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英文原文
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)
福音的邀請 (706 BC)
¹ 唉！一切口渴的人，當來到水邊；沒有銀錢的人，當來，買了吃；是的，當來，不花銀錢、不付代價，買酒和奶。
² 你們為何花錢買那不是糧的？用勞碌得來的換那不能使人飽足的？你們要留意聽從我，就能吃那美物，得享肥甘，心中喜樂。
³ 你們要側耳而聽，就必得活；我必與你們立永遠的約，就是應許大衛那可靠的恩典。
⁴ 看哪，我已立他作萬民的見證，作萬民的領袖和君王。
⁵ 看哪，你素不認識的國，你必召來；素不認識你的國，也必因耶和華你的神、以色列的聖者而向你奔跑；因為他已經榮耀你。
在此，I. 我們都被邀請來享受神的恩典在新約中為可憐的靈魂所預備的供應——就是「耶和華僕人的產業」（Isa 54:17），不僅是他們將來的產業，更是他們如今的杯（Isa 55:1）。請觀察：
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誰被邀請：「唉！一切口渴的人。」不僅是猶太人——救恩之道先被送往他們那裏——更是外邦人、貧窮的、殘廢的、瘸腿的、瞎眼的，都被召赴這婚筵——無論從大路和小巷中能找到誰。這暗示在基督裏有足夠給所有人的，也有足夠給每一個人的；傳道人當向所有人普遍地提供生命和救恩；在福音時代，這邀請要比從前更廣泛地發出，並要送到外邦人那裏；而且福音之約不排除任何人，除非他們自己排除自己。這邀請是以「唉」——注意聽——的方式發布的。「有耳可聽的，就應當聽。」
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那些受歡迎的人當具備甚麼資格——他們必須口渴。一切人都受歡迎來享受福音的恩典，條件只是福音的恩典對他們是受歡迎的。那些以世界及其享受為分、不尋求在神恩寵中的福樂的人——那些依靠自己行為的功勞稱義、看不見自己需要基督和他的義的人——這些人不渴；他們對自己的需要沒有感覺，對自己的靈魂沒有痛苦或不安，所以不肯降卑到領受基督恩惠的地步。但那些口渴的人被邀請到水邊，正如勞苦擔重擔的人被邀請到基督那裏得安息。注意，神賜恩典之處，他先賜對它的渴慕；而他既賜了對它的渴慕，就必賜下它（Ps 81:10）。
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他們被邀請到何處：「你們當來到水邊。」來到水邊，來到港口、碼頭、可以航行的河邊的泊位——貨物在那裏進口；到那裏去買，因為那是外國商品的市場；對我們而言，它們本要永遠是外國的，若非基督帶來了永遠的義。當來到基督面前；因為他是那被開啟的泉源；他是那被擊打的磐石。當來到聖禮前，來到那些使神的城歡喜的溪水旁；來到它們面前，雖然它們對你們似乎是平淡尋常之物，如同水一樣，但對信基督的人，所象徵的事物要如同酒和奶，豐富地使人振奮。當來到醫治之水前；當來到活水前。願意的，都可以來，「白白取生命的水喝」（Re 22:17）。我們的救主曾引用此處（Joh 7:37）：「人若渴了，可以到我這裏來喝。」
