，到了时候满足，必如同他已经来了那样确实地差遣他，来作一切那必要使我们得着这些预备之益处的事。」他已经白白地赐下他；因为有什么比恩赐更白白的呢？我们里面没有什么配得这样的恩惠，但基督是神的恩赐。我们需要一位：1. 证明我们所蒙召来享受其益处的应许之真实；而基督被赐下「作见证」，见证神愿意按福音的条件接纳我们进入他的恩惠，向列祖所应许的得以坚立，使我们得以完全满意地将灵魂交托于这些应许。基督是忠实的见证，我们可以信他的话——他是合格的见证，因为他从永远就躺在父的怀中，对全事完全知晓。基督作为先知向世人见证神的旨意；信就是领受他的见证。2. 帮助我们与这邀请相合，达到其中的条件。我们不知如何找到那得供应的水源，但基督被赐下作「领袖」。我们不知当如何行才能合格或成为有分于其中的人，但他被赐下作「司令」，向我们指示当行的，又使我们能行。在我们到基督这里的路上有许多艰难和反对；我们有属灵的仇敌要对付，但为激励我们争战，我们有一位好元帅，像约书亚那样的领袖和司令，要将我们的仇敌踏在脚下，将我们带入应许之地。基督借他的诫命作司令，借他的榜样作领袖；我们的本分是顺服他、跟从他。
四、筵席的主人既已确定，下一步就是以宾客充满它，因为那预备必不失落，也不徒然（赛55:5）。1. 外邦人必被请来赴这筵席，必从大道上和篱笆那里被请来：「『你素不认识的国民，你也必召来』——就是从前不称为你国、不像以色列那样蒙你差遣先知去的那国——那在天下万族中神所特认识的民。」外邦人如今必如前所未有地蒙恩；他们认识神，更恰当说是他们「被神认识」（加4:9）。2. 他们必应召而来：「素不认识你的国民，也必奔向你」；那些长久远离基督的人必得亲近；那些素来奔离他的人必以所能想象的最快最欢欣的速度奔向他。必有一群信主的外邦人涌向基督——他既从地上被举起来，就要吸引万人来归他。如今请看缘由：（1）外邦人为何如此涌向基督；是「因耶和华你的神」——因为他是神的儿子，并且大有权能地被显明为如此；因为他们如今看见他的神就是他们所当对付的那一位，除了在他儿子身上有分之外，再无别法到他面前来作他们的神。凡被引到认识神、明白他们与他之间的事所系的人，不能不奔向耶稣基督——他是神与人之间唯一的中保，若不借着他，就无人能到父那里来。（2）神为何将他们带到他面前；因为他是以色列的圣者——忠于他的应许，并且他已应许借将列国赐给他为业而荣耀他。当希利尼人开始来寻找基督时，他说：「人子得荣耀的时候到了」（约12:22,23）。而他在复活和升天中得荣耀，正是感动大批人奔向他的大论证。
英語原文
Evangelical Invitations (706 BC)
¹ Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.
² Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness.
³ Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David.
⁴ Behold, I have given him for a witness to the people, a leader and commander to the people.
⁵ Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee.
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, Ps 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, Re 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, Ge 49:10,12. 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, Re 3:17,18. 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, 1Pe 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, Ec 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 6:33,63), the words of this life, Ac 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 (Ps 89:28,29, etc.), which are called the mercies of David his servant, and are appealed to by Solomon, 2Ch 6:42. It shall be a covenant as sure as that with David, Jer 33:25,26. The covenant of royalty was a figure of the covenant of grace, 2Sa 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, Ac 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 (Ps 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, Ga 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 12:22,23. And his being glorified in his resurrection and ascension was the great argument by which multitudes were wrought upon to run to him.
