Isaiah 55:13 Ulasan

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.

Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree,.... The meaning of which either is, that instead of wicked men, comparable to briers and thorns for their being fruitless and useless, harmful and pernicious, under a curse, and their end to be burned, there good men, comparable to fruitful and beautiful trees, shall be; which was eminently true when the Gospel was preached in the Gentile world; see Isa 35:1 so the Targum, "instead of the ungodly shall rise up righteous persons, and instead of sinners shall rise up such as are afraid to sin;'' or else the sense is, that such who are like briers and thorns in their nature state, being no better than others, but children of wrath, even as others, shall by the grace of God be made like fir and myrtle trees; as great a change shall be wrought in them as if briers and thorns were changed into fir and myrtle trees; to which the saints are sometimes compared, particularly to myrtle trees, Zac 1:10, because goodly to look at, of a sweet smell, ever green, flourish in watery places, and bring forth fruit: and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off; that is, these persons, who are become and made like to fir and myrtle trees, shall be called by the name of the Lord, shall bear his name, support his Gospel and interest, and be for his praise, and to the glory of his grace, who has done such great and wonderful things for them; and shall be for an everlasting sign and monument of the love, grace, power, and faithfulness of God, and for a sure token that the church and people of God shall not be cut off, but that God will have a people to serve him as long as the sun and moon endure. Next: Isaiah Chapter 56

“Instead of the thorn shall come up the cypress; instead of the brier shall come up the myrtle.” The spiritual meaning of these words refers to the change of customs, which sprouted and rose up in the advent of Christ among those nations who embraced his faith. Instead of thorns, which represent the sins, and instead of the brier, which is devoid of fruits, the sweet-smelling cypress and the myrtle have risen, which are figures of the actions of virtue, purity and holiness and … are pleasing to God and delight him.

Thus when it is said in the Gospel, “A good tree cannot bring forth bad fruit,” in no way does this refer to the property of nature, as the heretics maintain, but to the will of the mind.… From this it is clear that each by his own will can make his soul a good or bad tree, which produced different fruit.

(Vers. 12, 13.) Because you will go out in joy, and be led forth in peace. The mountains and hills will burst into song before you, and all the trees of the field will clap their hands. Instead of the thornbush, the cypress will grow; and instead of briers, the myrtle will grow. And the Lord will be called an everlasting sign, that will not be taken away. LXX: You will go out in joy, and be led forth in gladness. The mountains and hills will leap with joy, eagerly awaiting your coming, and all the trees of the field will applaud with their branches. And in place of a heap of rubbish (that is, the lowest branches (Al. stems)) cypress will rise up; and in place of conyza myrtle will rise up. And the Lord will be a name and a perpetual sign, and he will not fail. My word, he says, will not return empty, but after it has accomplished all that I desired, and has made my will on earth, then it will come back to me; and that which is written will be fulfilled: The Lord said to my Lord, sit at my right hand: until I make your enemies a footstool under your feet (Ps. 110:1-2). For in joy you will go forth from the blood of idolatry, and you will be led in peace, so that you may hear from the Apostle: Grace be to you and peace (Rom. I, 7). Whether you are led in joy, that you may learn the truth of the Gospel after the shadow of the Law. For the mountains and hills, which we can understand to be Angels, and the souls of the Saints, which are called mountains and hills by reason of the variety of virtues, will rejoice over the repentant and will indicate the joy of the mind by leaps. What the Lord says in the Gospel: There will be rejoicing in heaven over one repentant sinner (Luke 15:7). Also, all the trees of the field will clap their hands, or branches, that are planted along the watercourses, which will bear fruit in their season, and their leaves will not wither (Psalm 1). Concerning these trees, one tree was spoken of in the psalm: But I am like a fruitful olive tree in the house of the Lord (Psalm 52:10). Let us ask those who follow only simple history and eat cooked lamb. Whether the woods applaud with branches and crackle in the hand, and what is said about rivers: The rivers will clap their hands (Psalm 98:8), in what sense it should be understood. Not only will the mountains and hills leap and sing; and all the trees of the field, blessed by the Lord, will applaud with branches and clap their hands: but even the bush and the fern, as well as the reed and the nettle, will turn into fir trees, and myrtle and cypress. The word κονύζη, which is written as Nesus in Greek and סרפד (Sarphod) in Hebrew, is translated by Aquila and Theodotion as κονύζη. κονύζη is a very cheap and bitter herb with a very bad odor. But when the Septuagint translated κονύζη, which is called Sarphod in Hebrew, Symmachus translated it as urticam (nettle). And as for the nature of proper names, it must be said that evil things are turned into good things, and virtues are born from vices, that is, justice from injustice, fortitude from temerity, temperance from luxury, and prudence from foolishness. Let us give examples of our ancestors: Matthew and Zacchaeus and the tax collectors were like salt and piles of ashes, and useless stumps, and bitter flavors, and extremely foul odors, saying: My wounds have festered and become corrupt, because of my foolishness (Ps. XXXVII, 6). Suddenly, these people were transformed into apostles, becoming cypress trees, and firs, and myrtles, with the best fragrance, and necessary for various works. Even Paul, the persecutor of the Church, when he heard from the Lord: Saul, Saul, why are you persecuting me? It is hard to kick against the goad (Acts 9:4-5), it was a nettle with the stings of persecution. But when he preached the Gospel throughout the whole world, he could say: We are the sweet aroma of Christ (2 Corinthians 2:15), rightly called cypress and myrtle. Prostitutes and tax collectors enter the kingdom of God before the Pharisees, and the thief from the cross passes into paradise (Matthew 21). Therefore, what is said in the Gospel: A good tree cannot bear bad fruit (Luke 6:43; Matthew 7:18), does not refer at all to the nature of things, as the heretics want it to, but to the choice of the mind. Finally, it is inferred: Either make a good tree and its fruits good. From this it is clear, each one by their own will makes their soul a good or bad tree, whose fruits are varied. It follows: And the Lord will be an everlasting name and sign, which will not fail. For those who have been changed from evil to good, the Lord will be an eternal name and sign, so that they may be called Christians by his name, and branded by his crucifix. About which sign Simeon, holding the little one in his arms, spoke: This one will be for the ruin and the resurrection of many, and for a sign which will be contradicted (Luke 2:34): about which it is also said above: The Lord Himself will give you a sign (Isaiah 7:14): And the holy one sings in the psalm: Make with me the sign of the Lord for good (Psalm 85:17). And He Himself who is the sign says: When you see, He says, the sign of the Son of Man, which will not fail, and will not be changed by any end, but will pass from the present conversation into the future.