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他們被邀請作甚麼。（1）「來，買。」從未有商人這樣懇求他所希望獲利的顧客，像基督懇求我們那樣——而我們卻是唯一從中獲利的人。「來買，我們可以向你保證你必作一筆好交易——你永不後悔、也永不虧損的交易。來買；藉著將福音的恩典應用在自己身上，使它成為你自己的；按著基督的條件使它成為你自己的——不，按著任何條件使它成為你自己的，不必計較是否同意那些條件。」（2）「來，吃；更要使它成為你自己的，正如我們所吃的比我們所買的更是我們自己的一樣。」我們必須買真理，不是要把它放在一邊觀看，而是要以此為食、以此設宴，使屬靈的生命藉此得著滋養和堅固。我們必須為自己的靈魂購買必需的糧食，情願捨棄任何事物——無論對我們多麼寶貴——只要能得著基督和他的恩典與安慰。我們必須放棄罪，因為它是與基督對立的；放棄一切對自己義的依賴，因為它與基督競爭；甚至情願放棄生命及其最必需的維持，也不願放棄我們在基督裏的益處。當我們買了我們所需要的，就不要拒絕自己對它舒適的使用，而要享受它，吃自己勞碌所得的：「買了吃。」
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他們被邀請享受甚麼供應：「來，買酒和奶」，這「不僅能解渴」（清水也能作到），「更能滋養身體、振奮精神」。世界不及我們的期望。我們至少在其中期望有水，卻連那也失望了，如「提瑪的旅客」（Job 6:19）。但基督超過我們的期望。我們來到水邊，本以為有水就心滿意足，卻在那裏找到酒和奶——那是猶大支派的主要商品，也是那支派的細羅所備，用以款待「萬民都必歸順」的他（Ge 49:10,12）。「他的眼睛必因酒紅潤，他的牙齒必因奶潔白。」我們必須到基督面前，為嬰孩得著奶，滋養撫育那些剛重生的人；在基督那裏，強壯的人也必找到使他們振奮之物：他們必有酒使他們心裏歡喜。我們必須放棄我們那渾濁的死水——不，放棄我們的毒藥——好換取這酒和奶。
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這供應的白白賜予：「不花銀錢、不付代價地買。」一個奇特的買法——不僅不用現錢（這已很常見），更是完全不用錢，或不用任何錢的承諾；然而對那些注意過基督給老底嘉——那個悲慘貧窮的教會——的勸告的人，這似乎並不那麼奇特——叫他們「來買」（Re 3:17,18）。我們不用錢買，暗示（1）所賜的恩賜是無價的，不能定價。智慧是金子買不到的。（2）賜恩的主不需要我們，也不需要我們所能作的任何回報。他向我們提出這些，不是因為他要賣，而是因為他樂意賜。（3）所提供的事物已經被買下、被付清了。基督按足價買贖了它們——不是用錢，而是用「他自己的血」（1Pe 1:19）。（4）我們雖完全不配，也不能提供任何看起來像有價值的代價之物，卻必受歡迎來享受應許的益處。我們自己沒有任何價值，我們一切所有、所能作的也沒有，我們必須承認——若基督和天國是我們的，我們就看見自己永遠欠了白白的恩典。
II. 我們被懇切勸說（巴不得我們被勸服！）接受這邀請，為自己作成這好交易。
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我們被勸說去作的是聽從神和他的提議：「『你們要留意聽從我』（Isa 55:2）。不僅聽，更贊同我所說的，並應用在你們自己身上（Isa 55:3）：『你們要側耳而聽』——正如你們對所關切、所喜悅的事側耳而聽；彎下耳朵，讓驕傲的心降服於福音那使人謙卑的方法；將耳朵轉向這邊，使你們能注意地、留心地聽；聽，『就當來』；不僅來與我商談，更與我合作，達到我的條件」——接受神的提議，看作非常有益；答覆他的要求，看作非常合宜合理。
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用來勸我們的論據是從以下取來的：