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Evangelical Invitations (706 BC)
简体中文
福音的呼召（公元前706年）
⁶ 当趁耶和华可寻找的时候寻找他，相近的时候求告他。 ⁷ 恶人当离弃自己的道路，不义的人当弃掉自己的意念；归向耶和华，耶和华就必怜恤他；当归向我们的神，因为神必广行赦免。 ⁸ 耶和华说：我的意念非同你们的意念，我的道路非同你们的道路。 ⁹ 天怎样高过地，照样我的道路高过你们的道路，我的意念高过你们的意念。 ¹⁰ 雨雪从天而降，并不返回，却滋润地土，使地上发芽结实，使撒种的有种，使要吃的有粮。 ¹¹ 我口所出的话也必如此，决不徒然返回，却要成就我所喜悦的，在我发他去成就的事上必然亨通。 ¹² 你们必欢欢喜喜地出来，平平安安地蒙引导；大山小山必在你们面前发声歌唱，田野的树木也都拍掌。 ¹³ 松树长出代替荆棘，番石榴长出代替蒺藜；这要为耶和华留名，作为永远的证据，不能剪除。
我们在这里进一步看到那在耶稣基督里与我们所立的恩典之约的论述——既论到约中所要求的，也论到约中所应许的，又论到那些足以丰丰富富地坚固我们以信心顺服并倚靠这约的考虑。这恩典的神向世人所显明善意的启示，不可局限于犹太人或外邦人，不可局限于旧约或新约，更不可局限于巴比伦的被掳者。不，诫命和应许在这里都是赐给众人的——赐给「一切渴慕幸福的人」（赛55:1）。谁不渴慕呢？当听这话而存活。
一、这里向贫穷的罪人，按着福音的条件，发出了怜悯、平安和一切幸福的恩惠应许（赛55:6,7）。
- 让他们祷告，他们的祷告必蒙垂听、蒙应允（赛55:6）：「『当趁耶和华可寻找的时候寻找他』。你们因背叛他对他的效忠而离弃了他，又因惹动他使他的恩惠从你们撤去而失掉了他；如今要寻找他。趁他相近，还在呼召可达之处，『求告他』。」请看，
(1) 所要求的本分。 [1]「寻找耶和华。求问他，以他为你们的训诲，向他『求问当行的道』。以他为你们的份和福分去寻找他、追求他；寻求与他相和、与他相交，并要在他面前得福。要为失掉他而忧伤；要殷勤地要寻见他；要采取所指定的寻见之法，以基督为道路，以圣灵为引导，以真道为准则。」 [2]「求告他。祷告他，与他相和；既已相和，就为你们所需要的一切别的事祷告他。」
(2) 用以勉励我们尽这些本分的动机：「趁他可寻找——趁他相近」。 [1] 这里暗示如今神相近、可寻见，所以寻找他、求告他并不徒然。如今他的忍耐正等候我们，他的道正呼召我们，他的灵正与我们相争。让我们如今善用我们的优势和机会；因为如今正是悦纳的时候。但 [2] 将有一日他远离，不可寻见，当他忍耐之日已过，他的灵不再相争。在今世也许会有这样的时刻来到——当心已无可救药地刚硬之时；而在死和审判之时，门必「关上」，这是确定的（路16:26；13:25,26）。怜悯如今正被赐下，但那时无怜悯的审判必临到。
- 让他们悔改归正，他们的罪必蒙赦免（赛55:7）。这里呼召未归正的人——「恶人和不义的人」——呼召那生活在明显大罪之中的恶人，呼召那疏忽明显本分的不义之人：这救恩之道正是差遣给他们的，并且有最充足的保证：悔改的罪人必发现神是赦罪的神。请看，
(1) 悔改是什么。悔改包括两件事： [1] 转离罪恶，离弃罪恶。离开它，并且怀着厌恶和憎嫌离开它，永远不再返回。恶人当「离弃自己的道路」，他的恶道，正如我们当离弃一条永不能带我们到达所瞄准之幸福的错路，和一条引到灭亡的危险路。让他不可在那条路上再走一步。不但如此，不但道路要改，心思也要改；不义的人当「弃掉自己的意念」。悔改若是真的，必击中根本，洗净心中的恶。我们必须改变对人和事的判断，赶出败坏的想象，放弃那未成圣之心所用以自蔽的虚浮借口。注意，仅仅断绝恶行是不够的，我们还必须对恶念提出抗议。然而这还不是全部： [2] 悔改就是「归向耶和华」；归向他，以他为我们的神、我们的主，我们曾背叛他，如今我们有责任与他相和；归向耶和华为生命和活水之源，我们曾为破裂的池子离弃了他。