The mountains are the heavenly powers that are instituted in heaven by God for the sake of those who are on the earth. For they are ministering spirits sent for the service of those inheriting the future salvation. And they also offer thanks for even one repentant sinner. … Or they could be understood to be those who have a teaching practice in the church and care not for earthly things but those that are above.… And the trees of the field can be understood as those who are perfected among the people. For the Savior has a flowering garden. And since, indeed, it flourishes there and produces good fruit, it is written in the Song of Songs of the bride, “May my beloved come into his garden.”

He has shown by this the change undergone by the foreign nations. For people who formerly resembled useless and rampant weeds, behold, after having had knowledge of the Savior, they have imitated the height of the cypress and the sweet aroma of the myrtle. They proclaim by their deeds the power of our God and Savior, in offering their own change as a sign [to others] and as a miracle, great, astonishing and lasting. Thus, this sign will be eternal and shall not fail.… Let us therefore offer ourselves [to others] as a sign worthy of our God and Savior, not only in adhering to the holy precepts but also in embracing the mode of life corresponding thereto, to the end that seeing our “good works” people may “glorify your Father in heaven.” To him are due all glory, honor and magnificence, together with his only-begotten Son and the All-Holy Spirit, now and forever and to ages of ages. Amen.

Of the abatement of this heat it is said to her by Isaiah, by promise of the Lord, "Instead of the ground willow shall come up the fir-tree, and instead of the nettle shall come up the myrtle tree." For 'instead of the ground willow there comes up in her the fir-tree,' when in the heart of the Saints, instead of the sunkenness of earthly thought, the elevation of heavenly contemplation rises up. Now the nettle is altogether of a fiery nature. But the myrtle is said to be of cooling virtue, and therefore 'instead of the nettle there comes up the myrtle tree,' when the minds of the righteous are brought from the irritation and heat of bad habits to coolness and quietness of the thoughts, while they now no longer seek earthly things, while they extinguish the flames of the flesh by heavenly aspirations.

As to the multiplied restoration of goods: instead of the shrub, shall come up the fir tree, that is, your former goods are few in comparison to what you will have: the glory of this last house shall be more than of the first (Hag 2:10[9]), above: I will plant in the wilderness the cedar (Isa 41:19). The shrub (saliuncula) from saliendo ("jumping"), which is called "hare thistle." Third, he sets out the glory of God following from this: and the Lord shall be named, everywhere and forever glorious for your liberation, for an everlasting sign, to which they will flee as a sign of salvation, above: behold I will lift up my sign to the people (Isa 49:22).

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.

Instead of the thorn "Instead of the thorny bushes" - These likewise (see note on Isa 55:12, and on Isa 54:11 (note)) are general poetical images, expressing a great and happy change for the better. The wilderness turned into a paradise, Lebanon into Carmel: the desert of the Gentiles watered with the heavenly snow and rain, which fail not to have their due effect, and becoming fruitful in piety and righteousness: or, as the Chaldee gives the moral sense of the emblem, "instead of the wicked shall arise the just; and instead of sinners, such as fear to sin." Compare Isa 35:1, Isa 35:2; Isa 41:19. And instead of - The conjunction ו vau is added, ותחת vetachath, in forty-five MSS. of Kennicott's several of De Rossi's, and five editions; and it is acknowledged by all the ancient Versions. The Masoretes therefore might have safely received it into the text, and not have referred us for it to the margin. But this is no uncommon case with them. Even in our own Version the best reading is very often found in the margin.

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).

thorn--emblem of the wicked (Sa2 23:6; Mic 7:4). fir tree--the godly (Isa 60:13; Psa 92:12). Compare as to the change wrought, Rom 6:19. brier--emblem of uncultivation (Isa 5:6). myrtle--Hebrew, Hedes, from which comes Hedassah, the original name of Esther. Type of the Christian Church; for it is a lowly, though beautiful, fragrant, and evergreen shrub (Psa 92:13-14). for a name . . . everlasting sign--a perpetual memorial to the glory of Jehovah (Jer 13:11; Jer 33:9). Next: Isaiah Chapter 56

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.