（1）從我們若輕忽拒絕這邀請，就對自己造成無可言喻的傷害：「『你們為何花錢買那不是糧的呢』——就是連乞丐的乾糧也不給你的——而在這裏，你們可以不花銀錢得著酒和奶？『你們為何』花費『勞碌』去換那連乾糧也不如的，因為它『不能使人飽足』呢？」請看，[1] 世上事物的虛空。它們不是糧，不是靈魂的適宜食物；它們不能提供適合的滋養或振奮。糧是肉身生命的支柱，但它對屬靈生命毫無支持。世上一切的財富和快樂，不能作靈魂的一頓飯。永恆的真理和永恆的善，才是理性和不朽的靈魂唯一的食物——這靈魂的生命在於與神和好、效法神、並與神聯合相交——而世上事物對此毫無幫助。「它們不能使人飽足」；它們不能給靈魂任何堅實的安慰和滿足，也不能使它說：「如今我已得著我所要的。」不，它們甚至不能滿足身體的食慾。人越有就越想要（Ec 1:8）。哈曼在他豐富之中仍不滿足。它們奉承，卻不填滿；它們暫時取悅，如同飢餓之人的夢，醒了魂仍是空的。它們很快生膩，卻永不滿足；它們使人厭煩，卻不使人知足，也不使人真正安舒。這一切都是虛空和煩惱。[2] 這世界之子的愚昧。他們花錢和勞碌去換這些不確定、不能令人滿足的事物。富人靠錢過活，窮人靠勞碌；但兩者都誤了自己真正的利益——一個在經商，一個在勞碌，都為這世界，都應許自己在其中得滿足和福樂，卻都悲慘地失望。神施恩與他們講理：「你們為何這樣違背自己的利益而行？為何容自己這樣被欺哄？」讓我們與自己講理，讓這些推理的結果成為一個聖潔的決心——不「為那必壞的食物勞力，而要為那存到永生的食物勞力」（Joh 6:27）。讓我們在世界中所遇到的一切失望，都幫助推動我們歸向基督，引導我們單單在他裏面尋求滿足。這是使自己穩妥的方法——必能穩妥。
（2）從我們若接受這邀請並順從它，就對自己作了無可言喻的善事。[1] 藉此我們為自己確保了今生的快樂和滿足：「你們若聽從基督，就『吃那美物』——既健康又可口的——本身是好的，對你們也是好的。」神美好的話語和應許、無虧的良心、以及神的聖靈的安慰，對那些留意而順從地聽從基督的人，是持續的筵席。他們的靈魂必「在肥甘中喜樂」，就是在豐富和最悅人的喜樂中。這裏的邀請不是「來，買」——免得使人灰心——而是「來，吃；來，以那大大喜悅你們的事物款待自己；吃吧，朋友們！」想到人竟需要被這樣懇求去得自己的福樂，實在可悲。[2] 藉此我們為自己確保了持久的福樂：「『聽，你們的靈魂就必得活』；你們不僅要被救脫離永遠的滅亡，更要永遠蒙福」：因為不能少於這個的，才是不朽靈魂的生命。基督的話是靈、是生命——賜生命給靈（Joh 6:33,63）——是「這生命的道」（Ac 5:20）。福樂以何等容易的條件提供給我們！不過是「聽，你們就必得活」。[3] 偉大的神施恩向我們保證這一切：「到我這裏來，『我必與你們立永遠的約』——我必使自己進入約的關係、受約的約束——並藉此將『大衛那可靠的恩典』賜給你們。」注意，第一，我們若來事奉神，他必與我們立約施恩、使我們有福——這是他對我們的降卑和關切。第二，神與我們的約是永遠的約——其謀畫從永遠，其延續到永遠。第三，這約的益處是適合我們情形的恩典——我們既是悲慘的，就是恩典的適當對象。它們從神的恩典而來，並各方面為我們的益處而安排。第四，它們是大衛的恩典——是神應許給大衛的那樣的恩典（Ps 89:28,29等），被稱為「他僕人大衛的恩典」，並為所羅門所訴求（2Ch 6:42）。這必是一個與大衛一樣可靠的約（Jer 33:25,26）。王權之約是恩典之約的預表（2Sa 23:5）。或者，更恰當地說，此處的大衛我們當理解為彌賽亞。約中的恩典全是「他的」恩典；是藉著他買贖的；是在他裏面應許的；是珍藏在他手中，從他手中分賜給我們的。