(2) 我们如此悔改有什么勉励。我们若如此行， [1] 神就「怜恤」。他必不按我们的罪所应得的待我们，却要怜悯我们。苦难乃是怜悯的对象。如今罪的结果——我们因此成了真正可怜的人（结16:5,6），以及悔改的性质——借此我们变得对自己苦难有所感觉，并被带来为自己哀叹（耶31:18），这两者都使我们成为怜悯的对象，而在神那里有丰盛的怜悯。 [2] 他必广行赦免。「他必广行赦免」（原文如此），正如我们多次得罪，他也多次赦免。虽然我们的罪又大又多，虽然我们屡次退后，仍容易犯罪，神却必重施他的赦免，并且欢迎退后的儿女真诚地归回。
二、这里给我们勉励，叫我们接受这应许，并把灵魂交托其上。因为无论我们向哪一方看，都找得到足够的依据来坚固我们对这应许之有效和价值的信心。
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我们若向上看天，就发现神的谋略在那里又高又超绝，他的意念和道路无限地高于我们的（赛55:8,9）。恶人受劝离弃自己的恶道和恶念（赛55:7），归向神，就是把他们的道路和意念带来与他的相合、相同；「因为」（他说）「我的意念和道路不像你们的。你们的意念只顾念下面的事；你们是属地的、属土的；但我的意念是上面的，『如天高过地』；你们若要显出自己是真悔改的人，你们的意念也当如此，你们的心也当思念上面的事。」或者更当理解为勉励我们倚靠神的应许，他必在悔改之时赦免罪。罪人也许会害怕神不与他们和好，因为他们无法在心里与一个如此卑鄙、又如此屡次得罪他们的人和好。「但」（神说）「我在这事上的意念不像你们的，而是高过你们的，如天高过地。」在其他事上也是如此。人对罪、对基督、对圣洁，对这个世界和那将来的世界，所持的看法与神的看法相去甚远；但在和好一事上，更是如此。我们以为神容易动怒、不易饶恕——以为他若饶恕一次，就不再饶恕第二次。彼得以为能「饶恕到七次」（太18:21）已经很多了，对我们而言一百第纳流斯已是巨款；但神以赦免的怜悯迎接归回的罪人；他白白地赦免，正如他白白地赐给——并不责备。我们饶恕却不能忘记；但当神赦免罪时，他不再记念。神就是这样以对他美好的思想来充满罪人，邀请他们归向他（耶31:20）。
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我们若向下看这地，就发现神的话语在那里又大有能力又有效，能成就它一切伟大的目的（赛55:10,11）。请看，(1) 神的话语在自然界的功效。他对雪说：「降在地上吧」；他指定它何时降，降多少，在那里躺卧多久；他也如此「对那小雨和大雨」（伯37:6）。按照他的命令，它们从天降下，在「普世之上，无论是为责罚，或为他的地，或为怜悯」（伯37:12,13），都「成就他所命令的」。它们并不「徒然返回」，而是滋润地土，因此他被称为「从他的楼阁」滋润地土的那位（诗104:13）。地土得滋润是为要结果子。这样他使它「发芽结实」，因为地土的出产全靠天上的甘露；这样它不但给吃的人「粮」——给主人和他家人眼前的口粮，也给撒种的人「种」，使他在来年有粮。作农夫的，必须既是吃的人，又是撒种的人，否则他很快就要看见自己所存的尽都告罄。(2) 他的话语在护理和恩典之国中的功效，与前者同样确定：「『我口所出的话也必如此』——在先知口中如其在护理手下一样有能力；『决不徒然返回』——不会因无力成就所奉差的目的，或因遇到无法克服的反对而返回；不，『却要成就我所喜悦的』」（因为这是他旨意的宣告，他乃是照他旨意的谋略作成一切的）「『在我发他去成就的事上必然亨通』。」这保证我们， [1] 神的应许在合宜的时候都必完全应验，其中一点一画也不落空（王上8:56）。这些怜悯和恩典的应许，在信徒的灵魂上，为他们的成圣和安慰，必产生如雨水在地土上为使其结果子所产生的同样实在的效果。 [2] 按着道所奉差的不同使命，它必产生不同的效果。它若不作「活的香气叫人活」，就必作「死的香气叫人死」；它若不使良心知罪、使心柔软，就必使良心麻木、使心刚硬；它若不为天国使之成熟，就必为地狱使之成熟。参赛6:9。无论这一种或那一种，它必见效。 [3] 基督来到世上，如天上的甘露（何14:5），必不徒然。因为以色列若不归聚，他必在外邦人归信上得荣耀；所以当犹太人拒绝恩典的呼召时，要把恩典转向外邦人，使婚筵坐满宾客，使福音不致徒然返回。
