อิสยาห์ 55:10 วิจารณ์

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.

For as the rain cometh down, and the snow from heaven, and returneth not thither,.... Rain and snow come down from the clouds in the heavens, and do not return again until they have done what they are sent to do, or have produced the following effects; otherwise they may be exhaled into vapours, as they often are, and drawn up again by the sun: but watereth the earth, and maketh it bring forth and bud; or, "inebriateth the earth" (n); soaks into it, and reaches the seed that is sown in it, and causes that to spring up, and rise into stalk and ear: that it may give seed to the sower and bread to the eater; produce a sufficiency for food both for man and beast, and enough for seed to sow the ground with the following year. (n) , Sept.; "sed inebriats" Pagninus, Junius & Tremellius; "quin imo inebriavit terram", Montanus.

For the rain and the snow do not return to heaven but accomplish in the earth the will of him that sends them. So the word that he shall send through his Christ, who is himself the Word and the Message, shall return to him with great power. For when he shall come and bring it, he shall come down like rain and snow, and through him all that is sown shall spring up and bear righteous fruit, and the word shall return to his sender; but not in vain shall his going have been, but thus shall he say in the presence of his sender, “Behold, I and the children that the Lord has given me.” And this is the voice through which the dead shall live. And this is the voice of God that shall sound from on high and raise up all the dead.

(Verse 10, 11) And how does rain and snow descend from the sky, and it will not return there until it has soaked the earth and makes it bring forth and sprout, giving seed to the sower and bread for eating. So shall my word be that goes out from my mouth; it will not return to me empty, but it will accomplish what I desire, and it will succeed in the purpose for which I sent it. LXX: Just as the rain and snow descend from the sky and do not return until they have soaked the earth, causing it to bring forth and sprout, giving seed to the sower and bread for eating. So shall my word be that comes out of my mouth; it will not return until it accomplishes what I desire, and I will make its ways prosperous and fulfill my commands. Based on what has been said earlier, the meaning here is briefly: may the people of the nations not be incredulous, that after so many wicked deeds the impious may suddenly be saved. For my thoughts are not the same as human thoughts, and as far as the heavens are from the earth, so are my thoughts separated from human thoughts. For I am most merciful and abundant in forgiving. Would you like to hear another similarity? Just as rain and snow descend from the sky and do not return there but drench the earth, and make it bring forth and sprout, giving seed to the sower and bread to the eater, so shall my word be that goes forth from my mouth; it shall not return to me empty, but it shall accomplish what I purpose, and shall succeed in the thing for which I sent it. According to the twofold interpretation of anagoge, the word of the Lord can refer to that one of whom it is written: In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1). He who does not turn to him empty, unless he has done the will of the Father; and has completed all things for which he was incarnate, and has reconciled the world to God. He who is said to come forth from the mouth, and from the womb and birth canal: not that God has these members, but that we learn the nature of the Lord through our words. Or certainly this must be said, that the sermon of the Gospel doctrine is called a shower, and the rains that are poured out upon good earth, spiritual clouds, to which the truth of God reaches. In the book of Deuteronomy, Moses promises rain and showers, saying: Let the earth hear the words of my mouth; let my speech come down as the rain and the dew, so that those who sow in tears may reap in joy. And those who sow in righteousness and in the spirit will reap the fruit of eternal life, receiving the bread of the Gospel teaching, as it is written in Proverbs and Ecclesiastes: Open your eyes and be filled with bread. And again: Cast your bread upon the waters, for you will find it after many days. For it is not to be believed that it is commanded to those who eat, that they should open their eyes to eat this bread, by which bodies are nourished, and thus be satisfied with bread, which the poor secretly eat in Abacuc (Abac. III). But God's teaching encourages us to the bread of doctrine, which we cannot eat unless we open the eyes of our heart. Of whom Paul often writes to these, who are nourished by the words of faith and truth (II Cor. IX). And it is commanded to the teacher, that he may send the bread of his doctrine over all the water, and pour out spiritual grace upon all, and know that if he does what is commanded, he will receive rewards in the last time. And it will seem unjust that the one who gives alms should make friends for himself from unjust mammon, who will receive him into eternal tabernacles (Luke XVI): and the one who gives spiritual food and gives food to his servants in their time, will not find them after many ages, which Ecclesiastes calls the multitude of days (Ecclesiastes XI).

And as the rain and the snow. Here he shows the firmness of the promise: And first, he sets out the efficacy of the divine word: it shall not return to me void, that is, without fruit: an obscure speech shall not go for naught (Wis 1:11); he will come to us as the early and the latter rain to the earth (Hos 6:3).

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.

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).

The hearts of men, once barren of spirituality, shall be made, by the outpouring of the Spirit under Messiah, to bear fruits of righteousness (Isa 5:6; Deu 32:2; Sa2 23:4; Psa 72:6). snow--which covers plants from frost in winter; and, when melted in spring, waters the earth. returneth not--void; as in Isa 55:11; it returns not in the same shape, or without "accomplishing" the desired end. bud--germinate.

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.

This is set forth under a figure drawn from the rain and the snow. "For as the rain cometh down, and the snow from heaven, and returneth not thither, till it has moistened the earth, and fertilized it, and made it green, and offered seed to the sower and bread to the eater; so will my word be which goeth forth out of my mouth: it will not return to me fruitless, till it has accomplished that which I willed, and prosperously carried out that for which I sent it." The rain and snow come down from the sky, and return not thither till they have .... The perfects after אם כּי are all to be understood as such (Ewald, 356, a). Rain and snow return as vapour to the sky, but not without having first of all accomplished the purpose of their descent. And so with the word of Jehovah, which goeth forth out of His mouth (יצא, not יצא, Isa 45:23, because it is thought of as still going on in the preaching of the prophet): it will not return without having effected its object, i.e., without having accomplished what was Jehovah's counsel, or "good pleasure" - without having attained the end for which it was sent by Jehovah (constr. as in Sa2 11:22; Kg1 14:6). The word is represented in other places as the messenger of God (Isa 9:8; Psa 107:20; Psa 147:15.). The personification presupposes that it is not a mere sound or letter. As it goeth forth out of the mouth of God it acquires shape, and in this shape is hidden a divine life, because of its divine origin; and so it runs, with life from God, endowed with divine power, supplied with divine commissions, like a swift messenger through nature and the world of man, there to melt the ice, as it were, and here to heal and to save; and does not return from its course till it has given effect to the will of the sender. This return of the word to God also presupposes its divine nature. The will of God, which becomes concrete and audible in the word, is the utterance of His nature, and is resolved into that nature again as soon as it is fulfilled. The figures chosen are rich in analogies. As snow and rain are the mediating causes of growth, and therefore the enjoyment of what is reaped; so is the soil of the human heart softened, refreshed, and rendered productive or prolific by the word out of the mouth of Jehovah; and this word furnishes the prophet, who resembles the sower, with the seed which he scatters, and brings with it bread which feeds the souls: for every word that proceedeth out of the mouth of God is bread (Deu 8:3).