他是這約的中保和受託人；這話也應用在他身上（Ac 13:34）。它們是ta hosia（那裏所用、七十士譯本在此也用的詞）——大衛的「聖物」，因為它們因神的聖潔而得堅固（Ps 89:35），並旨在提升人中的聖潔。第五，它們是可靠的恩典。這約既在萬事上都安排妥當，就是可靠的。它在一般的提議上是可靠的；神在這些恩典的提供上是真實而真誠的、認真而懇切的。它在對信徒的特別應用上是可靠的；神的恩賜和選召是沒有後悔的。它們是大衛的恩典，因此是可靠的，因為在基督裏，神的應許都是是的、都是實在的。
III. 應許賜下耶穌基督，為要成就我們在此受邀接受的一切其他應許（Isa 55:4）。他就是那位大衛——約中一切的祝福和益處都是他那可靠的恩典。「神已經在他的旨意和應許中『賜下他』，已經設立和指定他，並在時候滿足時必如他已經來到一樣確定地差遣他，作一切能使我們得益於這些預備所必需的一切。」他白白地賜下他；因為有甚麼比恩賜更白白的呢？我們裏面沒有任何配得這樣恩惠的，但基督是神的恩賜。我們需要一位：1. 證實我們受邀去享受的那些應許的真實；而基督被賜下「作見證」——見證神願意按福音的條件接納我們進入他的恩惠——證實對列祖所作的應許，使我們能以完全的滿足把自己的靈魂交託在那些應許上。基督是信實的見證，我們可以信他的話——他是勝任的見證，因為他從永遠就在父的懷中，完全知曉整件事。基督作為先知，向世界見證神的旨意；而信就是接受他的見證。2. 幫助我們接受這邀請，達到其中的條件。我們不知道如何找到那供應我們的活水之路，但基督被賜下作「領袖」。我們不知道當作甚麼才能合格或成為其中同受的人，但他被賜下作「君王和統帥」，向我們顯示當作甚麼並使我們能作。我們到基督的路上有許多困難和反對；我們有屬靈的仇敵要對抗，但為激勵我們爭戰，我們有一位好元帥——如約書亞——作領袖和統帥，將我們的仇敵踐踏在腳下，使我們得著應許之地。基督以他的誡命作統帥，以他的榜樣作領袖；我們的本分是順服他、跟從他。
IV. 筵席的主人既已定，其次要為筵席預備客人，因為那些預備不可浪費、不可徒然（Isa 55:5）。1. 外邦人要被召赴這筵席，要從大路和小巷中被請來：「『你必召來你所不認識的國』——就是從前不被稱為、不被算作你的國的——你從未像對以色列那樣差遣先知到他們那裏，以色列是神在地上萬族中所認識的民。」外邦人如今要蒙恩，如他們從前從未蒙過的；他們認識神，被說成是他們「被神認識」（Ga 4:9）。2. 他們要在呼召中來：「素不認識你的國，必向你奔跑」；那些長久遠離基督的人要被帶到相近；那些從前逃避他的，要盡一切所能想到的速度和踴躍跑向他。必有信主的外邦人蜂擁到基督這裏——他既從地上被舉起，就要吸引萬人來歸他。如今請看原因：（1）為何外邦人要如此湧向基督；是「因耶和華他的神」——因為他是神的兒子，並以大能顯明為如此——因為他們如今看見他的神是他們必須與之打交道的那位，除了在他的兒子裏面建立關係，就無法到他面前作他們的神。那些被帶到認識神、明白他們與他之間的關係如何的人，不能不跑到耶穌基督那裏——他是神與人之間唯一的中保，除了藉著他，沒有人能到父那裏去。（2）為何神要帶他們到他那裏；因為他是以色列的聖者——信實於他的應許——他已應許藉著將列國賜他為業來榮耀他。當希臘人開始尋求基督時，他說，「人子得榮耀的時候到了」（Joh 12:22,23）。而他在復活和升天中得榮耀，正是使群眾受感動而跑向他的大論據。
英文原文
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.
