Isaiah 55

Come, everyone who thirsts, to the waters! Come, he who has no money, buy, and eat! Yes, come, buy wine and milk without money and without price. Wesley: Thirsteth—For the grace of God and the blessings of the gospel. This thirst implies a vehement, and active, and restless desire after it. No money—Those who are most worthless and wicked, if they do but thirst may be welcome. Buy—Procure or receive that which is freely offered. Wine and milk—All gospel-blessings; in particular, that peace and joy in the Holy Ghost, which are better than wine, and that love of God which nourishes the soul, as milk does the body.

The call is meant seriously; the most worthless are welcome if they thirst; gospel blessings freely received. Both note: come; everyone who thirsts; no money; buy wine and milk without price. Shared christology: these waters are the gospel of the Servant of 53. Those who stay thirsty do not stay because no water was offered. Do not split this unit; Come through the myrtle of v. 13 is one cry. The offer is already without price.

Ho, all that are thirsty. Calvin: the Prophet describes the goodness of God, which was to be poured down more copiously and abundantly than before under the reign of Christ. Come to the waters: under these words, waters, milk, wine, bread, Isaiah includes all that is necessary for spiritual life; as we are nourished by bread, wine, milk, and water, so our souls are fed by the doctrine of the Gospel, the Holy Spirit, and other gifts of Christ. The invitation is general; there is no man who is not in want of those waters, and to whom Christ is not necessary; he invites all indiscriminately, without any respect of persons. The true preparation for receiving this grace is thirst. Those who are puffed up with vain confidence and are satiated, or who, intoxicated by earthly appetites, do not feel thirst of soul, will not receive Christ. Buy without money: we are poor and utterly destitute, and have nothing by which we can become entitled to God's favor; he kindly invites us, in order that he may freely bestow everything without any recompense.

General, indiscriminate, without entitlement; thirst is the preparation; Christ necessary to every man. Wesley concurs: come; no money; gospel food. Calvin weighs John 7:37 and John 4:10, then takes the waters as the whole of spiritual life, not doctrine only or the Spirit only.

Why do you spend money for that which is not bread, and your labor for that which doesn’t satisfy? Listen diligently to me, and eat that which is good, and let your soul delight itself in rich food. Wesley: Money—All your time, and strength, and cost. Not bread—For those things which can never nourish or satisfy you, such as worldly goods, or pleasures. Eat ye—That which is truly and solidly, and everlastingly good. In fatness—In this pleasant food of gospel-enjoyments.

Time and strength wasted on goods and pleasures; the good is everlasting gospel food. Common confession: spend for what is not bread; labor that does not satisfy; listen; eat what is good; delight in fatness. Recall v. 1: the free waters versus this spent money. The point is what cannot nourish.

Wherefore do ye spend money? Calvin: he complains of the ingratitude and madness of men, in rejecting or disdaining the kindness of God who offers all things freely, and yet harassing themselves about various trifles which cannot yield them any advantage. He does not complain of the slothfulness of those who take no concern about the spiritual life, but of those who desire life, and yet do not understand the method of obtaining it, and wander through deserts. All the methods which men contrive, in opposition to the Word of God, for obtaining salvation, are pronounced to be useless expenses. Hear ye by hearing me: because every person is led into error by his own counsel, the remedy is that we must depend entirely on the mouth of God. It depends entirely on ourselves whether or not he will delight us even to fullness with all abundance of blessings.

Invented roads to life cost everything and satisfy nothing; hearing is the remedy. Both readings hold: not bread; not satisfied; listen; eat what is good. Calvin brings in Hosea 12:1, feeding on wind.

Turn your ear, and come to me; hear, and your soul will live. I will make an everlasting covenant with you, even the sure mercies of David. Wesley: An everlasting covenant—That everlasting covenant of grace and peace which I made with Abraham, and his seed. Of David—Even that covenant which was made first with Abraham, and then with David, concerning those glorious and sure blessings which God hath promised to his people, one and the chief of which was giving Christ to die for their sins. David here seems to be put for the son of David.

“Covenant”—Abraham then David; the chief mercy is Christ given to die; David stands for the son of David. Incline the ear; come; Hear, and your soul will live; everlasting covenant; sure mercies of David. Shared christology: both camps hear Christ in David's mercies. Compare 53:10: the same pleasure of the LORD. The covenant is everlasting, already sure.

