Isaiah 55:2 Komentář

As we had much of Christ in the 53rd chapter, and much of the church of Christ in the 54th chapter, 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 (Act 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, Isa 55:11). 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.

INTRODUCTION TO ISAIAH 55 As the two preceding chapters are prophecies of Christ and his church, this treats of his word and ordinances, and of the nature, use, and efficacy of them. It begins with an invitation of thirsty souls to them, Isa 55:1, an expostulation with them for taking wrong methods, and a dissuasive from them, Isa 55:2, which is followed with an exhortation to hear the word of Christ, attend on his ordinances; to which they are encouraged with promises of life and covenant blessings, Isa 55:2. Christ is prophesied of in his offices; and the conversion of the Gentiles to him is foretold, Isa 55:4, men are called upon to seek the Lord, where and while he might be found; and both wicked and unrighteous persons, forsaking their ways and thoughts, are encouraged to turn to the Lord, in hopes of pardon, and in consideration of his ways and thoughts not being like theirs, Isa 55:6, the nature and efficacy of the word of God are expressed and illustrated by the similes of rain and snow, Isa 55:10, and the conversion of the Lord's people, in consequence of the word being made effectual, is predicted, the issue of which is the glory of God, Isa 55:12.

Wherefore do ye spend money for that which is not bread?.... Lavish away time, opportunities, and strength, in reading and hearing false doctrine, which is not bread, but chaff; is not wholesome, does not nourish, but is harmful and destructive; eats as does a canker, instead of feeding and refreshing; such as the vain philosophy of the Gentiles, the traditions of the Jews, and the errors and heresies of false teachers: and your labour for that which satisfieth not? labouring to seek for happiness in worldly things, which is not to be had; or to obtain righteousness by the works of the law, which is not to be attained to in that way; all such labour is in vain, no satisfaction is enjoyed, nor peace and comfort had, nor any solid food; these are husks which swine eat: hearken diligently unto me; not the prophet, but the Lord himself. The Targum renders it, "my Word;'' the essential Word, Christ Jesus, hearken to his doctrine, which is bread, and of a satisfying nature: and eat ye that which is good; not the law, as the Jewish commentators; but the good word of God, the Gospel, which being found and eaten by faith, or mixed with faith by them that hear it, and so digested, is the joy and rejoicing of the heart: and let your soul delight itself in fatness; in the goodness and fatness of the Lord's house, attending on the word and ordinances with spiritual pleasure and delight; and which is the way to become fat and flourishing in spiritual things; see Psa 36:8.

“What is good.” … Abraham did not have good things because he was rich but because he used his riches well. And Lazarus, who later rested on Abraham’s bosom, did not suffer the pains of sickness and bear evils on the grounds of natural necessity; rather, he was pursued by evil people who thought truly good things were to be found in the world. Hence, the rich man of noble standing received good things in his life—which were food to him who thought they were good. Conversely, about Lazarus it is not said, “He received his own bad things in his life,” but rather “he received evil things in his life,” since they were not evils to him who suffered but seemed that way to others. Blessed Job has offered us an example of each, since he neither in good things nor in bad was overcome but endured all things with firm equanimity.