6-13
Evangelical Invitations (706 BC)
福音的邀請（主前706年）
⁶ 當趁耶和華可尋找的時候尋找他，相近的時候求告他。
⁷ 惡人當離棄自己的道路；不義的人當除掉自己的意念；歸向耶和華，耶和華就必憐恤他；當歸向我們的神，因為神必廣行赦免。
⁸ 耶和華說，我的意念非同你們的意念，我的道路非同你們的道路。
⁹ 天怎樣高過地，照樣我的道路高過你們的道路，我的意念高過你們的意念。
¹⁰ 雨雪從天而降，並不返回，卻滋潤地土，使地上發芽結實，使撒種的有種，使要吃的有糧。
¹¹ 我口所出的話也必如此，決不徒然返回，卻要成就我所喜悅的，在我發它去成就的事上必然亨通。
¹² 你們必歡歡喜喜而出來，平平安安蒙引導；大山小山必在你們面前發聲歌唱，田野的樹木也都拍掌。
¹³ 松樹長出代替荊棘，番石榴長出代替蒺藜；這要為耶和華留名，作為永遠的證據，不能剪除。
我們在此進一步看到那藉耶穌基督與我們所立的恩典之約——包括約中所要求和所應許的，以及那些足以豐富地堅固我們憑信與這約相符相交、並倚靠這約的各樣考慮。這恩典的神對人類善意之啟示，不可局限於猶太人或外邦人、舊約或新約，更不可局限於巴比倫的被擄之民。不，誡命和應許在此都賜給眾人——賜給每一個渴慕幸福的人（Isa 55:1）。誰不渴慕呢？聽罷，就當存活。
I. 此處以福音的條件，向可憐的罪人發出赦免、平安和一切幸福的恩惠邀請（Isa 55:6,7）。
- 讓他們禱告，他們的禱告必蒙垂聽、蒙應允（Isa 55:6）：*當趁耶和華可尋找的時候尋找他。*尋找那位因你們背逆而離開了他、因你們惹動他收回恩寵而失去的他。*趁他相近的時候求告他——*他就在近處，隨時可求。請留意，
（1.）所要求的本分。[1.]「尋找耶和華。尋求他，求問他，以他為你的神諭。*從他口中求問律法。你要我作甚麼？*尋求他，以他為你的產業和幸福而追尋；尋求與他和好、與他相識，並在他的恩寵中得福。要為失去他而憂傷；要殷切尋求找到他；要遵行所定的尋找之法——以基督為道路、以聖靈為引導、以聖經為準則。」[2.]「求告他。向他禱告，求與他和好；既已和好，就為你們所需的一切向他禱告。」
（2.）用以催促我們盡這些本分的動機：趁可尋找的時候——趁他相近的時候。[1.] 這暗示如今神是相近的、可以被尋見的，因此尋找他、求告他必不徒然。如今他的忍耐在等候我們，他的話在呼召我們，他的靈在與我們相爭。讓我們如今善用我們的機會和有利條件；因為如今正是悅納的時候。但 [2.] 日子將到，他要在遠處、不能被尋見——當他忍耐的日子結束、他的靈不再相爭之時。今生可能來到這樣的時刻——當人心剛硬到無可救藥；死後和審判時，門必關上，這是確定的（Lu 16:26, 13:25,26）。憐憫如今正被賜下，但那時不施憐憫的審判必將臨到。
- 讓他們悔改歸正，他們的罪便得赦免（Isa 55:7）。這是對未歸信者的呼召——對惡人和不義的人：對活在明顯的大罪中的惡人，對忽略明明本分的不義的人。這拯救之道正是傳給他們的，且有最充分的保證：悔改的罪人必發現神是赦免的神。請留意，
（1.）悔改是甚麼。悔改包含兩件事：[1.] 轉離罪惡，離棄罪。離開它，且帶着厭惡和憎嫌離開，永不返回。惡人當*離棄自己的道路——他的惡路，如同我們離棄一條永不能引到所望幸福的錯路、一條引向毀滅的險路那樣。不可再在那條路上多走一步。不但要改變道路，更要改變心意；不義的人當除掉自己的意念。真悔改必從根本着手，從心中洗除邪惡。我們必須改變對人對事的判斷，驅逐敗壞的想像，放棄未成聖之心用以自欺的虛假藉口。請注意，僅僅斷絕惡行還不夠，我們還要對惡念提出抗告。然而這還不是全部：[2.] 悔改就是歸向耶和華——*歸向他作我們的神、我們的主權之主——我們所背叛的、理當與之和好的那一位；歸向耶和華如同歸向生命之源和活水泉——我們為破裂的池子所離棄的那一位。