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我们若特别查看教会，就必发现神为她已经行了、并将要行何等大的事（赛55:12,13）：「你们必欢欢喜喜地出来，平平安安地蒙引导。」这话所指的，(1) 是犹太人从巴比伦的得释放和归回。他们必从被掳中出来，又被引导回到自己的地。神必在他们前头行，正如从前在他父老前面在云柱火柱中行一样确定，虽然不像那样可以感知。他们出来，不是战战兢兢，而是欢欣凯旋，不是带着离开巴比伦的遗憾，也不是带着被追回的惧怕，而是带着「欢喜」和「平安」。他们越山归家的旅程必是愉快的，他们所经过的各国都必善待他们、为他们祝福。「大山小山」和其中的居民，必如狂喜一般「发声歌唱」；百姓若闭口不言，「田野的树木」也必以掌声和欢呼相随。他们到了自己的地，那地必已预备好欢迎他们；因为他们原以为要看见满地荆棘蒺藜，却必见满植「松树和番石榴」：因为那地虽荒凉，却「享受了它的安息」（利26:34），安息既过，如安息年后的地，必更为美好。这也必大大归荣耀于神，为他「留名」。但 (2) 无疑这话看得更远。这要「作为永远的证据」，也就是说， [1] 犹太人从巴比伦得救赎，乃是那些关乎福音时代之应许的确认。论到那大拯救之预言的应验，必成为一切其他应许得成全的凭据和保证；因为借此必显明「那应许我们的是信实的」。 [2] 它必成为所应许之福分的代表，是它们的预表和影像。「第一」，福音的恩典必使那受罪恶和撒但奴役的人得自由。他们「必出来，又被引导」。基督若叫他们自由，他们就真自由了。「第二」，它必使那忧郁的人充满喜乐（诗14:7）：「雅各要快乐，以色列要欢喜」。地和受造之物中较低微的部分，也必有分于这救恩的喜乐（诗96:11,12）。「第三」，它必在人的品格上带来大的改变。那些如荆棘蒺藜——除了火一无可用，不，更是伤人扰人——的，必变得如松树和番石榴那样优雅有用。荆棘蒺藜是因罪而来的，是咒诅的果子（创3:18）。在它们之处兴起悦人的树木，象征着律法咒诅的挪去和福音祝福的引进。教会的仇敌原如荆棘蒺藜；但神必兴起朋友来代替他们，作她的保护和装饰。这话也可以指着世界变得更好：一世代是荆棘蒺藜，必有另一世代如松树番石榴兴起；儿女要比父母更智慧、更良善。「第四」，在这一切事上，神必得荣耀。这必「为他留名」，借此他被人认识、得人称颂，神的百姓也因此得勉励。这要「作为永远的证据」，表明神向他们的恩惠，使他们确知：他的恩惠虽可能暂时被遮蔽，却「永不剪除」。恩典之约乃是永远的约；因为其中现今的福分，乃是永远福分的凭据。
英語原文
Evangelical Invitations (706 BC)
⁶ Seek ye the LORD while he may be found, call ye upon him while he is near:
⁷ Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon.
⁸ For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD.
⁹ For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.
¹⁰ For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater:
¹¹ So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.
