Child of Theos

 AN OLD TESTAMENT INVITATION FOR FAITH IN THE MESSIAH

       

             The book of Isaiah is broken up into two major divisions. The first part of the book, chapters 1-39, speaks of the coming judgments on Israel. Isaiah prophesies that God's judgment was going to come upon them for their wrongdoing. The second part of the book, chapters 40-66, speaks of comfort in the exiles. Isaiah 55 is in the middle of all of these passages that deal with comfort. Chapter 55 is set in the context of God's promise of deliverance. Chapter 53 is one of the famous Messianic passages that speak of the suffering of the Messiah. It states that the Messiah would die for the sins of the world and deliver them from the bondage and exile of hell. The promises continue in chapter 54. Matthew Henry makes the following comments regarding chapter 54:

The death of Christ is the life of the church and of all that truly belong to it; and therefore very fitly, after the prophet had foretold the sufferings of Christ, he foretels the flourishing of the church, which is a part of his glory, and that exaltation of him which was the reward of his humiliation: it was promised him that he should see his seed, and this chapter is an explication of that promise. It may easily be granted that it has a primary reference to the welfare and prosperity of the Jewish church after their return out of Babylon, which (as other things that happened to them) was typical of the glorious liberty of the children of God, which through Christ we are brought into; yet it cannot be denied but that it has a further and principal reference to the gospel church, into which the Gentiles were to be admitted.[1]

           

            Chapter 55 gives the people an invitation to all who desired to receive these promises. Chapter 55 is not only addressed to the nation of Israel but to a universal group of people, especially the Gentiles. In this chapter there are three sections: there is an invitation, an exhortation, and a celebration. This paper will examine each of these sections.

 

The Invitation

            Isaiah 55:1 says, "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." The prophet opens the chapter by inviting all who would listen to attend to his words. This is more than just the invitation of the prophet it is a divine invitation from God Himself. Dr. H.L. Willmington says, "God himself! Here the Father is depicted as standing behind a booth in an eastern market place, seeking the attention of those who pass by."[2] The Father stands at the "marketplace" and is crying out to everyone who will listen to his message. He invites anyone who will listen to heed his message. This invitation is an invitation of faith in the Messiah. There is no price tag or hidden fee; all are free to come in response to the invitation.

         In the second verse Isaiah asks these people a question. Why are you going about trying to buy things that are not food? Bread or Food is that which sustains life. Why buy the things that are empty and do not satisfy the basic needs of life? Albert Barnes put it this way:

The idea here is, that people are endeavoring to purchase happiness, and are disappointed. Bread is the support of life; it is therefore emblematic of whatever contributes to support and comfort. And in regard to the pursuit of happiness in the pleasures of life, and in ambition, vanity, and vice, people are as much disappointed, as he would be who should spend his money, and procure nothing that would sustain life.[3]

 

             Isaiah tells them to diligently listen to him because he has that which will satisfy and sustain life; it is the Word of God.  He tells them, "quit trying to listen to the words of those who do not give the things which sustain life." He then tells them that they are to listen to his words which were nourishing to the soul. The prophet Isaiah was one of God's vessels that carried on His word. Isaiah was asking them to hearken to his message from God. Adam Clarke said, "Why should ye be so zealously attached to a doctrine from which your souls derive neither comfort nor nourishment?"[4] The doctrine they were following and "buying" into was not at all nourishing to their souls. God's message of salvation does not have to be bought; it is free. The invitation stands to all who are willing to accept. The word of God is that which provides nourishment for the soul.

            In the first part of verse 3 the speaker is asking the hearers to pay careful attention to what he is about to say to them. According to Brown Driver Briggs the word incline from the Hebrew word (nâṭâh) means: "to stretch out, extend, spread out, pitch, or turn."[5]  The Father here is saying "come over here and listen carefully to my message so that your soul can live." He then gives them the reminder of the covenant that God has made to his people. The Holman Illustrated Bible Dictionary defines a covenant as: "An oath-bound promise whereby one party solemnly pledges to bless or serve another party in some specified way."[6] The word for covenant in the Old Testament is the word  (b^erı̂th). According to William Mounce in his Expository Dictionary this word is used a total of 287x in the Old Testament.[7]

God has established several covenants to the nation of Israel and of the coming Messiah. Some of these examples include the Adamic Covenant, the Abrahamic Covenant, and the Mosaic Covenant. The specific covenant mentioned in this verse is the Davidic Covenant. God promised that out of David's linage the Messiah would be born. Second Chronicles 21:7 says, " Howbeit the LORD would not destroy the house of David, because of the covenant that he had made with David, and as he promised to give a light to him and to his sons for ever." In the book of Psalms God states this promise: "For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens. I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish for ever, and build up thy throne to all generations. Selah." (Psalm 89:2-4) The people are reminded that this promise is still in effect. God has not forgotten His promise to the nation of Israel.