（2.）我們如此悔改有何鼓勵。我們若如此行，[1.] 神*必憐恤。*他必不照我們罪所該受的待我們，而要以憐憫待我們。痛苦是憐憫的對象。如今罪的後果使我們成為真正痛苦的（Eze 16:5,6），而悔改的本質使我們感悟自己的痛苦並為之悲嘆（Jer 31:18）——這兩樣都使我們成為可憐的對象，而在神那裏有豐盛的慈悲。[2.] 他必廣行赦免。他必（原文如此）*廣施赦免——*如同我們屢次犯罪那樣廣施。我們的罪無論多大、無論多樣，我們無論多少次退後、仍易於得罪，神卻必重複他的赦免，歡迎退後的兒女真誠歸回。
II. 此處給我們鼓勵去接受這邀請、把靈魂交託於此。因為我們無論往哪裏看，都找到足夠印證其有效和價值的根據。
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我們若向上看天，便在那裏看見神的籌謀高超而超越，他的意念和道路無限地高過我們的（Isa 55:8,9）。惡人被勸要離棄自己的惡道和惡念（Isa 55:7）歸向神——就是使他們的道和意念與神的相符相合；「因為」（他說）我的意念和道路不是你們的。你們的只環繞地下之事；你們是屬地、屬土的；我的卻在上面——如天高過地那樣；*你們若要證明自己是真悔改者，你們的也當如此，你們的感情也當思念上面的事。*或更確切地說，這當理解為對我們的信靠神應許——悔改時赦免罪——的鼓勵。罪人或許怕神不肯與他們和好，因為他們自己心裏也找不到對如此卑鄙、如此屢次得罪他的人的和好之意。「但是」（神說）我在這事上的意念不是你們的，而是遠超你們之上——如天高過地一般。在其他事上也是如此。人對罪、對基督、對聖潔、對今世和來世的看法，與神大不相同；但在和好這事上差別最大。我們以為神易於發怒、不願赦免——赦免一次便不再赦免第二次。彼得以為饒恕七次已是極大（Mt 18:21），一百日工錢在我們看為可觀；但神以赦免的憐憫迎接歸回的罪人；他白白赦免，如同他白白賜予——沒有責備。我們饒恕卻不能忘記；但神赦免罪時，便不再記念。如此神以對他的美善思想激勵罪人歸向他，正如 Jer 31:20 所說。
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我們若向下看這地，便在那裏看見神的話大有能力而有效，成就其一切大旨（Isa 55:10,11）。請留意，（1.）神的話在自然國度中的功效。他對雪說：要降在地上；他指定何時降、降多少、停留多久；他也如此對大能的暴雨、細雨說（Job 37:6）。這些都按他的命令從天而降，在全地上行他所吩咐的，或為責罰，或為他的地，或為憐憫（Isa 55:12,13）。它不會空手而回——不作成其目的——而是滋潤地土，所以他被稱為從樓閣中滋潤地土的那位（Ps 104:13）。滋潤地土是為使其結實。如此他使它發芽結實，因為地的出產全靠天上的甘露；如此它不但賜*糧給人吃——給主人和他家人現成的供應——也賜種給撒種的——*使他來年有糧。農夫必須既撒種又食用，否則他很快要看見自己所有之物的盡頭。（2.）他的話在護理和恩典國度中的功效，與前者同樣確定：*我口所出的話也必如此——*在先知口中與在護理手中同樣大有能力；*決不徒然返回——*不會因不能成就所差之工或遇不可克服的阻擋而空手而回；不，*它必成就我所喜悅的事——*因為這是他旨意的宣告，他是按他旨意的籌算運作萬事——*在我發它去成就的事上必然亨通。*這向我們保證，[1.] 神的應許都必在所定的時候全然成就，其中一點一畫也不落空（1Ki 8:56）。這些恩典和憐憫的應許，對信徒的靈魂——為着他們的成聖和安慰——要產生如雨水對地土使之結實那樣真實的功效。[2.] 話語既按不同的差事而去，便要產生不同的功效。若不作活的香氣叫人活，便作死的香氣叫人死；若不使良心知罪、柔軟人心，便要烙慣良心、剛硬人心；若不催熟進天國，便催熟入地獄。見 Isa 6:9。無論如何，它必生效。[3.] 基督到世上來，如甘露從天而降（Ho 14:5），必不徒然。因為以色列若不歸聚，他必在外邦人的歸信中得榮耀；因此當猶太人拒絕恩典的呼召時，必須把它轉向外邦人，好使婚筵坐滿客、福音不徒然返回。