¹² For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands.
¹³ Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree: and it shall be to the LORD for a name, for an everlasting sign that shall not be cut off.
We have here a further account of that covenant of grace which is made with us in Jesus Christ, both what is required and what is promised in the covenant, and of those considerations that are sufficient abundantly to confirm our believing compliance with and reliance on that covenant. This gracious discovery of God's good-will to the children of men is not to be confined either to the Jew or to the Gentile, to the Old Testament or to the New, much less to the captives in Babylon. No, both the precepts and the promises are here given to all, to every one that thirsts after happiness, Isa 55:1. And who does not? Hear this, and live.
I. Here is a gracious offer made of pardon, and peace, and all happiness, to poor sinners, upon gospel terms, Isa 55:6,7.
1. Let them pray, and their prayers shall be heard and answered (Isa 55:6): "Seek the Lord while he may be found. Seek him whom you have left by revolting from your allegiance to him and whom you have lost by provoking him to withdraw his favour from you. Call upon him now while he is near, and within call." Observe here,
(1.) The duties required. [1.] "Seek the Lord. Seek to him, and enquire of him, as your oracle. Ask the law at his mouth. What wilt thou have me to do? Seek for him, and enquire after him, as your portion and happiness; seek to be reconciled to him and acquainted with him, and to be happy in his favour. Be sorry that you have lost him; be solicitous to find him; take the appointed method of finding him, making use of Christ as your way, the Spirit as your guide, and the word as your rule." [2.] "Call upon him. Pray to him, to be reconciled, and, being reconciled, pray to him for every thing else you have need of."
(2.) The motives made use of to press these duties upon us: While he may be found—while he is near. [1.] It is implied that now God is near and will be found, so that it shall not be in vain to seek him and to call upon him. Now his patience is waiting on us, his word is calling to us, and his Spirit striving with us. Let us now improve our advantages and opportunities; for now is the accepted time. But, [2.] There is a day coming when he will be afar off, and will not be found, when the day of his patience is over, and his Spirit will strive no more. There may come such a time in this life, when the heart is incurably hardened; it is certain that at death and judgment the door will be shut, Lu 16:26,13:25,26. Mercy is now offered, but then judgment without mercy will take place.
2. Let them repent and reform, and their sins shall be pardoned, Isa 55:7. Here is a call to the unconverted, to the wicked and the unrighteous—to the wicked, who live in known gross sins, to the unrighteous, who live in the neglect of plain duties: to them is the word of this salvation sent, and all possible assurance given that penitent sinners shall find God a pardoning God. Observe here,
(1.) What it is to repent. There are two things involved in repentance:—[1.] It is to turn from sin; it is to forsake it. It is to leave it, and to leave it with loathing and abhorrence, never to return to it again. The wicked must forsake his way, his evil way, as we would forsake a false way that will never bring us to the happiness we aim at, and a dangerous way, that leads to destruction. Let him not take one step more in that way. Nay, there must be not only a change of the way, but a change of the mind; the unrighteous must forsake his thoughts. Repentance, if it be true, strikes at the root, and washes the heart from wickedness. We must alter our judgments concerning persons and things, dislodge the corrupt imaginations and quit the vain pretences under which an unsanctified heart shelters itself. Note, It is not enough to break off from evil practices, but we must enter a caveat against evil thoughts. Yet this is not all: [2.] To repent is to return to the Lord; to return to him as our God, our sovereign Lord, against whom we have rebelled, and to whom we are concerned to reconcile ourselves; it is to return to the Lord as the fountain of life and living waters, which we had forsaken for broken cisterns.
(2.) What encouragement we have thus to repent. If we do so, [1.] God will have mercy. He will not deal with us as our sins have deserved, but will have compassion on us. Misery is the object of mercy. Now both the consequences of sin, by which we have become truly miserable (Eze 16:5,6), and the nature of repentance, by which we are made sensible of our misery and are brought to bemoan ourselves (Jer 31:18), both these make us objects of pity, and with God there are tender mercies. [2.] He will abundantly pardon. He will multiply to pardon (so the word is), as we have multiplied to offend. Though our sins have been very great and very many, and though we have often backslidden and are still prone to offend, yet God will repeat his pardon, and welcome even backsliding children that return to him in sincerity.