            In verse four God sets David up as a representation of the Messiah. Albert Barnes explains it this way: "This is evidently the language of God respecting the Messiah, or of David as representing the Messiah. Rosenmuller supposes that the name David here is used to designate the Messiah. An examination of these passages will show that they all refer to the Messiah by the name of David; and it is morally certain that in the passage before us, the name David suggested the Messiah."[8] Verses 3 and 4 focus on the past promises of the Messiah given in the Davidic covenant. It is understood that David in this passage represents the Messiah.

            Verse five changes the focus a little and starts looking into the future of God's covenant. Keil and Delitzsch makes this statement regarding verses 4 and 5: "Our interpretation of this must be dependent chiefly upon whether verse four is regarded as looking back to the history of David, or looking forward to something future…The change of the tense in verse 4 to verse 5 requires that the reader should assume that verse 4 points backwards into the past, and verse 5 forwards into the future."[9] Verse 5 says, "Behold, thou shalt call a nation that thou knowest not, and nations that knew thee not shall run unto thee because of the Lord thy God; and for the Holy one of Israel; for he hath glorified thee." What is this nation that is mentioned here in this verse? This nation is in reference to those who were not Jewish, those who were not among the children of Israel. God's salvation through the Messiah is a universal salvation. It is for all who believe. This verse makes a reference to the Gentiles and those who were not of Israel. The promise of the Messiah would bring these people together. The ones who believe on the Messiah will be one with him. This verse also mentions that the Messiah would be glorified. Barnes says, "God had glorified him by appointing him to be the Messiah; and he would glorify him in the future triumphs of the gospel, in the day of judgment, and in the eternal splendors of heaven." One day, just like the Messiah, will the people of God be glorified.

The Exhortation

            Now that Isaiah has everyone's attention and he has told them of God's promises to the nations. He then begins to encourage them to take some actions in response to the promises of God. He begins to explain to them how they can become recipients of these promises even though they are Gentiles and not the people of the promise. In verse 6 Isaiah urges them to seek the Lord while they still have the opportunity to do so. Adam Clarke states that, "Rabbi David Kimchi gives the true sense of this passage: 'Seek ye the Lord, because he may be found: call upon him, because he is near. Repent before ye die, for after death there is no conversion of the soul.'"[10] These people are alive and well and have a perfect opportunity to seek the Lord. Isaiah is urging them to do it before it is too late.

            The prophet then explains how these people can go about seeking the Lord. The next verse in which he does this is a very powerful verse. To get the full effect of this verse it is important to know the definitions of some of the significant words. Verse 7 reads, "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." According to the Theological Wordbook of the Old Testament (TWOT), the word wicked, from the Hebrew (resha'), "denotes the kind of life that is opposite to God's character."[11] God is holy and does not tolerate sin. Man is a sinner and cannot get to God on his own merit. The word unrighteous ['awen] can literally be translated to mean "men of iniquity." In order for the sinner to seek the Lord he must forsake his own ways and his own thoughts and then turn to the Lord.

            The word return is a very interesting word. It is translated from the Hebrew word (shûb) which communicates the idea of turning to or returning to something. The TWOT says that "within this word is the combination of the two requisites of repentance: to turn from evil and to turn to good."[12] Barnes says: "Man, in the Scriptures, is everywhere described as having wandered away from the true God. Religion consists in returning to him for pardon, for consolation, for protection, for support. The true penitent is desirous of returning to him, as the prodigal son returned to his father’s house; the man who loves sin chooses to remain at a distance from God."[13]

            For those who forsake their own ways and thoughts and turn to the Lord; God will have mercy upon them and forgive them of their sins. The last part of this verse gives a beautiful picture of God's forgiveness. The text says, "…And our God, for he will abundantly pardon." The word from which abundantly is translated is a very interesting word and adds a beautiful picture to the text. It is translated from the Hebrew word, (raba). Mounce states that it means: "to increase in number, multiply, grow large; to rear; to gain; make numerous; to cause to increase, make numerous, enlarge."[14] The word for pardon (sâlach) means to forgive, release, or to be forgiven.[15] The prophet was saying that if anyone would forsake his own way and his thoughts and turn to God; He would have mercy on him and increase His forgiveness upon him. Barnes drives this point home very well, he says, "He [God] abounds in forgiveness. This is the conviction of those who are pardoned; this is the promise of the inestimable worth which is made to all who are willing to return to God. On the ground of this promise all may come to Him, and none who come shall be sent away empty."[16]

            In verse eight there is an explanation as to why man cannot get to God by following his own thoughts and his own ways. Verse eight says, "For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD." God's ideas and methods are entirely different than that of man. If the idea of pardon were up to man then the sinner could never be forgiven. So because His thoughts are not man's thoughts and His ways are not man's ways the sinner can be forgiven. These sins are increasingly forgiven because of the mercy of God.