Incline your ear. Calvin: our whole happiness lies in obeying the word of God. And come unto me: we ought to hear the Lord in such a manner that faith shall follow; faith cannot be formed without hearing (Romans 10:17). And I will strike a covenant of eternity with you: nothing new is here promised; it is a renewal and confirmation of the covenant, that the Jews might not think that the covenant of God was made void on account of the long-continued banishment. Whenever the word covenant occurs in Scripture, we ought at the same time to call to remembrance the word grace. By calling them the faithful mercies of David, he declares that he will be faithful in it, and that he cannot be accused of falsehood, as if he had broken his covenant; that the Jews, on the other hand, are covenant-breakers. He calls them the mercies of David because this covenant was made in the hand of David, that it might be eternal. David must not here be regarded as a private individual, but as bearing this title and character; they ought to have remembered David as a mediator who represented Christ. Since the rank of the kingdom had been obliterated during the captivity in Babylon, he bids them contemplate by faith the throne of David, which had been cast down.

Renewal after banishment looked like cancellation; grace; God faithful; David as mediator representing Christ; throne contemplated by faith. Wesley reads it the same way: everlasting covenant; David as Christ. See Acts 13:34.

Behold, I have given him for a witness to the peoples, a leader and commander to the peoples. Wesley: Behold—I have appointed, and will in due time actually give. Him—The David last mentioned, even Christ. A witness—To declare the will of God concerning the duty and salvation of men, to bear witness to truth, to confirm God's promises, and, among others, those which respect the calling of the Gentiles: to be a witness of both parties of that covenant made between God and men. The people—To all people.

Christ actually given; witness of the covenant to all people, Gentiles included. Common to both: I have given him for a witness; leader; commander for the peoples. Shared christology: the Him is Christ. Compare 52:15: kings shut their mouths at the same witness. Wesley's leader is the son of David.

Behold, I have given him for a witness to the peoples. Calvin: the Prophet now explains more fully why he mentioned David. I have no doubt that the Prophet leads them directly to Christ, to whom the transition from David was easy and natural. By calling him a witness, he means that the covenant into which he entered shall be ratified and confirmed in Christ. He will testify that God is not false. This testimony consists in doctrine; if it were not added, we should receive little benefit from Christ's coming. A leader and instructor: this is added in order to procure attention to his doctrine; if we do not hear him when he speaks, and if we do not embrace by assured faith what he makes known to us concerning the Father's good pleasure, his power is set aside. In like manner, the name of Christ is pronounced loudly enough by the Papists; but since they refuse to receive him as a teacher and instructor, and acknowledge him merely by name, their boasting is idle. To the peoples: the Church could not be restored to her ancient dignity, or be enlarged, but by assembling the Gentiles; therefore it was necessary that the voice of Christ should pierce even to the remotest countries, because he has been appointed a witness, leader, and instructor to the whole human race.

Christ confirms the covenant in doctrine; leader only if heard; Gentiles assembled. Wesley says as much: him is Christ; witness to the peoples. See Psalm 2:7.

Behold, you shall call a nation that you don’t know; and a nation that didn’t know you shall run to you, because of the LORD your God, and for the Holy One of Israel; for he has glorified you. Wesley: Thou—Thou, O Messiah. Call—To the knowledge of thyself. Knewest not—With that special knowledge which implies approbation. Because—Because the Lord shall by many tokens, manifest himself to be thy God, and thee to be his son and faithful servant. Glorify thee—By confirming thy word with illustrious signs and miracles, and particularly by thy resurrection, and glorious ascension.

The Messiah calls unknowns; they run because the Father glorifies him in resurrection and ascension. Call a nation you do not know; a nation that didn’t know you shall run; because of the LORD; Holy One of Israel; he has glorified you. Shared christology: both hear Christ here. Recall 52:15: what they had not heard they understand. Wesley's run is to the glorified Christ.