II. Here are encouragements given us to accept this offer and to venture our souls upon it. For, look which way we will, we find enough to confirm us in our belief of its validity and value.
1. If we look up to heaven, we find God's counsels there high and transcendent, his thoughts and ways infinitely above ours, Isa 55:8,9. The wicked are urged to forsake their evil ways and thoughts (Isa 55:7) and to return to God, that is, to bring their ways and thoughts to concur and comply with his; "for" (says he) "my thoughts and ways are not as yours. Yours are conversant only about things beneath; they are of the earth earthy: but mine are above, as the heaven is high above the earth; and, if you would approve yourselves true penitents, yours must be so too, and your affections must be set on things above." Or, rather, it is to be understood as an encouragement to us to depend upon God's promise to pardon sin, upon repentance. Sinners may be ready to fear that God will not be reconciled to them, because they could not find in their hearts to be reconciled to one who should have so basely and so frequently offended them. "But" (says God) "my thoughts in this matter are not as yours, but as far above them as the heaven is above the earth." They are so in other things. Men's sentiments concerning sin, and Christ, and holiness, concerning this world and the other, are vastly different from God's; but in nothing more than in the matter of reconciliation. We think God apt to take offence and backward to forgive—that, if he forgives once, he will not forgive a second time. Peter thought it a great deal to forgive seven times (Mt 18:21), and a hundred pence go far with us; but God meets returning sinners with pardoning mercy; he forgives freely, and as he gives: it is without upbraiding. We forgive and cannot forget; but, when God forgives sin, he remembers it no more. Thus God invites sinners to return to him, by possessing them with good thoughts of him, as Jer 31:20.
2. If we look down to this earth, we find God's word there powerful and effectual, and answering all its great intentions, Isa 55:10,11. Observe here, (1.) The efficacy of God's word in the kingdom of nature. He saith to the snow, Be thou on the earth; he appoints when it shall come, to what degree, and how long it shall lie there; he saith so to the small rain and the great rain of his strength, Job 37:6. And according to his order they come down from heaven, and do whatsoever he commands them upon the face of the world, whether it be for correction, or for his land, or for mercy, Isa 55:12,13. It returns not re infectâ—without having accomplished its end, but waters the earth, which he is therefore said to do from his chambers, Ps 104:13. And the watering of the earth is in order to its fruitfulness. Thus he makes it to bring forth and bud, for the products of the earth depend upon the dews of heaven; and thus it gives not only bread to the eater, present maintenance to the owner and his family, but seed likewise to the sower, that he may have food for another year. The husbandman must be a sower as well as an eater, else he will soon see the end of what he has. (2.) The efficacy of his word in the kingdom of providence and grace, which is as certain as the former: "So shall my word be, as powerful in the mouth of prophets as it is in the hand of providence; it shall not return unto me void, as unable to effect what it was sent for, or meeting with an insuperable opposition; no, it shall accomplish that which I please" (for it is the declaration of his will, according to the counsel of which he works all things) "and it shall prosper in the thing for which I sent it." This assures us, [1.] That the promises of God shall all have their full accomplishment in due time, and not one iota or tittle of them shall fail, 1Ki 8:56. These promises of mercy and grace shall have as real an effect upon the souls of believers, for their sanctification and comfort, as ever the rain had upon the earth, to make it fruitful. [2.] That according to the different errands on which the word is sent it will have its different effects. If it be not a savour of life unto life, it will be a savour of death unto death; if it do not convince the conscience and soften the heart, it will sear the conscience and harden the heart; if it do not ripen for heaven, it will ripen for hell. See Isa 6:9. One way or other, it will take effect. [3.] That Christ's coming into the world, as the dew from heaven (Ho 14:5), will not be in vain. For, if Israel be not gathered, he will be glorious in the conversion of the Gentiles; to them therefore the tenders of grace must be made when the Jews refuse them, that the wedding may be furnished with guests and the gospel not return void.