            To further illustrate this point, the prophet uses the image of rain. Verses 10 and 11 tell of how certain God's Word truly is. Verse ten gives the illustration of the rain. God created rain to help plants flourish, grow, and produce the necessary fruit it is designed to produce. The rain and snow helps the plant grow so that it can produce seed, bear fruit, and provide the proper nourishment to those who partake of its fruit. The rain falls and replenishes the earth, which was a part of God's plan. After the rain and snow falls it does not return to the heavens in the same form it came. It will not return as snow or rain. It goes back by the process of evaporation. What is the point that the prophet is trying to make here? When rain or snow falls it does not return to heaven without accomplishing the purpose that God intended for it.

            In the light of the illustration of verse ten, the prophet drives his point home by comparing the rain to God's Word. Just as rain and snow accomplishes exactly what it was intended for; so to does God's Word accomplish its purposes. Keil and Delitzsch explains this very well. It reads, "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 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."[17] The exhortation of these verses is that if someone forsakes his own ways and thoughts and turns to God, He will have mercy on them and because of this mercy, He will increase His forgiveness upon them. Once they have done this there is nothing that can take them away from that promise. This promise is sure because it is God's Word, and God's Word "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." (Isaiah 55:11)

The Celebration

            As soon as someone turns to the Lord and accepts His promises there is a big celebration. Verse 12 says, " 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."

After one turns to the Lord there is an immediate sense of joy and peace that floods the soul. Not only is there a celebration of the soul, but it seems that the very creation of God rejoices with the person who trusts in the Messiah. The Jamieson Fausset Brown Bible Commentary states that the mountains, hills, and trees of the field are "images justly used to express the seeming sympathy of nature with the joy of God's people. For, when sin is removed, the natural world shall be delivered from 'vanity,' and be renewed, so as to be in unison with the regenerated moral world."[18] The Nelson Study Bible says, "The phrase go out refers historically to the Exodus from Babylon. The singing of the elements of creation is a way of describing the singing of God’s people. The rejoicing of the people at the Lord’s salvation will be so full that it will seem that mountains, hills, and trees join in the chorus and applause."[19] There will be a big celebration of those who turn to the Lord.

            Jamieson Fausset Brown gives some excellent concluding remarks of this entire passage. Here is an excerpt of the concluding         remarks.

The universal comprehensiveness of the invitation which the Gospel gives constitutes at once its glory and our responsibility. None hereafter can say that a provision was not made whereby he might have been saved. The Father, the Son, and the Spirit invite all with gracious earnestness­­­­­­-- "Ho, every one that thirsteth come ye to the waters." Yea, not only are we invited to the elementary necessaries of spiritual life, but to the "wine and milk" of its comforts and joys. And all are to be had "without money," he who would have the Gospel blessings must" buy" them. Christ alone has paid the "price" required for them, even His own precious blood. But we must appropriate them at the cost of ceasing to "spend our labour for that which satisfieth not." It is by no more hearing the tempter, and by henceforth "hearkening diligently" unto the Saviour, we shall "eat that which is good," and our "soul shall delight in fatness." Moreover, these blessings are as permanent as they are delightful and satisfying. For God makes with His people an 'everlasting covenant.[20]

 

The prophet in the very last part of verse 13 reassures the people that this promise of God will never fade away. Once they have accepted it and turned to Him, they "shall not be cut off." Those who respond to the invitation, take heed to the exhortation will be a part of the promise in God's covenant to David. And as a result of those who turn to God there will be a great celebration.

CONCLUSION

 

            How does Isaiah 55 fit in with us (the church) today? The application of this passage for us is very practical. The invitation in Isaiah is the same invitation that God has for us today. In John 7:37&38 Jesus Christ (The Messiah) said, "If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of this belly shall flow rivers of living water." Revelation 22:17 says, "And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." The invitation still stands today as it did in Isaiah 55. The Messiah is still standing at the "market" and inviting all those who are willing to listen and hearken to His message.

            The exhortation of Isaiah 55 is the same today as well. In order to get to God we must forsake our plans, our ways, and our thoughts and turn to Jesus. We cannot get to God on our own because we are sinners and God is holy and does not tolerate sin. Romans 3:23 says, "For all have sinned, and come short of the glory of God." Romans 6:23 says, "For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." Man cannot get to God on his own, he deserves to die and go to hell because of God's holiness. "But just like He did in Isaiah's day He still has mercy on us and gives us the opportunity to put our faith and trust in him and turn to him. Romans 10:9&10 says, "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." That is all you have to do. Notice also Romans 10:13, "For whosoever shall call upon the name of the Lord shall be saved." Will you turn to God today? Will you accept the promise that He made those many years ago, the promise of which was fulfilled in the Messiah? Call upon Him, believe upon Him and you will be saved. Then you can celebrate with us and rejoice over your decision. "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. 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."[21]