Behold, thou shalt call a nation which thou knowest not. Calvin: Isaiah explains more largely that Christ shall be the leader, not of a single people, but of all the peoples. To call here denotes possession; Christ calls in the exercise of authority, as one invested with supreme power, and calls the Gentiles, that he may bring them into a state of obedience. A nation that knew not thee shall run to thee: the Church shall be collected out of various peoples, so that they who were formerly scattered shall be gathered into one body; the word run relates to harmony of faith. For the sake of Jehovah thy God: the Gentiles shall know that they have to do with God; when we behold God in him, an astonishing warmth of affection is kindled. Christ is here described as a minister appointed by God to perform his work. What is now said concerning Christ relates to the whole body, and therefore the glorifying is common to the whole Church. Yet Christ always holds the highest rank; men obey Christ and submit to his doctrine, because God hath exalted him, and hath determined to make his pre-eminence known to all men; otherwise the preaching of the gospel would be of little use, if God did not give power and efficacy to his doctrine by the Spirit.

Christ calls; they run in one faith; the Spirit makes the doctrine effectual; glorifying common to the body, highest in the Head. Both agree: unknown nation runs; Holy One of Israel; glorified. See Ephesians 2:13. The run is to the exalted Christ.

Seek the LORD while he may be found. Call on him while he is near. Wesley: Seek—Labour to get the knowledge of God's will, and to obtain his grace and favour. While—In this day of grace, while he offers mercy and reconciliation. Near—Ready and desirous to receive you to mercy.

The day of grace is a window; he is near, ready, desirous. Seek the LORD while he may be found; call while he is near. Compare v. 1: the same Come. Those who do not seek do not fail because he was never near. Near means ready to receive, not unsure whether he will.

Seek ye Jehovah. Calvin: after having spoken of the good success of the gospel among the Gentiles, he urges the Jews to be ashamed of loitering while others run; since they were the first who were called, it is shameful that they should be last. While he is found: the time when God offers himself to us; he has limited a fixed day for his good-pleasure and our salvation (Isaiah 49:8). We ought chiefly to remember that God is sought at a seasonable time, when of his own accord he advances to meet us; for in vain shall indolent and sluggish persons lament that they had been deprived of that grace which they rejected. Call on him while he is near: I think that it denotes one description of seeking God, of more importance than all the others, as if he commanded us to betake ourselves to him by prayers and supplications. He says that he is near when he opens the door and gently invites us to come to him. We must attend to Paul's definition, who tells us that it denotes the preaching of the gospel (Romans 10:8). The Lord is nigh and exhibits himself to us when the voice of the gospel cries aloud; we do not need to seek far, as unbelievers do.

Gentiles running shame the first-called; found-time is when he offers himself in the gospel voice; prayer as the chief seeking. Calvin brings in John 12:35: walk while it is day.

“Let the wicked forsake his way, and the unrighteous man his thoughts.” Let him return to the LORD, and he will have mercy on him, to our God, for he will freely pardon. Wesley: Return—By sincere repentance, and faith.

“Return”—sincere repentance and faith; the pardon of v. 7 is abundant, not a feint. Compare v. 1: the thirsty still must come. Those who keep their way do not keep it because no pardon was spoken.

Let the wicked man forsake his way. Calvin: he confirms the former statement; having formerly called men to receive the grace of God, he now describes more largely the manner of receiving it. The doctrine of repentance ought always to accompany the promise of salvation; for in no other way can men taste the goodness of God than by abhorring themselves on account of their sins, and renouncing themselves and the world. By three forms he describes the nature of repentance: let the wicked man forsake his way; the unrighteous man his thoughts; let him return to the Lord. Under the word way he includes the whole course of life. By adding thoughts he intimates that we must not only correct outward actions, but must begin with the heart. And he will have mercy on him: we ought carefully to examine this context, for he shows that men cannot be led to repentance in any other way than by holding out assurance of pardon. Whoever inculcates the doctrine of repentance without mentioning the mercy of God and reconciliation through free grace labors to no purpose. For he aboundeth in pardoning: because it is difficult to remove terror from trembling minds, Isaiah draws an argument from the nature of God, that he will be ready to pardon and to be reconciled.

Way, thoughts, return; pardon announced so repentance can happen; free grace, not Papist repentance chatter without mercy. Wesley concurs: forsake; return; abundant pardon. Both hear pardon held out here. God’s pardon already abounds.