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我們若特別觀看教會，便要看見神已為她、並要為她成就何等大事（Isa 55:12,13）：你們必歡歡喜喜而出來，平平安安蒙引導。這是指，（1.）猶太人從巴比倫的得釋放和歸回。他們必從被擄中出來，被引導歸回本地。神必在他們前頭行——雖不如從前在雲柱火柱中那樣可感，卻同樣確實。他們出去，不是帶着戰兢，而是帶着得勝；不是為離開巴比倾而遺憾，也不是怕被追回，而是歡歡喜喜、平平安安。他們翻山越嶺的歸程必是愉快的，沿途各國必以善意和祝福相待。諸山與其居民必在喜樂的狂喜中發聲歌唱；百姓若全然閉口，連田野的樹木也必以掌聲歡呼伴送他們。他們到了本地，本地必豫備好歡迎他們；因為他們本以為全地長滿荊棘蒺藜，卻要發現其中栽種了松樹和番石榴——因為地雖荒涼，卻享受了安息（Le 26:34），安息既過，地如休耕年之後那樣更為肥沃。這必大大歸榮耀於神、為他留名。但（2.）無疑這看得更遠。這要作永遠的證據——就是 [1.] 猶太人從巴比倫的救贖，要作那些關乎福音時代應許的印證。關乎那次大拯救之預言的應驗，將是履行一切其餘應許的憑據和保證；因為由此可見那應許我們的是信實的。[2.] 它要作所應許福分的代表，作其預表和影像。*第一，福音恩典要釋放那些在罪和撒但奴役中的人。他們必出來，蒙引導。*基督若叫他們自由，他們就真自由了。*第二，*它要使憂鬱的人充滿喜樂（Ps 14:7——雅各要快樂，以色列要歡喜）。地和受造物的低等部分也必同享這拯救之樂（Ps 94:11,12）。*第三，*它要使人的品格發生大改變。那些如荊棘蒺藜、只配火焚、傷人惹人的，要成為如松樹番石榴那樣優雅有用。荊棘蒺藜隨罪而來，是咒詛的果子（Ge 3:18）。以佳美的樹代替它們，象徵律法咒詛的撤除和福音祝福的引進。教會的仇敵如荊棘蒺藜；神卻要在他們的位置興起朋友來保護裝飾她。或它可指世界變得更好——一代荊棘蒺藜過去，必有松樹番石榴長起來；兒女比父母更智慧更善良。*第四，在這一切中神必得榮耀。這要為他留名——藉此他被認識、被讚美，神的百姓也由此得鼓勵。這要作神對他們施恩的永遠證據，向他們保證：這恩雖或一時被遮蔽，卻永不剪除。*恩典之約是永約；因為其中的現今福氣，是永遠福氣的憑據。
英文原文
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.
正如我們在 Isa 53:1-12 看見許多關乎基督的事，在 Isa 54:1-17 看見許多關乎基督教會的事，照樣在本章我們看見許多關乎在基督裡與我們所立的恩典之約的事。此處所應許的「大衛那可靠的恩典」（Isa 55:3），使徒將之應用於從基督復活而流歸我們的益處（Ac 13:34），這可作為開啟本章的鑰匙；這並不是說它不是為當時存活的神百姓——尤其是巴比倫的俘虜和其他分散的以色列人——的安慰而設的；但這福音不僅傳給他們，也傳給我們，並且在新約中傳得更加清楚完備。這裡有：I. 一個白白而恩惠的邀請，呼召眾人來享用福音恩典的益處，Isa 55:1。II. 強有力的論據來強化這邀請，Isa 55:2-4。III. 應許這邀請在外邦人中必有的成功，Isa 55:5。IV. 勸勉人悔改歸正，並大大鼓勵人因此盼望赦免，Isa 55:6-9。V. 以神的話必定有效的確據來堅立這一切，Isa 55:10,11。並以猶太人從被擄歸回一事作為這一切應驗的具體實例——這歸回原是要作為其他一切應許應驗的記號。