(Verse 2, 3.) Hear me, you who listen, and eat what is good, and your soul will delight in abundance. Incline your ear and come to me; listen, and your soul will live. And I will make an everlasting covenant with you, the sure mercies of David. And I will establish for you an everlasting covenant, holy and faithful to David. Lest anyone think these are hearsay of the flesh, not of the mind, to whom the divine word encourages them to listen, promising them not the goods of the flesh but of the soul. For, he says, if you listen to me, you will eat the good things of the earth (Isaiah 1:19). Or of the one who says: I am the good shepherd (John 10:11). And your soul will delight in good things and in richness. Therefore, the goods that are promised to the soul are not riches, and bodily health, and worldly honors, which even the philosophers call indifferent, that is, neither good nor bad, and vary according to the quality of the users; but they must believe in those things to which God encourages us: Turn away from evil and do good (Psalm 37:27). But if the soul is said to be good, then honesty and virtues are also said to be good. Therefore, not poverty, bodily infirmity, and low social status should be considered as evils, but rather all vices that are truly bad. In conclusion, Abraham was not considered good because he was wealthy, but because he made good use of his wealth (Genesis XIII). And Lazarus, who later rested in his bosom, did not endure evils because he suffered the torment of diseases in poverty, but he attained true good through the evils that were considered in the world. And so that rich man, clothed in purple, received his good things in his life, which were good to him, who thought them good (Luc. XVI), and of Lazarus it is not said on the contrary: He received his evil things in his life; but he received his evil things in his life, which were not evil to him, who suffered, but seemed evil to others. The blessed Job gives us an example of both things, who was not conquered in the good things or the evils of the world, but endured everything with equal strength of mind (Job. II). Therefore, Solomon prays to God: Do not give me riches and poverty. But establish for me what is necessary and sufficient for my sustenance, so that I may not become satiated and speak falsely, saying, 'Who sees me?' or 'I am needy and therefore become a thief and swear falsely by the name of the Lord' (Prov. X, 8, 9). But if he prays for this, that he may neither possess riches nor poverty, but only the necessary sustenance, of which the Apostle also says, 'Having food and clothing, with these we shall be content' (I Tim. VI): it is evident that riches and poverty, health and sickness, pleasure and torment, are not inherently good or evil, but become good or evil depending on the diversity of those who endure them. Therefore the Lord promises not a thousand riches, abundance of wealth, and luxurious food, and corpulence of the body, and bean dishes and stuffed turtles, mead, wine, and the beauty of wives, the offspring of bees, but those delights to which he mystically provokes us, saying: Delight yourself, or enjoy delights in the Lord, and he will give you the desires of your heart (Psalm 36:4); and elsewhere: I believe I shall see the good things of the Lord in the land of the living (Psalm 26:13); and in another psalm: Bless the Lord, O my soul, and let all that is within me bless his holy name. Who fills your desire with good things (Ps. 102:1, 5). Finally, he adds: Hear me, and your soul will live (Isaiah 55:3). The promise of all good things is eternal life. But if you wish to hear and your soul will live forever, I will make with you an everlasting covenant, the faithful mercies of David. Concerning which the same Psalmist sings: I will sing the mercies of the Lord forever. In generation and generation I will announce your truth (Ps. 88:1, 2). And so that we may know what these mercies are, he explains in the following discourse: Once I swore in my holiness: if I lie to David, his seed will endure forever, and his throne will be like the sun before me, and like the moon, perfect forever, and a faithful witness in heaven. He is called faithful for this reason, because he has fulfilled the promises. For this reason, the Seventy translated it as 'the holy and faithful things of David' (Acts 13:34), which can be understood as strong and firm. That is, faithful is he in all his commandments: confirmed for ever and ever (Ps. CX, 8). And in another place: God is faithful, and there is no iniquity in him (Deut. XXXII, 4). And the apostle Paul says: If we deny him, he remains faithful: he cannot deny himself (II Tim. II, 13). And in another place, writing to Timothy: Faithful is the saying, and worthy of all acceptance (I Tim. XV). But this pact, which the Lord promises, will not be brief and of one time, as it was for the people of the Jews, but it will remain forever, so that the true David may come, and what has been promised from the person of God may be fulfilled in the Gospel: I have found David my servant, with my holy oil I have anointed him (Ps. LXXXVIII, 21). Whose hand he placed in the sea, and his right hand in the rivers. Whom, according to Ezekiel, David, who has been sleeping for many centuries, calls his servant and shepherd, saying: I will raise up for you one shepherd, my servant David (Ezekiel 34:23).

How can they purchase, yet receive gifts without paying? Well, because we accept the payment in faith from Christ, and we pay for none of these things with short-term or perishable goods. For it says, “I said to my Lord, ‘You are my Lord since you have no need of goods from me.’ ” By way of gifts and honor to Christ we offer to Christ the confession of faith in him. So without money and payment comes this drink and bountiful gift of spiritual charisms. For what could we offer and what price could we pay for such a drink? For those drinking the living water are those enriched with grace through the Holy Spirit through participation in him and purchasing this through faith, since they are sharers of the wine and suet, that is, of the holy body and the blood of Christ.

Behold what [Isaiah] has shown here, before indicating the road of righteousness. For it is thanks to all-holy baptism that “we are justified freely,” according to the divine apostle: “by his grace through the redemption that is in Christ Jesus.” It is this the prophetic text likewise allows [us] to understand: “And all that have no money, go and buy, and eat and drink wine and fat without money or price.” The divine Scripture often calls righteousness “money.” “The oracles of the Lord are pure oracles; as silver tried in the fire, proved in a furnace of earth.” As for those who live with iniquity, “call them rejected silver, for the Lord has rejected them.” …Here he rejected the sacrifices of the law.… The prophetic text teaches that these sacrifices gave no nourishment to the soul.

And he recalls their former poverty, why do you spend money for that which is not bread? As if to say: why thus far have you been spending money and from it have not been able to eat bread? You have sowed much, and brought in little (Hag 1:6). These things, however, are explained mystically of the water of divine wisdom, which is given freely to the thirsty, according to the Gloss. Third, he enjoins preparation to obtain this promise: hearken diligently to me; and first, he rouses their attention; second, he sets out the exhortation: seek the Lord (Isa 55:6). He rouses their attention by a threefold promise. First, he promises to those who listen abundant enjoyment of goods: eat, that is, I will restore you with various goods, if you will hear me; in fatness, as to abundance, above: if you be willing, and will hearken to me, you shall eat the good things of the land (Isa 1:19); and I will fill the soul of the priests with fatness (Jer 31:14).

This chapter first displays the fullness, freeness, excellence, and everlasting nature of the blessings of the Gospel, and foretells again the enlargement of Messiah's kingdom, Isa 55:1-5. This view leads the prophet to exhort all to seize the precious opportunity of sharing in such blessings, which were not, however, to be expected without repentance and reformation, Isa 55:6, Isa 55:7. And as the things now and formerly predicted were so great as to appear incredible, the prophet points to the omnipotence of God, who would infallibly accomplish his word, and bring about those glorious deliverances which he had promised; the happy effects of which are again set forth by images beautiful and poetical in the highest degree, Isa 55:8-13.