For my thoughts are not your thoughts, and your ways are not my ways, says the LORD. Wesley: For—If any man injure you, especially if he do it greatly and frequently, you are slow and backward to forgive him. But I am ready to forgive all penitents, how many, and great, and numberless soever their sins be.

Our slowness to forgive is not his; all penitents, numberless sins, find him ready. My thoughts are not your thoughts; my ways not your ways.

For my thoughts are not your thoughts. Calvin: men are wont to judge and measure God from themselves; for their hearts are moved by angry passions, and are very difficult to be appeased; and therefore they think that they cannot be reconciled to God, when they have once offended him. But the Lord shows that he is far from resembling men. I am not a mortal man, that I should show myself to be harsh and irreconcilable to you. My thoughts are very different from yours. If you are implacable, and can with difficulty be brought back to a state of friendship with those from whom you have received an injury, I am not like you, that I should treat you so cruelly.

We measure God by our grudges; he is not that mortal. Wesley says as much: our ways are slow to pardon; his are not. The contrast is mercy.

For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts. V. 8 still governs: I am ready to forgive all penitents, how many, and great, and numberless soever their sins be.

The height is the height of pardon, not a later map of skies. Neither side disputes this: heavens higher than the earth; my ways higher; my thoughts higher. The higher thoughts are already his, not being formed.

For as the heavens are higher than the earth. Calvin: this agrees well with that passage in which David, describing the mercy of God, says that it is as much more excellent as the heavens are higher than the earth (Psalms 103:11). In short, God is infinitely compassionate and infinitely ready to forgive; so that it ought to be ascribed exclusively to our unbelief, if we do not obtain pardon from him. There is nothing that troubles our consciences more than when we think that God is like ourselves; for the consequence is that we do not venture to approach to him. They who measure God by themselves as a standard form a false idea and altogether contrary to his nature. We learn from it how widely they err who abuse the mercy of God so as to draw from it greater encouragement to sin. The Prophet reasons thus: Repent, forsake your ways; for the mercy of God is infinite. It follows that they who do not cease to live wickedly, and who are not changed in heart, have no share in this mercy.

“Heavens”—infinite compassion; unbelief the barrier; mercy not a license to stay wicked. Agreed: heavens higher; thoughts higher. See Psalm 103:11.

For as the rain comes down and the snow from the sky, and doesn’t return there, but waters the earth, and makes it grow and bud, and gives seed to the sower and bread to the eater. Wesley: The snow—Which in its season contributes to the fruitfulness of the earth. Returneth not—Without effect. And bread—That it may bring forth store of bread-corn, both for mens present supplies, and for seed for the next year.

“Rain”—snow in season, not without effect; bread now and seed next. Both hear: rain and snow; do not return; water the earth; seed to the sower; bread to the eater. Recall v. 11: so shall my word.

Surely, as the rain cometh down. Calvin: after having spoken of God's tender affection and inconceivable forbearance towards us, he again brings forward the promises, that by relying on them we may banish all doubt. It would be of little avail to speak to us about the nature or the secret purpose of God, if we were not reminded of the word, by which he reveals himself. He employs a comparison drawn from daily experience; if we see great efficacy in the rain, which waters and fertilizes the earth, much greater efficacy will God display in his word. The rain is transitory and liable to corruption; but the word is eternal, unchangeable, and incorruptible. He mentions two effects: that men have abundance of food for their support, and that they have seed for procuring a crop in the following year.

The word outlasts weather; secret purpose is not enough without the promise spoken. Calvin brings in Deuteronomy 30:12 for the word that is near.

“So is my word that goes out of my mouth: it will not return to me void, but it will accomplish that which I please, and it will prosper in the thing I sent it.” Wesley: My word—My promises, concerning the pardon of the greatest sinners. Void—Without success.

Promises of pardon to the greatest sinners do not return void. Common to both: my word goes out; shall not return empty; shall accomplish what I purpose; shall succeed in that for which I sent it. Compare v. 7: abundantly pardon. The word accomplishes what he please, not what he waits to learn. Those who hear no pardon do not miss it because the word was empty.