3. If we take a special view of the church, we shall find what great things God has done, and will do, for it (Isa 55:12,13): You shall go out with joy, and be led forth with peace. This refers, (1.) To the deliverance and return of the Jews out of Babylon. They shall go out of their captivity, and be led forth towards their own land again. God will go before them as surely, though not as sensibly, as before their fathers in the pillar of cloud and fire. They shall go out, not with trembling, but with triumph, not with any regret to part with Babylon, or any fear of being fetched back, but with joy and peace. Their journey home over the mountains shall be pleasant, and they shall have the good-will and good wishes of all the countries they pass through. The hills and their inhabitants shall, as in a transport of joy, break forth into singing; and, if the people should altogether hold their peace, even the trees of the field would attend them with their applauses and acclamations. And, when they come to their own land, it shall be ready to bid them welcome; for, whereas they expected to find it all overgrown with briers and thorns, it shall be set with fir-trees and myrtle-trees: for, though it lay desolate, yet it enjoyed its sabbaths (Le 26:34), which, when they were over, like the land after the sabbatical year, it was the better for. And this shall redound much to the honour of God and be to him for a name. But, (2.) Without doubt it looks further. This shall be for an everlasting sign, that it, [1.] The redemption of the Jews out of Babylon shall be a ratification of those promises that relate to gospel times. The accomplishment of the predictions relating to that great deliverance would be a pledge and earnest of the performance of all the other promises; for thereby it shall appear that he is faithful who has promised. [2.] It shall be a representation of the blessings promised and a type and figure of them. First, Gospel grace will set those at liberty that were in bondage to sin and Satan. They shall go out and be led forth. Christ shall make them free, and then they shall be free indeed. Secondly, It will fill those with joy that were melancholy. Ps 14:7, Jacob shall rejoice, and Israel shall be glad. The earth and the inferior part of the creation shall share in the joy of this salvation, Ps 94:11,12. Thirdly, It will make a great change in men's characters. Those that were as thorns and briers, good for nothing but the fire, nay, hurtful and vexatious, shall become graceful and useful as the fir-tree and the myrtle-tree. Thorns and briers came in with sin and were the fruits of the curse, Ge 3:18. The raising of pleasant trees in the room of them signifies the removal of the curse of the law and the introduction of gospel blessings. The church's enemies were as thorns and briers; but, instead of them, God will raise up friends to be her protection and ornament. Or it may denote the world's growing better; instead of a generation of thorns and briers, there shall come up a generation of fir-trees and myrtles; the children shall be wiser and better than the parents. And, fourthly, in all this God shall be glorified. It shall be to him for a name, by which he will be made known and praised, and by it the people of God shall be encouraged. It shall be for an everlasting sign of God's favour to them, assuring them that, though it may for a time be clouded, it shall never be cut off. The covenant of grace is an everlasting covenant; for the present blessings of it are signs of everlasting ones.
正如赛53:1-12里我们看到了许多关于基督的教导，赛54:1-17里看到了许多关于基督的教会的教导，照样在这一章里，我们也有许多关于在基督里与我们立定的恩典之约的内容。此处所应许的「大卫那可靠的恩典」（赛55:3），使徒将其应用于从基督复活而流向我们的各样福益（徒13:34），这可以作为理解本章的钥匙；这并不是说它原来不是为当时活在世上之神百姓的安慰而赐的——尤其是为巴比伦的俘虏，以及以色列其他被分散的人；但这福音既传给他们，也传给我们，并且在新约里传得更加清晰、更加完全。本章内容如下：一、向众人发出白白的、满有恩典的邀请，叫他们来领受福音恩典的益处（赛55:1）。二、为坚定这邀请而提出的有力论证（赛55:2-4）。三、应许这邀请在外邦人中必大获功效（赛55:5）。四、劝勉人悔改与归正，并赐下大鼓励，使人在此之上盼望得着赦免（赛55:6-9）。五、以神的话语必定的功效来印证这一切（赛55:10,11）；以及犹太人从被掳之地归回这一具体实例，作为这一切其他应许必将成就的记号。