Wherefore do ye spend - Why should ye be so zealously attached to a doctrine from which your souls derive neither comfort nor nourishment?

THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13) every one--After the special privileges of Israel (Isa. 54:1-17) there follow, as the consequence, the universal invitation to the Gentiles (Luk 24:47; Rom 11:12, Rom 11:15). Ho--calls the most earnest attention. thirsteth--has a keen sense of need (Mat 5:6). waters . . . wine and milk--a gradation. Not merely water, which is needed to maintain life at all, but wine and milk to strengthen, cheer, and nourish; the spiritual blessings of the Gospel are meant (Isa 25:6; Sol 5:1; Joh 7:37). "Waters," plural, to denote abundance (Isa 43:20; Isa 44:3). no money--Yet, in Isa 55:2, it is said, "ye spend money." A seeming paradox. Ye are really spiritual bankrupts: but thinking yourselves to have money, namely, a devotion of your own making, ye lavish it on that "which is not bread," that is, on idols, whether literal or spiritual. buy . . . without money--another paradox. We are bought, but not with a price paid by ourselves (Co1 6:20; Pe1 1:18-19). In a different sense we are to "buy" salvation, namely, by parting with everything which comes between us and Christ who has bought it for us and by making it our own (Mat 13:44, Mat 13:46; Luk 12:33; Rev 3:18).

not bread-- (Hab 2:13). "Bread of deceit" (Pro 20:17). Contrast this with the "bread of life" (Joh 6:32, Joh 6:35; also Luk 14:16-20). satisfieth not-- (Ecc 1:8; Ecc 4:8). hearken . . . and eat--When two imperatives are joined, the second expresses the consequence of obeying the command in the first (Gen 42:18). By hearkening ye shall eat. So in Isa 55:1, "buy and eat." By buying, and so making it your own, ye shall eat, that is, experimentally enjoy it (Joh 6:53). Compare the invitation (Pro 9:5-6; Mat 22:4). fatness-- (Psa 36:8; Psa 63:5).

All things are ready; the guests are invited; and nothing is required of them except to come. "Alas, all ye thirsty ones, come ye to the water; and ye that have no silver, come ye, buy, and eat! Yea, come, buy wine and milk without money and without payment! Wherefore do ye weigh silver for that which is not bread, and the result of your labour for that which satisfieth not? O hearken ye to me, and eat the good, and let your soul delight itself in fat." Hitzig and Knobel understand by water, wine, and milk, the rich material blessings which awaited the exiles on their return to their fatherland, whereas they were now paying tribute and performing service inf Babylon without receiving anything in return. But the prophet was acquainted with something higher than either natural water (Isa 54:3, cf., Isa 41:17) or natural wine (Isa 25:6). He knew of an eating and drinking which reached beyond the mere material enjoyment (Isa 65:13); and the expression ה טּוּב, whilst it includes material blessings (Jer 31:12), is not exhausted by them (Isa 63:7, cf., Psa 27:13), just as התענּג in Isa 58:14 (cf., Psa 37:4, Psa 37:11) does not denote a feeling or worldly, but of spiritual joy. Water, wine, and milk, as the fact that water is placed first clearly shows, are not the produce of the Holy Land, but figurative representations of spiritual revival, recreation, and nourishment (cf., Pe1 2:2, "the sincere milk of the word"). The whole appeal is framed accordingly. When Jehovah summons the thirsty ones of His people to come to the water, the summons must have reference to something more than the water to which a shepherd leads his flock. And as buying without money or any other medium of exchange is an idea which neutralizes itself in the sphere of natural objects, wine and ilk are here blessings and gifts of divine grace, which are obtained by grace (χάριτι, gratis), their reception being dependent upon nothing but a sense of need, and a readiness to accept the blessings offered. Again, the use of the verb שׁברוּ, which is confined in other passages to the purchase of cereals, is a sufficient proof that the reference is not to natural objects, but to such objects as could properly be compared to cereals. The bread and other provisions, which Israel obtained in its present state of punishment, are called "not bread," and "not serving to satisfy," because that which truly satisfies the soul comes from above, and being of no earthly nature, is to be obtained by those who are the most destitute of earthly supplies. Can any Christian reader fail to recall, when reading the invitation in Isa 55:1, the words of the parable in Mat 22:4, "All things are now ready?" And does not Isa 55:2 equally suggest the words of Paul in Rom 11:6, "If by grace, then is it no more of works?" Even the exclamation hoi (alas! see Isa 18:1), with which the passage commences, expresses deep sorrow on account of the unsatisfied thirst, and the toilsome labour which affords nothing but seeming satisfaction. The way to true satisfaction is indicated in the words, "Hearken unto me:" it is the way of the obedience of faith. In this way alone can the satisfaction of the soul be obtained.