So shall my word be. Calvin: the word goeth out of the mouth of God in such a manner that it likewise goeth out of the mouth of men; God does not speak openly from heaven, but employs men as his instruments. The authority of the promises is more fully confirmed when we are told that they proceed from the sacred mouth of God. He declares that his word never fails of its effect. Some understand this to mean that the preaching of the Gospel is never unprofitable, but always produces some fruit. This is true in itself; but the Prophet's meaning was different: namely, that God does not speak in vain or scatter his promises into the air, but that we shall actually receive the fruit of them, provided that we do not prevent it by our unbelief. When we hear the promises of God, we ought to consider what is his design in them; so that, when he promises the free pardon of our sins, we may be fully assured that we are reconciled through Christ. As the word of God is efficacious for the salvation of believers, so it is abundantly efficacious for condemning the wicked.

Spoken by men, sourced in God's mouth; fruit received unless unbelief prevent; pardon sure in Christ; the same word condemns the wicked. Wesley concurs: not void; pardon the design. See Isaiah 40:8.

For you shall go out with joy, and be led out with peace. The mountains and the hills will break out before you into singing; and all the trees of the fields will clap their hands. Wesley: Therefore—Ye shall be released from your bondage. Peace—Safely and triumphantly. Clap—There shall be a general rejoicing, so that even the senseless creatures shall seem to rejoice with you.

Release from bondage, safe and triumphant; even the creatures seem to sing. Go out with joy; led forth in peace; mountains and hills sing; trees clap. Compare 52:12: not in haste, the LORD before and behind. Wesley's going out is the released people.

Therefore ye shall go out with joy. Calvin: the Prophet concludes the subject of this chapter; when he spoke of the mercy of God, his object was to convince the Jews that the Lord would deliver them. He treats of the restoration of the people, which depended on the undeserved mercy of God. The mountains and hills shall break out before you: everything which they shall meet in the journey, though in other respects it be injurious, shall aid those who shall return to Jerusalem. They are metaphors, by which he shows that all the creatures bow to the will of God, and rejoice and lend their aid to carry on his work. He alludes to the deliverance from Egypt, as is customary with the Prophets. For the restoration of the Church may be regarded as a renovation of the whole world.

Undeserved mercy; return to Jerusalem; creatures as metaphors of aid; new exodus, Church restored, world as if renewed. Joy; peace; mountains sing; trees clap. Calvin brings in Exodus 14 and Psalm 114 here.

Instead of the thorn the cypress tree will come up; and instead of the brier the myrtle tree will come up. It will make a name for the LORD, for an everlasting sign that will not be cut off. Wesley: Instead—Whereas your land was filled with thorns and briars, as was foretold, they shall be rooted out, and it shall be planted with fir-trees and myrtle-trees, and such other trees, as are useful either for fruit or for delight. The church shall be delivered from pernicious things, and replenished with all divine graces and blessings. It—This wonderful change shall bring much honour to God. A sign—For a monument, of God's infinite power, and faithfulness, and love to his people to all succeeding generations.

Land cleared of thorns, then the church delivered from pernicious things and filled with graces; a monument of power, faithfulness, and love. The sign will not be cut off.

Instead of the bramble shall come up the fir-tree. Calvin: he still extols the power of God, which would be visible in the restoration of the people; he shows that the change will be such that they shall have an easy road to return. Some explain it allegorically, and suppose that by brambles are meant men who wish to do injury; but in expositions of that kind ingenuity is carried to excess. He begins with the departure from Babylon, and includes the whole condition of the Church, till Christ was manifested to the world. In like manner, when Christ promises the benefit of redemption, he likewise takes away everything that would injure or retard, and even turns those things to a different and totally opposite purpose, that from them also they may receive some benefit. All things tend to the advantage of believers (Romans 8:28). And shall be to Jehovah for a name: the design of the restoration of the Church is that the name of God may be more illustrious among men. He adds that it shall be a perpetual sign, a monument; and although, amidst these tempests, the Church be tossed and agitated in various ways, yet, because the Lord wishes that the remembrance of his name may be everlasting, he will guard and defend her.

“Sign”—Babylon's road first, then the whole Church till Christ; injurious things turned to use; the name everlasting, the Church guarded. Both see: thorn to fir; brier to myrtle; everlasting sign. Calvin brings in Romans 8:28 here. Do not split 55:1–13; the thirsty of v. 1 go out in this sign.